 
## Pocket Journey (2)

by Marcel Gervais, Emeritus Archbishop of the diocese of Ottawa, Canada

Nihil Obstat: Michael T. Ryan, B.A., M.A., Ph.D.

Imprimatur: + John M. Sherlock, Bishop of London

London, March 31, 1980

This content of this book was first published in 1977 as part of the JOURNEY Series By Guided Study Programs in the Catholic Faith and is now being republished in Smashwords by Emmaus Publications, 99 Fifth Avenue, Suite 103, Ottawa,ON, K1S 5P5, Canada on Smashwords

COPYRIGHT © Guided Study Programs in the Catholic Faith, a division of The Divine Word International Centre of Religious Education 1977. Reproduction in whole or in part is Prohibited.

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CONTENTS

Foreword

Chapter 1 The Mystery of the Kingdom

Chapter 1a How the Gospel according to Mark was formed

Chapter 1b The mystery of the Kingdom (Mark 1:1-6:6a)

Chapter 2 Servants of The Kingdom

Chapter 2a Eyes that do not see (Mark 6:7 - 8:26)

Chapter 2b Ears that do not hear (Mark 8:27 - 10:52)

Chapter 3 The King

Chapter 3a Judgment on the People( Mark 11:1-12:44)

Chapter 3b Endings (Mark 13:1-37)

Chapter 3c Jesus is judged (Mark 14:1-15:15)

Chapter 3d End and beginning (Mark 15:16-16:8)

Chapter 4 News of Great Joy

Chapter 4a Luke's Introduction to the Good News(Luke 1:1-4:13)

Chapter 4b The Ministry in Galilee (Luke 4:14-9:50)

Chapter 5 To Jerusalem

Chapter 5a Follow Me (Luke 9:51 .12:12)

Chapter 5b Wisdom and Time (Luke 12:13 - 14:35)

Chapter 5c On Mercy and Riches (Luke 15: 19:23)

Chapter 6 In Jerusalem

Chapter 6a The Prophet (Luke 19:28 •21:38)

Chapter 6b The Death of Jesus (Luke 22:1 - 23:56)

Chapter 6c The Resurrection of Jesus (Luke 24)

About The Author

Chapter 7 To The ends of The Earth

Chapter 7a The rebirth of the People (Acts 1:1.5:42)

Chapter 7b Good out of evil (Acts 6:1 .12:25)

Chapter 7c The Gospel to the Nations (Acts 13:1.28:31)

Chapter 8 The Way of Discipleship

Chapter 8a Introduction to the Good News (Matthew 1:1.4:25)

Chapter 8bThe justice of the kingdom (Matthew 5:1•7:29)

Chapter 9 The Way of The Church and her Leaders

Chapter 9a Jesus, the Twelve and the Church (Matthew 8:1-13:58)

Chapter 9b Peter's Leadership (Matthew 14:1-17:27)

Chapter 9c The will of the Lord for the Church(18:1-23:39)

Chapter 10 I am With you Always (Matthew 24:1-28:20

Chapter 11 The Word Became Flesh

Chapter 11 a The Fourth Gospel

Chapter 11 b The introduction to John's Gospel (John 1:1-51)

Chapter 11 c Love in Place of Love(John 2:1-4:42)

Chapter 12 The Light and The Life

Chapter 12 a The Life Giver( John 4:46-5:47)

Chapter 12 b The Bread of Life (John 6:1-41)

Chapter 12 c I Am (John 7:1-8:59)

Chapter 12 d Judgement by the Light( John 9:1-10:42)

Chapter 12 e Life Triumps over Death (John 11:1-54)

Chapter 12 f Life Through Death (John 11:55-12:36)

Chapter 13 It is Accomplished

Chapter 13a The Farewell Discourses (13:1 - 17:26)

Chapter 13b The Death and Resurrection of Jesus (18:1- 21:25 **)**

Epilogue 1

Appendix 1

Chapter 14 Rejoice in the Lord

Chapter 14a The Life and Ministry of Paul

Chapter 14b Joy and Hope at Thessalonika (1 Thessalonians)

Chapter 14c Bringing a Good Work To Completion (Letter to the Philippians)

Chapter 15 Love and Discipline

Chapter 15a Be United in Faith and Practice (1 Corinthians)

Chapter 15b In Weakness Strength (2 Corinthians)

Chapter 16 Salvation Through Jesus

Chapter 16a The True Gospel of God (Letter to the Galatians)

Chapter 16b Jesus the Saviour and Hope of All (Letter to the Romans)

Chapter 17 He Holds all in Unity

Chapter 17a Jesus Christ, the Lord of the Universe (Letter to the Colossians)

Chapter 17b Jesus Christ, the Head of the Church (Letter to the Ephesians)

Chapter 18 The Old and the New

Chapter 18a Our Great High Priest (Hebrews)

Chapter 18b Faith in Action (James **)**

Chapter 19 Peter and John

Chapter 19a A People Set Apart (1 Peter)

Chapter 19b Living the Truth (1 John)

Chapter 20 Come, Lord Jesus

Chapter 20a Introduction to the Book of Revelation

Chapter 20b The Faithful Witness (1:1 - 3:22)

Chapter 20c He was, He is, He is to come (4:1 - 22:5)

Epilogue 2: Amen. Come, Lord Jesus!

Appendix 2

Appendix 3

Bibliography

Foreword

In the first twenty chapters of JOURNEY we considered the sacred literature of the People of God concerning the origins of the world and mankind. We reflected on Abraham and his vocation as the father of the People and the model of faith. We saw the mighty act of God saving his People out of slavery and binding them to himself in the Covenant. In these events the extraordinary leadership of Moses was pointed out.

We then followed the growth of the People as they took possession of the land and struggled with the new forms of leadership and organization which this new life demanded. We considered how David brought peace to the People and made kingship the normal form of leadership. We heard the voice of the prophets as they protested the evils of their day and directed the hearts of the People to the future, a future which could be full of disaster or full of blessings, depending on the choices the People made. We read the passionate poetry in which they looked to a future act of God, an act of deliverance.

We also reflected on the sacred writers of the wisdom tradition and saw in them a love for mankind, a reverence for the goodness of the world, the beauty of all things human. We read how the People wrestled with the problems of survival without kings after the Exile; how they became a People revering the written Word of God and hoping for a final saving act of God. We saw how, in the last century before the coming of Jesus, the People began to hope more and more desperately for the final act of God. The first part of the history of the People ended in a fever of hope.

When Jesus came and announced that he was the fulfillment of true hope, many followed him at first. It was not long, however, before it became clear that the hope he offered was not the hope which most of the People wanted. The crowds fell away; opposition grew. His message of love and forgiveness was not enough for some and too much for others. He could have chosen to escape a violent death, yet he chose not to escape it. But the death of Jesus was the occasion for God's mightiest act of all, his most definitive: He raised his Son from the dead. A handful of his closest followers were at first stunned by his resurrection, and then were filled with new life. The Spirit of the Lord came upon them, giving them the courage of Jesus himself. They began to proclaim him as the Messiah, the Anointed One of God. The community of followers grew in number and began to spread throughout the Roman Empire.

As the communities grew and time passed certain writings came to be: letters written by great leaders, collections of sayings of Jesus, accounts of events in his life, and especially of his suffering and death. In time a new kind of literature was developed which was called Gospel (Good News). Eventually ail the writings which we know as the books of the New Testament were recognized as inspired by the Holy Spirit. These are the writings which we will consider in the following chapters.

These forty chapters will have touched upon most of the important aspects of the literature concerning our journey of faith. The rest of the "literature" is written by our lives as we give ourselves to the task of being a "blessing to the nations", while we await the return of the Lord in glory. And it is only his return which will make final and complete sense of human history and of our journey.

Approach to the Books of the New Testament

All of the books of the New Testament were written out of faith and for the sake of faith. We attempt in these chapters to respect this approach. Our goal is to confirm, to enrich and to inform the faith, the same faith which gave birth to the books of the New Testament. While that faith has developed and has been expressed in a variety of ways in our history, it remains the one faith.

Jesus is Risen

Central to this faith is the resurrection of Jesus. The main message of the whole New Testament rests on the fact that "he is risen". In him the goal of our human journey - life with God - has been reached: Jesus who was, is, and always will be one of us has by his resurrection become "us with God". The true significance of his oneness with us can only be seen through his eternal oneness with God: since he has passed through all the constraints of earthly human life he is able to be present with all people, and so he is not only "us with God", but also "God with us".

Because of the resurrection everything else about Jesus became significant: his suffering and death, his teaching, his deeds, his works of power, his birth. It was because of his resurrection that these events were put into writing and preserved. Indeed the whole experience of the People of God contained in the books of the Old Testament took on a new significance because of the resurrection.

Jesus, the Christ

With the resurrection it became clear what was meant when Jesus was called "the Christ", the Anointed One of God. In its broadest sense this title meant that Jesus was the fulfillment of all the hopes of the Law, the Prophets and the Writings. To the Law, Jesus is the New Adam, the first to reach the fullness of humanity in God; Jesus is the descendant of Abraham through whom all the nations of the world will be blessed; he is the new Moses leading mankind through the final Exodus from death to life; he is the new Covenant uniting God and mankind forever; his Good News fulfills the Law given on Sinai. To the Prophets, Jesus is the Anointed One in whom the promises made to David are fulfilled and surpassed; he is the one who not only defended the poor but became one of them, their brother and their God; he is the Servant who took upon himself the sins of the world, laying down his life that others might live. To the authors of the Writings, he is the great Praise of God, the one of whom the Psalmists sang; he is the Wisdom of God, the one in whom the search for truth is satisfied.

Jesus, the Lord

When the Gospels and the other New Testament books speak of Jesus, it is not in order to tell us something of a great man, an exceptional teacher, an extraordinary prophet. In all the books of the New Testament Jesus is the one whose name is above every name. His name is one which was once reserved for God alone: the Lord. To him belong all the power and authority of God. To him therefore obedience is due.

This is the faith which gave birth to all the books of the New Testament. This faith was the gift given to the People called together by the risen Lord - the Church. It is in and through the Church that Jesus, the Lord, continues his ministry and makes present to us the mystery of his death and resurrection. It is through the Church therefore that we will come to know Jesus who is presented in the New Testament, and it is in the same Church that we will be made one with him, sharing that life and that victory which leads to union with our Father. No amount of study of the books of the New Testament can substitute for the life of faith lived daily in the community called together by Jesus the Lord.

The faith we profess has never been blinded to the role of reason. In these chapters therefore we use the best of scholarship available to us. Our objective, however, is not to make scholars out of our readers; we will not enter into long and detailed discussions on points which are the duty of scholars, but not the duty of our readers. On points where scholars do not agree with each other and where we are obliged to express an opinion, we will usually point out that there is disagreement among scholars and take a position which we believe is tenable. In the last analysis we will always try to be true to the faith of the Church which gave us the books of the New Testament.

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## Chapter 1- The Mystery Of The Kingdom

## Chapter 1a How the Gospel according to Mark was formed

When we study and pray over the Gospel 'of Mark it is very easy to come to believe that it was written right there, on the spot, by a reporter. There are many passages which are so lively, so realistic, that they seem to suppose eye-witnesses. Certainly eye-witnesses are involved in the formation of the Gospels, but there is more. The Gospels were not written during the lifetime of Jesus, but many years later. Basically we can speak of three stages in the formation of the Gospel according to Mark: Jesus, the Church, the Evangelist.

Jesus

In the years of his public life Jesus taught and did many things, so many that the whole world could not likely hold all the books that would have to be written if all were recorded (John 21:25). But Jesus was an excellent teacher. He taught his disciples well, explained things to them. Jesus knew how to write (John 8:6f), but as far as we know he left none of his teachings in writing. He depended entirely on his disciples and on the work of the Holy Spirit (John 14:26). As far as we know, no one wrote down the words and deeds of Jesus during his time on earth.

Jesus left it to the Church, guided by the Holy Spirit, to sort out what was to be preserved in writing. And this is what the Church did in the years after the Resurrection of Jesus. However, what the Church preserved of Christ's life in her preaching was not necessarily preserved with a view to writing. As her life progressed, the Church preserved what was essential to her knowledge of the Lord and to her life in union with him.

The Church

_Preaching_. The Church did not get right down to writing the Gospels as soon as Jesus was raised from the dead. The very first thing that the Apostles did was to preach about Jesus (eg. Acts 2:14ff). When we use the word preaching here, we are using it in a special sense: proclaiming the essentials about Jesus, the Lord, in order to bring people to believe in him. They proclaimed that Jesus was indeed the Son of God, the Promised One, the Messiah; that through him sins were forgiven. They proclaimed his death, his resurrection and the coming of the Holy Spirit to form the Church, the renewed People of God. They received into the first Christian community all who came to believe their preaching. In all this they were aware that it was Jesus, present among them, who was speaking and acting through them.

_Teaching_. Preaching alone was not enough. In order to know Jesus, present and working in their midst, there was a need, especially for those who entered the Church, to learn more about him and what he said and did. So his parables were taught, accounts of different events in his life were told. In these first years of preaching and teaching, we are dealing mostly with eye-witnesses. But as time went on and new members who had not known Jesus personally in the flesh had to preach and teach, these had to rely on the witness of those who came before them.

_Pastoral needs_. The first and second generation of preachers and teachers had to look after the pastoral needs of their communities. For example, when problems arose about marriage, they would recall what Jesus had said about it; when greed and selfishness sprang up, they would teach what Jesus had said about that subject. When non-Jews began to enter the Church, the leaders of the communities had to recall what Jesus has said and done which could help them deal with this new pastoral question. What gave value to their words was not so much the fact that these had been the very words of Jesus as the awareness they had that Jesus was now present among them, speaking in and through them.

_Liturgy_. From the very beginning the Christian communities celebrated liturgy. They met for the Breaking of Bread (the Eucharist), where they recalled the death of Jesus. They met to baptize new members, to pray for the sick and anoint them with oil. At each of these and other liturgies some event or teaching of Jesus would be used, much as we do today. At the Eucharist the last supper would be remembered, possibly an account of the passion and death of Jesus would be recited. At a baptism they would recall the baptism of Jesus, or how Jesus forgave sinners, how he healed the sick and cast out evil spirits. Many other examples could be given. All of these words and accounts served to heighten their awareness of the invisible Lord whose presence with them they celebrated at these important moments of their lives.

_Oral tradition_. In these ways the sayings and deeds of Jesus were used and remembered. The requirements of the life of the Church dictated what would be remembered. In the first years there was no real need to write down everything. It was enough that people could recount his parables and his acts by heart. It is also important to notice that there was no particular order in all the parables and actions of Jesus which were preserved in this tradition. For example, it was not especially important when and where Jesus put his arms around the little children; all that mattered was that he did do it. It was not important whether it was in Galilee or in Jerusalem that Jesus taught about marriage, as long as his teaching about marriage was accurately repeated. In this way, the truth about Jesus was preserved, but there was no real need to remember just where and when he said and did everything he said and did. What was essential to know was what he was saying and doing, then and there, in their midst.

At first it seems that almost everything about Jesus was preserved in the memory of the leaders and the communities. Many incidents and sayings of Jesus were memorized; people could recount them word for word as they had been taught them. As you would expect, as new communities were formed, and as these oral traditions about Jesus were handed on, some changes could take place in the tradition. But it is well known that people had much better memories then, than most of us have today. Still it is not surprising that one community might remember a saying of Jesus in one way and another in a different way. Exact uniformity in every detail was not important as long as the truth about Jesus was preserved.

_From Aramaic to Greek_. In the first decades after the Resurrection of Jesus the Church began to spread to Greek-speaking peoples. Most of the traditions about Jesus had been preserved in Aramaic, the language of Jesus, as long as most of the Christians spoke Aramaic. But when Greek-speaking people started to respond to the preaching and teaching of the leaders of the Church, then everything had to be translated into Greek. As you would expect, some changes naturally had to take place to make sure that the Greek-speaking people understood correctly what Jesus said and did.

_From oral to written tradition_. No one knows exactly when people began to write down the traditions about Jesus. It is very understandable that the Christian communities, as they moved further and further away from the eye-witnesses and as they found that there was a danger of too many variations in the oral tradition, started to put things into writing. Parables were written down, important events in the life of Jesus were put into writing as they had been handed on to the communities. The passion and death of Jesus was probably written down quite early, because it was so important. It is very possible that people began to make little collections of his parables, or collections of his actions, his arguments with the Pharisees, and so on. But these writings were all separate. They had not all been joined together to make a smooth continuous account. This is where the Evangelists come into the picture.

The Evangelist

Mark was one of the very first to tackle the job of gathering, selecting and organizing the oral and written traditions about Jesus. He did a marvellous job. He had, from the tradition, a general framework of history — Jesus started his public life by being baptized; he began his ministry in Galilee where he was very popular at first. As time went on opposition began to form. He made one final trip to Jerusalem when the tension was at its highest. He was enthusiastically welcomed by the crowds, but the authorities felt very threatened. They took action against him, arrested him, tried him and had him crucified. It was a general kind of framework of the public life of Jesus which Mark inherited, but this broad outline did not tell Mark exactly when and where Jesus spoke this or that parable, or for example, when and where he argued with a Pharisee about this or that. It was Mark who had to decide on a fitting time and place in his Gospel for all the sayings and events for which there was no clear setting.

Some events did have a clear setting (eg. Peter's profession of faith took place at Caesarea Philippi, Mark 8:27). Whenever the tradition gave Mark a clear indication of time and place, Mark would of course use it.

Mark the evangelist had to connect all these pieces of tradition together; he had to write connecting links. He also had to compose parts on his own, based on his personal knowledge of the faith. Mark was a compiler and an editor, but more than these, he was a true author. He served the traditions of the Church — he was not free to invent whatever he liked — but he was free to emphasize some things more than others; his own insights into the meaning of Jesus came through his work. Mark also was conscious of the special needs of the communities which would read and study his Gospel.

How did Mark organize his materials? Does his little book have a clear plan? These are difficult questions. Saints and scholars have for centuries probed Mark's work and have come up with dozens of different plans Mark might have followed. We propose one plan. It is not the only possible plan, but it is general and does not seem to force anything onto the Gospel.

The plan we propose centres on the answer to Mark's most important question, "Who is Jesus?". Mark gives us two kinds of answers, both saying the same thing — Jesus of Nazareth is the Messiah, the Son of God. The first kind of answer is revealed by the Father and by Jesus himself. This occurs at the beginning, in the middle and at the end of the Gospel.

Baptism of Jesus (1:11)---Transfiguration (9:7)-----------------Trial of Jesus (14:61f)

_"You are my Son"----------"This is my Son_ "----------------------" _I am (the Son of God)"_

The second kind of answer to the question " _Who is Jesus_?" comes from the Church in the words of Mark himself representing his community, the words of Peter, leader of the Church and the words of the Roman soldier at the foot of the cross, representing the Gentiles. These too are found at the beginning, in the middle and at the end of the Gospel.

Mark (1:1)--------------------------Peter (8:29)-----------------------Roman soldier (15:39)

" _Jesus Christ, the son of God_ "-----" _You are the Christ_ "---------" _This was the Son_ of God."

Mark seems to have given his Gospel a clear beginning, a mid-point and an ending. In each there is revelation of the identity of Jesus, and in each there is the response of the Church echoing this revelation.

We will consider the Gospel of Mark in three sections:

Chapter 21: Mark 1:1 - 6:6a. This section is set in motion by the words of Mark and the voice of the Father, both declaring Jesus of Nazareth to be the Son of God (1:1, 11). Jesus begins to announce the Kingdom of God in word and in acts of power. He begins to gather followers to establish the new People of God. His popularity is great, but opposition begins to form. The action centres on Galilee.

Chapter 22: Mark 6:6b - 10:52. This section builds up to and flows from the confession of Peter (8:29) and the words of the Father (9:7). Jesus spends much more time with the disciples and the Twelve in particular. He begins to teach them about the necessity of his suffering, his death and resurrection. His teaching is heard but not accepted. The qualities of the renewed People of God are more clearly described. The action takes place both inside and outside Galilee; the last part of the section has Jesus approaching Jerusalem.

Chapter 23: Mark 11:1 - 16:8. We use this chapter to describe the kingship of Jesus. This section of Mark builds up to the words of Jesus at his trial where he openly admits he is the Son of God, and to the words of the Roman soldier (14:61f; 15:39). The final days of Jesus are spent in or near Jerusalem. The high point of the whole Gospel comes in the simple words of the angel at the empty tomb: " _He is risen_ " (16:6).

Who was Mark? We would all very much like to know for certain, but we simply have to live with some uncertainty. The traditional answer to the question is that he was the Mark (John Mark) who accompanied Saint Paul and who was with Saint Peter for a while (Acts 12:12, 25; 13:13; 15:37ff; Col 4:10; PhIm 24; 2 Tim 4:11; 1 Pet 5:13). We have to admit, however, that Mark was a very common name and it could be that another Mark was the author. What we do know for certain is that Mark was a man of extraordinary talents, talents brought to perfection by the Holy Spirit in the service of the Church.

When was the Gospel of Mark written? We are not certain here either. it could have been written as early as 55 AD or as late as 70 AD; a date somewhere between these two is satisfactory. Whatever the exact date, we are treating the Gospel according to Mark as the oldest of our written Gospels. This is a theory which has been very commonly held for the last hundred years or so. It is only a theory, not a proven fact. It has more support than any other theory about which Gospel is the oldest, and it has proven most helpful in explaining the Gospels.

## Chapter 1b The mystery of the Kingdom (Mark 1:1 - 6:6a)

**The Beginning (1:1-20)**

Note: While Mark does not use the expression the " _People of God_ " in his Gospel, we have chosen to use it throughout. We do this for two reasons: 1) because we want to stress the continuity with the first twenty chapters of JOURNEY; and 2) we want to make explicitly clear what is only implicit or suggested in Mark.

For several hundred years before Jesus came, the People of God had not had any great prophets: of this they were very aware. To them it was as though God had abandoned them, leaving them without any signs and prophets (Ps 74:9). They looked forward to the day when God would once again send them a true prophet (1 Macc 4:46; 14:41). Many of them believed that God would send back Elijah the prophet. Since Elijah had been taken up in the fiery chariot into heaven, it was believed that he was still alive and would one day come back to earth. (See 2 Kings 2 and Malachi 3:23.)

Many of the People also believed that when God sent them a true prophet again, it would be a sure sign that he was about to send them the Messiah, the great promised one who would bring an end to all their troubles. So when John the Baptist appeared, crowds rushed to see and hear him. They all wanted to find out whether he might be the hoped-for prophet.

John was a man who spoke like a prophet, powerfully, convincingly. His message had all the marks of prophecy: he boldly convicted the People of their sins, he called them all to repent, he threatened them with the judgment of God. He even dressed like a prophet. It seemed clear that in John the Baptist God had finally broken his centuries of silence by sending a true prophet. The Messiah must be very near.

Reading Mark 1:1-8

Mark and all the Christians he served saw in John the Baptist the beginning of the fulfilment of all the hopes of the People of God. He uses two short quotations as examples of this: " _Behold I am going to send my messenger. ._ ." This is from the Book of Malachi (3:1f). The second quotation is adapted from the Book of Isaiah (40:3-9): " _A voice cries in the wilderness: prepare a way for the Lord.._ ." John is in fact the one through whom God renewed prophecy.

John himself expected something more to happen after him. He too hoped that God would send one greater than himself, the Messiah. John's own work brought forgiveness through a simple human gesture, washing with water; but the Messiah would produce the very work of God himself, a cleansing with the Holy Spirit of God.

In John the Baptist God seemed to have begun to come close to his People again. They were looking for the Messiah to appear. Mark, however, is about to show us that what God did was much more than the People expected. In fact it was more than the greatest hopes of the prophets. Ezekiel had hoped that God himself would come to look after his People (Ezek 34:11); Isaiah had hoped that God would come to be with his People (Isa 7:14). Another prophet longed for the day when God would " _tear the heavens open and come down_ " (Isa 64:1, or 63:19). Mark is about to show us that God did all of this and more.

Reading Mark 1:9-11

Using the few words of John the Baptist as introduction, Mark presents Jesus " _from Nazareth in Galilee_ ". It is clear that Jesus is " _the Lord_ " whose way John prepared. But Jesus is a man, a man who comes from the little village of Nazareth, a real place on this earth. As though that were not startling enough, Mark underlines the fact that Jesus too went to hear John preach, that Jesus was moved to undergo the baptism of repentance along with all his fellow citizens. Even though we know that Jesus was without sin personally (Heb 4:15 - 5:10), he did not think of himself as being above his own people. He considered himself one with the People of God. All the People as a whole were in need of conversion, and Jesus, as a member of his People, did what was expected of all the others. Jesus was not ashamed to unite himself to sinners and to be taken as one of them. This attitude marked his whole public life, from the beginning here in his baptism to the end on the Cross as a convicted criminal.

_". . .he saw the heavens torn open_." The People of God thought of God as enthroned above the waters above the heavens (see diagram Chapter 1, p. 10). The heavens were thought of as a firm kind of dome holding back the waters above, and separating mankind from God. The real barrier, however, was not the firmament of heaven, but the sinfulness of humanity. It is precisely as Jesus identifies himself with sinful humanity at his baptism, that he sees " _the heavens torn open_ "; the barrier between God and humanity is torn apart. In Jesus God is showing his love, his acceptance of humanity as it is.

It would have been easier to believe that God would first purify, take away the sins of humanity before taking the human race to himself. The unexpected, surprising act of love for the human race consists in God's loving us while we were still sinners (Rom 5:8). This is made known to us in the very first public act of Jesus, his baptism.

_". . .and the Spirit descending on him like a dove._ " The Spirit of God which anointed Moses and the elders (Num 11:16-30), the Judges (Judges 6:34), David (1 Sam 16:13), the prophets (eg. Ezek 11:5) now anoints Jesus. The new and perfect leader (the Messiah, Anointed One) which Isaiah had hoped for and upon whom the Spirit of God would come fully (Isa 11:1ff) is Jesus.

" _You are my Son, the Beloved. On you my favour rests_." Jesus is not simply the Messiah, the great man whom God would send to save his People, as he once had sent David. Jesus is the Son of God himself. In Psalm 2:7 David had been referred to as " _son_ " of God by adoption; here in Jesus we have the true Son of God. In the Book of Isaiah the prophet had promised that God would one day declare to his Chosen One, " _Here is my servant whom I uphold, my chosen one with whom I am well pleased_ " (Isa 42:1). Now at the baptism of Jesus this declaration is made: Jesus is the Son of God, the Servant of God.

It is very possible that Mark and his readers saw something deeper in the words of the Father at the baptism. " _You are my Son, the Beloved_ " suggests the words of God to Abraham, " _Take your son, the beloved, whom you love, and go to the land of Moriah, and offer him there as a burnt offering_ " (Gen 22:2). If this is so, then we have from the very beginning, at the baptism of Jesus, a hint of the sacrifice of Jesus on the cross. (The Greek word translated " _beloved_ ", agapetos, can be translated either as " _beloved_ " or " _only son_ ". The same word is used in Mark 1:11 and in the Greek of Gen 22:2.)

Jesus, after his baptism, undergoes temptation in the wilderness. (The number 40 is symbolic and means "enough time to do what is necessary".) Mark gives us no details on the nature of these trials except to say that they were an encounter with Satan, the enemy of all that is of God. Jesus is victorious in this contest with Satan.

Reading Mark 1:12-13

The whole of the public ministry of Jesus will be a fight against evil in all its forms. (More details on the temptations of Jesus will be given in Chapter 24.)

The message of John the Baptist emphasized the sinfulness of the People and the fact that his own work was only a preparation for the one who was to come after him. By contrast Jesus places all the emphasis on the action of God: Good News from God! The Good News from God is that now in the person of Jesus, God's Kingdom is at hand. This means that the will of God is finally about to be accomplished on earth. Since God is good, and his will is concerned only with what is for the good of the human race, then the realization of his will in this world is Good News.

Reading Mark 1:14-15

Jesus begins his work in Galilee many miles north of Jerusalem. He announces the coming of the Kingdom of God. The faith of the People had spoken of God as king, the king who is known for his kindness, his faithfulness, his mercy, his love of justice and integrity (see Pss 97, 98, 99). When the Rule of God is accepted then kindness, faithfulness, mercy, justice and integrity are lived out among people. God's Rule is only really effective, he only really rules as king, when his will is obeyed by people on earth. When people obey the will of God then the Kingdom, the Reign or Rule of God is revealed.

Jesus invites his hearers to accept the great truth that God is about to make his will prevail upon earth. We know, as Mark and his first readers knew, that it was in the person of Jesus that God's will was perfectly lived, so that we can say that the Kingdom or Rule of God breaks into our history in Jesus. We also know that the full expression of the Rule of God will come only at the end of time, when God's goodness will bring to perfection what he has made. But this great, final day has begun to make itself felt on earth in Jesus. In Jesus the Kingdom of God has come. Jesus calls people to believe that this Good News is true and that they should turn to it and live accordingly.

Mark immediately brings us to the call of the first disciples; they are the ones who first accept the Good News. In Mark these four begin to follow Jesus, even before any miracle is reported. Three of these first disciples, Peter, James and John, are the core of the group which will form the renewed People of God.

Reading Mark 1:16-20

Jesus calls and these men follow him. The action of Jesus and the immediate response of the four disciples is written in such a way as to suggest that Jesus is acting with the power and authority of God himself, as when God called Moses, the prophets or other leaders. It is clear from the way Mark has placed this call of the first disciples immediately after his statement of the preaching of Jesus (vss 14-15), that Mark intends us to understand that repenting and believing in the Good News is the same as following Jesus.

Peter, James and John will share in the most personal experiences of Jesus; they will be witnesses to his work from the beginning of his public life. Later, after the Resurrection of Jesus, they will become known as the " _pillars_ " of the Church (Gal 2:9).

New and powerful teaching (1:21-35)

The expressions " _Kingdom_ ", " _Rule_ " or " _Reign_ " of God have basically the same meaning: God's desires for the human race are being accomplished. When, at the end of time, God rules completely, all human suffering, all sickness, all disability will come to an end for those who have entered the Kingdom. In our present world suffering, sickness, death and sin all point to the incompleteness of the Rule of God. In the language of the Gospels suffering, sickness, sin and death are not the direct work of God, but the work of God's enemy, Satan and his demons.

In the days of Jesus people who suffered from epilepsy, insanity or severe emotional disorders were considered to be possessed by spirits (demons) who made the sufferer unclean, that is, unfit for the company of men and God. Such sufferers were looked upon with suspicion and barely tolerated. Today we would not use the same language, we would not call sicknesses " _possession by evil spirits_ " for fear of making the suffering of such sick people even worse. Nevertheless we should retain the idea that illness is not what God wants for the human race. When God really has his way, " _every tear will be wiped away_ " (Isa 25:8; Rev 7:17). Sickness represents not the Rule of God, but the rule of Satan, the enemy of God.

When Jesus sets out to make the Rule of God present, he does so by healing, by casting out devils who keep people bound in sickness and insanity. He overcomes the rule of Satan and makes the future Kingdom of God begin to be present on earth.

Jesus makes the Kingdom of God present by the power of his teaching. Mark tells us that his teaching had such authority, such power, that it astounded people (1:22). Jesus did not teach like the scribes, the scholars who were trained in the traditional interpretations of the Law of Moses. These scribes only repeated the opinions of their teachers, but Jesus taught with the force of personal conviction, with an authority which he had from God. The teaching of Jesus was powerful not only by the force of the way he spoke, but by the fact that when he commanded evil spirits, his word cast out the spirit and healed the suffering person. Jesus taught not only by his words, but by his actions: a simple gesture could bring healing.

_"He went to her, took her by the hand and helped her up. And the fever left her and she began to wait on them."_ Mark 1:31

Reading Mark 1:21-31

The healing of Peter's mother-in-law was probably remembered simply because Peter was very important in the early Church. The incident points out that the relatives of leaders such as Peter were not to be served as though they were nobility, but were called themselves to serve: " _she served" Jesus and the disciples_ (vs 31).

The striking newness of his teaching and his great healing power drew huge crowds to Jesus. He healed as many as came in order to make clear that the healing Rule of God was breaking into history.

Reading Mark 1:32-39

His popularity in Capernaum did not lead Jesus to make the most of it. He spent the early hours of the day in prayer and decided to leave the anxious crowds in order to make a tour of other towns which had not yet felt the power of his teaching. Mark indicates a lengthy journey took place, possibly involving months (vs 39).

The last event in this short section deals with a leper. Leprosy was and remains today one of the worst of human illnesses. (For a description of leprosy and the procedures to prove a cure, see Lev 13:9-17; 14:1-32.) Lepers were obliged to live away from towns. People were not to touch them and most people simply stayed away from them altogether. The person whose case was diagnosed as leprosy was declared to be " _unclean_ ", that is, forbidden to associate with "clean" people, and especially forbidden to take part in worship at the Temple. While this regulation made good sense by preventing the spread of contagious leprosy, the result was that the plight of lepers was doubly horrible: a leper was seriously sick and abandoned by family and friends. The rabbis considered the healing of a leper to be as great a miracle as raising the dead. When Jesus heals the leper, this cure causes such a stir that Jesus ends up as restricted in his movements as the leper had been (vs 45). Nevertheless, the work of Jesus continued because people came to him.

Reading Mark 1:40-45

Jesus orders the healed leper to go to the priest to have his cure verified ac-cording to the Law. This would allow the man to be reintegrated into the social and religious life of the People. In spite of Jesus' stern command to keep silent, the man broadcasts the news everywhere. Jesus was not looking for popularity: he did not work miracles in order to draw crowds. He worked miracles in order to show clearly that God is not indifferent to human suffering, and that the Rule of God brings about what is good for the human race. The future Kingdom of God was making inroads into time in the work of Jesus.

Conflict begins (2:1-3:6)

Jesus was very popular and therefore had to be taken seriously by both the religious and civic leaders. No doubt he was being closely watched. The most important and influential people in the religious life of the People of God both in Palestine and throughout the Roman Empire were the Pharisees. The Pharisees formed a kind of movement, mostly among the lay people. They promoted devotion to God and held to certain traditions which had developed over the centuries. Their centre of activity was the synagogue, a lay organization which had spread to almost every community of the People of God (see Chapter 16, p. 27).

The Pharisees were completely dedicated to doing the will of God in all things. They were very religious, very devout. To them God was most important, and everything in their daily life had to be pleasing to him. They understood the will of God as being first of all what God had revealed in the Law, and then all that flowed from the Law, according to the tradition of their great teachers. They encouraged generosity in following the Law and the traditions of their great teachers (rabbis). They did not like people who did the minimum to stay within the Law; they fostered doing the maximum.

When Jesus began to preach that the Reign (Kingdom) of God was at hand, they no doubt were interested. This meant that the time when the will of God would be fully accomplished was arriving. Since they were so dedicated to the will of God, they were anxious to have Jesus on their side. It might even have seemed that Jesus was going to be on their side; after all, he did attend the synagogue on the sabbath and took part in their services.

Beginning in 2:1 Mark gives us a series of stories which illustrate the conflict which began to form in the midst of Jesus' great popularity. The religious leaders, the Pharisees and the scribes, object to things which Jesus says and does. The first conflict revolves around the forgiveness of sins. The religious leaders held that only God himself could forgive sins. This he would do on the last day, the day of judgment. God also forgave sins, according to them, through certain sacrifices and rituals in the Temple (eg. Lev 17:1ff). The claim which Jesus makes in the following incident is very shocking to them. But Jesus backs up his claim with an act of healing which all can see.

Reading Mark 2:1-12

For the first time in Mark Jesus refers to himself as " _son of man_ ". In itself this simply means a human being, one who is born, who lives and dies (see Ezek 2:1 - 3:3; Chapter 14, p. 10). Jesus uses it to underline his humanity. He wishes to be known as one of us. After the death and resurrection of Jesus the expression " _Son of man_ " came to have a much deeper meaning for Christians: the " _Son of man_ " was Jesus who died, rose again and would return in glory, always retaining his humanity.

Jesus claims that as " _Son of man_ " he has authority here on earth to forgive sins. He declares the man's sins to be forgiven by a simple word. Jesus does not deny that divine power is needed to forgive sins; what he does say is that divine authority has been placed in his human hands.

The scribes (experts in the Law) who were probably Pharisees (2:16) are shocked; they accuse Jesus of blasphemy. When Matthew reports the same incident he makes it very clear that what is at issue is not only the authority of Jesus to forgive sins here on earth, but the authority given to followers of Jesus to do the same (Matt 9:8). The teaching of this passage, which expresses itself in part in the Sacrament of Reconciliation, still shocks people today who want to believe that forgiveness comes directly from God without any mere human agent.

In their anxious desire to be pure, holy and undefiled before God, the Pharisees avoided all sinners as much as possible. Tax collectors were especially to be avoided, because they cooperated with the pagan, unclean Romans by collecting the hated taxes for them. Levi, in the passage you are about to read, collects the duty-tax which was imposed on goods being transported from one town to another. A sinner was one who was publicly breaking some part of the Law of Moses or some of the customs which Pharisees expected of pious people. In the next short reading, Mark goes on to narrate in the briefest possible way one of the habits of Jesus which the Pharisees found most disturbing.

Reading Mark 2:13-17

As at the moment of his baptism, so during his ministry Jesus shows no hatred of sinners, but identifies with them. Because he had such an attitude towards those whom the Pharisees considered to be the rejects of God, it is not surprising that sinners enjoyed the company of Jesus; they felt comfortable with him. The meals with tax collectors and sinners were not quick lunches, eaten in prayerful silence, full of sentiments of sorrow for sins. Mark uses a Greek word which means "recline at table" (vs 15), a leisurely meal. Having a festive meal with someone was an expression of the closest kind of intimacy. To the Pharisees, having such a meal with sinners was shocking.

The Greek of vs 15 is a little difficult to translate, but it seems that the idea is that there were many tax collectors and sinners among those who followed Jesus. "To follow Jesus" is to be a disciple. Mark seems to be underlining the fact that just as during the lifetime of Jesus sinners followed him, so also in the time of the Church, there will be sinners among those who follow Jesus. For those who know themselves to be sinners, the presence of Jesus at table with them causes humble, but joyful wonder, and gives strength for continued efforts at conversion. Those who consider themselves sinless think that Jesus is the one who should be grateful for their company. The virtuous cannot stand the thought that Jesus should be present in anything but a perfect community; only in that kind of community could the virtuous feel at home. It is always difficult to believe that God truly loves sinners. It is much easier to believe that God loves only good, virtuous people.

Mark now moves from the scene of Jesus dining with sinners to a discussion on fasting. There was only one obligatory day of fasting according to the Law (Lev 16), but many Pharisees fasted twice a week, a hundred times more than required by the Law. The Pharisees encouraged doing much more than the Law required; they saw this as a show of generosity. If one day of fast was pleasing to God, surely a hundred days would be a hundred times more pleasing. Jesus sees through this false reasoning. He does not promote an exaggerated practice which makes God appear to be bad news.

Reading Mark 2:18-22

Jesus came announcing Good News. Such a message cannot be delivered in mournful customs of fasting. The Good News announced, he also lived out in a way of life that was closer to a wedding feast than to anything else. Jesus does not condemn fasting altogether, but he indicates that the time of his ministry on earth is a time of rejoicing in which there is no room for sadness.

In the last verses of the passage (vss 21f) Jesus makes a very strong statement on the great differences in religious life and practices which his corning will introduce into the People of God. Jesus brings newness which affects the whole life of the People; his coming, his ministry is not a new patch on old clothing; it is not new wine in old skins. Jesus is not bringing in a new way of life which is to be fitted into the old practices of the Pharisees. A new way of life means new customs. The Pharisees would certainly not miss the message in these words: their customs, their way of life was coming to an end in the ministry of Jesus.

The sabbath day had become the subject of all kinds of rules and customs. The Pharisees wanted to do everything in their power to assure themselves that they were doing the will of God perfectly. God had ordered rest on the sabbath. The practical question, according to the Pharisees, was, "what is rest?" and "what is work?". They had developed a long list of things which were forbidden on the sabbath. One of these things was harvesting grain. But the Pharisees were not interested in a cheap, minimal observance of the will of God. If harvesting was forbidden, then so was rubbing grains of wheat in one's hand and blowing away the chaff.

Reading Mark 2:23-28

To the Pharisees God is the only centre of their lives; his will is everything to them. In fact God is so important that pleasing him comes before everything else. God had commanded rest, so rest and rest alone is important on the sabbath. Jesus also claims that the will of God (his Reign) is all important to him; but for Jesus there is absolutely no possible way in which the will of God can compete with the needs of people. Jesus reminds the Pharisees that God himself gave the People the sabbath not in order to be obeyed and revered, but for the good of human beings. The sabbath was given for man's sake; man was not created for the sake of the sabbath (Chapter 5, p. 8). For the Pharisees making God all-important meant considering people as secondary; for Jesus making God all-important meant dedication to doing good for people, because God himself is dedicated to doing good for people.

As God had given it (see Deut 5:12-15) the sabbath day was to be a day celebrating human freedom. It was intended to be a day where all — from slaves to masters — would enjoy the rest which declared that people are important in themselves and not only for the work they can do. It was clear that God who commanded the sabbath, commanded it not for his sake, but for his people's sake. Instead of being a day celebrating life and freedom, the sabbath had become at the hand of the Pharisees a day of slavery demeaning life. Saying that this type of oppressive, rule-filled day was willed by God only made matters worse, because it made of God one who was against life, against freedom, against what is good for people. In fact it made God into an unreasonable and thoroughly self-centered "god" who wants nothing but attention for himself and cares nothing about people. (See "The Genesis of Sin", Chapter 1, p. 18.) To the Pharisees, healing was work, therefore forbidden on the sabbath.

Reading Mark 3:1-6

Defiantly, angrily, Jesus heals the withered hand. His act proclaims the goodness of God, God's love for people, God's will to heal, to free. If such is God, how fitting that a person should be healed, freed, given "life" on the sabbath, the day which was meant to reflect the will of the saving God.

At this point the Pharisees understand just how much distance there is between themselves and Jesus. They realize that there is no way in which Jesus can be won over to their side. If Jesus cannot be an ally, he should be done away with as soon as possible. Jesus was not only contradicting the teachings and customs of the Pharisees, but also by the power of his teaching and healings he was thoroughly discrediting them. He was a serious threat to the Pharisees. He also was a serious threat to the king, Herod Antipas, who ruled over Galilee. Politics and religion cannot be separated; the Pharisees seek out supporters of Herod to work together to rid themselves of Jesus.

Renewing the People of God (3:7-35)

Reading Mark 3:7-12

Mark presents the unclean spirits as having a superior knowledge of the truth: Jesus is Son of God. On this occasion as on previous ones (1:24-25, 34), Jesus silences them, because it is not right that the truth about Jesus should be publicly proclaimed before he has finished the whole of his work. It is only after he has done the Father's will to his death on the cross that his divine sonship can be announced (15:39). The unclean spirits want the title " _Son of God_ " to be connected, not with the cross, but with the miracles and the great popularity of Jesus.

Jesus decides not to take advantage of his popularity to gain control of the people. He resists the temptation to become a popular revivalist, stirring up the enthusiasm of the crowds and then passing on to other crowds. Jesus accepts the much more difficult but necessary task of renewing the People of God as a people, not as a mass of individuals. There are crowds following him, and among the crowds there are some disciples. Now Jesus introduces a structure into the group of disciples, a structure which is symbolically all-important.

Reading Mark 3:13-19

If Jesus had intended simply to renew the individual members of the People of God, much as a roving preacher, or a John the Baptist, then he would not have had to pay attention to the structures of authority. Jesus, however, clearly intends to renew the People of God as a community, as a people, and so organization is essential.

The choosing of the twelve apostles is made solemn by the fact that Jesus withdrew into the mountain away from the crowds, and then called to him those destined to be the founders of the renewed Israel. the new twelve patriarchs. As God had called Moses and all Israel's tribes up to the mountain, so Jesus, the Son of God, calls the founders of the renewed People to himself on a mountain. (The Greek, often translated "hill", actually means "mountain". No particular mountain is intended. It is only significant as a symbol suggesting God's calling Israel to the mountain. See Exod 19:3.)

The most singular honour of the Twelve is that they are "to be with him", that is, they are to be specially close to him, his intimate companions. Their work is, like Jesus' work, to serve the Kingdom of God by preaching the Good News and fighting against the forces of evil, by casting out demons.

The first name on the list is Simon "to whom he gave the name Peter". To change a person's name is to have a particular authority over that person (see Chapter 2, p. 17). Jesus' action underlines the special authority which Jesus will have over Peter (the Rock), the leader of the Twelve. When God changes a person's name, it is to give that person a special duty, a special role in his work (see Gen 17:5, Chapter 2, p. 8). While Mark does not elaborate on the role of Peter or the meaning of his new name, it is clear that the tradition which Mark is using saw a particular significance in it. Matthew will make this tradition much clearer (Matt 16:13ff).

James and John together receive one name, " _Sons of Thunder_ ". This seems to indicate for them a special status among the Twelve along with Peter. These three witness the Transfiguration (9:2-8) and the agony in the garden (14:3242). Peter, James and John are also allowed to be present when Jesus raises the official's daughter to life (5:37).

It is most interesting to note one feature of this group of twelve men. They represent the broadest spectrum of opinion among the People of God. We have Matthew who was a tax collector, an "unclean" person who cooperated with the Romans in extorting money from the people (Matt 9:9). In the same group is Simon the Zealot, representing the passionate Roman-haters of the day who believed in ousting the Romans by violence. We can presume that the other ten represented various positions in between. When we are told that the Twelve argued among themselves about who was the greatest (eg. Mark 9:33ff), we can assume that some of their arguments were fierce, and very political. Mark also points out the presence of the traitor, Judas Iscariot.

We have seen the large crowds, the disciples and the election of the Twelve. Now Mark moves to a more delicate area, the relatives of Jesus from Nazareth. Mark points out that the crowds were such, and Jesus was so busy, that he was neglecting to look after himself. Since it was the responsibility of the relatives to look after one of their own who was not providing for himself, the relatives decide to take on their duty towards Jesus.

Reading Mark 3:20-21

The self-neglect of Jesus leads people to believe that he is out of his mind. Motivated by concern for Jesus, the relatives set out to see for themselves and to take action if such is necessary. The rumors which were going around suggested that Jesus was crazy; this was only a small step away from suggesting that he was possessed by an evil spirit. A group of scholars from Jerusalem make exactly this accusation.

Reading Mark 3:22-30

The scribes try to discredit Jesus by accusing him of being possessed by a devil. It is not clear just what Beelzebul stands for, but it is clearly a prince among the devils. Jesus points out by a few short parables that it is not possible that he is devil-possessed. Only persons who are blind to all the good which Jesus has been doing, only people of not interested in the obvious truth could attribute his work to the power of the devil. The unforgivable sin is the sin of attributing the obviously good work of Jesus to the devil. Mark, with a little irony, has already told us that even the devils know better (3:11).

Mark told us earlier that the relatives of Jesus were concerned about his health, both physical and mental. Now he shows us that they have arrived from Nazareth and are wanting to see him. The passage forcefully illustrates the suffering of the mother of Jesus.

Reading Mark 3:31-35

Note: We will comment on the "brothers and sisters" of Jesus when we deal with Mark 6:1-The Gospel of Luke describes Mary as the model of faith seeking understanding (see Luke 2:33-52). The purpose of this passage in Mark, however, is not to underscore the reaction of the relatives of Jesus; this is done more clearly in Mark 6:1-6. In this passage Mark sums up what is the one necessary characteristic for belonging to the renewed People of God. The new Israel will form a family, members will be as brothers and sisters and mothers to each other; they will not be a blood family (as Israel had become), but a family formed by those who sit "in a circle around" Jesus and do the will of God. Belonging to the blood family of Jesus has no advantage; belonging to the same blood nation as Jesus gives no edge on all those who are not of his family, nor of his nation. The new People of God will become a new family made up of all — from any nation — who make Jesus the centre of their lives and who do the will of God as Jesus revealed it.

The mystery of the Kingdom (4:1.41)

In the first three chapters Mark has shown us how people reacted to the teaching of Jesus. Some, such as the first four disciples, responded generously and followed him wholeheartedly (1:16-20); others sought him out for healings. Crowds came to him in large numbers; whether the crowds came out of a desire to hear the Good News and were ready to repent and believe, or whether they came out of curiosity is not made clear. There were also groups who began to oppose Jesus, going so far as to actually consider doing away with him (3:6). In a word, there were many different responses to the work of Jesus, from very positive to very negative, and probably from every shade in between. These different responses posed a problem: if Jesus is making the Rule of God present, and God is all-powerful, why does the work of Jesus meet with some failure? Mark gives us a series of parables which consider this question.

Reading Mark 4:1-9

Note: In Palestine at the time of Jesus farmers scattered the seed on the ground first and then ploughed or rather turned the earth over the seeds.

Jesus is speaking to the crowds and his message to them is quite clear: his work is effective only to the extent that people are disposed to receive it. Jesus is not a dictator forcing his message upon the crowds; he does not brainwash his listeners. He is extremely respectful of human freedom. The work of Jesus, like the seed of the farmer, is good and it will grow and bear fruit if people are disposed to receive it. Jesus is telling the crowds that the different responses he is getting may seem to indicate that his work lacks the power of the mighty God, but in fact this is one of the aspects of the growth of the Kingdom which should be expected.

There is, however, something deeper in this parable. At the time of Jesus many people expected that the Kingdom of God would come suddenly and transform everything in a flash. This imperfect, flawed world would cease to be and a new perfect world would take its place. Jesus clearly does not go along with this idea; his realism must have been upsetting to many. For many people it was easier to open themselves up to a message which said this present world was bad and should be completely replaced by a perfect world. Such people could love the perfect world to come, but could not love this present imperfect world.

Jesus came to proclaim God's love for this world, a world in which good and evil are mixed, a world in which people respond both well and badly to Jesus, and the Rule of God he came to announce. Jesus is not discouraged by the poor response he is receiving; the generous response of some makes everything worthwhile. The Rule or Kingdom does not appear in a sudden flash totally changing everything at once; it begins to show itself in the generous response of a few people, who, like good soil, produce an abundant harvest.

The passage we have been considering (4:1-9) is a parable. A parable goes from something ordinary and well-known (a farmer sowing a field), to something that is not well-known (the mixed reaction to the Kingdom is normal). In his parables Jesus uses an everyday experience and finds in it something which suggests the Kingdom of God. To make the jump from an ordinary, well-known event to an insight into the Kingdom of God requires an open mind. An open mind, a receptive heart, makes a person ready to learn from Jesus. If a person is not ready to learn from Jesus, the parables become riddles, or just some simple story with no deeper sense. The Twelve apostles and the disciples, those who are close to Jesus, are willing to learn from him. " _Those outside_ " are the ones who are closed to learning from Jesus. To them the parables are only stupid puzzles.

Reading Mark 4:10-12

The ways of God are not little mathematical problems which can be solved in the mind; they require a willingness to be close to Jesus on his terms. A disciple is one who is ready to learn from Jesus and to live by his teaching. The " _mystery_ " of the Kingdom is given to the disciples; they will be able to probe deeper and deeper into it. "Those outside" are not willing to be with Jesus and to learn from him; for these the parables remain closed because they are closed to Jesus. If they were ready to become disciples, they would be converted and the parables would be a light to their eyes. Mark expresses the words of Jesus in the most forceful way: " _to those on the outside everything comes in parables, so that they may see and see again, but not perceive_. . ." Mark is underlining the truth of the parable of the sower: the work of Jesus is receiving very different responses, some accept him, some reject him. This situation is what was foreseen by God; it is what should be expected.

The disciples, in the next passage, are given a deeper insight into the parable of the sower, the kind of insight which comes from discipleship. The parable is interpreted in a new way, as an allegory. In an allegory each of the various items or actions stands for something else.

Reading Mark 4:13-20

The parable is given an allegorical interpretation which considers not so much the situation at the time of Jesus, but the situation of the disciples in the Church after the Resurrection of Jesus. The disciples are being taught that the way his teaching received a mixed response during his lifetime will be repeated again within the Church. The disciples should know that not all those who say they accept the Gospel (seed = Word) will persevere. Many will fall away, but the whole work of sowing the seed (ministry of the Word) is to be done regardless of the failures; the generous response of some will make all the work worthwhile.

The parable of the sower (4:1-9) taught that failure was to be expected along with success in the work of Jesus. The allegory on the parable (4:13-20) taught that the same would be true in the Church's work. Failure is difficult to accept when one is doing God's work. There is always a serious temptation to avoid whatever might fail. There is a serious temptation for the disciples to give the Gospel only to each other, to form a "club of the enlightened" where failure will be much less. In the next parable Jesus warns against the formation of a "secret society" of disciples. The disciples must proclaim as publicly to the crowds as Jesus did.

Reading Mark 4:21-23

If the disciples are given deeper insight, it is insight to be shared with the whole world, and not to be kept to themselves. The disciples are to be as free with the Gospel as the farmer was with the seed.

The next little parable pushes the point further. Still speaking to the Twelve and the other disciples, Jesus reminds them that sharing freely what they have received is necessary if they are to preserve it at all.

Reading Mark 4:24-25

The next two parables seem to be addressed to the crowds and the disciples together. The Kingdom of God is a mystery being revealed by Jesus. Not only is the Kingdom itself a mystery, but the way in which it grows is also a mystery.

Reading Mark 4:26-29

The disciples will be as ignorant of the mysterious ways in which the work of Jesus grows as the farmer is ignorant of the process of growth of the seed he sowed. There is a power in the work of Jesus which does not depend on the clear understanding of the disciples; it grows as much on its own as the seed which the farmer sows in the ground. When the disciples themselves begin to do the work of Jesus, they will realize that their work's progress will be as mysterious as that of Jesus. What matters is that they sow the seed and bring in the harvest when it is ready.

The next parable is meant to give the disciples confidence in the fact that while the work of Jesus, and later their own work, begins in insignificance it will end gloriously.

Reading Mark 4:30-32

The growth is assured. The disciples need not worry about growth. They are to be concerned with sowing the mustard seed.

All the parables of chapter four show us Jesus accepting the mixed reaction of the people of his day as normal. On the face of it, his teachings in this chapter seem to show weakness; his work meets with limited success. The work of the disciples in the Church will also meet with mixed responses, limited success. How the work of Jesus grows is mysterious; that it will grow is sure. If God is all-powerful and Jesus is God's Son, why does he not bring in the Reign of God instantly and completely? Can God bring in his reign so feebly, so incompletely, little by little? The thought must have occurred to people that this kind of ministry must be the work of a mere human being, not the work of divine power.

Mark has placed the next incident here to answer these unspoken questions. Jesus is presented as thoroughly human — asleep — and yet what he does cannot in any way be explained as the work of a mere man.

Reading Mark 4:35-41

The disciples speak to Jesus rudely, " _Master, don't you care?._ . ," using a title which indicates that they see him only as a human teacher. They wake him up, expecting him to do at least his part to save the boat. What happens is not the work of a mere fellow passenger, but the work of divine power.

To be able to calm a storm is an act of God (Ps 107:23-32). Jesus as Son of God is awakened much as the psalmist prays to have God " _wake up_ " in Ps 44:23f, " _Awake, 0 Lord, why do you sleep?_ ". As Son of Man Jesus sleeps the sleep of those who trust in God completely (Prov 3:23f; Ps 4:8).

This incident brings the section to a fitting close. Opposition has arisen concerning Jesus and his work; Jesus had explained in parables how this must be so. He also has taught the disciples that they will experience the same failures, the same types of opposition. When they do the work of Jesus, they will often feel that he is "asleep", but asleep or awake, his presence is sure and his presence will prevent the wreck that seems inevitable. No storm can ruin the work of Jesus.

"Then it began to blow a gale and the waves were breaking into the boat so that it was almost swamped. But he was in the stern, his head on the cushion, asleep."

Mark 4:37-38

Faith and the power of Jesus (5:1.6:6a)

Chapter five shows us Mark at his vivid best in describing events. The three acts of power are given with details which create a mood of excitement and awe. In his work of making the Father known, Jesus uses miracles to establish clearly that coming in contact with Jesus is not harmful to people. The power of God in Jesus brings an insane man to sanity, a sick woman to health, a child at the point of death to life. Had we been present without the faith which sees the power of God in Jesus, we would have seen what the unbelievers saw — a wild and noisy exorcism causing a herd of pigs to stampede over a cliff, a silly woman elbowing her way to touch Jesus, a useless effort to help a dead girl. The owners of the pigs, considering their economic loss, only sense fear (5:15) and want to be rid of Jesus (vs 17). The curious but unbelieving crowd at the home of the girl only laugh at Jesus (vs 40).

Reading Mark 5:1-43

The insane, possessed man is cured by the power of Jesus alone. He was not able to have any faith. The sick woman is saved by her own faith (vs 34). The girl is saved by the faith of her parents (vs 36). While Jesus can heal without the faith of the sick person, if faith is possible it becomes the normal way of receiving the healing power of Jesus.

In 6:1-6 Jesus goes to his home town. The people who have known him since childhood only see him as a man, an amazing man, but only a man. Because they can point to his mother and his close relatives, they believe they know and understand Jesus. Because they lack faith, Jesus is not able to perform many acts of power among them.

Reading Mark 6:1-6a

Jesus, like Joseph (Matt 13:55), was a carpenter. The Greek word which we translate as "carpenter" means a worker skilled in making things such as yokes, plows, beds, coffins, houses. Jesus lived by this trade for many years before his public ministry.

The reference to the brothers and sisters of Jesus has posed problems for a long time. The information in the four Gospels is not completely clear. It is not possible here to go into lengthy details. The Church in which the Gospels came to be is also responsible for interpreting them. From as far back as can be traced, the Church has resolved the problem of the brothers and

"My little daughter is desperately sick. Do come and lay your hands on her to make her better and save her life." Mark 5:23

sisters of Jesus in favour of the position that Jesus was the one and only child of Mary. In Aramaic, as in Hebrew, the words "brother" and "sister" were regularly used to refer to cousins and close relatives. This is a well-known fact. It is this use of "brothers" and "sisters" which is intended by the Evangelists.

It could be added that if Jesus was brought up in the typical working-class home, he would have lived in one or two rooms along with as many relatives as could be fitted in. Members of the extended family, uncles, aunts, cousins, grandparents, habitually shared the same rooms. Under these conditions it is even more understandable that children raised under the same roof as Jesus would be called his brothers and sisters.

We are not told of another visit to Nazareth in Mark's Gospel. It appears that his relatives did not give up on him completely, because at the foot of the cross we find a Mary the mother of James and Joset (compare 6:3) who seems to be a relative (15:40-47).

The people of Nazareth only knew Jesus as a man, one who had lived and worked among them for years. They could not see in him anything more. They lacked faith in him and Jesus could not work many miracles there. After this visit to Nazareth Mark shows us Jesus turning his attention to other towns and villages where he teaches. Then we see him sending his chosen Twelve to help him in his work of teaching. This is where the next chapter will begin.

"~~~~~~~~~~~~~"

## Chapter 2 Servants Of The Kingdom

Introduction

In Chapter 21 we saw Jesus preaching the Good News of the Kingdom of God. We heard him teach in parables about the mysterious ways of the Kingdom. We read of his many works of power and healing. We noticed how he attracted large crowds, among them the religious and political leaders who found him more and more offensive and objectionable. His association with known sinners was largely responsible for the conflict. We also noted that from the very first Jesus called people to be with him, to assist him. Among those who chose to follow him, Jesus selected twelve in particular to be his companions and to share his work. Jesus was renewing the People of God and making it clear that the People of God would no longer be a matter of blood relations within an ethnic group. The rejection by his own relatives in Nazareth made this clear. That is where we left off.

As this section (6:7 - 10:52) begins, we see Jesus instructing his chosen Twelve and sending them off to preach and heal. If anyone ever had the right to be a rugged individualist needing help from no one, it was Jesus, the Son of God. Jesus made no such claim; instead he accepted his human limitations and relied on helpers. Jesus was no perfectionist either; while he took the time to prepare his Twelve, he did not wait until they knew and understood everything before inviting them into his work. Throughout this chapter you will see the disciples, and the Twelve in particular, misunderstanding Jesus; Jesus reproaches them, but never rejects them. And they stay with him in spite of the confusion which his teaching causes in them. They are quite typical of us all.

Note: You will remember from Chapter 21 that there are three general stages in the development of the Gospel of Mark (Jesus, the Church, the Evangelist). In this chapter we will be giving more attention to the work of Mark as a true author. We will be pointing out how he has arranged the materials he has inherited and the emphasis which he gives to his work. This, of course, is not the most important aspect of the chapter, but it is helpful to try to notice the artistry of Mark. It is all part of the inspiration of the Holy Spirit.

## Chapter 2a Eyes that do not see (Mark 6:7 - 8:26)

The central image around which Mark develops this section is " _bread_ " (6:8, 37-44, 52; 7:2, 5, 27; 8:4-6, 16-19). The Greek word artos literally means "bread", but can be translated "food". In English it is sometimes not necessary to translate it at all, for we can say "eating" without having to say "eating food". Bread was the basic food at the time of Jesus. It was easy therefore for bread to mean food in general, and even to stand for everything that is needed to sustain life.

Bread for the people (6:7.52)

When Jesus instructs the Twelve to take no bread for their missionary journey, he is telling them to have no independent source of livelihood; he is telling them to depend entirely on those who receive them in their travels. The Twelve are to depend on the people they serve, and to accept the level of life of their hosts.

Reading Mark 6:7-13

It is sometimes difficult for us to think of Jesus as an organizer, but here he is shown giving the Twelve six different routes and sets of towns to visit. While this is not as complex as the plan needed to organize 36 different itineraries (Luke 10:1ff), it still is enough to show the practical side of Jesus, the trained woodworker. There is an urgency in what Jesus says to the Twelve; he seems very aware of all that needs to be done. He urges them to "streamline" both themselves and the style of their work: they are not to burden themselves with possessions, they are not to waste time on unreceptive people. The point is not to convert everyone, but to offer the opportunity of conversion to as many as possible. Mark points out that the Twelve anointed the sick with oil, a practice which we can presume they learned from Jesus, though we are not ever told that he used oil. The sacrament of Anointing of the Sick is based on this practice (see James 5:140.

While the Twelve are away on their mission, Mark turns our attention to other matters. He tells us that even Herod, the Tetrach (prince) of Galilee had heard of Jesus. There were many opinions being expressed on the identity of Jesus, none of them accurate, all of them complimentary. Herod's guilty conscience made him believe that Jesus was John the Baptist come back to haunt him. He might not have meant this literally, but he at least meant that in Jesus he had another troublemaker like John.

Reading Mark 6:14-16

Mark then gives us the story of how Herod had John the Baptist beheaded during one of his banquets. The violent death of John the Baptist is an indication of the kind of end which Jesus can reasonably expect.

Reading Mark 6:17-29

Mark brings us back to the apostles in the next passage (6:30ff). They return to Jesus and share with him all that they had said and done. Jesus notices that they are tired and hungry and invites them to go to a quiet place to rest. The way Mark writes the words of Jesus suggests that Jesus has been resting and that " _Now it is your turn to come away by yourselves and rest awhile"_ (6:31). Rest, as much as it was needed, just was not possible.

Reading Mark 6:30-34

Seeing the crowds Jesus responds as a good shepherd. The people are hungry for his teaching and he teaches them " _at length_ ". It is noteworthy that there is no mention of miracles here, only teaching. Jesus first feeds the crowds with his word.

More tired and more hungry than ever, the disciples suggest that the crowds be dismissed to go and find something to eat for themselves, but Jesus does not agree with them. They had to share Jesus with the crowds, now Jesus asks them to share their food with them. This sharing, however, is not done simply or carelessly; it involves an almost incredible organization of five thousand people into groups of hundreds and fifties neatly sitting like flower plots on the green grass (an image implied by the Greek words).

"Then he said to them, 'You must come away to some lonely place all by yourselves and rest for a while'; for there were so many coming and going that the apostles had no time even to eat." Mark 6:31

Reading Mark 6:35-46

The scene is very peaceful, disciplined but joyful. The Greek which Mark uses suggests happy groups of table-mates enjoying a good meal. Jesus begins the meal in the way typical of his culture, taking bread (and fish), saying a prayer of blessing to God, and distributing the food. Mark carefully avoids telling us how the five loaves and two fish fed this multitude; he only tells us that they were all satisfied and there were twelve baskets full of food left over. When the long process was finished, Jesus dismissed the disciples then stayed behind to dismiss the crowds himself. He is left alone to find a quiet place in the hills to pray. Usually when Mark reports a miracle he tells us of the amazement of the people who witnessed it or heard about it (eg. 5:20,42). In this case, however, he does not report any astonishment on the part of the crowds or the disciples. By this omission Mark seems to be saying that they did not see the event as especially amazing.

The next scene shows us the disciples straining at the oars against a headwind. Jesus is aware of this, but waits until early morning to go out towards them on the water. Unlike the incident of the storm (4:35ff), the lives of the disciples are not at stake; they are simply having difficulty getting to their destination.

Reading Mark 6:47-52

With the power and ease of God himself Jesus walks on the waves (Psalm 77:19; Job 9:8). The disciples are frightened; they take him to be a ghost. They were not amazed at the feeding of the five thousand, but they are beside themselves with astonishment at seeing him walk on the water. The feeding of the multitude, preceded as it was with lengthy preaching, and carried out through a complex organization, just did not strike them as amazing; they did not see it as a work of divine power. No wonder that they were startled to see him walk on the water.

Mark seems to be telling us, his readers, that the apostles and disciples who were with Jesus before his death and resurrection had no advantage on us who come after them. In fact, before the death and resurrection, the disciples were at a disadvantage. They could not understand many things that happened right before their eyes, " _their hearts were hardened_ "(6:52).

Mark and the communities which preserved the account of the feeding of the multitude could see much more in it because they knew that Jesus was truly the Son of God risen from the dead. It was easy enough for them to see in the feeding of the multitude that Jesus was the Lord, the Shepherd, who brought his flock to green pastures and fed them abundantly (Ps 23). The disciples should have recognized that, but they didn't.

The event should have reminded the disciples of Moses through whose prayers God fed his people on manna in the wilderness; they could have seen one greater than Moses here in Jesus (Exod 16). Mark and his community certainly saw this. They might also have seen in this an act which showed Jesus to be greater than the prophet Elisha who fed many on a small supply of food (2 Kings 4:42-44).

The communities which used this incident in their ministry could not help seeing in this event a preparation for the Last Supper and their weekly Eucharist. They used the same words for describing the actions of Jesus, " _he took the bread, said the blessing, broke (the bread) and gave it to them"_

(Mark 14:22). For generations of Christians bread and fish were a symbol of the Eucharist. It could even be that the way in which Mark has described this miracle, with lengthy teaching preceding the feeding, reflected the order of the Eucharist as it was celebrated in his day, the Liturgy of the Word followed by the Liturgy of the Eucharist, just as we celebrate the Eucharist today.

There was even more in this event which the disciples who were present could not possibly see, but which later Christians could. The disciples (apostles) are told, " _Give them something to eat yourselves_ " (6:37). Jesus had just engaged the apostles in sharing his ministry of teaching (6:7-13); he was now inviting them to tend to all the other needs of the people, including the material needs. This, in fact, is what the first communities did under the direction of the apostles (Acts 2:42-47; 4:32-35). All the trouble and organization involved in tending to all the needs of the People of God (Acts 6:1-7) made it no less a work, indeed a miracle, of the Lord. The first Christian communities did not see themselves as spiritual communities concerned only with preaching and teaching, but with all that is necessary for life as a "people", concerned for all that is symbolized by " _bread_ ".

Mark then gives us a short summary of many healings (no exorcisms) around Gennesaret on the shores of the Sea of Galilee (6:53-56). This is the last reference to many cures in Mark's Gospel. The few works of power which he will report in the rest of the Gospel all have a symbolic or teaching purpose.

Bread for all (7:1-8:10)

In many national or ethnic groups foods and customs surrounding eating are ways of maintaining a sense of who they are as distinct from other groups. A certain African tribe, for example, might identify itself as the tribe that does not eat leopard, another might identify itself as the tribe that does not eat lion. The People of God had their own list of forbidden (unclean) and permitted (clean) foods (Lev 11). During and after the Exile when it became most important for the People to develop and maintain a strong sense of who they were and of how different from other peoples they were meant to be, the rules about food became more important. (See Chapter 16, p. 5.) These food rules made eating with Gentiles difficult, discouraging the intimate social contact which sharing a common meal makes possible.

Experience had shown, however, that the list of clean and unclean foods did not guarantee the separation between the People and the Gentiles. As long as Gentiles served the right foods, one could eat with them; and besides, the Gentiles did not have many, if any, forbidden foods, so they could always eat with the Jews. If the separation between the Jews and the Gentiles were to be made more certain, new regulations had to be developed around eating. And they were developed. Traditions evolved over the centuries about how dishes, pots and pans should be washed before food could be taken. Ceremonies of washing and sprinkling oneself and the food bought in the market also developed. These were human traditions, not found in the Law of God. These traditions made eating with Gentiles practically impossible. The Pharisees preserved and strongly urged these human traditions almost as though they were the will of God himself.

There were many Jews who did not observe these strict customs. They too would be excluded from eating with those who, like the Pharisees, scrupulously practiced them. Jesus and his disciples did not follow these customs. This made it possible for Jesus and his disciples to eat with the "lax" Jews.

In the following passage Jesus points out how hypocritical the Pharisees were; they strictly observed their human traditions, and yet turned a blind eye to the way these traditions could go directly against the Law of God.

Reading Mark 7:1-13

The Law of God clearly stated that aging parents had a right to financial support from their sons: _"Honour your father and your mother_ " (Exod 20:12). The human traditions supported by the Pharisees made it possible for a man who disliked his parents to say that his money was dedicated to God (Corban), and this meant that his parents no longer could claim any of it for their use, whereas the man himself could still use the money. Jesus uses this as one example of how human traditions can become " _idols_ " which people serve as though they were more important than the will of God. The human traditions about how to eat have the same effect.

In the next passage Jesus addresses himself to a more touchy subject, not the human traditions, but the rules in the Law of God about clean and unclean foods. He re-interprets the Law, making all foods clean.

Reading Mark 7:14-23

It is very doubtful that the disciples actually understood this message when Jesus gave it. They failed to understand many things before the death and resurrection of Jesus. It is not surprising that this question of clean and unclean foods was not settled for some time after the resurrection of Jesus (Acts 10:1 - 11:8).

Mark and the community which preserved this teaching of Jesus knew very well what Jesus meant. With divine authority Jesus declared that the rules governing clean and unclean foods which were in the Law of God (Lev 11) had come to an end. (Later, in Mark 10:1-12, Jesus would do the same with the rules in the Law concerning divorce and remarriage.) These rules were temporary, needed as long as the People needed to keep separate from the Gentiles. But now the time had come when the People of God were to be open to all the Gentiles and therefore, the time had come to put an end to these rules which maintained separation.

Mark makes this clear in the next passage. Through a witty dialogue with a Gentile woman, in Gentile territory, Jesus makes the point that food (bread) is to be shared with her. The " _food_ " in this case stands for the healing power of Jesus.

Reading Mark 7:24-30

The " _children"_ represent the Jews who, according to the rule Jesus generally followed, were to be the first to receive the benefit of his services. The " _house-dogs_ " represent the Gentiles who are to be served after the Jews. The woman's clever and humourous response leads Jesus to bend the rule; he " _feeds_ " the Gentile woman by healing her daughter.

The general rule which Jesus followed in his lifetime was not so rigid that it did not allow for exceptions. In this and the next passages Mark emphasizes the exceptions — Jesus did minister to Gentiles during his lifetime. Mark could be reminding his own communities that the pattern of bringing the Good News to the Jews first and after they have heard it, bringing it to the Gentiles, should not be followed strictly. Jesus did come for the Gentiles as well as for the Jews.

Mark begins the next episode with a complicated itinerary which has Jesus go north from Tyre to Sidon, deeper into Gentile territory, then through Galilee to the south and then east into the Decapolis region which was also largely a Gentile area. The route is meant only to emphasize Jesus' contact with Gentiles. In this region Mark places the healing of a deaf man, another Gentile.

Reading Mark 7:31-37

In spite of Jesus' efforts to keep the cure quiet, the healed man and those who heard about it spread the story everywhere among the Gentiles. According to Mark, Jesus now has two persons who were healed in the Decapolis area, the man freed of a legion of devils (5:1-20) and this man healed of deafness. The first man was sent out to preach what the Lord had done for him (5:19f); this second man spreads the news about Jesus in spite of the order to keep silent. Whether he wills it, or does not will it, Jesus is being made known among the Gentiles.

As a result of all this publicity a large crowd gathers again (8:1). To make it clear that this second feeding of a multitude occurs in the Decapolis Mark introduces it with the words " _In those days",_ or " _At that time_ ". The wording of this second multiplication of loaves and fish is very similar to the first (6:35-44). The meaning is much the same, except that this time a Gentile crowd, or at least a crowd in a Gentile region is involved. The message is that what Jesus did for his own people, he also intends to share with the Gentiles.

Reading Mark 8:1-10

At the end of this passage Mark has Jesus travel again. No one knows just where Dalmanutha is, but it is safe to presume that it is back in Jewish territory because the very next scene presents us with the Pharisees.

Blindness (8:11.26)

The Pharisees have come in for much criticism from Jesus. In the next passage (8:11-13) they are shown as people out to take revenge. They want to show that Jesus is a fake, a charlatan with no more power and authority than any of the other exorcists and miracle workers of their day. (For a reference to Pharisees who worked wonders, see Matt 12:27.) The Pharisees presume that any person who has divine authority ought to be able to produce such marvelous spectacles of power that every witness to these wonders would be obliged to accept that these marvels come from God himself. They want a sign that requires no faith, no trust.

Reading Mark 8:11-13

Jesus refuses any such sign. He has done enough to make it reasonable to trust him; he will do no more. People cannot be forced to accept him, they must do so freely with the element of risk which is involved.

In the next passage (8:14-21) Mark underlines the general theme of this section, " _eyes that do not see_ ". The Pharisees in their proud desire to have conclusive proof are blind. Herod too is blind. And even the disciples, committed as they are to Jesus, have very poor eyesight. In a very skillful piece of writing Mark shows us Jesus thinking on one level, the disciples on another. Jesus is concerned about the real danger to the lives of the disciples; the disciples are worried about the danger of going hungry for lack of bread. Jesus comes close to total exasperation with his disciples.

Note: With one exception (Matt 13:33; Luke 13:20f) leaven is used in the New Testament as a symbol of something which progressively corrupts whatever is mixed with it.

Reading Mark 8:14-21

The Pharisees, with their desire to reduce religion to a set of rules and to reduce faith to the acceptance of the obvious, are a real threat to the disciples. Herod, with his presumption that power gives him the right to execute a true prophet, is also a genuine threat. Jesus warns against blind religious and political power. The disciples, however, think that Jesus has mentioned yeast because they are short of bread. Food is the last thing the disciples should be thinking about; but even after the multiplication of loaves and fish they cannot help worrying about what to eat (Matt 6:25ff). Their eyes saw but their minds did not perceive that in Jesus there is one greater than Moses, one who will provide for all their needs from the least (food) to the greatest (faith).

Mark placed the next episode at this point in his Gospel not simply to report another miracle but to comment on the blindness of the disciples. There is hope that bit by bit they will begin to see.

Reading Mark 8:22-26

This healing is the bridge to the next section. Mark is telling us that while the disciples are now blind, in a little while they will begin to see when Peter makes his confession of faith (8:27ff). But even Peter's act of faith is imperfect: just as the blind man first saw " _people like trees walking_ ", Peter sees who Jesus is, but not clearly. The day will come, however, when the disciples after the death and resurrection of Jesus will see clearly and distinctly, as the blind man came to see.

## Chapter 2b Ears that do not hear (8:27 10:52)

In the previous section the disciples saw Jesus do great deeds (feeding the multitudes and walking on the water); they should have understood from these acts that Jesus was working with the power of God. But they failed to understand this chapter on his divine power. In the next section (8:27 - 10:52) Mark shows us that the disciples are beginning to see — they recognize him as the Christ. Jesus takes this growth in faith (sight) as evidence that they need an even more difficult chapter — the chapter on his humanity: the Christ is the Son of Man who must suffer and die. The disciples find this even more difficult to accept than the chapter on his power.

The deafness of the disciples to this truth about Jesus is typical of Christians generally. Mark is very profoundly aware that most disciples (including ourselves) want Jesus to be a sure way to a painless, happy life on earth. In presenting us with the deafness of the disciples, Mark is showing us ourselves in our constant temptation to refuse the cross of our leader.

The Christ and his disciples (8:27.9:29)

Mark has brought together a series of incidents which bring us to the heart of the question, "Who is Jesus?". Mark already reported some of the rumours about Jesus (6:14-16). The disciples have also heard these rumours and they repeat them. Jesus, however, challenges them to speak for themselves. Peter speaks for them, and his words are true. Jesus accepts their act of faith.

Reading Mark 8:27-30

Mark notes that Jesus did not want this truth to be spread about (vs 30). It is not proper that people should hold that Jesus is the Christ, the Messiah, before Jesus has suffered, died and risen. To call Jesus the Christ was to see in him the one whom God had promised through the prophets of old; the one whom the People hoped God would send to free them from all their troubles, the great successor to David who had freed the People from all their enemies (2 Sam 7:1-17; Isa 9:5f; 11:1-9; Pss 2; 72; 110). In the minds of many of the People this Christ of God (Anointed One of God) would usher in the final and complete Kingdom of God: the end of pain and suffering.

Jesus immediately begins to build on their act of faith; he begins to teach them that in God's plan the Messiah, the Son of Man, must suffer, die and rise again. They are shocked to hear this.

Reading Mark 8:31-33

Peter rebukes Jesus for speaking of such terrible things. When Jesus is said to look round at his disciples (vs 33) and then rebuke Peter, it is clear that Peter is speaking for all the disciples and that in rebuking Peter, Jesus is rebuking the disciples. Jesus uses the harshest words possible, " _Get behind me, Satan_ ". Peter and the disciples in their refusal to accept that the Christ must suffer and die are thinking in the common way of humans — terrified of pain, wanting to avoid it at all cost, as though suffering and death were always evil and could never be willed by God. Jesus has said that the Son of Man " _must suffer_ " (vs 31) which means that it is inevitable, unavoidable that he must suffer if he is to accomplish what God wants of him. The ways of God are not the ways of man (Isa 55:8f).

In rejecting the suffering of the Messiah, however, there is another refusal, a more personal one: if the Messiah must suffer, then it would appear that his followers might also have to suffer. This unspoken objection is revealed and spoken to in the following section. Notice that Mark has these words addressed to " _the people and the disciples_ ", that is, to all and any who want to remain disciples.

Reading Mark 8:34 - 9:1

_"If anyone wants to follow me_ ": in these words Jesus underlines the freedom with which a person chooses to be a disciple. Three conditions for discipleship are listed by Jesus: 1) " _let him deny himself_ " refers to renouncing one's own self as the centre of one's life. The expression could suggest, " _Let him lose sight of himself_ ". 2) " _take up his cross_ " clearly suggests the cross of Jesus to all Christian readers. Crucifixion, however, was a well-known Roman form of execution. These words are saying that the disciple must be willing to go the whole way with Jesus even if the final cost is death, death even as a condemned criminal at the hands of the Romans. 3) The third condition, " _follow me_ ", speaks of a relationship to Jesus himself. The disciple is one who learns from Jesus, as a student follows his master, listening, questioning, learning, obeying.

" _Whoever wants to save his life_." " _To save_ " means to preserve from harm, to rescue from danger, pain, suffering. The word life literally refers to the soul, but has the sense of "self", or even "person". The meaning of the phrase is that anyone whose goal in life is to keep himself from pain, out of danger, safe from harm, such a person will in fact lose his life.

" _Will lose it_." The person who sets himself at the centre of his life, seeking security, pleasure and a pain-free life, will destroy his life. In the eyes of Jesus human life is precious, made to endure into eternity, there to be glorified. A truly human life on earth is one of selflessness, but selflessness for a cause worthy of the dignity of human life.

" _Anyone who loses his life for my sake and the sake of the good news, will preserve his life._ " Selflessness can be misdirected to causes which are not worthy of human dignity. The only cause worthy of human dignity is the cause which is in keeping with Jesus and the Gospel. The whole world in all its greatness, all its beauty, is not a sufficient price for a human person. Only the Kingdom of God itself is a worthy goal, a satisfactory price for a person.

The true goal of human life is to be taken into the glory of the Father when the Son returns at the end of time (vs 38). All who had the Gospel announced to them, who understood it rightly, but were ashamed of the lowly life of carrying the cross, will not be accepted when the end comes.

The last verse in this group of sayings (9:1) may have been understood at one time to mean that the Kingdom of God would come in the lifetime of the first disciples. There were Christians who held firmly that the end of the world would come very soon, or had already come (see 2 Thess 2:1ff). It would be very possible to understand 9:1 in this sense. Mark, however, has placed this verse just before the Transfiguration of Jesus, and we believe that in doing so he is suggesting that the three disciples who witnessed the Transfiguration were witnesses to the final triumph of Jesus, his coming in glory.

While Mark's account of the Transfiguration does point to the future glory of Jesus, it also links Jesus to the past and then brings us to the present.

Reading Mark 9:2-8

The dazzling brightness of Jesus transfigured suggests the glory of the resurrection and of the final return of Jesus in the future. After hearing of the terrible death which Jesus told them he would undergo, the favoured three apostles are given a vision of the end that lies beyond the suffering. While this is an experience of the future, the Transfiguration also links Jesus with the past through the presence of Moses and Elijah.

Moses, who once had met the Lord God on Mount Sinai (eg. Exod 24:15ff), and who had so longed to see the Lord's glory (Exod 33:18ff), now sees the glory of the Lord in Jesus, the Son of God. Elijah who had also met the Lord on the mountain (1 Kgs 19:11ff), but had only sensed his presence in a mysterious gentle breeze, now talks openly with Jesus, the Son of God. Moses represents the Law and Elijah, the prophets; they stand for the whole Old Testament and witness to its fulfilment in Jesus.

"When they rejoined the disciples they saw a large crowd round them and some scribes arguing with them. The moment they saw him the whole crowd were struck with amazement and ran to greet him." Mark 9:14-15

Mark then brings us into the present with Peter's remark (vs 5), the cloud and the voice of the Father. Peter wants this great vision to be made permanent; typical of disciples he wants the glory of the end without the suffering that comes before. The cloud, symbol of God's presence (Exod 19:9), shrouds the scene in mystery and also hides the brightness of Jesus. Covered in shadow, unable to see anything, the three disciples hear the clear declaration of the Father: " _This is my Son, the Beloved. Listen to him_."The disciples are told that even now, in the veiled present, Jesus is God's Son. They are commanded to obey him: _"Listen to him_ ". These words require a further comment.

Moses is usually linked to the Law, but it should be remembered that he was also considered the greatest of the prophets (Num 12:6-8). There was a hope that one day God would raise up another prophet like Moses (Deut 18:15-19). When God does raise up this great prophet, the People are commanded to " _Listen to him_ " (Deut 18:18f). Jesus is this great prophet who speaks the very words of God and is to be obeyed. The history of prophets, however, is a history of suffering and persecution at the hands of their own people. The presence of Moses and Elijah at the Transfiguration suggests the suffering which was in store for Jesus as the prophet of God.

On their way down the mountain they are told not to share this vision until Jesus is raised from the dead. The disciples are puzzled about resurrection from the dead. Jesus does not explain " _resurrection_ "; he underlines the suffering and death it presumes.

Reading Mark 9:9-13

Jesus refers to the general pattern of persecution of prophets in the Old Testament. John the Baptist, who is " _Elijah_ " returned, suffered death as expected. The implication for Jesus, the prophet, is clear.

When Jesus and the three disciples reach the bottom of the mountain they are confronted with earthy reality. The other disciples have failed to cast out an unclean spirit from a boy who is also deaf and mute. Mark treats this event in the same symbolic, or teaching way in which he handled the healing of the blind man in two stages (8:22-26). Deafness and blindness are not usually considered to be caused by unclean spirits, but here Mark underlines the connection between the deaf-muteness and an evil spirit. The boy's condition becomes symbolic of the deafness of the disciples.

Reading Mark 9:14-29

When Jesus first taught his disciples about his suffering and death, they refused to " _hear_ " it, and Jesus said that this refusal to " _hear_ " about his suffering and death was the work of Satan (8:33). Just as the disciples themselves are not able to cast out the evil spirit of deafness from the boy, they are incapable of purging themselves of their own Satanic refusal to hear of the suffering and death of Jesus. But Jesus is capable of casting out the unclean spirit of deafness from the boy, and he is also able to cast out the evil-spirited deafness of the disciples. The day will come when the disciples will both accept and openly proclaim the death and resurrection of Jesus. Much prayer will have to take place before this happens (9:29).

The Christ and the renewed People (9:30 - 10:31)

Mark has gathered here several incidents which describe various aspects of the life of the renewed People of God: the community of disciples, the role of leaders, the attitude of the community to good people outside of it, the great importance of every disciple, even the least significant, the status of marriage, children and the rich. The section concludes with a beautiful description of the People as a large family. Mark, sticking to his overall theme, begins this section with another teaching on the passion and death of Jesus. Once again, the disciples do not understand; in the very next verse they are arguing among themselves about which of them is the most important. They are still a long way from renouncing themselves, let alone taking up their cross (8:34).

Reading Mark 9:30-37

In each of the three main passages where Jesus speaks of his death and resurrection, Mark gives us a little introduction which makes it very clear that these were not simple statements, or blunt declarations by Jesus. In each in-stance (8:31; 9:30-31; 10:32) Mark tells us that Jesus gave instructions to his disciples on the subject. He spoke at some length and very clearly about the suffering that was coming. In spite of all his teaching, the disciples do not understand and are afraid to probe the matter further (9:32). They are more concerned about their personal ambitions, " _who is the greatest_?". Mark gives no details about the arguments, but we can well imagine that the Zealot revolutionary (3:18), full of nationalistic zeal against the Romans, would be on the opposite side from Levi (2:13) the collaborator with the Roman tax system. The arguments would be fierce.

Jesus takes the opportunity to teach them about leadership within the renewed People of God. The People had gone through many different types of leadership and organization over the centuries: the patriarchal system of ex-tended families under Abraham, Isaac and Jacob; the association of tribes under Moses and later Joshua and Samuel; the monarchy, starting with David and ending with the Exile; the liturgical organization after the Exile under the leadership of priests and scholars (scribes) without their own prince or king. And now, in the time of Jesus, the effective leadership was in the hands of the Pharisees and their scholars, the scribes who were experts in the Law and in the traditions which extended the Law to every aspect of life.

Through all these changes, few leaders could be held up as ideal. Some had been great, most had been fair to very bad. Of all the leaders Moses had been their greatest — his finest quality, humility: " _Moses was the most humble of men, the humblest man on earth_ " (Num 12:3). If the People of God are to be renewed its leadership must recapture and build on this model. Too often had the People been badgered, beaten, oppressed by proud, ambitious, selfish little men pretending to be great. " _If anyone would be first, he must make himself last of all and servant of all"_ (9:35). These words Jesus explicitly addresses to the Twelve, the new leaders for the People. Their leadership is lowly service.

The child whom Jesus sets in front of them is very young, under seven years old, according to the Greek word used. Children were considered a blessing in families, but they were the least in the community because they were completely dependent on others, could not look after themselves; the most they could do was run little errands when they approached six or seven years old. The Twelve are to set their eyes on little children as the model of the attitude of leaders. Jesus presses the point further by saying that in the renewed People of God he will identify himself with the least little baby, the least important (9:37). Leaders would love to think that whoever welcomes them, the great, important Twelve, welcomes Jesus who sent them; but Jesus brings them down to ground level, " _Whoever welcomes one of these little children in my name, welcomes me and. .. the one who sent me"(_ vs 37).

Mark now turns our attention to another community problem — the problem of exclusiveness. The Pharisees were obsessed with making sure it was clear who belonged and who did not belong to God's People. The Christian community too could develop the same attitude. It is easy to treat Jesus as private property and to consider all those " _outside_ " the community as having no right to use his teaching or do any of his works. Jesus teaches his Twelve that they are not to act as though they had an exclusive franchise, a copyright on him.

Reading Mark 9:38-40

The Twelve are not to look at those outside the community as enemies or as competitors. Jesus encourages the broadest possible attitude, " _Anyone who is not against us is for us_ ".

This might lead one to think that it is not very important whether one belongs to the community of disciples or not. If such a positive attitude is to be encouraged towards good people outside the company of Jesus, then it would seem that being a disciple is not all that significant. Mark places the next saying here to make clear that "belonging to Christ" in the renewed People of God is of the greatest importance.

Reading Mark 9:41

Even the least good deed in favour of a disciple done by anyone, member or non-member of the community of Jesus, will be amply rewarded. Belonging to Jesus is of supreme importance.

Pushing the matter still further, Mark adds the next section where in words that are powerfully severe and full of intensity Jesus warns against treating the least members of the community as though they were unimportant (9:42¬50). The People of God renewed by Jesus is not to be a neat club of strong, intelligent, well-instructed disciples — a society of the "perfect". The People under the leadership of Jesus is to have room for the "little ones who have faith". The expression " _little ones_ " is not defined, but it can be safely assumed that it refers not only to children but to adults who are weak in any way. There is to be room for the intellectually weak, the mentally handicapped, the emotionally fragile, the unproductive, the casualties of society, the poor. Because of their disadvantages these " _little ones_ " very easily look up to the strong, the well-informed, the "great" ones, their leaders. It is even easier for the "great ones" to take these little ones lightly, or to ignore them completely. Jesus is well aware of just how easily these little ones can be led astray, or by simply feeling ignored, can drift away from the community. Any leader who by bad example or neglect causes one of the weak members of the community to sin or leave the community is fit only for the fires of hell.

Reading Mark 9:42-50

So Jesus has a vision of the People which is not a tidy community of the best of men, but a rather raggedy group bound by faith in him. The member with little faith and understanding will stand alongside the one of strong, well-informed faith, and the more important of the two is the little one. (For a concrete example of how the strong are to give way to the weak, see 1 Cor 8:1-13.)

The generous and loving attitude towards sinners, towards the weak, could lead people to think that everything within the People of God will now be easier, more liberal, less demanding. After all, didn't he get rid of the difficult and demanding rules about eating and foods (Mark 7:1-23)? Didn't he show himself lax in observing the sabbath rest (eg. 2:23ff)? It would seem logical that Jesus would loosen everything else. But no.

Reading Mark 10:1-12

Jesus interprets the law on divorce (Deut 24:1) as having been given only for a time because the People were not ready for anything more perfect. He says that God's intention from the beginning was that marriage should create a permanent bond. Strictly speaking Jesus does not forbid separation of husband and wife, but he clearly rules out remarriage after divorce, calling it adultery. The ideal of marriage is not simple co-existence for life, but a becoming one, united in every way. (More will be said on this question when we comment on Matthew 19:1-12 in Chapter 29.)

From marriage Mark moves logically to the place of children within the People. The behaviour of the disciples makes Jesus angry, indignant, and he declares that little children are in fact more fit for the Kingdom than adults.

Reading Mark 10:13-16

Here the little children in their helplessness, in their dependence on their parents, in their lack of "greatness", are models for adults. Without these qualities adults cannot enter the Kingdom. The children simply allow Jesus to embrace them, satisfied to touch and be touched by him. They are not competing for the top position in the Kingdom (see 9:34; 10:35ff). Mark underlines how much and how humanly Jesus loved little children by twice noting that " _he put his arms round them_ "(9:36; 10:16). In addition he points out that Jesus laid his hands on them and blessed them, gestures of total acceptance. This incident, placed here in the context of statements on the People of God renewed by Jesus, indicates that babies and little children rightfully belong as full members of the People. It clearly supports the practice of infant baptism.

In this section describing characteristics of the People of God, Mark has presented the problem of " _who is greatest_?" (9:34ff) and has given us the words of Jesus about the first making themselves last. Now Mark gives us another aspect of this problem of " _who is the greatest_?", the rich or the poor. Mark's account of the next episode is strikingly simple and yet subtly rich. Mark does not prejudice us against the man; quite the opposite, he shows him to be a fine man, one whom Jesus loved. Note that the man does not brag about his obedience to the commandments; he is aware that something is still missing in his life and it is this which he seeks from Jesus.

Reading Mark 10:17-22

Mark writes in such a way as to suppress the disdain of the rich which is all too common among those who fail to amass a fortune of their own. When we read the last line (vs 22) we cannot despise this man, we feel his sadness instead. We sense that something tragic has happened, a good man has let greatness slip by. He was searching for eternal life, but could not reach for the gift when he found it, because his hands were handcuffed to the goods of this life.

He might have been freed had he recognized the Son of God in Jesus. This man who obeyed the commandments because they were from God, did not realize that the words of Jesus, " _Go, sell everything_. . ." had equal weight. He saw Jesus as an exceptional man (" _Good master_ "), but still only a man. Rabbis and teachers at the time of Jesus would not have accepted to be called "good" in the absolute sense. Jesus, very much aware of his human limitations, and aware that the man sees him only as a man, refuses to be called " _good_ ".

The eternal life for which this man was seeking could have been found by becoming a disciple, becoming a member of the renewed People. Jesus had already said that anyone who wants to follow him must renounce himself, lose his life, take up his cross (8:34-38). Those whose hearts are set on securing this earthly life for themselves, will lose eternal life. The beautiful and terrible truth involved is that people are precious to the point that only an eternity of full life with God can be exchanged for them; all the treasures in this world are too cheap a price for even one person (8:36). But the rich man could not untie himself from the goods of this world in order to have treasures in heaven. Sadly, but clearly, this life was more important to him than eternal life.

We might think that this was a peculiar case, that for this individual selling all he owned was necessary, but for many, perhaps most rich people wealth is not a serious barrier to following Jesus. The words of Jesus in the next passage speak to these thoughts. Jesus speaks clearly, but gently, out of a kind of pained amazement.

Reading Mark 10:23-27

The rich man who refused the invitation of Jesus, we are told, is by no means a unique case. In fact, as a general rule those who have many possessions cannot rise above the things of this life. It is about as possible for the rich to really follow Jesus (enter the Kingdom) as it is for a camel to pass through the eye of a needle. Only a miracle of God's power can bring the rich to follow Jesus; when it happens it proves that God is omnipotent.

The disciples are taken aback by these words. They believe what most people believe: the rich have every advantage to attain eternal life, they have the leisure to study the Law and all the scriptures, they can afford to offer sacrifices, take part in all the pilgrim festivals in Jerusalem. They can afford to give alms and take time out to pray several times a day, and at length if they wish. The poor are at a disadvantage in all these things. They either cannot read to study the Law, or have no energy to do it; they find themselves in situations which cause them to ignore the holy traditions and often find themselves sinning against the Law of God. It was also commonly held that wealth was a blessing from God, a sign of God's favour; poverty, if it was a sign of anything, was God's disfavour. According to these thought patterns, if there is no hope for the rich, there is even less for the poor. The logical question therefore is, _"Who can be saved?_ " (vs 26).

Jesus does not hate the good things of the earth. He does not see them as evil. He realizes that people need food, shelter, clothing. He knows too that a truly human life requires more than that — it requires a purpose worthy of the dignity of human life, and it requires human relationships in a community. Jesus, as God made man, and the Good News he proclaims is that worthy purpose, and the People of God is that community of family relationships which is needed. The things of this world which all people need are also to be provided within this renewed People of God. The relationship to Jesus, to one another and to the goods of this earth are interconnected.

To recreate the People of God, a true self-gift to Jesus is needed and this re-quires that his followers loosen their hold on everything else in this life, including their very selves. If necessary it demands letting go of human relationships whenever they compete against following Jesus. It also is necessary to relax the tight grip of greed so that sharing of the good things of earth can take place.

If Jesus asks the rich to sell all, give to the poor and follow him, it is no more than what he asks of anyone else. The purpose of selling all is not simply to create one more poor person to join the group of poor disciples. The purpose of leaving all behind is the creation of the renewed People of God dedicated to the Lord, loving one another and sharing all so that poverty is eliminated among them.

Reading Mark 10:28-30

Jesus has every confidence that when people give themselves to him and to the Gospel, when they accept to form the renewed People of God, relating to each other as mothers, fathers, sisters, brothers, they will find a hundred times more in this life and will also inherit eternal life. When his disciples sell their private holdings and begin to care for the earthly needs of all members, they will discover that they will have the goods of this earth in abundance. It is a real people, on this very real earth, with very visible human goodness, that Jesus wants created; not a spiritual, intellectual club of idealists selfishly clinging to all their private goods, goods which separate them from one another, and do away with the need to depend on Jesus and on other members of the community.

This kind of thoroughly human, thoroughly earthy People, meeting human needs on this earth, is the kind which will inherit eternal life as well. The effect of following Jesus in the community of disciples is a People visibly better than what could be achieved outside. The renewed People of God are promised a life which displays the Good News. And that is why the disciples who have left everything and followed Jesus can fully expect to be persecuted. No one would feel threatened by a miserable community in which human relationships were stunted, in which greed and poverty lived side by side, where the gentle forgiveness and concern for the little ones was suppressed and pompous leaders strutted about. But a community of Good News, humanly enriching, enjoying the goods of this earth, that kind of community will inevitably unleash the cruelty of envy.

This section closes with a little phrase which sums up a main theme, " _Many who are first will be last, and the last first_ " (10:31). The way of the Gospel upsets many of the values of this world: the first, the leaders, should make themselves last and servants of all (9:35); the least important in the community should be prized as most important (9:42ff); childhood is a better model of discipleship than adulthood (10:13ff); those who give up all they have are greater than those who are wealthy (10:21, 28).

The Christ and the Twelve (10:32-52)

Mark has shown us that Jesus has been travelling (9:30; 10:17); now he makes it clear for the first time that this journey is taking him to Jerusalem. Mark notes that the Twelve and the disciples are following in amazed fear. The disciples seem to have understood that terrible things might happen in Jerusalem. Jesus confirms their worst fears: he takes the Twelve aside and once again he teaches them about what is to take place in Jerusalem.

Reading Mark 10:32-34

The Twelve hear and understand the words, but they do not grasp the reality of what Jesus has taught them. The first time that Jesus taught them about his passion, death and resurrection, Peter, in the name of the others protested (8:32); the second time Jesus taught them about his suffering, they did not understand and were afraid to find out more (9:32). Mark showed us how little they understood by pointing out that they started to argue about who was greatest among them right after this second teaching on the death and resurrection (9:33ff). Now after the third teaching on his suffering, they understand what he said, but the truth seems to have washed over their minds, or, what is more likely, they try to change the subject to something more attractive.

James and John, two of the favoured trio (5:37; 9:2; 14:33), seem to ask for a position of honour higher than that of Peter, the third member of their little group.

" _Now we are going up to Jerusalem, and the Son of Man is about to be handed over to the chief priests and the scribes. They will condemn him. . .and put him to death; and after three days he will rise again."_

Mark 10:33-34

Reading Mark 10:35-40

James and John profess the same faith as Peter (8:30). They understand that Jesus is the Christ, the one who fulfills the promises made to David (2 Sam 7), the Messiah who will usher in the final and complete Rule of God. Their faith, however, is not perfect at all; they still imagine that this glorious Kingdom will be like an earthly kingdom in which the top positions can be bargained for ahead of time. As he did when Peter made his act of faith (8:31ff), Jesus once again turns their attention from glory to the reality of suffering and death. The " _cup_ " is an image of the suffering and death of Jesus (14:23; 14:36). The word " _baptism_ " literally means immersion; it can also mean drowning or going under in water. Jesus uses these expressions of the ordeal he is to undergo in Jerusalem, an ordeal in which James and John are called to share, along with the rest of the Twelve, in their own time. The only greatness, the only position of high honour which James and John can expect is a share in the passion of Jesus. They claim they are willing to drink this cup, just as Peter does at the Last Supper (14:30f); but even their sharing in his death does not give them a claim to the positions of highest honour (10:40).

Mark then tells us that this request by James and John gave rise to more wrangling among the Twelve — the new leaders of the People of God (10:41). Jesus sees that these men have the very weaknesses which can make them as tyrannical, as oppressive and high-handed in their leadership as the pagan Romans are in theirs. In strong, clear terms Jesus teaches that the People of God are not to be ruled by puffed-up, power-drunk people who like to throw their weight around.

Reading Mark 10:41-45

Jesus presents himself as the model of leadership; he is the only valid example for the Twelve to follow. His service is lowly, the service of a slave (vs 44). Jesus came to serve by giving up his life in order to give birth to a free people, not an oppressed people. "To ransom" means to set free, to liberate from oppression. One form of oppression from which Jesus wishes to liberate people is the tyrannical rule of despotic leaders. If the leaders of the renewed People of God remain bloated with self-importance and rule as the pagan Romans, they will undo the very thing which Jesus came to do. Jesus did not lay down his life in order to create another oppressed people, but a ransomed people, a free people. This will only happen when leaders serve and do not seek to be served (vs 45).

The Twelve " _see_ " well enough to say that Jesus is the Christ, even though they find it difficult to accept the teaching on the cross. In a very short while they will be confronted with the brutal reality of the capture, the trial, and death of Jesus. At that moment what little faith they had will give way to blindness; even Peter will deny him, and the others will all run away. Mark concludes this section with another miracle which he uses as a kind of prophecy on the behaviour of the Twelve in the next few days. Mark places here the account of a man who once saw, but who has lost his sight and begs to have it back.

Reading Mark 10:46-52

Once healed the man sees clearly and becomes a true disciple, following Jesus on the road to Jerusalem and the passion. This miracle is a poetic kind of prophecy of the future of the Twelve in particular. They did have enough "sight" to profess faith in Jesus as the Christ, the Son of David, but they were blind to the fact that he must suffer and die. At the hour of his capture, his passion and death, total blindness will come over them and they will be left like this blind beggar, praying out of imperfect faith for true sight. This miracle is assurance that they will regain their sight by the power of the risen Lord, and when they do they will follow him " _to Jerusalem_ ", they will drink the cup and undergo the baptism by which Jesus himself was baptized.

Conclusion

The section we have just finished (6:7 - 10:52) was woven around many themes. We have chosen to emphasize only a few of them. The uniting theme has been the blindness and deafness of the disciples. There is no doubt that there is genuine history in this. We should, however, keep in mind that events were not preserved in the tradition of the Church and the work of the Evangelists simply because they happened. Events were preserved mainly because they were significant in the life of the Church. In the experience of the Church "blindness and deafness" to the real meaning of Jesus, the Christ, was and continues to be a problem, both for leaders and for disciples generally. Christians generally want a pain-free, cross-free way of discipleship, but this only means that we are much like the first group who were with Jesus.

Mark has underlined that there is hope for the blind and the deaf disciples by weaving four healings in this section: a deaf man hears (7:31ff), a blind man sees (8:22ff), a deaf and dumb spirit is cast out (9:14ff), a blind man regains the sight he had lost (10:46ff). There is hope. Jesus never gave up on them. He practices what he preached — loving care for the little ones. There is hope for any and all of us with poor sight and hearing.

This last scene (10:46ff) has brought us to Jericho, some twenty miles from Jerusalem. Chapter 23 will begin with the next scene set in the outskirts of Jerusalem. The last days are about to begin.

"``````````````"

## Chapter 3 The King

**Introduction**

A king normally had two functions, to assure the safety of his country and to oversee justice. This meant that kings were in charge of the military and of the courts of justice. Of all the kings which the People of God had had the most admired was David. He fought to overcome all their enemies and he administered justice properly (2 Sam 5-8; see Chapter 9, pp. 12, 16-18). At the time of Jesus many of the People hoped for another "David" who would overthrow the oppressive Roman rule and establish peace with justice in the land. These were to be sadly disappointed if they hoped that Jesus would be this kind of kingly saviour.

Jesus accepted to be called " _son of David_ " (Mark 10:46ff), even though this was an imperfect act of faith in him. He also accepted to be called " _king_ " (Mark 15:2), even though this, like " _son of David_ ", could easily be misunderstood. Jesus was much more than " _son of David_ ", and he was by no means the usual kind of king. He waged no wars, had no army, fomented no violent revolution. A king who serves and lays down his life for his people is not an ordinary kind of king.

Jesus, however, is truly king: he embodies the absolute kingship of God, able to command total obedience and loyalty from those who follow him. He also embodies the justice and judgment of God the King (see Pss 93, 96, 97, 98).

## Chapter 3a Judgment on the People (Mark 11:1.12:44)

In the last chapter we had followed Jesus to Jericho where he had been greeted as " _son of David_ " (Mark 10:46ff). As this chapter begins Jesus and his disciples are approaching Jerusalem. Jesus clearly intends his entry into Jerusalem to be a special event; and so it is. One claiming to be an ordinary king would at least have planned to ride a decent mule (eg. 1 Kings 1:38); one claiming to be a political liberator of his nation would have been ac-companied by a serious band of armed followers. Instead we have a joyful happy mob singing and cheering a man riding a colt.

Reading Mark 11:1-11

The prophet Zechariah had once written of just such an event:

"Rejoice mightily, 0 daughter of Zion!

Shout aloud, 0 daughter of Jerusalem!

Behold, your king comes to you;

triumphant and victorious is he,

humble and riding on a donkey,

on a colt, the foal of a donkey" (Zech 9:9).

Jesus accepts this strange "royal reception"; he allows the people to express their hope that he represents " _the coming of the kingdom of our father David_ " (vs 10). His entry into Jerusalem is in fact a claim on the title and the hope expressed in the promises made to David (2 Sam 7). Unlike what many people expected, however, Jesus does not enter with the formal pomp and ceremony of official welcomes. He enters humbly, on a lowly animal, as one who is very close to the common people. And the common people welcome him in their own way, whole-heartedly, with a spontaneous display of fervent disorganization (see 2 Kings 9:12f). Jesus seems to like this; he does not reject it.

" _And he entered Jerusalem and the Temple and he looked all around_ " (vs 11). This is not the act of a casual tourist, nor a simple inspection of the Temple. When Jesus " _looks_ " at his followers (3:16), or at the rich man (10:21), or here when he " _looks_ " at the Temple, he is claiming what he sees as his own.

The Temple was the most sacred of places for the People (see Chapter 10, pp. 10-14). It was the place of meeting with God, in community worship and private prayer. It was also the most important economic centre for the nation; it functioned very much as a bank where deposits of money or precious goods were given security (see 2 Macc 3:1-23). Loans and transfers of funds could also be arranged through the Temple authorities. Politically the Temple was strategic because it was the symbol of national identity; whoever controlled the Temple controlled the nation.

The Temple was largely made up of open courtyards around the central building which housed the Holy of Holies.

The Court of the Gentiles allowed for the presence of the Gentiles in the Temple area, but it also made it clear that they could not really participate in the worship: signs were hung telling Gentiles that they would incur the death penalty if they crossed over into the inner courts. The presence of Gentiles was tolerated at best. The area set aside for them was, in the time of Jesus, "desecrated" by the presence of a market for the sale of animals for the liturgy of the Temple. It seems that a high priest had opened this market to compete with the four approved markets for sacrificial offerings on the Mount of Olives.

All adult males were required to pay a yearly Temple tax; but this tax could not be paid in Greek or Roman coins, because they were Gentile coins. Only old Palestinian coins, or coins from Tyre which closely resembled the Palestinian coins, could be used to pay the tax. Since most people used Greek or Roman coins in daily trade, they had to get these coins exchanged for the approved coins in order to pay the Temple tax. There was, of course, at least a small charge for this service. These money changers had their tables set up in the Court of the Gentiles as well. This practice, along with the market in the Court of the Gentiles, clearly expressed a very negative attitude towards the Gentiles.

Mark intends us to understand the scene of Jesus in the Temple in the light of the incident of the fig tree which he has used as an introduction and conclusion to the occupation and cleansing of the Temple. This should be kept in mind as you read the next passage.

Reading Mark 11:12-25

Jesus is indignant at what he sees as a rejection of the Gentiles — the market and the money changers. He disrupts their activity and occupies the Temple area (most probably the Court of the Gentiles) and does not allow it to be used as a short cut through Jerusalem (vss 15-16).

Having taken possession of the Temple, Jesus begins to teach and the first point of his teaching is that the house of God was meant to be the instrument through which all people (Gentiles) would come to know God and would learn to pray to him (vs 17). He quotes Isaiah 56:7, a passage which saw the purpose of the People of God to be the eventual inclusion of all nations in the worship of the true God. This purpose of the Temple was being prevented by those in charge of the Temple in Jesus' day, the chief priest, the scribes and elders.

The second point in the teaching of Jesus on the Temple is the same as that of the prophets Micah and Jeremiah before him: " _You have turned (my house) into a hideout for thieves_ " (see Micah 3:9-12; Jer 7:1ff; 26:1ff). Jesus criticizes the way in which people who lived unjustly used the Temple for worship as though worship could exempt them from the judgment of God. Since the Temple functioned as the national treasury, people who made themselves rich justly or unjustly could place their money in the Temple for safekeeping. The Temple was used in the way thieves use their hideout as a place of security both for themselves and their stolen goods.

The fig tree incident which frames the scene in the Temple is used as a symbolic act, a kind of action-parable such as prophets performed (eg. Isa 20:1-6; Jer 13:1-11). Jesus uses the fig tree to demonstrate the judgment of God on the Temple and on the leaders of his People. The Temple was as flourishing as the leafy fig tree; it had never been more beautiful, never more used than at the time of Jesus. God, in the person of his Son, was now seeking the fruit of the Temple. (The fig tree was used as a symbol for Israel, see eg. Jer 8:13; Hos 9:10). From a human point of view any moment God chooses to pass judgment seems as untimely as seeking figs out of season, but it is God's right to set the time, not ours. After the occupation of the Temple the fig tree is found to be dried up to its roots. This expresses the severe judgment of God on the Temple and on the leaders who were preventing the Temple from reaching its purpose.

There follow a few short but powerful remarks on faith and prayer (vss 20-25). While Mark does not make it completely clear, the fact that he placed these statements here after the dried-up fig tree parable would seem to suggest that the new worship of the People of God in the future would not be based on a building and on the sacrifice of animals, but on faith and prayer. It is especially significant that Mark has placed a strong word of Jesus on forgiveness as a condition for effective prayer at this point in his account. The judgment of Jesus is not motivated by revenge. His attitude towards the People is one of forgiveness; but forgiveness does not mean the acceptance of what is wrong.

In the next scene, the leaders protest to Jesus, questioning his authority for doing what he did in the Temple. The common people are clearly on the side of Jesus (11:18; 12:12; 37; 14:2) and against the leaders (11:32). The chief priests, the elders and scribes fear the crowds. Jesus knows this full well and takes advantage of the fact that the leaders do not have popular support.

Reading Mark 11:27-33

To make the judgment perfectly clear Jesus teaches the leaders with a very strong parable which tells them that their leadership is about to come to an end. The parable is one in which Jesus is presented as coming in the long line of prophets, and like the prophets before him, he will be rejected and killed. Jesus, however, is more than another prophet, he is the Son of the _"master_ " of the vineyard (vine = Israel, see Isa 5:1ff). The tenants of the vineyard are the leaders of God's People.

Reading Mark 12:1-12

You will notice that the vineyard (that is, the People of God) will not be destroyed, but the leadership (tenants) will be done away with and their role given to others. (We have seen that the new leadership has already been established in the Twelve.) The People of God as renewed by Jesus will be established on the very one, Jesus, whom the old leaders will reject and have crucified (12:12; Ps 118:22f).

The chief priests and other leaders send the Pharisees and Herodians to put a hypocritical question to Jesus (12:13). While the Pharisees and Herodians were very important in Galilee (3:6; 8:15), they have little influence in Jerusalem; here they take orders from the official leaders. The question is hypocritical because to maintain their position of power the leaders had to and did in fact cooperate with the Romans. They are hoping that Jesus will make a blunder and place himself in the position of the Zealots, the anti-Roman revolutionary group; then they could have the Romans do away with him.

Reading Mark 12:13-17

Jesus sees through their plot and turns the argument around. What he says, " _Give to Caesar what belongs to Caesar and to God what belongs to God_ ", is not an answer to their question. It is a statement which makes it clear that the relationship to the public authority (Caesar) covers only a part of life, but the relationship to God governs the whole of life. What belongs to God is the whole person (12:30ff). If the public authority does not interfere with one's total dedication to God's will, there is no reason to refuse what it can legitimately claim (eg. taxes); but if the public authority interferes with one's total dedication to God's will, then the public authority is not to be obeyed. Jesus states the problem and the principles by which it is to be resolved, but he does not say that one must always give what civic authority demands, nor does he say that one must never give what public authority asks. With this scene the Pharisees fall out of the picture; they are not referred to again.

A new group comes on the scene, the Sadducees. These were people who held that all revelation from God had stopped with Moses. They looked down on the Pharisees who believed in the divine inspiration of many books besides the five books of Moses.

Reading Mark 12:18-27

He defends faith in the resurrection by underlining that God is the God of the living (vs 27); as such he is dedicated to giving life even to those who are dead. He also teaches that the resurrection is not a return to ordinary human life as we know it. Resurrection is an entry into a kind of "angel's" state, a state of life in which there is no more being born or dying and therefore no more marriage as we know it on earth. In passing judgment on the People Jesus does not condemn everything outright; we see him here accepting and refining the position of the Pharisees against that of the Sadducees. In the next incident we see him making a very favourable remark about a scribe.

Reading Mark 12:28-34

The scribe asks a serious and sincere question, to which Jesus gives a direct answer. When the scribe agrees with the answer, Jesus tells him that he is not far from being a disciple of his, " _not far from the kingdom of God_ " (vs 34). In the dialogue between them two points are made — there is but one God, and, to love him and one's neighbour is the supreme commandment. The scribe adds a further point, saying that these truths are more important than all the sacrifices offered at the Temple (see Hos 6:6; 1 Sam 15:22; Ps 40:6ff). The disciples of Jesus, who will make up the renewed People of God, will retain basic truths already held by the best in the People of God for centuries.

Mark now presents two short incidents in which Jesus criticizes the teaching of the scribes on the Messiah and the conduct of many scribes.

Reading Mark 12:35-40

The Messiah (Christ) is much more than " _son of David_ "; he is worthy of being called " _Lord_ " (see Chapter 3). The conduct of the scribes, who are among the leaders of the People, is exactly the opposite of what Jesus wants the new leaders to be (Mark 10:41-45). Jesus is condemning the behaviour of .those scribes whose conduct was anything but humble, as was Moses their master (Num 12:3), and who also were known to defraud widows, a sin especially condemned by the Law (eg. Exod 22:22). The judgment on these scribes will be very severe (Exod 22:23f).

One of the functions which was carried out through the Temple was the distribution of money to help the poor. Some of the rich made contributions out of the funds they did not need, then a widow made a very small one.

Reading Mark 12:41-44

The widow is like a true disciple of Jesus who has given all she had (10:28¬30). Jesus gives her his whole-hearted approval. She represents the "poor" and the height of charity which was reached by many among the People of God.

In these two chapters (11-12) Mark has shown us Jesus passing judgment on the People of God. The misuse of the Temple is condemned, the leaders are judged as unworthy and to be rejected. But the judgment is not all negative: Jesus accepts the support of the common people, he sides with the Pharisees on the question of resurrection, he speaks approvingly of ascribe, and praises a poor widow's generosity. If he judges as a king, he judges justly and is not blind to the goodness and to the great truths which were believed and lived in the People of God in his day.

## Chapter  3b Endings (Mark 13)

Whether Mark arranged this chapter or whether he inherited it as it stands from the tradition of the Church, we do not know. What we do know is that this chapter is not like any other in Mark. It has many of the characteristics of apocalyptic literature (see Chapter 19, pp. 9-15). Anyone trying to find a clear and precise meaning for every line of Chapter 13 is bound to be frustrated. It is better to accept the obscurity of certain verses and to focus on what is clear.

The obscurity of the chapter comes from the overlapping of three images: the destruction of the Temple, the end of Jerusalem, the end of the world. Chapter 13 is something like a film which superimposes these three images. The effect can be confusing, but with some concentration we can see clearly enough now the end of the Temple, now the end of Jerusalem, now the end of the world. The three images, however, are usually more or less clearly there at the same time.

What is clear in the chapter is that for Jesus and for Mark the end of the Temple, of Jerusalem and of the world would certainly take place. For Jesus and his disciples, and very probably for Mark, the destruction of the Temple and of Jerusalem were still in the future. For us, however, these two "endings" are in the past; the Temple and Jerusalem were destroyed by the Romans in 70 AD.

What still remains in the future for us is the end of the world and we are certain that it will take place sooner or later. The world as it is will not last forever. Just as the day and the hour for the end of the Temple and Jerusalem were not known by Jesus and his early disciples, so the timing of the end of the world is not certain for us. Only the fact that it will end is certain. Any attempt to date the end of the world is stupid in the extreme. What matters very much is the attitude of disciples towards these "endings", especially towards the final coming of the Lord.

The Temple was a magnificent building at the time of Jesus (see Chapter 10, p. 13). Jesus knew that it would be destroyed completely. When he said this, his disciples immediately wanted to know when this would happen, but Jesus does not satisfy their curiosity.

Reading Mark 13:1-8

While the wars, earthquakes and famines will mark the beginnings of the endings — the destruction of the Temple, of Jerusalem and the end of the world (vss 7-8) — the end is not yet. What is much more important than the timing is the temptation to which the disciples will be subjected: the false messiah's claiming " _I am he_ ". Disciples are to believe no person who claims to be bringing in the end of the world.

The timing of the endings may not be certain, but what is certain is that the disciples will be severely persecuted before the endings come about.

Reading Mark 13:9-13

The disciples should be alert, on their guard. Persecution is certain, but will not prevent the proclamation of the Gospel to all the peoples of the world. This proclamation must come before the end. Two more attitudes should mark the disciples, especially in times of persecution, trust in the Holy Spirit and perseverance (vss 12f).

In the next section Mark warns us, his readers, not to be fooled by what he writes, " _let the reader understand"_. What he is warning us about is the fact that he is writing in apocalyptic style (see Chapter 19, pp. 9-15). This type of writing uses images and symbols to express itself. The " _abomination of desolation_ " or " _desolating sacrilege_ " of verse 14 refers backward to the setting up of an idol in the Temple at the time of Antiochus Epiphanes (Daniel 9:27; 11:31; 12:11) around the year 167 BC, and it also refers forward to the desecration of the Temple and Jerusalem which actually took place under the Romans in 70 AD. The attack on Jerusalem and Judea is foreseen as a most horrible time for everyone, especially for the disciples. They are urged to flee from the city at the first sign that this war is about to take place.

Reading Mark 13:14-23

Once again Jesus warns of the possibility of deception by great wonder-workers who will try to make people believe that they are the real Messiah. Jesus recommends extreme scepticism: " _do not believe it. . . be on your guard_ "

Using images popular in apocalyptic literature, the end of the world is described and the coming of the Son of Man, which will mark the end of history. (It might be useful for you to read Daniel 7:13ff where sovereignty, glory and kingship are conferred by God on the Son of Man.)

Reading Mark 13:24-32

This is the event which will make sense out of all human history, the event in which the justice and love of God will be made clear and those who have done the will of God will be taken up into the Kingdom forever. It is the event for which all disciples long and, knowingly or unknowingly, all of the human race. The timing of that event is not known to anyone but God himself and he has not made it known to anyone, not even to Jesus of Nazareth, his Son. This refers, of course, to the limited human knowledge of Jesus.

The chapter ends with another warning to be on the watch.

Reading Mark 13:33-37

The response to these words about the end is not to try to figure out when it will take place; the only true response is to live as people who know that this world and all it offers is not going to last forever, and that disciples must be on their guard against anything which will deceive them into acting as though a day of reckoning will never take place.

## Chapter 3c Jesus is judged (Mark 14:1 - 15:15)

With the first verses of chapter 14 Mark brings us to the last days of Jesus. He begins this section by reminding us that the Passover feast was about to be celebrated. (For notes on the Passover, see Chapter 3, pp. 10-12.) Mark also makes it clear that while the leaders of the People wanted to put Jesus to death, they were not able to do so without someone to help them. This "helper", of course, is Judas. In these same first verses, Mark reminds us that the common people were on the side of Jesus.

Reading Mark 14:1-11

No motive is given in Mark's account for the betrayal of Judas. It is pointless to guess. The most that can be said is that he did not really know who Jesus was. The unnamed woman who poured very expensive ointment on his head seemed to know that Jesus was very special and deserved her extravagant sign of appreciation. Some of the guests at table with Jesus did not see anything extraordinary in Jesus either; they would have preferred to give the value of the ointment to the poor.

Anointing the head suggests a royal anointing (see 2 Kings 9:3). It is very likely that Mark intends us to recognize in this whole passage that Jesus is the Messiah-King who will die and be buried, but whose " _gospel_ " will spread to the ends of the earth.

Mark does not lose an opportunity to remind us that the death of Jesus was made possible by the treachery of " _one of the Twelve_ "; not simply one of the disciples, but one of the chosen new leaders of the People of God (14:10, 20, 43). So it was not only the old leaders, the chief priests, elders and scribes, it was not only the Roman leader, Pilate, but also a Christian leader who was responsible for the death of Jesus. Through these leaders the whole of humanity is involved in bringing Jesus to his death.

With the festival approaching Jesus asks that the meal be prepared. During the meal, the last supper and the last Passover Meal, Jesus makes known that he is aware of being betrayed by one of his trusted Twelve.

Reading Mark 14:12-21

What Jesus says recalls Ps 41:9, " _Even my closest, most trusted friend, who ate my bread, has lifted his heel against me."_ this pattern of betrayal _by_ those closest to them is one which the Scriptures record in the life of the prophets and other just men (eg. Jer 11:18-23; 12:6; Ps 69:7-9). Betrayal was predictable, but Judas remains free and responsible for his actions. Jesus does not single him out in the conversation as recorded by Mark.

In the course of this meal Jesus gives his disciples a way of remembering him. That he would choose to be remembered by a meal is consistent with his life: he used festive meals with sinners as a way of teaching the love of God for all, he fed the five and the four thousand as signs of the Kingdom among all people (2:15ff; 6:30ff; 8:1ff). Jesus did not want only to be remembered; he wanted to be present to his disciples when they gathered to remember him, and present in the most intimate and personal way.

Reading Mark 14:22-25

" _As they were eating_ ": Mark wants us to understand the Last Supper in the light of the Passover Meal. (The actual date of the Last Supper poses some problems historically, but these need not concern us here.) The Passover was a gathering of family and friends at a joyful meal in commemoration of the liberation from Egypt. It was not seen as a simple memorial as we might think; rather it was a celebration in which the past event of the Exodus was made present to the participants: " _The Lord did this for me when I came out of Egypt_ " (Exod 13:8; Deut 6:20-25). When we look at the Last Supper as the renewal of the Passover in the light of Jesus, we can understand that it is not simply a remembrance, but a making present of the saving act of Jesus, in much the same way that the Passover was a making present of the saving act of God at the Exodus.

" _He took bread, and when he had said the blessing._ . .": Jesus said a prayer of praise and thanksgiving to God, holding the bread in his hands. This gesture and prayer was common at meals and was part of the Passover ritual as well.

" _he broke it and gave it to them_. . .": The breaking and distribution of the bread was also a common gesture, but here it begins to take on a deeper meaning. It is not bread that is whole, but bread that is broken which is then given to those present. In the light of the words which follow, we can see in this gesture a sign of the self-giving death of Jesus.

_"and said, 'Take (it), this is my body_ ": Jesus asks his table companions to take and eat the bread that he has broken and given to them. The word for "body" (soma) refers to the whole man, the whole person. The sense is: "This (bread) is me", not "me" in general, but "me" under the sign of bread that is broken and given, that is under the sign of death.

" _And he took a cup, and when he had given thanks, he gave it to them and they all drank of it."_ One cup was shared by all, even though they probably all had their own. A prayer of thanksgiving also accompanied the cup of wine. Wine was a common drink, but it was not used by the common people except at festive meals. It was not originally part of the Passover, but had been used for many years before the time of Jesus.

_"And he said to them, 'This is my blood of the covenant, which is poured out for many'_ :" Blood stands for the life of a living thing (see Gen 9:4). " _Blood. . .poured out_ " refers to a violent taking away of life. The words of Jesus over the cup mean that the wine is the life of Jesus given up on the Cross. " _For many_ " means not just for a few; in most modern languages we would say "all".

But Mark wants us to see something further. " _This is my blood of the covenant_ ". God had called Moses to seal the covenant with a ritual of blood (Exod 24:1-11; see Chapter 5, pp. 10-11). By this ritual a bond of union was expressed and made between God and his People, a living, vital bond which was then celebrated by a holy meal in the presence of God himself (Exod 24:11). The Last Supper (the Eucharist) is the covenant between God and his renewed People made in and through the death of Jesus, his Son, and celebrated by a holy meal in his presence, and through the presence of his Son.

Note: Much more could be said on this passage, but we will treat of the Last Supper again in later chapters. While Mark suggests that the Eucharist is sacrifice by the expression " _blood. . .poured out for many_ ", this is clearer in Matt 26:28. Mark also suggests the new covenant, but this is made explicit in Luke 22:20 (see Jer 31:31ff), and in Paul, 1 Cor 11:23-32. To enrich your appreciation of the Last Supper you might also read Isaiah 52:13 - 53:12 on the Suffering Servant who lays down his life for the sins of others (Chapter 15, pp. 29-33).

" _Amen, I say to you, I shall no more drink of the fruit of the vine until that day when I drink it new in the kingdom of God._ " Jesus knows that he is about to die and that this is his last supper with his close friends; but what he says is not simply a sad statement about leaving them, it is a strong act of confidence in the certainty of the coming Kingdom of God. The perfect state of peace with God, the time when his will would be completely fulfilled, was often described in terms of a great banquet (eg. Isa 25:6; Zeph 1:7). Jesus looks forward to the great celebration of the Kingdom in the future. For Mark and for us, his readers, this makes of the Last Supper a celebration not only of the death of Jesus, but of his resurrection and of the final coming of the Kingdom which he proclaimed and for which he laid down his life (see 1 Cor 11:25f), a celebration of hope.

In Mark's account, when the singing of psalms at the Passover is finished (probably Pss 113-118), Jesus and his friends leave. On the way the conversation makes it clear that Jesus knows he will be abandoned by them. He knows that, according to the Scriptures (Zech 13:7), he must die alone; but he also knows that after his resurrection he will gather them together again in Galilee where his work began. He shows no resentment, not even to Peter, whose denial he foresees. Jesus knows that it is not the time for the disciples to share in the " _cup_ " he is about to drink (10:38f).

Reading Mark 14:26-31

Peter, the leader of the leaders (3:16), protests with all the bravery and courage of one who does not feel the horror of what is to come. The others are the same.

Jesus, as the next passage shows, is alone in feeling the full reality of what is about to happen. While he is with the favoured three, he is seized through and through with horror, shock, agony. Mark uses very strong Greek words, difficult to translate; they convey a very conscious state of extreme anxiety and great sadness (14:33-34).

Reading Mark 14:32-42

The " _hour_ " is the time of his betrayal, his trial, suffering and death. Jesus does not long to die, the way Jonah the prophet did (Jonah 4:8); he clearly wants to live. In his abjection Jesus prays in the words of a child to his father, " _Abba_ ", a word used by little children just learning to talk. Affection, intimacy, trust are expressed by this word in a way that is difficult to translate in other languages. The first Christians simply kept it in Aramaic in order to preserve it as a special address to the Father which Jesus had used (see Rom 8:15; Gal 4:6). It is probable that Jesus used " _Abba"_ in his prayers at other times and taught his disciples to use it in the Lord's Prayer.

In the moment of agony Jesus knows that God, his Father, is all-powerful, and so he pleads for a way to do his will without having to drink the " _cup_ " of suffering and death. If such a way were possible, Jesus would choose it. From the beginning, however, all that really mattered in his life was the Father's will, and now at the end of his life also it is the Father's will that is foremost in his mind. Once it became clear that they way of the cross was indeed the will of his Father, then Jesus received the strength to accept it. And he accepted it, not as the will of a remote, unfeeling divinity manipulating events, but as the will of " _Abba_ ". When the agony is over Jesus is ready for what is to come (14:42).

The arrest follows immediately. Judas knew where to find Jesus and knew also that he could be taken there with little difficulty and no publicity. The treachery of Judas is expressed in the kiss, and the feeble bravery of the others is expressed in the pitiful display of aggression which results in a cut ear.

Reading Mark 14:43-52

Jesus protests the way he is being arrested. He never acted as a revolutionary depending on violence, nor did he ever act in secret as a thief. He relied on the power of his teaching, and he taught openly. He makes no resistance. (The young man who runs away naked is a mystery to everyone.)

The chief priests, scribes and elders stand for the highest authority; they had Jesus arrested and they are now about to judge him. Mark makes it clear that the verdict had been decided upon before the trial took place. This trial and the one under Pilate are a mockery of the kind of justice which both the People of God and the Romans were usually capable of administering.

Reading Mark 14:53-65

On being questioned by the high priest, Jesus openly says that he is indeed the Son of God (vs 61), and adds that he is the Son of Man who will come in triumph as judge at the right hand of God. (" _Blessed One_ " and " _The Power_ " are both substitutes for "God".) The cruel treatment described in verse 65 is completely out of order according to the normal process of justice practiced by the chief priests and elders.

Against the background of the judgment on Jesus and the torture to which he submitted, we are shown Peter warming himself. Peter did have the courage to follow Jesus this far, even if at a safe distance, but he did not have enough conviction to make himself known as a disciple even to lowly servant-girls.

Reading Mark 14:66-72

"Even while he was still speaking, Judas, one of the Twelve, came up with a number of men armed with swords and clubs..."Mark 14:43

The next morning the scene shifts to the trial under Pilate, the Roman governor. Now that the religious trial has taken place and Jesus has been accused of blasphemy (14:64) and condemned to death, the chief priests, elders and scribes seek out the Roman governor so that he can carry out their death sentence on Jesus. In the appearance before Pilate the accusations which are made are not religious but political. Jesus is brought to Pilate bound as a dangerous rebel would be bound. Jesus is presented as a revolutionary bent on making himself the earthly king of the nation, a threat to the Roman occupation.

Reading Mark 15:1-15

The crowd arrives on the scene intent on getting a prisoner,. any prisoner, released according to custom. When it arrives the crowd is not out to have Jesus condemned. Only after they are swayed by the chief priests do they begin to insist that a genuine rebel and murderer, Barabbas, be released and Jesus crucified. The sinless is exchanged for the sinner. The guilt of Pilate is made clear by Mark's observation that he knew the real motives behind the actions of the chief priests, and yet he distorted justice, ordering the real criminal to be released and the guiltless to be scourged and crucified.

The scourge was a whip made of leather thongs loaded with metal or bone chips; it could also be a chain. Scourging was normally administered before crucifixion in order to weaken the condemned man by sapping his strength and intensifying his pain.

## Chapter 3d End and beginning (Mark 15:16 - 16:8)

Note: In order to keep our commentary short we will not expand on the many references and allusions to the Old Testament in the following sections of Mark. Your meditation on the Passion, however, would be enriched by reading:

Psalm 22 — the prayer of a just man, suffering and abandoned.

Psalm 69:19-21 — a description of the suffering of a just man.

Book of Wisdom 2:10-20 — the arrogant words of faithless people out to kill the man of faith.

These and similar passages were used by Mark and the tradition he received to help understand the mystery of the Cross.

Crucifixion was a form of execution commonly practiced by the Romans and other nations in ancient times. After being scourged a man was forced to carry the cross beam to which he was going to be nailed or tied (or both). This beam was then raised and fastened on a pole which was already firmly in place in the ground. Death was often very slow and always very painful. Often crucified men were not given burial; their corpses were allowed to hang there, prey to insects and animals.

Crucifixion was not only a way of executing criminals, it was also a way of frightening people into obeying the laws of the rulers. The criminals would be crucified in public places, on hills visible from a distance, at entrances to the city or town or even in amphitheatres. The crime for which they were accused was posted above their heads, a stern warning to all who might contemplate similar crimes.

The Romans used crucifixion as a way of keeping their subject nations under control. They would crucify any one who showed signs of being a rebel against their rule. Rebels normally came from among the poor; the rich were rich usually because they cooperated with the Romans. Generally then, the Romans crucified the unruly poor, rebellious slaves and men found guilty of serious crimes such as murder. It was a particularly horrible death, but ordinary in those days.

Once a man was condemned to death, the soldiers in charge could do with him as they would, so long as the proper sentence was carried out. The scene of mockery which Mark presents shows the bored soldiers distracting themselves by making a cruel joke out of Jesus.

Reading Mark 15:16-20

The soldiers ridicule the very idea that such a helpless and pitiful man could possibly pretend to be the king of the Jews, a threat to the mighty Roman army. Their joke, however, acts out a very profound truth: Jesus is king, and not only king of his own nation but of the entire human race. He is the one who will come in glory at the end of time as judge and saviour of all.

The next passage gives us insight into the community for which Mark wrote, and it also offers a little relief. It would seem that Mark's community knew Alexander and Rufus, the sons of Simon, who was enlisted to carry the cross of Jesus.

Reading Mark 15:21-22

The action of Simon is the dramatic expression of discipleship, carrying the cross (8:34).

The Roman soldiers offer Jesus wine spiced with myrrh (made from the resin of a tree) in order to drug him a little before the crucifixion. Jesus refuses to be anything but fully conscious. Mark records the fact of the crucifixion in the simplest possible terms.

Reading Mark 15:23-27

The soldiers, as was their right by Roman law, shared out the clothing of the man they executed. Mark notes this not simply because it happened, but because it indicates the fulfilment of Ps 22:18. Men were crucified naked by Roman custom, but Jewish custom insisted on a loin cloth. Whether this Jewish custom was observed is not known for certain, but we may presume that it was. Jesus was nailed to the cross, first his hands (forearm) on the cross beam, then, after being raised on the cross beam which was then fastened to the upright post, his feet were nailed together, his body being partly supported by a kind of saddle block on the upright post.

The charge against Jesus, as written by the Romans, was that he claimed to be the king of one of their conquered nations, and therefore was a rebel against their rule. The word Mark uses for the two "robbers" crucified with Jesus could mean that they too were executed as rebels, not simply as thieves. In any case Jesus is counted among criminals (see Isa 53:12).

Jesus was crucified outside the walls of the city, probably near one of the main entrances, where passers-by could see him. Some of these mock Jesus, but Mark calls their insults "blasphemy", for the one on the cross is the Son of God. Their insults and those of the chief priests and scribes focus on two things — the prophecy of Jesus on the end of the Temple and the miracles of Jesus. The two groups jeeringly ask for a show of power, a dramatic sign such as the sign which the Pharisees had once requested (8:11ff). It is inconceivable to them that God could in any way be revealing himself in the weakness, the powerlessness of Jesus crucified.

Reading Mark 15:29-32

The words defiantly hurled at Jesus are insults, but they still express pro-found truth for the one who has faith in Jesus: the Temple will indeed come to an end, and, more importantly, the new "Temple" for the People of God will be Jesus himself raised from the dead on the third day (vs 29); they mockingly call him " _the Christ_ " and " _the king of Israel_ ", but that is in fact the truth about Jesus.

From the beginning Jesus united himself with sinful people (1:9ff; 2:15ff), and in his dying he accepts all that makes humanity believe itself to be worthless — pain, rejection, shame, guilt and death. He takes upon himself all of humanity's distance from God.

Reading Mark 15:33-39

The cry of Jesus from the cross (vs 34; see Ps 22:1) is the prayer of one whose emptiness, helplessness and pain can only be expressed as abandonment by God. But even a cry to God who is absent remains a prayer to God.

Some bystanders mistake the words of Jesus, " _Eloi, Eloi_ " as a prayer to Elijah. It seems that in popular piety people prayed to Elijah to rescue them in times of trouble; the bystanders think this is what Jesus is doing. Having accepted the cross as the Father's will (14:32ff), Jesus does not ask to be taken down from it. The offer of " _vinegar_ ", a sour wine commonly used by workers to quench thirst, is not an unfriendly gesture, but an attempt to delay the dying of Jesus to see if Elijah might come to save him.

" _And Jesus gave out a great cry and died_ ". Crucified men often died a slow death in a state of unconsciousness. Mark records the death of Jesus as a violent and sudden death in full consciousness.

Mark introduces and concludes the passage on the death of Jesus with signs which give us an insight into the meaning and significance of this event. The first sign is the " _darkness over the whole land_ " (vs 33) from noon until Jesus died around three in the afternoon. This darkness cannot be explained in any natural way as an eclipse or a sand storm; it is a "supernatural" darkness. This is the darkness of the Day of the Lord, the darkness of God's coming in judgment, such as described in Amos:

" _That day. . .1 will make the sun set at noon,_

and darken the earth in broad daylight...

I will make it a day of mourning as for an

only son" (Amos 8:9f).

The death of Jesus is God's judgment on " _the whole land_ ", that is on all of mankind, but it is a judgment which God has willed to lay upon his own Son, and which the Son accepted so as to make of his life and death " _a ransom_ " for all (10:45), freeing all from having to bear the punishment that is due to all. The darkness also tells us that the death of Jesus has meaning not only for the earth but for the whole universe and for all of history to the end of time. When the Son will finally come at the end of time, the end of the universe as we know it, the sun will be darkened just as at the crucifixion (13:24-27). The judgment that will come then will be a judgment in mercy because of the cross of Jesus. The death of Jesus is the central event within the history of mankind and of the universe.

The second sign which Mark records is that " _the veil of the Temple was torn in two from top to bottom"_ (vs 38). This is not to be reduced to a mere tearing of cloth, because it is a symbol of the greatest importance, revealing more of the significance of the death of Jesus. There were two veils in the Temple, one at the entrance to the Sanctuary, the other at the entrance to the Holy of Holies (see diagram, Chapter 10, p. 11). We take Mark to mean the inner veil at the entrance to the Holy of Holies, which signified the presence of God, though it is possible that the outer veil before the Sanctuary was meant. In either case the meaning is roughly the same, though the sign is more clear if the veil of the Holy of Holies is torn in two.

The tearing of the veil from top to bottom is a destruction and refers to the end of worship as conducted in the Temple. The kind of worship which only allowed the high priest to enter into the presence of God, and only once a year, has come to an end (Lev 16:1ff).

The tearing of the veil is also symbolic of an "opening", a revealing of what was hidden. The "hidden" was the presence of God in the darkness and cloud of the Temple's inner room (Lev 16:1-2). In the life of Jesus, in his teaching, his works of mercy and most especially in his death on the cross, a death which authenticated all that he had ever done and said, God is being revealed. The One who hangs on the cross is the Son, revealer of the Father.

The tearing of the veil of the Temple is also an opening which gives access to the presence of God. The Temple signified the presence of God, but only those who belonged to the People of God had access to the presence. But the Temple was built in such a way that it forbade the Gentiles to come close, it kept the women further away than the men, it kept the men further away than the priests and kept the priests further away than the high priest. With the death of Jesus all of this comes to an end. The death of Jesus is an opening to God for all. The "new temple" not built by human hands (14:58; 15:29) is Jesus crucified who will rise on the third day, and whose body will become the Temple of God for all. True worship will be in union with him through sharing in his body and blood (14:22-25).

The third sign follows upon the second: the Gentile centurion makes an act of faith in Jesus as the Son of God; he represents all the Gentiles who, through Jesus crucified and risen, will gain access to God. (The Greek Mark uses could be translated as: " _in truth this man was a son of God_ ", which would mean that he was impressed by the godly way in which Jesus died. This translation would bring his words closer to what is written in Luke 23:47. But it does not seem possible that Mark, who has placed such emphasis on Jesus as the Son of God, would intend anything but the full meaning here: " _In truth this man was the Son of God_ ". Compare 1:1,11; 3:11; 9:8; 14:61f.)

The signs accompanying the death of Jesus teach us that his death has significance for all of mankind and the whole universe (darkness over the whole land), that his death marks the end of the Temple and the beginning of the new and universal access to God through Jesus (veil of Temple torn in two), and that Gentiles will become part of the People of God by their faith in the divine sonship of Jesus (the centurion's act of faith).

Some distance away from the place of crucifixion, away from the mockers, there were some women who had been disciples from the beginning of the public work of Jesus in Galilee. These faithful followers had looked after him (see Luke 8:1-3). They had not gone into hiding like the men who followed Jesus.

Reading Mark 15:40-41

According to the Law a man who had been executed and hung on a tree (or post) as a warning to others was considered cursed by God (Deut 21:220. The Law ordered that such a corpse was not to be left hanging overnight and that it must be buried on the day of death. The women looked on the body of Jesus on the cross, helpless either to claim the body or to bury it.

An influential man, in fact a man who was a member of the supreme council, the Sanhedrin which had condemned Jesus and brought him to Pilate (14:53ff; 15:1), was one who had been impressed by the teaching of Jesus and shared the hope for the Kingdom of God. He took action to see to it that Jesus received burial on the day of his death, according to the Law.

Reading Mark 15:42-47

The sepulchre was made secure with a large rounded slab of stone rolled across its entrance. The women had followed the burial and knew where and how the body of Jesus had been buried.

The women had noted that the body of Jesus had not been properly prepared for burial according to the customs of the day, unaware that symbolically at least another woman had anointed him for burial before the Passion began (14:3-9). The women have accepted the death of Jesus as final and do not expect to find anything but his body when they go to the tomb on the morning of the third day after his crucifixion.

Reading Mark 16:1-8

They are greeted by a " _young man in a white robe_ ", a messenger from God. The death of Jesus was visible to human sight; no special help from God was needed to prove that it had happened, because it was an event within human history. The resurrection of Jesus, however, could not be seen as an earthly event which human eyes could see take place. Nor could one conclude that the resurrection had taken place simply from seeing the empty tomb, because the empty tomb could mean that the body had been stolen or moved. The resurrection of Jesus could only be known by a revelation from God and accepted by an act of faith. The role of the young man in white is to give the women this revelation from God: " _he is risen_ ". His rising from the dead is not a coming back to normal human life like the daughter of Jairus (5:39-43). The rising of Jesus from the dead is entry into the fullness of life, entry into the Kingdom of God, there never to die again.

" _You seek Jesus of Nazareth who was crucified: he has risen, he is not here. Behold the place where they laid him_ ". The empty tomb is important because it teaches that the one who has been raised from the dead is the same Jesus of Nazareth who was crucified, died and was buried. The empty tomb indicates that resurrection is not a totally new creation with no connection with the past. The risen Jesus is the one and same Jesus who lived, taught and died, not another, newly created replacement. It is also important to note the empty tomb because it tells us that the risen Lord remains united to our humanity through his body. He is the first of us to have entered fully into the life he promised to all who would, like him, carry the cross (8:34-38).

_"But go, tell his disciples and Peter. He goes before you into Galilee; there you will see him as he told you_." In spite of the desertion of the disciples, in spite of the denials of Peter, the Lord Jesus remains faithful to his own. The words of the angel express not only forgiveness, but the continuity of the plan which Jesus had made from the beginning when he chose Peter and the others to be the leaders of the renewed People of God. Galilee was the place where Jesus had made himself known to them as the mortal Son of Man; now they are to meet him again as the Son of Man raised from the dead according to his promise (8:31; 9:31; 10:34; 14:28). Galilee was the place where Jesus began his ministry, his way to the cross; now the disciples and Peter with the presence of the risen Lord will begin in Galilee their ministry and their way of the cross.

Verse 8 is the last in Mark's Gospel to have been written by the evangelist; verses 9 to 20 are from the hand of another writer. It is extraordinary that Mark should end on the note of fear and amazement which filled the women. But fear and amazement on the part of those who witnessed something more than merely human in Jesus have been part of Mark's Gospel throughout (eg. 4:41; 5:15, 33, 36; 6:50; 9:6, 32). Amazement and fear is the normal reaction to what is very striking and not understood. These are reactions to something divine beyond ordinary human experience and understanding. The resurrection of Jesus is the great act of God, most astounding, most amazing and beyond human experience and understanding. In this way the reaction of the women makes us see that the resurrection is the extraordinary thing that it really is. While fear and amazement are not the best of human responses to the actions of God, they are not disbelief. On the contrary, they are, or should be, normal responses which lead to calm, assured faith in the reality of Jesus who is the Lord risen from the dead, present for all time and coming in glory at the end of time to gather to himself all who have not been ashamed of his cross (8:34ff).

Mark ends his Gospel abruptly. He adds no resurrection appearances, probably because these are all well-known to his readers (1 Cor 15). The ending is triumphant; the fear and silence of the women only brings out more clearly that both the resurrection and the continued work of Jesus through his disciples are the work of God, and not the result of human imagination springing from loyalty to Jesus or the bravery and courage of his followers.

Against the background of the suffering, death and resurrection of Jesus, the People of God are also dying and rising with their true king. In many ways the People of God as they had existed died — their Temple had come to an end, their official leadership was changing hands, their great scholars were proven to be in error, their membership would cease to be tied to one nation. This dying, however, was in order to be born into a new life. They would be opened to new members from all over the world; they would be led away from a leadership modelled on triumphant earthly kings, to a leadership modelled on the king who hung on the cross. In Galilee, far from the Temple, far from Jerusalem their old home, they would rise to new life through the disciples led by Peter, who would encounter their risen Lord and King and begin again in their own lives to live what Jesus lived when he began his work in Galilee.

Note: The abrupt ending in verse 8 seems to have upset many people in the early years of the Church. Several different endings were composed and have been preserved. The longer ending which is printed in most Bibles (16:9-20) has been known from very early times and has been accepted as part of the inspired word of God by the Church. The vocabulary, style and theology of this ending is clearly not Mark's; it is largely made up of parts of other New Testament writings (eg. Matt 28; Luke 24; John 20; Acts 28). Since we will be commenting on most of these passages in later chapters, we will not comment on them here.

"~~~~~~~~~"

## Chapter 4 News Of Great Joy

Luke, the author of the Gospel, is also the author of the Acts of the Apostles. He most probably intended one large book in two parts: the Gospel presenting Jesus and his Good News, the Acts presenting the Church spreading the Good News to the ends of the earth. Somewhere in our past history the two parts of Luke's work were separated by the Gospel of John. In order to show the close relationship between the Gospel according to Luke and the Acts of the Apostles, in these four chapters (Chapters 24, 25, 26, 27) we will move directly from Luke's Gospel to the Acts of the Apostles.

The main purpose of the Gospel according to Luke is to present Jesus, the Christ and his Good News. In writing the Gospel Luke used the traditions about Jesus which were preserved by the Church in his day. This is what each evangelist did. The evangelists, however, are also true authors: they not only respect the traditions of the Church, but they also bring their own special touch to these traditions. The Gospel according to Luke illustrates this very well: from beginning to end it is a combination of fidelity to the traditions and originality in the way these traditions are handled. In these chapters on Luke we intend to pay special attention to the particular genius of Luke, without losing sight of the main purpose of his Gospel. The special emphases and concerns of Luke are what we will call "themes".

To simplify your study we will now give a short description of the themes upon which we will focus in this chapter. These are not the only possible themes, but those characteristic of Luke.

_The People of God_. Luke is very interested in showing how the faith of Christians has its historical roots in God's People. This faith started with Abraham, reached its perfection in Jesus and is carried into the world by the People recreated by the Spirit which Jesus sent. In the life of the People Jerusalem and its Temple is the meeting place of the old and the new. John the Baptist stands for the old pointing to the new; Mary, the mother of the Lord, stands for the best of the old which gave birth to the new. She is also the best of the new, the model of faith in the Lord.

_The Holy Spirit_. The Holy Spirit is the power of God in action on earth. The whole history of the People is the work of the Spirit. The birth of Jesus, all of his public life is by the power of the Spirit. After his ascension Jesus sends the Spirit to fill the newly formed People with life. This outpouring of the Spirit opens the People to all the nations of the world.

_Prayer._ Where there is the Spirit there is prayer; where there is prayer there is the Spirit. Throughout the history of the People there was prayer. Throughout his life Jesus was a man of prayer; at every important moment in his life he prays. To receive the Spirit requires prayer, and prayers of praise and rejoicing are always a sign of the Spirit.

_The Prophet_.* Jesus is the prophet, fulfilling in himself all that the ancient prophets were and all that they hoped for. Because they revealed the will and plan of God to a stubborn society, the prophets were persecuted; in order to reveal God perfectly Jesus can expect to suffer and be rejected. The People of God renewed by Jesus inherit his prophetic role and can expect to suffer as he did.

_The Goods of the earth_. The Law and the Prophets insisted that the goods of the earth were important and had to be handled justly and shared generously by all. Jesus accepts this basic teaching and even makes the proper use of material things a condition for entering into eternal life.

_The Poor._ Luke gives many levels of meanings to this theme: the economically poor are especially important. Persons are poor also in the sense that they look to God for their salvation. One is poor if one admits sinfulness truthfully and knows the need for forgiveness. The humble are poor. The true prophet should expect a life of poverty.

_Women_. More than the other evangelists, Luke notes the presence of women in the life of Jesus. Jesus serves them and they, in turn, serve him and the other disciples. Mary, who is poor and lowly, is raised up to be a model not only for women but also for all disciples.

We single out the title " _prophet_ " because it is characteristic of the Gospel according to Luke, not because it expresses the profoundest truth about Jesus. Saint Luke, like Saint Mark, makes it very clear that the most important title of Jesus is " _Son of God_ ". Luke underlines this at the annunciation to Mary (1:32, 35), at the baptism (3:22), the transfiguration (9:35) and at the trial of Jesus (22:67ff). Jesus is the Son of God from the first moment of his earthly existence in the womb of his mother. In his last appearance on earth Jesus is worshipped by his followers (24:52), an act which is reserved for God alone (4:8). The realization that Jesus is the Son of God leads directly to the recognition of him as God the Son. Beside this title that of "prophet" is inadequate.

The Gospel according to Luke falls into four sections:

1-Luke's introduction to the Good News (1:1-4:13)

2-The Ministry in Galilee (4:14.9:50)

3-The Journey to Jerusalem (9:51-19:27)

4-The Ministry in Jerusalem (19:28-24:53)

## Chapter 4a Luke's Introduction to the Good News (1:1.4:13)

**Prologue (1:1.4)**

Luke's own introduction to the Gospel begins with a short prologue where the evangelist gives us an idea of how and why he wrote. He tells us that he studied all the traditions which had come down to him and that he set out to give an orderly account of the events concerning Jesus, so that his reader could clearly see the basis on which the Christian faith rests.

Reading Luke 1:1.4

We believe that Luke not only studied the written and oral traditions which had come down to him, but that he actually incorporated these into his Gospel. The theory which we have adopted in these chapters is that Luke used the Gospel according to Mark, making some minor changes and setting aside what he judged he did not need. Luke also had a second major source, one which contained mostly sayings of Jesus. (This second source or tradition was also used by Matthew. Mark either did not have, or chose not to use this source.) Luke had still other traditions which he alone records. Out of all this Luke produced a masterly work of his own, one which very beautifully expresses the faith of the Church.

Luke addresses someone called Theophilus (vs 3). This name means "friend of God" or "dear to God". The name could be symbolic; it could also refer to an historical person. The name only occurs here and In Acts 1:1; we have no information about Theophilus except that he might have been an Important official for whom the title "most excellent" was fitting.

Who is Luke? The identity of the author of the Third Gospel cannot be established with complete certitude. Since the time of Saint Irenaeus (c. 185 AD), the evangelist has been identified with Luke, the companion of Paul (Col 4:14). There are no serious objections to this identification. As for the date of Luke's work of writing the Gospel, good arguments can be made for dates anywhere from 65 to 85 AD. For our purposes it is not necessary to be more precise.

Jesus, Son of God, Son of Mary (1:1 - 2:52)

These two chapters, usually called The Infancy Narrative, have a quality all their own, in many ways, unlike the rest of the Gospel. These chapters are an extraordinary ex-ample of art at the service of faith. Luke does with words and phrases what an artist does with brush and colour. Around the basic facts of the infancy of John the Baptist and of Jesus, Luke composes scenes of exceptional beauty and depth. He uses the "colours" of the Old Testament in order to let us see how it all comes to life when seen in the light of Christ. To appreciate these two chapters the reader has to know the Old Testament. Since our commentary has to be brief, we will not be able to expand on each allusion or reference to the Old Testament. We will, however, indicate the passages which Luke had in mind as he wrote.

Luke begins by placing us at the heart of the life of the People of God before the coming of Jesus - in Jerusalem, in the Temple. The whole People are standing outside praying, while inside the Temple Zechariah the priest offers an act of worship. Since the priesthood was responsible for the worship of the true God and the proclamation of his Law, we are to understand that John the Baptist who is to be born of a priestly family represents the priesthood and the Law.

Note: Zechariah belonged to the "lowly" priesthood. Most of these priests lived out-side of Jerusalem and earned their living as farmers or tradesmen. They served in the Temple when their turn came up according to custom. Unlike the "high priests", they were generally not rich.

Reading Luke 1:5.25

The whole life of the People of God was a preparation for the coming of Jesus. Luke shows us that both in the remote and immediate preparations for the coming of Christ the ways of God are basically unchanged: as God dealt with Abraham and his barren wife Sarah to bring about the birth of Isaac, the son of the promise (Gen 18:1¬15), as he dealt with Elkanah and his barren wife Hannah to bring about the birth of Samuel, the great prophet who anointed king David (1 Sam 1-2), so did he deal with Zechariah and Elizabeth to bring about the birth of John, the greatest of the prophets who would prepare the People of God for the coming of the Messiah.

The message of the angel describes John the Baptist in terms of the prophets: " _with the spirit and power of Elijah he will go before (the Lord)_ . . . " (see Mal 3:23-24). John the Baptist represents the prophets as well as the priesthood and the Law. The role of John and all the prophets before him was to prepare the People of God for the coming of the Lord Jesus (vs 17).

Zechariah has faith, but it is not strong enough to believe fully and promptly the message of the angel.

In the next section (1:26-38) Luke moves to another aspect of the Old Testament, the promises made to the House of David (2 Sam 7). The intervention of God to bring about the birth of John, extraordinary as it was, had parallels in the history of the People, but the intervention of God in bringing about the birth of Jesus had no parallels. The prophet Isaiah was granted a glimpse of this great event when he spoke of the birth of a descendant of the House of David in terms of " _a virgin shall conceive and will give birth to a son and she will call him Immanuel_ " (Isa 7:14). In the light of this prophecy, taken from the Septuagint (LXX), and in the light of the other prophecies about the Anointed One (Christ=Messiah) who would fulfill the promises made to David (eg. Isa. 9:5-7; 11:1-9; Micah 4:14ff), Luke introduces his readers to the meaning of Jesus.

Reading Luke 1:26.38

The first purpose of this passage is to tell us who Jesus is. He is the one whose very name means "God saves" (Joshua Jesus). He is the true Son of God, and the true son of Mary. He Is the Christ fulfilling the promises made to David. He is the king of kings. The birth of Jesus comes about as the supreme act of God: " _the power of the Most High will overshadow you_ " (vs 35). This expression suggests the mighty presence of God in the cloud at the Exodus (Exod 13:21) and in the Temple (1 Kgs 8:10ff). The "power of God" is the Holy Spirit.

While the faith of the priest Zechariah was Imperfect, the faith of Mary is complete. She believes in this unprecedented act of God. Luke, however, wants us to see much more in Mary: she represents the People of God to whom God had given the great vocation of giving birth to the Messiah. The words of the angel, " _Do not be afraid, Mary, you have found favour with the Lord_ " (vs 30), suggest God's words to Moses, " _I know you by your name and you have won my favour_ " (Exod 33:12-17). The expression, "The Lord is with you" occurs in many of the great vocation narratives of the Old Testament (eg. Exod 3:11f; Jer 1:8). The vocation of Mary is in the great line of the vocation of the People of God and of their finest servants.

However, since the coming of Jesus the Christ Is extraordinary in every way, so the words of the angel to Mary show that her vocation is extraordinary. The angel (speaking for God) addresses Mary in words which have no parallel in any vocation passages in the Old Testament, but which recall the promises made to the People of God by the prophets: " _Rejoice (Hail)"_ is very unusual as a greeting. It recalls the promises made to the People of God under the image of the Daughter of Zion (Jerusalem): " _Rejoice, daughter of Zion . . . The Lord, the king of Israel is in your midst"_ (Zeph 3:14-15); " _Rejoice . . . daughter of Zion ... your king comes to you_ " (Zech 9:9; see also the promises to Zion in Isa. 62:1-5). " _Full of grace_ (so highly favoured)", could refer to physical beauty, but is more properly understood as refer-ring to the most singular grace which Mary received to become the mother of the Saviour. Mary stands for the culmination of the vocation of the People to bring forth the Messiah. In herself and in her role Mary personifies all the grace, all the favour, God bestowed on his People.

Luke reminds us of one of the most honourable, yet humble titles given to the People of God and to God's specially chosen persons: " _I am the handmaid (servant) of the Lord_ " (vs 38). The humble, obedient faith of the People and of God's great servants is found again in Mary (see Num 12:3, 7 of Moses; Ps 78:70 of David; Isa 42:1 of Israel).

In the following scene Elizabeth and Mary meet. Elizabeth is all that the People of God have been that leads to the Lord. Mary is all that the People of God will be. The meeting brought about by the Holy Spirit is one of greatest joy. Luke uses the scene to give us Mary's finest titles: "Blessed above all women", "Mother of the Lord," "She who believed".

"In those days Mary arose and went with haste into the hill country, to a city of Judah. ..." Luke 1:39

Reading Luke 1:39-45

The next section of Luke's Gospel gives us Mary's song (1:46-55). It is made up of many quotations and allusions to the Old Testament, too many to list here. It is a summary of the profoundest spirituality of the Old Testament: from the Exodus it draws on the mighty acts of God in favour of the poor; from Abraham it draws on God's great promises to make of him a nation through which all peoples will be blessed (Exod 14; Gen 12:1-4). So Mary personifies the best of the Old Testament, the spirit which trusts in God's saving power in regard to the helpless, and which relies on his promises.

Reading Luke 1:46-55

Mary glorifies God for the sending of the Messiah. God is true to the promises he made to the People of God; he has answered the prayers of all the poor and the lowly who looked to him for salvation. Mary's song is also a prophecy. The Messiah himself will be, more than any, that poor and lowly One whom God will raise up.

Luke then turns our attention back to John the Baptist. He writes of his birth, circumcision and naming.

Reading Luke 1:57.66

Having regained his voice and hearing, Zechariah confirms the name which Elizabeth has given to the child. Then Zechariah, full of the Holy Spirit, breaks into a song of praise and prophecy.

Reading Luke 1:67.80

Like the song of Mary, this one too has many references to the Old Testament (see especially Mal 3:1, 20; Isa 9:1; 40:3; 42:7). The song of Zechariah confirms what the angel had told him about John. With vs 80 Luke brings to an end the account of John's infancy. John the Baptist was significant especially for Israel, the nation of God's People (eg. 1:77f); the birth of Jesus, however, has significance for the whole world. Luke places the birth of Jesus in the context of a world-wide event—a census decreed by the emperor Caesar Augustus, the ruler of the whole world. Luke thus stresses the humanity of Jesus: he was born, numbered among the millions of the Roman Empire; he was subject to earthly rule at his birth, and put to death by authorization of a Roman official. He was fully a member of the real, historical human race of his time and place. Without realizing it, Caesar Augustus made it possible that Jesus should be born in Bethlehem, fulfilling prophecies concerning the Messiah, Son of David (eg. Micah 5:1f).

Reading Luke 2:1.7

Jesus is Mary's "firstborn" son. This is a title of honour given to the first male born in a family, regardless of whether other children are born after him. That Mary had no other children is a matter of Catholic faith which is thus not contradicted by the reference to Jesus as the firstborn. Since he is the firstborn son, Jesus will have to be consecrated to the Lord (2:22ff). " _Wrapped him in swaddling clothes_ " indicates first of all that Jesus was truly an infant needing and receiving motherly care from Mary. According to the customs of the day, a newborn baby was wrapped in strips of cloth. Helplessness and limited freedom are implied in the swaddling: Jesus shared the condition of every baby. Even though he is king, Jesus is subject to the limitations of every human being. (See Wisdom 7:1-6. Of course, vs 2b does not apply to the birth of Jesus).

Inns were places for travellers. What Luke is referring to is probably a building with rooms for people along three sides with a wall and gate on the fourth side. The enclosure in the middle of this building was for the animals used by the guests. In front of the rooms were posts for tying up the animals and troughs and mangers to feed them. The rooms were all occupied, so Joseph and Mary had to make use of the area outside with the animals.

"And she gave birth to her first-born son and wrapped him in swaddling clothes and laid him in a manger, because there was no place for them in the inn." Luke 2:7

The angel (1:11, 26) appears again (2:9). This time it is to proclaim the good news to shepherds. The work of shepherds was considered very low. It was to a shepherd of Bethlehem, however, that God once gave the crown of kingship (1 Sam 16:1-13), and now to these shepherds God gives a sign of the great king, Christ the Lord. Though this birth causes the heavens to sing, the sign given to the shepherds is so humble, so much at their, level that they marvel at it. Even at his birth Jesus Is in a sense " _good news to the poor_ " (Luke 4:18).

Reading Luke 2:8-20

The birth of Jesus and its humble character give glory to God In heaven and bring God's peace to mankind. In Jesus, son of Mary, God has taken the world to himself, and those who believe this receive the benefit of God's favour. The peace of God brought about In Jesus Is the peace promised by the prophets (eg. Isa 9:5f; 52:7).

In faithful obedience to the precepts of the Law, Joseph and Mary have Jesus circumcised. They also carry out the rules regarding women who have given birth and the redemption of the firstborn (Lev 12:1-8; Exod 13:14-16). Luke calls attention to the fact that Joseph and Mary made the offering of the poor—turtledoves and pigeons (Lev 12:8).

Reading Luke 2:21.24

Luke now introduces us to two people who represent those who looked to God to bring salvation to his People. Simeon and Anna stand for the poor who no longer look to human means of liberation; they know that they can only hope to receive peace from God. These two, a man and a woman, are people of prayer, faithful to God in every way. They are both gifted by God with a knowledge of the true Identity of Jesus. Simeon is gifted with further insight into the future passion and death of Jesus and the pain that this will cause his mother.

Reading Luke 2:25.38

Luke twice again calls attention to the true humanity of Jesus by informing us of his growth (2:39f, 51f). The wisdom in which Jesus grew refers to his ability to live in such a way as to please God — the highest form of wisdom (see Chapter 10, p. 4). The next passage brings us back to Jerusalem.

Reading Luke 2:41.50

The scene (vss 41-45) presumes the closely-knit extended family made up of uncles, aunts and cousins from the same village. The passage shows that even as he began his adult life (12 years old), and was expected to follow all the rules of the Law, Jesus was filled with the devotion for God his Father which directed his whole adult life. As he would later discuss the will of God with scholars from Jerusalem, as he would later lay down his life in Jerusalem at the Passover and rise again there after three days, so here in this scene does he listen to and question the scholars, so here he is lost and found after three days.

Mary, the mother of the Lord Jesus, is the model of faith; she is for the New Testament what Abraham is for the Old. Her faith rules out doubt and is lived out by obedience to God's demands (1:38, 45). Since faith always means submitting to God without fully understanding his ways, Mary is shown accepting the will of God without full understanding: she ponders over the ways of God (2:19, 33); she accepts the behaviour of Jesus without understanding it (2:50); she ponders the mystery in her heart (2:51).

Jesus, Son of God, Son of Adam (3:1 4:13)

This second half of Luke's introduction brings us to John and Jesus In adulthood. John's public ministry is announced as that of the prophets was introduced in the Old Testament; he is set in the context of history (3:1f; see eg. Jer 1:1-3). In these verses Luke reminds us that Jesus too was part of world history and that his work was for the whole world. (On the dating of the birth and public life of Jesus see The Jerusalem Bible notes on Luke 2:1 and 3:1. Also the Jerome Biblical Commentary, 75:134-36.)

Like Mark, Luke presents John with a quotation from Isaiah. Unlike Mark Luke adds the next verse from Isaiah In order to make clear that the role of John is to prepare the way for Jesus who will reveal the salvation of God to all mankind (Isa 40:3-5).

Reading Luke 3:1-6

Luke alone reports the words of John found in 3:7-14. John foretells severe judgment on the People. He warns them that undergoing the ritual of baptism without a genuine change in their way of life is quite useless. He also warns against the smugness that comes from belonging to the People of God: being blood descendants of Abraham will give them no advantage whatsoever in the face of the fire of God's Judgment. Only a truly moral life, Just and generous, as the Law and the prophets demanded, will save them. John is here speaking as the representative of the moral teaching of the Old Testament.

Reading Luke 3:7-14

The use of the goods of the earth must be ruled by justice and the duty of sharing which both the Law and the Prophets preached; salvation depends on justice and generosity. This message is one which Jesus will adopt without change (eg. Luke 12:16-21; 16:19-31).

John's preaching, besides preparing a People for the Messiah (1:77) by calling them to conversion, was aimed at leading them to him. The second part of John's preaching as recorded by Luke shows him speaking of Christ himself.

Reading Luke 3:15.20

Luke brings the ministry of John the Baptist to an end with his imprisonment by Herod. He then moves directly into the immediate preparations of Jesus himself for his public work. Unlike John, Jesus does not pass judgment on a sinful nation; he joins their ranks, accepting baptism with them all. Luke informs us that Jesus was at prayer when he heard the voice of God.

Reading Luke 3:21-22

The Person who here joins in an action of repentant sinners, is in fact the Son of God. (For more on the baptism see Chapter 21, pp. 9-10.) The genealogy which Luke deliberately places here has a purpose. It is meant to teach that Jesus perfects both sacred and secular history. As " _son of David_ " Jesus fulfills the promises made to David (2 Sam 7). As "son of Abraham" he is that child of the People of God who brings salvation history to its perfection. As "son of Adam" he represents the entire human race made in the image of God (Gen 1:26ff). Sacred and secular history are thus united and brought to completion in him who is both Son of God and son of Adam.

Reading Luke 3:23.38

Jesus belongs to us. He is a full member of our race. He is called to serve the whole of mankind. Jesus, son of Adam, is not to be an average human being, one among others; but the norm, the type, the model, the exemplar of all humanity, the new Adam, the perfect human being.

In the next passage Luke shows Jesus overcoming the three most common temptations of mankind: the abuse of the goods of the earth, the abuse of our fellowman, and the abuse of God himself. By conquering where Adam was defeated, by resisting where Adam succumbed, the second Adam restores "the great harmony" which the old Adam had done his best to destroy (see Chapter 1, pp. 15-22). Satan would have Jesus abuse the power of his divine sonship in order that the image of true Man in him might be defaced.

The first temptation calls up the image of bread. Bread here stands of course for all the goods of the earth. The devil is tempting Jesus to direct his ministry toward acquiring possessions and wealth.

Reading Luke 4:1.4

Jesus replies with a passage of Scripture where God is warning his people against the dangers of wealth (Deut 8:3-20). Bread alone is not what man needs. To make of life a mere search for material security is diabolical, because it is a refusal to put God first. (Later in the Gospel Jesus will have much more to teach on this evil.) That greed and the abuse of the good things of the earth are common to all peoples in all ages surely needs no proving. The desire for wealth and luxury is the driving force of modern civilization as it was of the Roman Empire.

The second temptation is to abuse people by domination. The devil's work is accomplished in men and women who spend their lives trying to control others whether by force or by seeking their admiration.

Reading Luke 4:5.8

The devil is master of the world and of its kingdoms. Wherever any earthly ruler dominates people by force and expects to be honoured for doing so, evil is at work. All who imitate such rulers or see in them the ideal of human achievement are yielding to Satan. Jesus rejects rule by force and the pursuit of honours. In his last words to the leaders whom he will appoint, there is to be found a stern warning not to imitate pagan kings and princes (22:24-27; see also 9:24). The pagan principle is exemplified by the Romans who impose their authority at the point of the sword and then assure their subjects that this is good for them.

We now approach the third and final temptation.

Notice that, whereas the first two are common to our entire race, the last is especial-lee the temptation of the People of God. This is the reason why its setting is Jerusalem and the Temple. For the very reason that God saved his People in the past so often and by acts of such mighty power, the commonest temptation among them would be to abuse the saving power of God. Three forms of the temptation deserve mention. By the first the People expect God to intervene where their own human eg-fort would suffice. By the second the People expect God to provide spectacular signs which would exempt them from living by faith. By the third, the People expect God to exempt them from death. The basis for all three is the desire to control God.

Reading Luke 4:9-13

To cast oneself down from a height expecting God to come to the rescue is to sup-pose that the Creator must respond to the command of the creature. It is to ignore the design of his world. The devil would persuade us that we do honour to the Creator by expecting him to alter the order of creation to suit our whims, to protect us no matter how reckless our behaviour.

The appetite for signs and wonders is also manifest in this temptation. The devil would have us look for constant evidence of God's saving power so that we would have no need of faith (11:16, 29-32). Recall the mockers at the foot of the cross (23:35-38).

The third form of this temptation is the desire to cling to earthly life as though God had nothing more in store for his People (9:23ff) and the belief that God could not possibly use death itself as the way to life (22:41-46).

Lest we be misled by Jesus' power over lesser spirits which he is about to record (eg. 4:31-37), Luke has focused our attention here on the most significant expressions of the rule of Satan — the lust for riches, the quest for earthly power and glory, the desire to control God. By living in simple poverty, by permitting himself to be the victim of power and by accepting to lay down his life, Jesus overturned the rule of Satan.

## Chapter 4b The Ministry in Galilee (4:14-9:50)

Note: In this section of his Gospel Luke uses much of the material already seen in Mark. Only where Luke's handling of these passages is significantly different from Mark's do we take note of them.

Good News to the Poor (4:14 - 6:19)

Luke tells us that Jesus was filled with the Holy Spirit as he began teaching in the synagogues. The Good News has a joyful beginning (4:14f). But Luke will not allow us to read much farther without reminding us of what happened as a result of Jesus' entire ministry. At first he was held in high esteem, then his people turned against him, killed him, and, as a result the Good News began to spread out among the Gentiles, in his summary of what happened in Jesus' own village, Luke skillfully anticipates for us how the Lord's entire life will proceed in his entire country.

Luke very probably formed this passage out of at least two traditions about the response of the people of Nazareth to Jesus. One tradition (4:16-22a) represents a visit early in his ministry when the villagers received him with enthusiastic approval. Another tradition (4:22b-30) is probably based on a visit much later when people were beginning to turn against Jesus (Mark 6:1-6). Notice how this tradition presumes Jesus' ministry in Capernaum and the miracles he worked there (vs 23); events which Luke has not given us yet. The sudden and unexplained change of attitude on the part of the townsfolk in verse 22 is best accounted for as deriving from the later tradition when people were beginning to be offended by the ministry of Jesus. We do not mean to suggest that Luke confused the two traditions but merely that he saw how he could teach us a better chapter by using something from each.

"And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him." Luke 4:20

Reading Luke 4:14-30

This reading shows us Jesus as the prophet who has a "program" for the renewal of the People of God. The passage which Jesus reads (Isa 61:1-4) speaks of the great servant-prophet who would do God's saving work. The role of the prophets was to make God's will known. Jesus declares that this passage from Isaiah is being fulfilled "today" in himself: he is thus a prophet who not only makes God's saving will known, but actually brings it into reality.

The prophets in the past had always aimed at the renewal of the People of God. They wanted the People to be truly the distinct People God intended (Deut 4:6-8). But the life of the People had more often than not been marred by their own rejection of justice which brought about poverty, slavery and oppression. The prophets spoke out against these abuses. Nearly always they themselves as a consequence were subject to one form or another of persecution and rejection by those who profited from injustice and held the reins of power. It was not surprising that prophets such as Elijah and Elisha could find acceptance more easily outside their own People (Luke 4:25-27). Jesus as the supreme prophet promised by the ancient prophets can expect the same fate.

To make known his "program" Jesus uses an expression which suggests a great celebration which the Law proposed for the renewal of the People of God; he proclaims _"the Lord's year of favour_ ". This expression refers to the Year of Jubilee, which was the seventh Sabbatical Year (Chapter 6, pp. 15-17; see Deut 15:1.11; Lev 25: 1¬55). The Jubilee year began with the Day of Atonement in which God forgave the sins of his People. The rules of the Jubilee required the forgiveness of debts, the freeing of slaves and the restoration of lands to those to whom they were originally assigned. The splendid ideal of this celebration was to restore the great relationships which were the work of God: first, of the People to God, then .of the members of the People to one another, by cancelling debts and setting free slaves, and finally of the People to the land itself. The Jubilee absolved sins, freed slaves and removed the causes of poverty. Jesus adopts this celebration, the Jubilee, as his program: he intends to bring good news to the poor, liberating mankind from the guilt of sin before God, leading the People to free each other from slavery, and recreating the People in such a way that it will fight material poverty among its members and struggle against it in the world. (Luke presents this as being fulfilled in Acts 2:42-47; 4:32-37.)

Jesus is shown as setting out immediately to make his very presence good news to the poor who are crippled, sick and suffering. He casts out evil spirits which are binding people in Insanity (4:31-41). But Jesus does not forget his true mission: to recreate the People of God. The People of God are not a purely spiritual society made up of individuals whose hearts are turned to God; they form a concrete society in this world. To recreate the People more than private conversions are needed: new leaders, new organization, new goals must be given to the People. Jesus, In Identifying his own goals (4:17-19), has shown the People their new goals. In the following passages Jesus begins to choose disciples and leaders and to give the People a new model of organization.

Reading Luke 5:1-11

The incident makes clear the future leadership of Simon Peter; the enormous catch of fish forecasts the growth of the People of God which will come about through Jesus with Simon and the others acting as his " _fishers of men_ ".

Luke goes on to record more healing works of mercy which reveal the goodness of God and he underlines the fact that Jesus often would go off alone to pray (5:12-16). The healing of the paralytic has the special purpose of establishing that the Son of Man has power on earth to forgive sins (5:17-26).

For the Pharisees a sinner was a person who flouted the Law of God as understood by the scholars in whom they had most confidence. Obviously a sinner could expect nothing but disapproval from God and should receive nothing but disapproval from the servants of God. Hence the scandal and shock which they expressed at the conduct of Jesus, who went about professing to teach God's will and yet who not merely failed to condemn sinners, but consorted with them, accepting their Invitations, as If he approved their sinful behaviour. Of course, what Jesus was teaching, by word and by example, was that the entire People of God must recognize their fellowship with the sinful, if they were to draw down upon themselves the Father's mercy. And the first to make this humble admission, the first to confess their own sinful ways, are the truly "poor". The words of Jesus and still more his actual company is, for them, the best of all good news. Both he and they see the time of his coming, not as an occasion for sadness and fasting, but of joy and celebration.

So those who were accustomed to thinking that their meticulous observance of the Law and their traditions made them completely acceptable in the eyes of God, found the behaviour of Jesus disturbingly new and different. They prefer their "old wine" and recoil from the taste of the new (5:37-39). The "old wine" was comforting and easy to take because it appeared to make simple the task of determining God's will, and therefore, to tell whether or not one was virtuous. The requirements of the Sabbath rest, for example, were so carefully defined by the Pharisees that all who knew the rules could easily decide whether they were doing the will of God or not. Jesus makes it clear that this constant pursuit of divine approval actually distorts God's (m-age, making him into a stingy bookkeeper who does not really care whether human needs are met so long as his accounts balance (6:1-11).

Jesus now has many followers. It is time to take the concrete steps necessary for the remaking of the People of God. So important are these steps that he spends the whole night in prayer before he takes them. The first step, the choice of the new leaders, takes place on a mountain, the place of encounter with God (6:12ff): the second, the great sermon which charts the new life of the People, takes place on a level plain, the place of encounter with the world (6:17-19).

The choice of twelve apostles indicates that the new life of the People springs out of their former life as the twelve tribes of Israel. It is very significant for the People that Jesus overlooks the leadership and organization which they had under the priests and scribes (Chapter 16, pp. 26-27), and that he also passes over the leadership and organization model which they had formerly endured under the kings. By choosing " _twelve_ " Jesus reaches back to a time in the distant past when the People of God were led and organized as tribes or families. The model which Jesus chooses suggests that the members of the People are to be related to one another in a fashion comparable to that of father, mother, sister and brother (18:29).

Reading Luke 6:12-19

Jesus called the twelve " _apostles_ " (vs 13). This word comes from a Greek word which means "to send". But "apostle" means more than a messenger; it means one who has been appointed and sent by Jesus with his authority and through whom Jesus himself acts with authority (9:1). The apostles were chosen from among the disciples and given a function which will be especially significant after the resurrection: they will stand in the place of Jesus, with his authority. It is through them that the risen Lord will act in the People of God.

Verse 17 gives us an image of the order and purpose of the newly founded People: Jesus came down the mountain with the apostles and rejoined his disciples who were there with a large crowd of people who had come to be healed. Jesus—the apostles—the disciples—the world. It is not for their own sake that the People have been given a new structure; they are renewed so that through them the world may be renewed.

True prophets, False prophets (6:20.49)

After having shown us the new leadership and basic organization of the People of God, and after having suggested that its purpose is to serve those in the world who do not belong to the People, Luke now presents the sermon which lays down the broad outlines of the kind of life the People are to live (6:20-49). This first sermon forms a unity: each section is related to the others and has to be understood in the light of the others. Though the language in the sermon is simple, its thought is profound; it cannot be explained in such a way that there is nothing left to say. We can only single out what we consider to be basic to a proper understanding.

Four points should be kept in mind:

1- Jesus gives these words to his disciples. The word "disciple" means "one who is learning", "an apprentice". A disciple of Jesus is one who follows him. Discipleship is a life-long condition; one never arrives at a point where growth is no longer possible.

2. - The words of Jesus are addressed to disciples as members of communities of God's People. While meant for each individual, they make proper sense only if the individual is living in a community of the People, which he actually knows and can identify. Only within the community of the People of God Is discipleship possible, because it is through the community and its leaders that Jesus leads. Most of the sermon deals with the relationships of the disciples to each other within the community, or the relationships of the whole community to those outside of it.

3.-The community of disciples is necessarily a mixed community with disciples at various stages of growth, some advanced, some retarded, some in between, and all, without exception, imperfect and therefore still sinners in various degrees. It was not for the righteous that Jesus came; it is not for saints that he founds his new People. As he freely associated with sinners during his life in Palestine, so he freely associates with sinners in the communities of disciples after his resurrection.

4. - The communities of disciples are called to be prophets as Jesus was. Jesus the prophet made known the plan of God. Basic to this plan is the truth that the goal of human life is the kingdom of God which is life eternal with Christ in God (Luke 23:42-43). The way of the kingdom on earth is that of following Jesus in his program to recreate the People of God and to fight the great evils identified above, namely, the abuse of the goods of the earth, of people and of God.

_Blessed are you poor_ (6:20-26). The words of Jesus in these six verses are meant to disturb his disciples. They contain four "blessings" and four "woes" addressed to the disciples as prophets; the blessings are for those who are true prophets (vss 22f), the woes for those who are false prophets (vs 26). True prophets live in such a way that the plan of God is announced by their way of life. They proclaim that money, food, pleasure and the approval of the world are not the goal of human life. Mankind is In-tended for life with Christ in God—the kingdom of God. False prophets live in such a way that money, food, pleasure and the esteem of the world are made to appear the real goal of human life. The disciples whose way of life, because it is faithful to the teaching of Christ brings them poverty, hunger, sorrow and rejection are "blessed" ("happy"); they are undergoing the experience of Jesus the great prophet. Jesus uses the word "blessed" because, like the wise men in the Old Testament (eg. Ps 1:1; see also Ps 73 on true happiness), he knows from experience that this is the best and most effective way of entering the kingdom. The "woes" ("alas") indicate how sure he is that the way of false prophets is a very sad one in spite of appearances and that it will shut one out forever from life in the kingdom. The "woes" are not curses but statements of fact learned from experience.

Reading Luke 6:20-26

The words " _poor_ , " _hungry_ ", " _weep_ " are to be taken literally, as are the words in the fourth statement in each series of blessings and woes. It is not spiritual poverty, hunger or sorrow that he has in mind. The Greek words used mean being deprived of the necessities of life. The beatitudes (blessings) and the woes are in the second per-son plural, addressing the disciples as members of communities within the People of God. On the one hand Jesus intends to disturb every rich, well-fed, contented and respected community of disciples in order that they may recognize how false their "prophetic" life is, change their ways and so enter the kingdom with him. On the other hand, Jesus intends to console the disciples who are truly prophetic by assuring them that their present misery will be amply rewarded in heaven.

_Sons of the Most High_ (6:27-35). Jesus calls his disciples to share with him the dignity of being like God the Father in their behaviour, thereby warranting the title " _sons of the Most High_ " (vs 35). The disciples are not to think of their way of life as one of following set rules and regulations, but of following the person of Jesus who is " _the Son of the Most High_ " (1:32). One of the greatest dangers facing the communities of disciples is the smugness which may result from success in looking after one another's needs. Jesus promised that those who leave all to follow him will have what they need in this life (18:28-30), but the object of discipleship is not simply to make sure that the needs of the community are met. Many pagan societies look after their own members. Care for brothers and sisters in the community is not enough to justify the name "sons of the Most High". The words of Jesus are addressed to the disciples who, as they listen, are surrounded by a large crowd of sick and suffering people (6:17ff).

Reading Luke 6:27.35

The word " _love_ " is explained by the words which follow: " _do good_ ", " _bless_ " (speak well of), " _pray for_ ". Jesus calls his followers to live above and beyond the usual level of justice where people expect that others should get what they deserve, and nothing more. The crucial line of the passage is to do to others what they would wish others would do to them (vs 31). This does away with any strict or even explicit set of rules, any narrow legalism, by inviting the disciples to see themselves even in their enemies, and to behave towards them as they would to themselves. What is extraordinary about God is that he loves his enemies, does good to those who hate him and Is kind to those who do not appreciate what he has done for them (vs 35). The true disciple will be like the Father. As union with the Father is the goal of human life, so the way to the Father is to try to be like him even here on earth.

Jesus gives us a further description of God the Father in the next passage and again invites his followers to imitate God.

Reading Luke 6:36-38

Jesus is urging his disciples to be generous towards each other and towards those outside the community. He warns against the belief, so common among religious people, that the world is made up of the good and the bad, the guilty and the Innocent, the worthy and the unworthy. The key line is: " _the measure you give will be the measure you get back_ " from God (vs 38).

The next section contains a series of sayings related to leadership - the leadership within the community, and the leadership of disciples in general with regard to those who are not yet believers. The most common failing of leaders (teachers) is to demand of their followers more than they demand of themselves. Honest self-knowledge is essential in leaders, otherwise they are " _blind_ " and their leadership will be disastrous for themselves and their followers.

Reading Luke 6:39.45

The role of leader and teacher is doubly risky: disciples are usually formed in the image of their master and they seldom rise above his level (vs 40). Each brother and sister in the community is to be deeply conscious of personal fault before attempting to lead others to overcome their own faults. The " _speck_ " refers to something as tiny as a bit of sawdust; the " _plank_ " to something as huge as a support beam in a floor or roof.

So the true value of a leader cannot be quickly and immediately known. But as surely as good trees bring forth good fruit and rotten trees bad fruit, so genuine leaders will produce genuine disciples and hypocritical leaders false disciples. Sooner or later what was in a person's heart all along will become clear (vs 45). The disciples will have to learn not to judge or condemn quickly.

While it is generally true that a person's speech is a safe guide to his thinking and acting, this is not always so. Jesus is quite aware of the common failing of his disciples: to speak the truth with their lips but not act on it in their lives. To address Jesus as "Lord" is to speak the truth. To cry "Lord, Lord" is to be pious and devout beyond what is usual. Such a confession of faith may spring from mere religious emotion. Now, between such passing enthusiasm and a true change of heart there may lie a huge gap (13:25-27).

Reading Luke 6:46-49

The true disciple is one who both hears the Word and takes it to heart. Jesus knows, however, that there will be shallow disciples and "deep" disciples. He has warned against wanting to determine quickly and easily who is good and who is bad (6:36-38). The time will come when it will be made clear which disciples dug deeply into themselves and which ones built on top of the ground. The "flood" represents times of crisis (persecution, communal difficulties) or perhaps the last judgment when those who had depth will endure and those who were superficial will collapse.

So in this first sermon to the recreated People it is clear that they will not be made up of perfect disciples only. Among them there will be: the rich who see no reason why they should not enjoy the best of this life and eternal life as well; disciples who love their community but cannot love those outside of it, especially if they are enemies; blind leaders bringing themselves and others to destruction; shallow disciples who are not aware of how far from ideal they are. But there will also be the truly prophetic disciples, not clinging to money or prestige, loving even their enemies, slow to pass judgment, quick to forgive, aware of their own failings and sins. These will not condemn or reject the People because of the presence among them of sinners, for they will never forget that a disciple who finds himself surrounded by sinners is precisely where he ought to be, because he is in the company which his Lord preferred (5:29-32).

God has visited his People (7:1 - 8:56)

The first incident recorded after the sermon is one which anticipates the future of the People of God: the Gentiles will come to faith in Christ, in spite of the fact that they have never set eyes on him. The centurion, a Gentile, is shown as a man of great qualities: he loves his servant, is generous to the Jews, is humble and has great faith in the power of Jesus.

Reading Luke 7:1-10

The centurion never saw Jesus, he only heard of him from others, yet he believes; he is a sign of the faith of all who in the future will come to believe through the word of disciples.

The next passage shows us the compassion of Jesus for a woman who had lost both her husband and her only son. She had lost those she counted on to support her and was therefore doomed to poverty. The incident reminds us vividly of a similar miracle in the life of the prophet Elijah (1 Kgs 17:17-24).

Reading Luke 7:11-17

The response to this work of power is that Jesus is seen as a great prophet through whom God himself has visited his People. This miracle leads directly into the next episode where, as part of his answer to John the Baptist, Jesus refers to the raising of the widow's son.

From prison John sends his disciples to ask for confirmation of Jesus' messiahship. John, who represented the Law and the Prophets, had not become a disciple of Jesus, and so had not entered into the way of the kingdom of God. Even though John is praised as the greatest to come before him, Jesus considers that any of his own disciples is greater still. John remains in the period of preparation for the kingdom. The disciples have entered the reality.

Reading Luke 7:18-28

The response of the People of God to John the Baptist was similar to the response Jesus received. The common folk, including sinners such as tax collectors, had turned out to listen to John and accepted baptism. The same people welcomed Jesus. The Pharisees and the scholars in the Law accepted neither John nor Jesus. They could not see that God had visited his People through John in a way expressive of his justice and through Jesus in a way expressive of his mercy.

Reading Luke 7:29-35

Like spoiled children the Pharisees and lawyers would have neither the mourning called for by John nor the rejoicing offered by Jesus. The real children of Wisdom (God) thus turned out to be the common people, not the religious and learned (7:35).

But Jesus associated with the Pharisees, even though they did not accept him with open arms. They could not rejoice over him, nor be grateful for his company, because they considered themselves to be virtuous, without need for forgiveness and conversion. Only those who knew themselves to be sinners, and who saw in Jesus one who took their sins away, would be thankful for his coming among them.

Reading Luke 7:36-50

The prostitute's humility and her great love prove that she had been forgiven. Jesus confirms this fact by his last words to her (vs 50). Note: This woman is not named. She is not Mary Magdalene whom we meet in the next verses.

Luke shows us Jesus, in the company of his twelve apostles and a number of women, making his way through towns and villages preaching the Good News of the kingdom. Luke calls our attention to the women; they are mentioned, some by name, in the same sentence as the Twelve. Rabbis (scribes) accepted financial support from women and sometimes exploited them (20:47), but they did not accept women as disciples.

Reading Luke 8:1-3

Mary called Magdalene had been freed of a most severe form of demonic possession. We are not told whether this was manifest as insanity or some other form of illness, but what is certain is that this type of possession does not refer to immorality. Mary and Joanna are especially important in the tradition because they were the first to witness to the resurrection (24:10). These two and their companions must have been women who had some money at their disposal, for they provided for Jesus and the Twelve in their travels. Jesus accepted support from disciples, but he neither begged, nor used miracles to obtain the necessities of life for himself and the Twelve.

Luke returns now to traditions which he has in common with Mark: the parable of the sower, the parable of the lamp, the calming of the storm, the Gerasene demoniac, the cure of the sick woman and the raising of the daughter of Jairus (Luke 8:4-56; see Mark 4:1 - 5:43). Luke omits Mark's parable of the seed growing by itself (Mark 4:26-29) and he moves the parable of the mustard seed (Mark 4:30-32) to another part of the Gospel (13:18f). Where Mark gives us these parables Luke places the encounter of Jesus with his mother and family.

Reading Luke 8:19-21

In his reply as Luke records it, Jesus clearly sets his mother and brothers in the circle of those who hear the word of God and act on it. Hence it is clear also that Mary is important not simply as his physical mother, but because she was a true disciple (6:47). This chapter about Mary is repeated in 11:27-28 and confirmed in Acts 1:14.

The Christ of God (9:1-50)

Note: All of the material making up chapter nine is also found In Mark (Mark 6:7 \- 9:40). We refer you therefore to the corresponding passages of Mark in Chapter 22.

In this chapter Luke rounds out the Galilean ministry of Jesus and prepares his readers for what lies ahead—the Journey to Jerusalem. First he gives us the mission of the Twelve which is the fruit of the work of Jesus in forming his new leaders (9:1¬6). The instruction he gives them is basically the same as in Mark 6:7-13. We point out a few significant differences: Luke adds the word "power" to the word authority, possibly to make it more clear that having the power or ability to preach and heal does not mean that one has the authority of Jesus to exercise that power; Luke uses _"the Good News_ " where Mark simply says the Twelve are to preach repentance. In both Mark and Luke the apostles are being initiated into a ministry to be carried out after the resurrection. They are sent, with his power and authority, so that even though he is not with them physically he is acting through them.

Luke omits Mark's account of the death of John the Baptist, but he does refer to Herod's puzzlement over Jesus and in this way we are told of John's end. Like Mark, Luke mentions the death of John in order to prepare us for the death of Jesus. Prophets always meet with the same fate (9:7-9).

The account of the Miracle of the Loaves and Fish (9:10.17) is much the same as that of the first multiplication in Mark (Mark 6:30-44). The Miracle of the Loaves sums up all that Jesus has been doing—teaching the kingdom (Luke 9:11), healing and nourishing the People. In giving them food to eat, he acts through the Twelve and the disciples (9:12.17). In this case, then, we are given an image of the function of the People of God (the Church) in the world, an Image which becomes reality whenever the Eucharist is celebrated (22:19-20).

At this point (9:17) Luke omits a rather large section of Mark's Gospel (Mark 6:45 to 8:26). If, as we suppose, he was using Mark as one of his sources, he might have felt that some of Mark's materials were not necessary for his Gentile audience, or have judged some of Mark's materials to be repetitious (eg. Mark 8:1.10). Whatever the reasons for this omission (eg. Mark 7) in Peter's confession of faith which occurs in the next passage Luke joins Mark again (Luke 9:18-21). Luke, as he so often does, mentions that this event took place while Jesus was at prayer (9:18).

Peter states that Jesus is " _the Christ of God_ ", which has basically the same meaning as " _the Christ_ " (Messiah). Jesus, by his orders to keep this fact to themselves, shows that he accepts this title. As we saw in Mark 8:31ff, Jesus quickly adds that the true meaning of " _the Christ of God_ " is that he must suffer, die and rise again (Luke 9:22). Luke shows in both his Gospel and in Acts that his community had a great deal of reverence for Peter; he does not feel the need to report the shortcomings of the apostles in the way Mark does. It is probably for this reason that Luke omits the harsh exchange between Peter and Jesus (Mark 8:32f).

The instruction on carrying the cross (Luke 9:23-26) is practically the same as In Mark 8:34-38. Not only must Jesus undergo suffering, but all of his disciples must be willing to undergo similar trials if they are to be prophets after his likeness.

The Transfiguration (Luke 9:28.36) is reported in nearly the same words as in Mark. What is notable is that Luke indicates the subject of the conversation between Jesus, Moses and Elijah: they were talking of his "exodus"—his passing. This is another reference to the death and resurrection (and ascension) of Jesus.

The healing of the epileptic boy possessed by an evil spirit is reported more simply than in Mark. Luke makes no mention of the boy being deaf and dumb (Luke 9:37-43). In Luke this miracle does not have the symbolic value it has in Mark.

The second prediction of the passion and resurrection (Luke 9:43b-44) follows this miracle as it does in Mark. This instruction on his coming death is introduced with an expression which indicates just how important Jesus considered it to be: " _let these words sink into your ears_ " is an almost literal translation of Luke's Greek (9:44). Luke does not single out the obtuseness of the Twelve; instead he almost excuses them by suggesting that their lack of understanding was something intended by God: _"it was concealed from them_ ".

In the report of the dispute which follows, Luke is once again much easier on the Twelve, whereas Mark clearly shows disapproval (Mark 9:35). Luke presents the argument at this point as one among the disciples in general, but in 22:24-27 he shows the apostles engaged in the same debate. The final verses of this section show that Jesus refused to give his followers exclusive rights to the use of his name in casting out demons (9:49-50).

In the texts which we have seen in this chapter Luke has shown us Jesus as son of Mary, son of Adam, one of us and the best of us. He has also shown us Jesus as the Son of God come to proclaim the Kingdom of his Father and to renew God's People in such a way that they could continue his work. The role of Jesus which Luke has underlined is that of prophet, a prophet destined to suffer what prophets suffered before him. In his conflict against evil Jesus must not only suffer, but also die. His dying, however, will not be defeat but victory, for it will lead to his resurrection.

As the next chapter begins we see Jesus putting an end to his ministry in Galilee. He " _sets his face to go to Jerusalem"_. The next chapter will be set in the context of this journey to Jerusalem. Luke will use this framework to give us most of his special material, that is, material found only in his Gospel.

"Now when Jesus returned, the crowd welcomed him, for they were all waiting for him." Luke 8:40

## Chapter 5 To Jerusalem

Note: "Wisdom" means the art of living according to the will of God, Creator and Redeemer, is connected with the four basic relationships of human life--to God, to people, to material things and to time. (see Chapter10, p.4; Chapter 17, p. 2). In Chapter 1 we described "the great harmony" of creating and the disharmony of the fall in terms of three of these relationships (to God, to people, to the earth).

The image Luke uses to give unity to this section of the Gospel is that of the journey to Jerusalem, The section begins with Jesus resolutely setting out for Jerusalem (9:51) and ends with his arrival in the outskirts of the Holy City (19:28). Throughout these chapters Luke reminds us that Jesus is travelling (9:57; 10.38; 13:22; 14:25; 17:11; 18:31, 35; 19:1). Luke has already informed us that Jerusalem is the place where Jesus will undergo his "exodus" (death and resurrection, 9:31). The journey to Jerusalem is the beginning of this "exodus". We learn later that in fact Jesus planned to arrive in Jerusalem for the Passover (22:14f).

A disciple of Jesus is one who follows Jesus to the cross (9:23f); hence the journey to Jerusalem becomes an image of discipleship: In these chapters Luke shows us Jesus imparting his wisdom to his followers and to those whom he invites to discipleship. Wisdom is the art of managing human fife properly. The wise person knows how to manage time and material things appropriately, knows how to deal with other people well, and knows how to make his relationship to God what it should be.

## Chapter 5a Follow Me Luke 9:51 - 12:12)

Luke tells us that Jesus knew both the place and the time for his "being taken up" (his death-resurrection-ascension); it would be in Jerusalem at the Passover. Jesus knew that the time had come to set out for Jerusalem. The first incident which Luke records teaches two important chapters on the "wisdom" of Jesus.

Reading Luke 9:51-56

There was hatred between Jews and Samaritans. The hostility had developed over many centuries (see Chapter 11, p. 30; Chapter 16, p. 8). Jesus does not share in this enmity: he sends messengers ahead to ask to be received by the Samaritans; when they refuse him, he utters no word of reproof. James and John who had seen Elijah with Jesus at the transfiguration 19:30) want the kind of vengeance practised by Elijah to fall upon the Samaritans (2 Kgs 1:10), Choosing a word used earlier for rebuking an unclean spirit (.9:42). Luke declares that Jesus " _rebuked_ " James and John. The chapters conveyed are the disciples are to love their enemies, and are to rid themselves of any desire for vengeance (6:27ff).

Luke then gives us three short teachings on discipleship: the first emphasizes that discipleship is a journey with no resting place on earth; the second and third insist that the call to follow Jesus is more urgent and more binding than any other obligation.

Reading Luke 9:57-62

" _I will follow you wherever you go_ ," The first man volunteers and his words indicate that he understands what discipleship means. Jesus affirms the man's attitude and removes any uncertainty there might be in his words: the life of Jesus is a journey without an earthly resting place. The second man is one whom Jesus calls but this man wants to be allowed to stay with his parents until they die. He wants to bury his father, one of the most sacred of duties; but even this duty must take second place to the call to follow Jesus. The third man agrees to follow Jesus, but first wants time to bid farewell to his family and friends. Jesus allows for no personal detours once a person has set out on the way of discipleship.

Luke continues the teaching on discipleship by recording an event which is found in no other Gospel. In 9:1 Luke wrote that Jesus sent the twelve apostles out with power and authority. Jesus is now shown sending out a large number of " _disciples_ ", followers who are not apostles, with instructions almost identical to the instructions given to the apostles. If we compare 9:1-6 on the mission of the Twelve and this passage (10:1-16) on the mission of the disciples we notice two important differences: 1- the apostles are sent " _with power and authority_ " (9:1); these words are not found in the sending out of the disciples. 2 - The disciples are sent to towns where Jesus himself intends to go later; no such restriction is placed on the apostles. By choosing and sending out disciples in addition to the apostles. Jesus is giving more structure to the People of God and pointing to the time after the resurrection when the apostles will call others besides themselves to share in their work (Acts 6ff).

Reading Luke 10:1-1f

Jesus displays great wisdom in the way he organizes his disciples and makes the best use of them in face of the enormous task ahead (see NUM 11:16ff). He identifies himself with his envoys (vs 16). He warns that the places which refuse to be converted will be called to judgment on the last day.

The return of these zealous labourers causes much rejoicing. Their work, like the work of Jesus, is a victory over Satan. Jesus uses vivid images to describe the ugly, poisonous " _strength of the enemy_ " 0(l19). He warns these enthusiastic co-workers not to boast over their power to cast out demons, but to rejoice over the reward they will receive in heaven.

Reading Luke 10:17-24

Filled with the Holy Spirit Jesus praises the Father for what has just happened: disciples without the years of study and training which rabbis usually gave their students have triumphed over Satan. What is more, these " _mere children_ " have shown that they know the greatest truth of all -they know God is their Father and they know Jesus is the Son of God. The saying in vs 22 will be dealt with more fully when it occurs in Matt 11:25-27, (Chapter 29) these simple disciples have seen and heard what all God's great servants of the past longed to know (vss 23-24).

Luke contrasts this scene with one in which a " _learned and clever_ " scribe attempts to confound Jesus. This learned student of the Law and the traditions of the elders cannot believe that anything could possibly be simple if it has to do with the will of God. He wants to show just how impractical, simplistic and unrefined the teaching of Jesus is. He agrees with Jesus on what is most important in the Law (love of God and of neighbour), but he is convinced that loving one's neighbour must involve many subtle distinctions on the identity of the neighbour. The clever lawyer is setting a trap for Jesus, but will be caught in it himself.

Reading Luke 10:25-37

Jesus chooses a Samaritan as the hero of the parable because Samaritans had the reputation of being ignorant of the Law and the teachings of the great rabbis and scribes. The Samaritan represents a man whose mind is not cluttered by a thousand nice distinctions about God and neighbour and whose heart, therefore, is tree to feel compassion instantly upon seeing the wounded man. (Luke writes that the man was " _half dead_ ".)

Priests and Levites incurred ritual impurity on touching a dead body. This impurity barred them from participation in worship at the Temple for a time (Lev 21:11; Ezek 44:25). In the parable the priest and levite are so bound by these rules that they do not even dare to come close to the man in the ditch in case he might be dead. Their behaviour illustrates how rules and regulations can kill the instinct for compassion which God places in every human heart.

Jesus refuses to define " _neighbour_ " Instead he describes a very neighbourly man; the neighbour thus becomes not the man in the ditch, but the Samaritan who loves; not the object of love but the subject loving. Jesus tells the proud and clever lawyer to behave as the Samaritan did. It goes without saying that disciples too should follow this example. The Samaritan offers the example of a man who obeys God's law without knowing much about it. Lest we draw false conclusions from this parable. Luke follows it with an incident which strikes a balance: while good actions should characterize the lives of disciples, nevertheless a disciple is not one who acts on instinct only, but one who listens to Jesus and learns from him.

Reading Luke 10:38-42

Martha welcomes Jesus and sets about to prepare what appears to be an elaborate meal. Mary sits at the feet of Jesus and listens to him. Good deeds such as Martha's cannot substitute for loving attention to his word. A disciple is one who both listens to the word of Jesus and acts on it (6:47; 8:21; 11:28). Jesus came to guide and to free the human instinct for compassion and service. " _The one thing necessary_ " is himself and his teaching. Without it human nature cannot be perfected. This passage also shows that Jesus, unlike the rabbis of his day, accepted women as full disciples; he did not restrict them to roles of service and support (8:1-3).

To further underline that discipleship is not all action, Luke now given us three passages on prayer. To listen to Jesus and to pray are the supreme duties in the life of the disciple. In the first passage (11:1-4) the disciples, having watched Jesus pray time and again, ask him to teach them how to pray as he does. The Lord then gives them his own prayer. It is not a list of petitions but a series of phrases expressing profound longing. Here in the fewest possible words Jesus opens his heart to his disciples.

Reading Luke 11:1-4

" _Father, may your name be held sacred_ " expresses the first and deepest concern of Jesus. This first line of the prayer does not refer to God in a general way, but to God as he revealed himself (his name) to his People, and as he reveals himself in Jesus, his son. Jesus' relationship to the Father is one into which he invites his followers (6:35). " _Your kingdom come_ " expresses the whole work of Jesus --- to create peace between mankind and God. For this Jesus is willing to lay down his life. Jesus invites his disciples to the same kind of dedication in the same cause (9:24f).

" _Give us day by day our daily bread_ " is worded like the prayer of a beggar who looks for food one day at a time. On the one hand it expresses Jesus' concern for earthly food for his disciples. On the other hand the humility of the prayer rules out any concession to greed and obsession with material things (see 12:29-32).

" _Forgive us our sins_ . . ." This part of the prayer does not ask that sin be eliminated, for that is impossible this side of heaven. What matters most in this life is that people receive and exercise the forgiveness which God offers through Jesus. It was for this forgiveness that he prayed on the cross (23:34). " _And do not put us to the test (trial)"._ The test to which no disciple wants to be subjected is the temptation to abandon Jesus and the hope he brings. This test can take various forms (eg. 4:1ff: 8:13), but two are especially dangerous: the temptation to abandon Jesus because of his way of suffering and the cross (22:40, 46), and the temptation which will come in the crises of the last days (see 18:8).

Luke adds two parables on prayer. The first recommends perseverance in prayer; the second gives assurance that prayers are answered.

Reading Luke 11:5-13

The first parable reminds us of the psalms with their invocation, " _wake up, Lord_ " (eg. Pss 7:6; 44:23; 59:5). The second parable teaches that God is our Father, and as Father he knows our real needs. Since our greatest need is not for food and drink, but for the power of God to give us strength and guidance, the best answer to prayer is the Holy Spirit, " _the gift of God most high_ " (11:13). Jesus assures his disciples that the Father will send the Holy Spirit to those who pray. The attitude of disciples portrayed in this parable is the attitude of a child looking to his father for his needs, and trusting that what he will receive from the Father will surpass what earthly fathers could ever give their children.

Luke continues his narrative (11:14-23) with an account of the dispute over Beelzebul (Satan) which we have already seen in Mark (see Chapter 21, p. 24). Jesus tells his accusers that he works by the power of God and is able to overthrow Satan. The opposition to Jesus is growing and the lines between disciples and non-disciples are being more sharply drawn. At this point in his ministry it is no longer " _'he who is not against us is for us_ "(9:50), _but who is not with me is against me_ ..." (11:23).

A short passage in which we are told that a person who has been freed of an unclean spirit is not thereby armed against failing into a worse form of possession. The emptiness created by the exorcism needs to be filled with the word of God and by action on behalf of the kingdom.

Reading Luke 11:24.26

Luke adds the saying of Jesus which teaches that the greatness of Mary, his mother, lies more in the fact that she believed the word of God (1:45) and acted on it, than in her physical motherhood.

Reading Luke 11:27-28

From the example of Mary who lived by faith without understanding all that God asked of her (2:19, 50, 51), we move to a crowd seeking spectacular signs which would make faith unnecessary. Jesus calls the crowd " _a wicked generation_ " because they are seeking the very thing which the devil asked of Jesus (4:9-13). This crowd is acting out the sin which is typical of the People of God: they want God to prove himself by striking demonstrations of power.

Reading Luke 11:29-32

The crowd wants confirmation of the messiahship of Jesus in such a way that faith in him will not be necessary. Jesus tells them that even pagans (Ninevites) turned to God on the basis of the singularly unspectacular sign of Jonah's presence and preaching. If pagans were converted by such a sign, the People of God can expect nothing greater than the person and message of Jesus. The Queen of the South, another pagan (1 Kgs 10:1-10), recognized the "sign" of Solomon's wisdom. The " _wicked generation_ " of Jesus' day had in him a sign greater than Jonah or Solomon; they will be judged more harshly than the pagans.

To prepare us for the passage on the Pharisees and scribes (11:37-54) Luke repeats the parable of the lamp (11:33-36; see 8:16), The Pharisees and scribes were held in honour by most of the people in Jesus' time. They appeared respectable in every way. They gave themselves no end of trouble to observe scrupulously all that they believed God asked of them through the Law and the traditions of their great teachers. God, however, does not judge on external behaviour. God judges on the basis of the light or darkness at the deepest level of the human soul. Jesus, the Son of God, judges in the same way; he sees beyond the external actions of the Pharisees and scribes and what he sees is not light but darkness.

Reading Luke 11:33 - 12:3

Luke and the tradition he used to compose his Gospel saw in the Pharisees something more than a historical group who opposed Jesus. To Luke and the tradition of the Church, the Pharisees represent false disciples. In this Gospel, therefore, the Pharisees argue vehemently with Jesus (11:54), but do not seek to kill him. In fact, like false disciples, they actually do not want Jesus to suffer and die (13:31; 19:39f). Luke shows us the Pharisees as people who wanted to make Jesus their disciple: they invite him to meals in their houses i7:36; 11:37; 14:1), follow him about and criticise his teaching (eg. 16:14f). Like false disciples they believe they are already virtuous and need no conversion, they look down on sinners; they love money; they seek to be honoured... What is even worse, the Pharisees make it hard to know the will of God and represent him after their own image as a close and stingy bookkeeper. They strive to have the will expressed in many clear, detailed rules and regulations, the observance of which makes their lives appear heroic; but all the while they overlook almsgiving, justice and loving obedience (11:42), the truly difficult but essential demands of God.

The scribes (11:45) have all the faults of the Pharisees. In public debate the two may join forces to attack Jesus (11:53), but the scribes are his deadly enemies, In Luke the scribes are experts in the Law of Moses who enjoy great power and influence. Luke often calls them "lawyers" (10:25; 11:45). Many of them belonged to the upper class, to the men who held control. These lawyers pretended to expound the will of God, but killed the true prophets who did teach it (11:47-51). Faithful to the example of their ancestors, they plot to kill Jesus, the greatest of the prophets (22:2). So together with the chief priests and elders they work to bring Jesus to his death (20:1, 19; 22:66). In Luke the Pharisees are not involved in these activities. In their last appearance in his Gospel, they are asking Jesus to silence his disciples in order to prevent trouble (19:39f). Thus it would seem that Luke's interest in the scribes is motivated by a concern for history, whereas his interest in the Pharisees is motivated by a pastoral concern -- they are examples of false discipleship. For the evangelist the scribes are something far worse than false disciples; they are false and treacherous leaders, plotting, like Judas, the total destruction of the Messiah (compare 12:41-48 with 22:45-47).

Luke concludes this section with the words of Jesus warning his disciples against the corrupting " _yeast_ " of the Pharisees (12:1-3). The external show of piety and devotion of the Pharisees can easily seduce the unwary. The day will come, however, when the truth about the Pharisees will be revealed. The next passage (12:4-12) is more serious. It is a warning about the persecution the disciples can expect at the hands of leaders such as the scribes. As the leaders of the People persecuted and killed prophets in the past, so will they persecute and kill true disciples in the future. The disciples are not to fear these men who can only kill the body; they are to have a holy reverential fear of God who has the power to send people to hell.

Reading Luke 12:4-12

Jesus assures his disciples that persecution and martyrdom are not signs that God thinks them worthless. Disciples are precious beyond words (vs 7). Disciples who are faithful will never lack his support; they will be filled with the power of God (Holy Spirit) when they are placed on trial (vss 11-12). The extraordinary behaviour of disciples will give such overwhelming evidence of the Holy Spirit at work, that all who reject this evidence and attribute it to evil will be committing the unforgivable sin against the Holy Spirit (vs 10; see 11:14ff).

## Chapter 5b Wisdom and Time (Luke 12:13 - 14:35)

The material Luke has gathered together in this section does not form a cohesive unit. The topics vary a great deal. In general we can say that Luke is continuing to give us the teaching of Jesus on the art of discipleship; that he is sharing his wisdom with his disciples, with Pharisees and with the crowds who follow him. It is important to take note of the different audiences; his message is not exactly the same for all. Luke shows us that like a wise teacher Jesus adapts his instruction to his hearers. In this section as in the previous one Jesus explains how to manage material things, how to treat other people, and how to serve God. In this section Luke adds another chapter of wisdom — the art of handling time.

Time and prosperity (12:13-34)

The setting for the next passage you will read is this: a large crowd has gathered; mingling with this crowd are the disciples a man in the crowd sees Jesus as a scribe, an expert in legal procedures and wants his help in settling a claim in a matter of inheritance. Jesus refuse to act as a scribe. .The man's request suggest one thing, avarice.

Reading Luke 12:13-21

Greed is the most common sin of mankind (4:1-4). The parable of the rich man with an unexpected bountiful harvest illustrates the saying in verse 15: " _a man's life is not guaranteed by wealth"_ To Jesus human life is destined for eternity (10:25-28). The rich man's view of life was limited to earth; he thought he could enjoy the fullness of life by eating, drinking and enjoying his wealth. Anyone who acts as though life were limited to time will lose all when time comes to an end. The person who does not put eternal life first will handle neither time nor money properly. Notice how the rich man's great crop was yielded " _by the land_ ", making clear that the man did not secure his abundant harvest by his own effort. If the man had kept in view life in the kingdom, he would have felt his obligation to share this excess wealth with those in need.

In the next passage Jesus addresses his disciples, not the crowd. What he has to say can only be properly understood in the light of the communities in which Jesus expected his disciples would live (see Acts 2:42-47). Jesus was not speaking to disciples as individuals living apart from others, having to depend entirely on their own resources. (All the verbs are in the second person plural.)

Reading Luke 12:22-34

For a community to pray for the bare necessities of life is quite acceptable (11:3), but for a community to set its heart on food, shelter and clothing is greed, When a community and all its members make their chief aim the kingdom of God they overcome greed. God will then see to it that they have enough of this world's goods. Giving money away makes a good antidote for the poison of avarice (12:33). Jesus, however, is not interested simply in having money given away; Jesus is interested in the heart of the disciples. One whose heart is set on earthly things will be greedy; one whose heart is set on heaven will be generous. Hope for eternal reward loosens the tight grip of avarice.

Hope and service (12:3548)

Jesus continues to speak and his subject is the way his disciples and apostles should handle the time between his resurrection and his return to glory at the end of time. The disciples are to see themselves as servants of a household (12:35-40); the apostles are to see themselves as stewards in charge of the servants (12:41-48), If the disciples or the apostles lose sight of the fact that time will come to an end, and that the day of judgment (the coming of the Son of Man) will see them called to account, they will abuse their authority which is a calling to serve others.

Reading Luke 12:35-48

When the apostles (vss 41-48) lose hope, that is, when they forget that they are standing in the place of the Master who is away but who will return any moment, their service will degenerate and they will become like the rich man (12:19): they will eat, drink and enjoy themselves and abuse those placed under their care. They will be judged very severely, more severely than the disciples, because more was entrusted to them (vss 47-48): Jesus will judge them as men with no faith (vs 46), because they will have behaved like pagan rulers (22:24-27, See 4:5-8).

Time and change (12:49 - 13:9)

Jesus knows full well that he has come to bring about profound changes. His work is a work of purification: as fire purifies ore and separates the metal from the dross, so the coming of Jesus causes separation and division,

Reading Luke 12:49-53

The work of Jesus is not to be quiet and peaceful in its effects, it is a fight against evil. Jesus is aware that he will himself be the first victim of the violence caused by his ministry. He knows the "baptism" (suffering and death) he is about to undergo, but he does not shy away from it.

Now Luke tells us that Jesus turns to the crowds (12:54), they have come to listen to Jesus, but they are acting like people who think they have an endless amount of time in which to decide whether to become disciples.

Reading Luke 12:54 - 13:9

Anyone who can tell the weather by looking at the sky or sensing the direction of the wind, when they meet Christ, ought to be able to tell that the time for decision has arrived. Putting off the decision to follow him will only increase the price they will have to pay on the Day of Judgment (12:57f). The call to discipleship is an offer of forgiveness; those who reject it wiII have to pay every last penny of debt (vs 59).

Newcomers to the crowd announce a piece of news: Pilate, the cruel Roman governor, massacred some Galilean pilgrims as they were offering sacrifices in the Temple (13:1). This and another disaster which took place in Jerusalem (13:4) are used by Jesus as images of the terrible disaster which awaits all who refuse to change their lives (13:5). In the little parable which follows (13:6-9) Jesus warns the crowds that they cannot be curious bystanders forever; there is a limit to the time of grace which is being offered to them. Even if the mercy of God is limitless, the time allowed to people on earth is not limitless. The call of Jesus cannot always be put off to another year.

The scene changes to a synagogue where, on a Sabbath. Jesus heals a crippled woman (13:10-17). Luke is the only evangelist to record this incident. The message is basically the same as the other Sabbath healings (see Chapter 21, pp. 19f). Luke reminds us that the common people rejoiced both at the healing and at the teaching which Jesus gave on that occasion (vs 17). Luke then adds two short sayings of Jesus on the humble beginnings of the kingdom here on earth. The beginning of the kingdom on earth may be very small, but the ending is the mighty kingdom of God in heaven (13:18-21).

**Towards Jerusalem (13:22-35** )

As Jesus continues on his way to Jerusalem he is questioned about the number of those who will be saved. Jesus refuses to answer the question. What he says that genuine discipleship is the only way of assuring entry into the kingdom. Being in the company of Jesus and hearing him preach is not enough, though many will try to make it enough.

Reading Luke 13:22-30

Jesus uses a great banquet as an image for the kingdom of heaven (vs 29). This feast will be attended by all of God's faithful servants from Abraham onwards, and by others from every corner of the earth. Belonging to God's People (" _those who are first_ "), or belonging to God's People renewed by Jesus (" _we ate and drank in your company_ ") will not guarantee entry to the banquet in heaven.

Jesus knows both the time and the place of his forthcoming ordeal. When he hears from some Pharisees that Herod, the one who had John the Baptist killed, intends to kill him as well, he is unmoved. He will continue his journey at the predetermined pace. He knows that he will not die in Galilee, where Herod has authority, and he also knows that Herod cannot kill before the time has arrived.

Reading Luke '13:31-35

Jesus is certain that his time has not come and must not come until he has arrived in Jerusalem. Jerusalem will reject Jesus as it rejected the prophets before him; even so Jesus longs to bring peace to the Holy City. He does not bewail the death that awaits him. It is the terrible fate that awaits Jerusalem in the future which draws forth his pity.

The feast in the kingdom (14:1-35)

Luke now develops a section around the image of the great banquet in the kingdom (13:29). Jesus is at a meal in the house of a prominent Pharisee on a Sabbath. He heals a man with dropsy. (For the significance of these Sabbath healings, see Chapter 21, pp. 19f.) Jesus watches how the guests behave as they choose their places at table. This is the occasion for a parable. On the surface Jesus seems to be teaching elementary etiquette, but if we look more closely we can see that this is a chapter on the banquet of the kingdom.

The feast in the kingdom can be attended by invitation only. Everyone who goes to the banquet goes as a guest. The places of honour at that meal are assigned by God alone; no one can lay claim to any place. The places of honour are by invitation too. So those who accept an invitation by becoming disciples should know they are receiving a free gift. Disciples ought to behave as persons who know that neither an invitation to the banquet nor a place of honour at it is anyone's by right.

The feast in the kingdom is a gift. No one can earn it. Confronted by this banquet all are poor beggars unable to pay God for his kindness. The proper behaviour on earth among those who want to be disciples should reflect this truth: amongst themselves they ought to show kindness to those who cannot repay, they ought to make friends with (invite to meals) those who cannot return their favours.

Reading Luke 14:12-14

The next parable at the meal is explicitly on invitation to the kingdom of heaven (vss 15f). Those present, and all those who actually heard Jesus teach, were the first to receive to the banquet. They have a limited time in which to respond. Most of the leading pharisees did not accept the invitation by becoming disciples. These and other important leaders are the subject of the first invitation in the parable(vss 17-20); Jesus found a more ready following among common people (vss 21- 22); the last invitation anticipates the mission to the Gentiles which will begin after the resurrection of Jesus yes 23-24).

Reading Luke 14:15-24

The invitation to the banquet in the kingdom is first an invitation to discipleship here. on earth. Many are happy to receive the invitation to the kingdom, but not so happy about discipleship. Many will take seriously the call to the banquet, but- not the call to follow Jesus. The great crowds which accompany Jesus on his way (14:25) are following him with doubtful seriousness. Jesus is not confident that these multitudes will follow him " _to Jerusalem_ ", to the end of the journey. This is why he challenges them with statements and parables on the cost of discipleship and of following in his steps to the end.

Note: Jesus asks his disciples to love ail people, even their enemies (6:27ff), It follows that Jesus expects his disciples to obey the commandment of God which requires them to honour their parents (18:20). Love and honour for one's parents, family and spouse, does not mean that parents, family and spouse are to be given the absolute obedience which only God can demand. In verse 26, as in 16:13, " _hate_ " and " _love_ " have to do with this absolute obedience. To love in this sense is to make the person or thing loved one's final authority in life. To hate one's parents, spouse and family, is to refuse to make these one's final authority, the persons to whom obedience is due in all cases. " _Hate_ " in this sense has nothing to do with despising or neglecting one's closest relatives; " _hate_ " means that these are not to be obeyed as though they were God. Only God can claim absolute loyalty and obedience; this is what love in the fullest sense really means. By using such strong language Jesus is deliberately seeking to shock and disturb his unthinking followers into realizing how serious a matter discipleship is. The call to discipleship is a call from God which demands absolute obedience. Neither parents, spouse, family or money are to hold one back. If necessary, one is even to disobey (hate) one's own bodily needs in order to obey (love) Jesus.

Reading 14:25-35

The great crowds who are accompanying Jesus on his way to Jerusalem need to be reminded of the seriousness of what they are doing. They need to understand that this man does not see himself as one more rabbi, one more teacher with a large following; in and through him the call of God is being given. If disciples do not sense the "absolute" in the call of Jesus, they will not yield themselves completely. And total obedience could involve laying down their lives, as Jesus himself at the end of the journey to Jerusalem will lay down his life. Many disciples start out on the Christian journey readily enough, but they become " _choked by the worries and riches and pleasures of life_ " and wither away (8:14; see 6:24-26). They are like the tower-builder who never finished his project because he did not calculate the true cost of his undertaking. As there is nothing more useless than salt that has lost its taste, so there is nothing more to be pitied than disciples who have lost their sense of obedience to the demands of discipleship (vss 34-35).

## Chapter 5c On Mercy and riches (Luke 15:1- 19:28)

This section of the Gospel according to Luke contains two carefully constructed units (chs. 15 and 16) and a collection of sayings and deeds of Jesus (17:1 - 19:28). Chapter 15 is a revelation of God and, by implication, on the God-like behaviour Jesus expects of his disciples. Chapter 16 is entirely on the subject of money in relation to eternal life. The remainder of this section contains a variety of sayings and deeds of Jesus, some already seen in Mark, some we will see in Matthew. Our commentary on this part (17:1 - 19:28) will concentrate on what is found only in Luke.

Rejoicing in the kingdom (15:1-32)

Luke gives us the setting for the three parables of this chapter: the Pharisees and scribes object to the fact that Jesus welcomes sinners and eats with them (15:1-3). Jesus gives his critics three of the most beautiful stories in the Gospel. Their message is clear: the behaviour of Jesus is the behaviour of God. God does not want the " _death_ "' of a sinner (Ezek 18:23); he rejoices when one is saved. This is teaching of the first two parables (15 - 4-10). The behaviour of the shepherd and of the woman are images of how God behaves. These two stories emphasize how God searches for what he has lost. In the third parable the son finds his way back home; but in all three there is a great celebration.

Reading Luke 15:1-32

These parables can each be read at three levels:

— The Pharisees at the time of Jesus were devout, religious people seeking, according to their lights, the will of God. They were serious people serving a serious God, They knew God to be strict and demanding, just in meting out reward and punishment. There was little room for mercy and therefore little room for rejoicing in their lives, because they saw little mercy and no merriment in heaven. They could not dance when Jesus " _played pipes_ " for them. (7:31-35). Their relationship to God came close to being " _strictly business_ "; sober and joyless. So they resented the happy times Jesus spent with persons known as sinners. The meals which Jesus had with Pharisees (eg. 7:36ff; 14:1(f) never seem to have been enjoyable events. The Pharisees and scribes behaved as though they were earning eternal life by their scrupulous virtue. What they do not seem to have realized is that eternal life meant life with God forever that in inviting mankind into the kingdom God was inviting mankind to himself. Eternal life is God's gift of himself; and no one can earn God. Before so great a gift even the most virtuous stand as beggars. The conversation between the older son and his father in the parable (vss 28-32) expresses the dialogue between the Pharisees and Jesus. In these lines we see the gentle love of Jesus for the Pharisees. Elsewhere in Luke his love is expressed more sternly (11:37-44).

— At a second level of meaning these parables refer to the reception of Gentiles into the People of God (the Church) after the resurrection of Jesus. Many of the Jewish-Christians had been Pharisees and brought some of their attitudes into the renewed People of God. They found it very difficult to accept Gentiles who had never observed the Law, never undergone all the strict demands of Pharisaic tradition, and yet were being freely received into life with them in the Church.

\----- The third level of meaning is more immediately applicable to the situation of every community. Just before giving us these three parables Luke set down the words of Jesus about disciples who had become like salt which had lost its taste and was not fit even for the manure heap (14:34f). Jesus knew that there would be disciples in the future, who, like the prodigal son, would be spiritually strangled by riches and pleasures (8:14f). What was to be the attitude of brothers and sisters in the community towards those disciples who had strayed away and those who had "died"? The lost son of the Father in heaven is always a lost brother to the community on earth. No effort should be spared to find such a brother, no limit placed on the rejoicing when he " _comes to life_ "(15:32).

The Tents of Eternity (16:1-31)

Luke gives us more of our Lord's teaching on the use of the goods of the earth than any other evangelist; there is hardly a page on which he has not recorded some direct or indirect reference to money, riches or poverty. The whole of chapter 16 is devoted to the subject. Why such an emphasis? Probably because Luke himself was a Gentile writing for Gentiles. The popular Greek culture of his day tended to view religion as a spiritual experience giving access to the world of the supernatural. This had little or no room for earthly matters such as money, property, food and shelter. it was the soul that mattered, not material things. Since.the human body is material they considered it inferior, something to be tolerated until the precious soul held captive in the body could be set free. This mentality saw religion as serving the soul; the highest forms of religion therefore would concentrate on the " _pure_ " and important realities of the spirit, not the " _tainted_ " and "little" matters of this world, such as money.

This was in sharp contrast to the Jewish outlook on religion... As a thoroughgoing Jew, Jesus saw the life of faith as having to do with all of reality... Religion had as much to do with matter as it did with spirit. in fact the two could not be separated at all, either in this life or the next. Just as eternal life was to be lived in the risen human body, so the life of faith on earth was to be concerned with human bodily needs. Food, clothing, shelter, riches, poverty, the human body were proper subjects for the purest form of religion. This was the message of God coming through the Law and through the Prophets.

Greek culture, however, had also People of God. Those living among the Gentiles were more influenced by ii, bet even those in Palestine had begun to absorb the Greek attitude toward religion, Our Lord had to insist again and again on the teaching of the Old Testament with its emphasis on earthly realities. Our evangelist follows his approach. Furthermore the Gentiles generally were not familiar with the Old Testament and therefore needed to have its message brought home to them as forcefully as possible. These, we believe, are the main reasons why Luke underlines Jesus' message on the goods of the earth. Before beginning chapter 16, therefore, it might be useful to review briefly what has already been said on this subject in the Gospel, and to indicate what Luke's final statements on the goods of the earth will be in the Acts of the Apostles,

". . .we are going to have a feast, a celebration. . ,because this son of mine was dead and has come back to life;" Luke 15:23

John the Baptist, spokesman for the Law and the Prophets, preached that repentance must show itself in the proper use of money, and property. He urges justice and generosity (3:10-14). Jesus confirms this message and perfects it. Born in a manger, raised in a poor family, our Lord prepares for his public life by overcoming the satanic temptation to greed (4:1ff). He begins his ministry by declaring that he has come to bring good news to the poor and to fulfill the Year of Jubilee (416-22). Without money of his own, he humbly accepts support from his followers (8:1-3), but he will not allow a crowd of listeners to go home hungry (9:10-17). It is not only the sorrow but the destitution of the widow who lost her only son which moves him (7:11ff).

Jesus teaches his disciples that they are to be like prophets in the world, a role requiring a willingness to be poor, sorrowful and even rejected. By their lives they are to proclaim that food, shelter and clothing are not the ultimate goals of life (6:20-26; 12:22-32). If they set their hearts on the kingdom their daily bread will be provided by the Father who knows their needs (11; 3; 12:30ff). Jesus taught the crowds that avarice and the search for the comforts of life lead to destruction (12:13-21). He recommends giving money away to the poor as a good antidote to greed (12:33f). He warned that discipleship could be lost by the worries required to become rich (8:14). To a crowd of casual followers he gave the stern reminder that possession could turn disciples into useless salt fit only to be thrown out (14:33f).

lt is in the Acts of the Apostles which Luke also wrote that we see clearly where all this leads, The teaching of \Jesus is not a new set of rules to be refined by distinctions and then put into practice by a great act of willpower, The teaching of Jesus is good news which can only be lived by the power of the Holy Spirit, It is after the outpouring of the Spirit at Pentecost that we see the new-born community of disciples happily sharing all their property. By the power of the Spirit the disciples accomplish among themselves what the Law could recommend but never bring about: " _There were no poor among them_ " (Acts 4:34; see Deut 15:4). It is here we see clearly that Jesus never intended to create poverty but to eliminate it. It will never be overcome however, unless greed is overcome, and greed will not be overcome unless hope of eternal life is strong, and hope in life with God will not grow strong except by the power of the Spirit which makes the goal of human life real to disciples. But we should be on guard: while poverty is to be eliminated it is not to be eliminated at any cost. Eternal life is too high a price to pay for the necessities of this earthly life.

And so to chapter 16, whose subject is money and eternal life.

The first parable (16:1-8) is intended to demonstrate cleverness, not virtue it describes the ingenious scheme by which a dishonest steward succeeded in making his future on earth secure. A steward (manager) was a man in full charge of his master's financial affairs; he could act with all the authority of his master without consulting him on every decision he made. He was, of course, accountable to his master. The steward's dishonesty is described in the first verses: he squandered his master's goods. Because he is guilty the steward does not defend himself. His master gives him some time to draw up an account of his stewardship before dismissing him. What follows (vss 3-7) describes the shrewd tactics by which the steward assures his own future welfare.

Reading Luke 16:1-8

As a steward the man is ruined. He is not capable or manual labour and he is too proud to beg. Since the master has given him time to put order into the accounts, the steward still enjoys authority. Using this authority for the last time, he greatly reduces what debtors owe his master. By reducing their debts, he indebts them to him. (The Greek used indicates that the steward called in "each and every" one of his master's debtors.) What is strange about the parable is that the master becomes aware of what the steward did, but does not seem to have resented it. He actually congratulates him. Some scholars maintain that the master was in fact helpless. This is how they explain the "cleverness" of the steward: the Law forbade interest on loans to fellow Israelites (Exod 22:24f), but some people managed to charge interest, even as high as a hundred percent, by using a number of subtle manoeuvres which made the interest-taking appear legal. According to these scholars, what the steward did was to cancel this illegal interest. The master could not bring the steward to court because he himself would then have to admit a crime. If these are the facts of the case the master could do nothing but dismiss his servant with the grudging acknowledgement that his own manager had outwitted him.

Whatever the trick he used, the point of the parable is that a dishonest steward, crafty in looking after himself when his future looked bleak, has something to teach the People of God the _"children of this world_ " know how to with deal with each other in order to provide for their earthly needs. Jesus says that he only wishes, his disciples, " _the children of light_ ", would be as clever in dealing with each other in order to secure eternal life.

The trouble with the " _children of light_ " is this: they can see that pure and important matters of the spirit such as faith and prayer, are directly related to eternal life, hut they cannot so readily see that the proper use of such a base (tainted, filthy) and small thing as money has anything to do with eternal life. Though money may often be "tainted" and is a "little" thing, it must still be used properly if a disciple is to reach God. Those who think and act as though money did not matter at all are likely to love it and hoard it.

Reading: Luke 16:9-13

In the passage you have just read, and in the remainder of this chapter, it is assumed that riches are a formidable obstacle to discipleship and therefore to eternal life (see 18:24-27), it is also assumed that access to eternal life will be much easier for the economically poor than for the rich. The eternal future of every rich disciple is as threatened as was the earthly future of the crafty steward in the parable. Just as the steward made friends for himself in order to make his earthly welfare secure, so disciples with wealth are to make friends with their money in order to have grateful supporters in heaven to plead for them. The rich disciple is to give to the poor (12:33f), making friends of them (see 14:13). Since the whole chapter is addressed to disciples, it is telling us that disciples who are well off will save themselves by supporting those who are not. The rich can escape the state described as woeful (6:24- 26) by coming to the aid of the _"blessed_ " poor (6:20-24).

Disciples who cannot be trusted with such a "little thing" as money, cannot be trusted with anything greater. If they cannot handle properly a tainted thing such as money, they will not be able to manage anything of real value (vs 11). If they cannot be relied upon to dispose properly of something material which is outside of themselves (money), they will not be reliable managers of their spiritual, inner life (vs 12).

Note: The next verses (14-18) pose problems of interpretation. The problems centre around verse 18 on marriage; in a chapter devoted entirely to the subject of money. This sudden prohibition of remarriage. after divorce seems out of place. The interpretation we offer is the best available; it offers an explanation for this line in the context of chapter 16.

Verses 14 to 18 actually form a continuous argument of which the line on marriage is the climax. The entire chapter is addressed to disciples; if Luke introduces the Pharisees in verse 14 it is only as spokesmen for false disciples. They deride the teaching of Jesus on the proper use of money because they love money. False disciples like to pass themselves off as virtuous, as followers of Jesus fit for the kingdom, but they (like the Pharisees) do not even live up to the demands of the Law and the Prophets which John the Baptist preached (3:10-14; 7:29-30). Because they assert the kingdom of heaven to be theirs without having to follow the dictates of the Law and the Prophets, they are forcing their way into the kingdom, doing violence to the plan of God. According to the mind of God no item in the Law (or the Prophets) could be totally ignored; every detail was to find fulfilment in some way (vs 17). The false disciples behave as though the demands of the Good News preached by Jesus were less severe than the demands of the Law. It is to dispel this illusion that we are given marriage as a revealing example: where the Law allowed remarriage after divorce the Gospel does not. In like manner, where the Law laid down counsel and commands about wealth and property, which were difficult enough, the Gospel asks for a much higher degree of detachment.

Reading Luke 16:14-18

The closing parable in this chapter illustrates vividly that eternal life for rich disciples depends on their sharing with the poor. The rich man in the parable goes to the flames of hell because he did not exercise the justice and generosity which the Law and the Prophets required. Lazarus goes straight to " _the bosom of Abraham_ " (kingdom of God, eternal life).

Note: So powerful, even awe-inspiring, is the great parable with its images of final judgement, eternal reward and punishment; and so often have we had it read aloud to us in church, in isolation, without the rest of the chapter, that we may mistake its chief purpose. It is not primarily a chapter about the Last Things and the life to come, and the need of a living faith. It is a chapter about how to manage one's affairs in this life,

Reading Luke 16:19-31

Had the rich man followed the Law and the Prophets by giving financial assistance to the poor, he would have obtained friends in heaven to plead for him; but since he did nothing to alleviate the misery of Lazarus, an unbridgeable gap stands between him in the place of torment and Lazarus in the bosom of Abraham. Lazarus could not intercede for him. The closing line of this parable is a summary of vss 14-30: " _If they will not listen to Moses and the Prophets they will not be convinced even if someone should rise from the dead_." For Christian readers this saying is meant to imply that if they will not follow the lesser demands of the Old Testament on the authority of Moses and the Prophets, they will certainly not accept the greater demands of the Gospel on the authority of Jesus, risen from the dead.

"The Pharisees, who loved money, heard all this and laughed at him." Luke 16:14

We have on done our duty9:27)

In this section we find a collection of teachings mixed in with some incidents which, taken together, do not make a strongly unified whole, such as we saw in chapters 15 and 16. The section begins with a short series of teachings related to life in the community of disciples (17:1-10).

In 17:7-10 Luke presents a short parable which makes the point that however faithful and generous disciples may be in living out the Gospel, they are still only doing their duty. The reward of eternal life is so great that not even the most arduous devotion can be seen as meriting special consideration.

Reading Luke 17:710

Disciples who seriously and wholeheartedly follow Jesus can easily be tempted to think that they merit special treatment from the community and from God. Humility dictates that even the most perfect service of the Gospel be seen as " _only our duty_ ". Duty, however, is not to be reduced to a scrupulous observance of rules. This was the way of the Pharisees. Service is always a joyful and grateful acknowledgement of God's mercy, as the following story of the ten lepers shows.

Reading Luke 17:11-19

The ten lepers, nine of whom were Jewish while one was a Samaritan, were banded together by their sickness, but divided by their cure. The nine Jewish lepers are like the priest and the Levite in the story of the Good Samaritan (10:31f): they are so concerned about fidelity to the rules and regulations of the Law that they have lost the ability to respond to the far deeper need to give thanks. Undistracted by regulations and not wanting to have anything to do with Jewish priests, the Samaritan does the natural thing — he turns back to thank his healer. The nine other lepers could have done the same, and still have carried out the rules of the Law (Lev 14), but they did not. A false sense of duty completely replaced gratitude.

Luke proceeds with a series of sayings on the final coming of the kingdom of God (17:20-37). Jesus teaches that the final coming will be sudden. There will be no warning signs except those visible in the present arrival of the kingdom, the ministry of Jesus, the Son of Man, If people cannot see that the kingdom of God is already present in the work of Jesus (and of his disciples later), then they will not be prepared for the final coming. That coming ushered in by the Son of Man himself will be both sudden and unmistakably clear. It will be a time of judgment, a judgment holding many surprises: people who seem to have been living exactly similar lives will be revealed as quite different in fact (vss 34-35).

Luke places here an important teaching on prayer (18:1-8). Jesus urges continual prayer, stressing that prayers are not always quickly answered. In the last analysis all of the disciples' petitions can be reduced to a prayer for the final coming of the Son of Man when all things will finally be put right (11:2). The return of Christ in glory is the only complete answer to prayer.

Reading Luke 18:1-8

This type of prayer requires faith. Perseverance in faith is the real test of the disciples since there is no way of knowing when the Son of Man will come (vs 8).

Continuing his theme. Luke gives us the parable of the two men at prayer. The prayer of one expresses self-satisfaction before God, the prayer of the other humbly begs God's mercy. The first man measures himself against other people and is pleased with the result; the second measures himself against God before whose holiness all are sinners.

Reading Luke 18:9-14

Once again Luke's concern with the Pharisee is not motivated by the conduct of the historical Pharisees, but by the fact that the attitude of the Pharisee is one which disciples are most apt to develop (compare 17:7-10). Readers of this parable may easily play the Pharisee by seeing themselves in the publican (tax collector),

At this point Luke rejoins Mark's narrative and follows it fairly closely (Mark 10; 13-52; see Chapter 22). The passage about the little children (18:15-17) follows upon the. Line _"he who humbles himself will be exalted_ " the child, like the tax collector –has nothing to his credit. The next episode (18:18-23) shows us an important man who has a great to his credit: he belongs to a respected family, has followed the commandments and is very wealthy. He longs for assurance that he will attain eternal life; Jesus offers him the guarantee he seeks by asking him to give his wealth away to the poor and become a disciple. This is too much for him; He is hoping for a way to eternal life which will still allow him to enjoy all that this life can give. He would have agreed to become a disciple if permitted to be a false one (6:24-26).

Jesus repeats basically what he said in the " _woes_ ", but in other terms: it is practically impossible for the wealthy to enter the kingdom of God (18:24-27). Peter, speaking for the disciples, asks what they can expect, since they have left everything to follow Jesus (5:11, 28). Jesus assures them that they will find even in this life more than ample reward for what they have left, and, what is most important, they will find eternal life — the life the rich man was seeking (18:28-30);

Now comes the third and final prediction of the passion, death and resurrection of Jesus; this time in much more detail (18:21-34) Luke again underlines the fact that the Twelve, to whom he was speaking, did not really understand what Jesus was talking about. He goes on to the healing of the blind man of Jericho (18:35-43); Corning as it does after the statement that the Twelve could not understand it could be that this healing has symbolic meaning. The sight which the man receives points ahead to the understanding which the leaders will receive after the resurrection of Jesus.

Luke now narrates another encounter between Jesus and a rich man. The first man (18:18-23) was a member of a prominent and respected family; he was scrupulously faithful to the Law and was searching for eternal life, The second man is Zacchaeus, a leader among the despised tax collectors, known by the people as a sinner. Many tax collectors sought out the company of Jesus (15:1), but Zacchaeus would have been satisfied just to see him. He is one of the lost sons of Abraham whom the Good Shepherd must seek out and save. Jesus finds him, and Zacchaeus is overjoyed (19:6). So happy is he at being "found" by Jesus, that he spontaneously does what

Jesus would have asked of hint: promises to give had his wealth to the poor, and to repay fourfold those he has cheated... After all this he would have little, if anything, left. When asked to give all to the poor the first rich man went away downhearted because he could not part with his wealth. On seeing him leave. Jesus had said that it was impossible for the rich to be saved, except by a miracle of God's power (18:24- 27). Zacchaeus' conversion is one of these miracles.

Reading Luke 19:1-10

_'If I have cheated anyone_. ." is an indirect way of admitting his well-known crimes (vss 6-8). The particular sin he refers to is one which tax collectors practised as a matter of course. The Greek word used means _"obtaining money by use of force_ "; we would call it blackmail. Zacchaeus is admitting using armed men, possibly soldiers; in order to extort more taxes from people than the Romans demanded. It was with this extra revenue that he made himself very rich. The first wealthy man came to Jesus convinced of his own virtue like the Pharisee in the parable on prayer (18:914); Zacchaeus; like the publican (tax collector) of the same parable, knew himself to be a sinner in need of God's mercy, When Jesus singles him out to be his host. Zacchaeus knows he has found mercy and forgiveness. Jesus could say with assurance: " _Today salvation has come to this house_ ",

Luke ends this section of the Gospel with a complex parable (19:11 -27). It develops two interwoven themes: the consequences which follow upon the rejection of Jesus as Lord and king, and, the diligent work which the disciples must do as they await the return of Christ in glory. The two themes are set against the background of the last judgment. Two groups therefore are being placed on trial in the last judgment: those who had been invited to submit to the kingship of Jesus but refused (this applies not only to Jews but to all who have heard the Gospel and refused it), and those who became disciples by accepting him. The disciples will he tried on the basis of the effort which they put into living out their calling.

Reading Luke 19:11-28

Luke brings the journey narrative to an end with Jesus near Jerusalem and the people expecting the final coming of the kingdom at that very moment (19:11). By placing the parable of the pounds here. Luke focuses our attention on the ultimate future, beyond the death and resurrection, when Jesus, the Son of Man and king, will return to judge both those who accepted and those who rejected him.

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## Chapter 6 In Jerusalem

With this chapter we come to the event towards which the entire Gospel has been directed - the death and resurrection of Jesus. To make your study of these chapters more enriching it might be helpful for you to recognize one feature of Luke's presentation of the meaning of the cross and exaltation of Jesus. Luke views the death and resurrection as one movement, a movement from death to life. For our evangelist salvation is accomplished by one event which begins on the cross and ends with the ascension of the risen Lord. Luke therefore will not give a meaning to the death of Jesus which can in any way be separated from the resurrection, and the meaning which he gives to the resurrection is inseparable from the cross. That is why he can refer to the death and resurrection by a single word -the " _exodus_ " or the _"raising up_ " (9:31, 51) of Jesus. That is also why he will remind us of the resurrection when he writes of the death, and why he will keep the death of Jesus in view when he narrates the appearances of the risen Lord: Jesus crucified announces his entry into paradise (23:43); the risen Lord shows the wounds on his hands and feet (24:39). Luke of course knows that Jesus died on one day and was seen to have been raised from the dead three days later, yet he writes in such a way that the two are held together.

The first part of this chapter will consider the ministry in Jerusalem (19:28 • 21:38). We will approach this section in the light of Jesus as prophet. The second section is concerned with the Last Supper and the crucifixion (22:1 - 23:56). Here we will focus on the death-resurrection as the "new exodus" and "new covenant". The third part (24:1-53) deals with the resurrection and its principal effects. In all three sections our objective is the same, the meaning of the death and resurrection.

## Chapter 6a The Prophet (19:28. 21:38)

Note: With few exceptions the passages found in this section are also in Mark. See Chapter 23, pp. 2-12.

The last chapter began with Jesus setting " _his face towards Jerusalem_ " (9:51); this one begins with Jesus making his final approach to the Holy City. Jerusalem, the place God chose to " _give his name a home_ " (Deut 16:6), was an extraordinarily beautiful city at the time of Jesus. Herod the Great had thoroughly renovated and ex pended the Temple, improved its walls, making it one of the most striking cities of the Near East. It was also the dwelling place of the leaders of the People of God, the chief priests, the elders and scribes who made up the Sanhedrin (the Council), the supreme authority over the internal affairs of the nation. There too Pilate, the representative of the might of Rome, had a residence. In Jerusalem one meets God and earthly power. Jesus, the prophet, knew that coming to this city meant coming to his death. Zion had killed God's messengers before and she would do it again (13:34f). In the days following his arrival Jesus will experience the destructive force of human authority and the life-giving power of God.

Jesus was accompanied on his way to Jerusalem by a band of disciples. These followers celebrate the last stage of the journey with enthusiasm (19:28-38). Luke points out that their joyful praise is based on the many mighty deeds of power they witnessed on their way (19:37). We learn later that many of them expected even greater displays of power now that they were in Jerusalem (24:18-24). These were about to be shocked, scandalized, by the helplessness of their leader. They had not yet understood in their hearts what Jesus had taught them about his mission and the things which would happen in Jerusalem (eg. 9:22, 44-45). The disciples nevertheless are dedicated to Jesus; their hope is not perfect, but they are with him. We should note here that the disciples seem to form a definite group, we might even say a community. They include the Twelve as leaders, the seventy-two disciples who had a special mission, a number of women, and several others. They seem to have a strong sense of identity. Later we see them refer to each other as "us", "our group" (eg. 24:22).

The Pharisees too seem to have followed Jesus to Jerusalem. They are present, but do not take part in the cheers and praises of the disciples as Jesus approaches the city. They had, however, been associated with Jesus on his journey, they ate with him, discussed with him and he taught them (eg. 14:1ff). At this point, however, they disassociate themselves from the disciples. Using a title which indicates that they see him only as a rabbi (" _master_ ") they tell him to silence "your" disciples (19:39). Their demand seems motivated by a desire to avoid trouble both for him and for themselves. They want no part in the violence they rightly expect will result from the activity of Jesus and his disciples. They have followed Jesus this far, but no further. Luke mentions them no more in the Gospel.

" _Would that even today you (Jerusalem) knew the things that make for peace •"Luke 19:42 even today you (Jerusalem)_

Reading: Luke 19:28-44

In spite of their harsh oracles of destruction, the prophets never disowned their peon plea. Without exception they loved their compatriots and dedicated themselves to their good. Jesus too loves the city which stands for all that his people were and all they are called to become. If he predicts her destruction, it is as one who wants with all his heart to bring her peace. But for reasons unknown to man, God has allowed his message of peace to be hidden from her eyes (vs 42). And so, she will be destroyed in the near future as she was razed to the ground before (see Chapter 13, pp. 2-6). and she will bring down with her the great house of worship.

Luke gives us a very brief account of the cleansing of the Temple (19:45-46). What Jesus does is like the symbolic actions of the prophets by which the word of God was vividly and visibly portrayed (eg. Jer 13:1-14; 19:10f). The daring action of Jesus prophesies a new era, one in which prayer - the essential purpose of the Temple - will be preserved without the building. This action, along with his public lament over the future downfall of the city and the noisy procession, bring out the highest authorities, the members of the Sanhedrin. They question Jesus on his authority. Jesus refuses to answer their hypocritical question; but in the parable which follows this encounter he makes clear that his authority is that of the beloved Son of God.

Reading: Luke 19:45 •20:19

The three groups mentioned in verse 47, the chief priests, the scribes and the leading citizens, are those who make up the great Council, the supreme authority within the People. These men are out to arrest Jesus and do away with him, but the common people " _cling to him attentively_ " (literally vs 48 says, " _hung upon him listening_ "). Jesus is aware of the evil intent of the leaders; his parable reviews the history of their reception of prophets. If the leaders dared to mistreat lesser prophets, they will not hesitate to kill one who is a much greater threat to them. Because he is the beloved Son of God (20:13), Jesus is the final prophet, God's last envoy; if the leaders of God's People refuse him not only will their leadership be taken away and given to new leaders (20:16), but they themselves will be destroyed in the process (20:16, 18). The point is not lost on the chief priests and other dignitaries; they are almost frantic in their desire to kill him (vs 19).

The Sanhedrin had authority over matters of a religious nature, but they did not have the right to execute a person they found guilty of a capital offense, such as blasphemy against God. The Romans reserved that right to themselves. So the leaders hope to get Jesus to commit a crime against the Romans which would be punishable by death. If they could trap Jesus into saying he opposed the paying of taxes to Rome, he would then be guilty of rebellion, a crime punished by crucifixion. There was an additional advantage to the taxation question: if Jesus clearly favoured paying taxes to Rome, he would lose the massive support he had with the common people. Either way the leaders would win. Jesus sees through their trick, and his answer leaves them tongue-tied.

Reading: Luke 20:20•26

The prominent citizens of Jerusalem cooperated with the Romans; many held their positions by Roman appointment. The Romans amply rewarded their friends. The coins which were used by them were stamped with the image of Caesar, clearly in dictating their owner. These, Jesus declares, should be given back to Caesar. This statement is deliberately intended to confound his enemies: on the one hand it clear lee says that Caesar has a right to what belongs to him; on the other hand it implies that those who benefit from Roman rule should extricate themselves from that domination by giving back what they have received. What matters most in life, however, is not the claim which Rome has on a person, but the claim of God. The whole person belongs to God, and God asks for total self-gift; to love God with all one's strength is the great commandment. The implication is that the leaders belong more to Caesar than to God; they should give themselves back to the Lord. The agents who posed the question are struck dumb by Jesus' reply (vs 26).

Luke now introduces a group he has not mentioned before, the Sadducees. These, like the Pharisees, stand for a certain interpretation of religion. The Pharisees believe end that God had spoken through Moses, and that he continued to make his will know through the prophets and through all of the other writings of the Old Test mint. In fact, the Pharisees held that God continued to guide his People through great teachers whose wisdom had not yet been written in books. Putting it simply the Pharisees believed that God was always guiding his People; revelation for them was continuous. The Sadducees, however, believed that God had spoken through Moses, but through no one else. To them, revelation had ceased with the death of Moses. They therefore held only the five books of Moses (the Pentateuch) as sacred and inspired. Anything which could not be proven from the first five books of the Law of Moses was not to be taken seriously. As a result, the Pharisees held and taught truths which had been revealed after the books of Moses, but the Sadducees rejected these truths. A truth such as the resurrection of the body, contained in a book writ ten long after Moses (see Dan 12:1-4), was rejected by the Sadducees, but accepted by the Pharisees. Without in any way giving approval to everything taught by the Pharisees, Jesus, in the next passage, clearly accepts their view on the resurrection of the body.

Reading: Luke 20:27•40

Jesus teaches that the resurrection brings one into a totally new existence, a par titivation in the life of heaven. He goes further than the Pharisees in saying that the resurrection brings those who are worthy into the life of God's family, " _they are sons of God_ " (vs 36). Using references from the Books of Moses, Jesus argues that God is a living God, and therefore, the God of the living: to God all (the saints) are in fact alive (vs 38). Belief in the resurrection of the body became common ground for Pharisees and Christians (see Acts 23:6-8). It was not too difficult for Pharisees to come to believe in the resurrection of Jesus, but practically impossible for Sad dukes. The Sadducees belonged to the upper classes, especially in Jerusalem. They had no sympathy for what they considered the lower-class, unsophisticated teaching of the Pharisees and Jesus. In the Acts of the Apostles we shall see that the Sad dukes were mainly responsible for persecuting the disciples of Jesus (eg. Acts 4:1f; 5:17ff).

After dealing with the Sadducees, Jesus turns his attention to the scribes, the profess signal scholars, interpreters of the Word of God. Jesus questions their understanding of the Messiah. They held that he would be a descendant of king David, but Jesus demonstrates (using the kind of argument which the scribes would use) that the Messiah is in fact much more than son of David, since in the psalm David calls the Messiah " _Lord_ ".

Reading: Luke 20:41 • 21:4

To Jesus, the title " _son of David_ " is true, but quite inadequate for the Messiah. He is, of course, speaking of himself. In front of a crowd Jesus openly accuses the scribes of their hypocrisy and injustices. He warns against being misled by these pompous scholars. In contrast to the pretentious behaviour of the scribes, we are given a poor woman's simple act of charity (21:1-4). Perhaps Luke is suggesting that this widow is one of the victims of the scribes (20:47).

The next section contains prophecies of the future (21:5-36). We single out three ways in which Luke's account differs from Mark's (Mark 13:1-37; see Chapter 23, pp. 10-12):

1 - While both evangelists direct these words to the disciples, Mark presents them as private instructions, but Luke as a public announcement (Mark 13:3ff; Luke 21:5ff;

21:37). In this way Luke can make us see more clearly that Jesus is acting like Micah

and Jeremiah who publicly predicted the destruction of Jerusalem and the Temple (Micah 3:12; Jer 7). (Jeremiah was put on trial for his words and would have been put to death had it not been for the intervention of courageous and powerful friends (Jer

26:11-24). Jesus does not have such friends in high office.) 2 - Luke's version of this sermon makes clearer distinctions between the time of persecution of the disciples (21:12-19), the time of the destruction of Jerusalem (vss 20-24) and the time of the final coming and the end of the world (vss 8-11, 25-28). 3 - Luke stresses perseverance and prayer along with the need for alertness (vss 19, 36).

Jesus, because he is the beloved Son, is the last, the final prophet; there shall be no other (20:13). Though he offers us a choice of futures as all prophets did (see Chapter 12, pp. 25-26}, the choices he offers are ultimate for they concern eternity. Human life, he reveals, has a present age and an age to come (18:30). The age to come is endless in its joy or in its torment. He invites us to choose eternal joy. In order to draw us to it, he uses warm and vivid images as did the prophets before him: it is the new age, the kingdom of God, where there is peace and happiness beyond imp gaining; it is heaven, where there is consolation and laughter (6:20ff); a feast, a ban quit, an eternal celebration with the Father in the joyful company of all the saints of history (13:29); the peaceful gathering of the tribes in the tents of eternity (16:9); the loving embrace of father Abraham (16:22); paradise, the graceful garden of the King (23:43). These are images, not for spirits, but for creatures of flesh and blood. The new age is the resurrection, where, with human bodies transformed and with tears and death behind, all will live as "sons of God" (20:34-36). This is the age the Son of Man will usher in when he returns in glory (21:27f).

The other choice does not deserve to be called the new age, for it is the gathering of those not made new by the Good News they heard. For the selfish rich, the domineering, the would-be-manipulators of God, the unforgiving, the merciless, there is a place of tears and hunger and torment far from God (6:24ff; 16:23-26).

Like prophets before him Jesus offers the hope of life beyond tears and death (last 25:6-10). With them, however, the hope remained a promise; with Jesus it becomes a reality. By his death and resurrection, the son of Adam enters the new age and brings with him all who would come in. What the prophets longed for, Jesus brings about.

Though Jesus surpasses the prophets in every way, he is one with them in experience in the cost of fidelity to God. As they suffered rejection, so would he. Freely and willingly he accepted to share their lot, and thus turned the sinful violence done to him into an act of love. It was not an easy thing to do. This son of Abraham loved his nation, treasured its sacred history, and cherished its Holy City. Like all of us, but more than any of us, the son of Mary loved the human life received from his mother. He did not long for rejection by his own countrymen, he did not seek to die. In tears he accepted rejection (19:41), in a sweat of blood he accepted to die (22:44). In him divine sons imp did not reduce but rather increased the cost of fidelity.

## Chapter 6b the Death of Jesus (22:1. 23:56)

**The Celebration of the Exodus (22:1•18)**

The great festival of Passover and Unleavened Bread is at hand and the Holy City is crowded with people preparing for it. In secrecy the chief priests and scribes are making special arrangements to do away with Jesus. Jesus spent his days teaching openly in the Temple, but he passed the night privately somewhere on the Mount of Olives (21:37f). Arresting him in public was out of the question - too many liked him. The deed had to be done away from the crowds. The plotters are delighted to receive the unexpected cooperation of one of the most important among the followers of Jesus. The words Luke uses indicate not a quickly hatched scheme, but a carefully deliberated plan of action. The evangelist also indicates that Judas asked for money, " _they came to an agreement with him to give money_ ". Where greed triumphs, Satan is the victor (4:1ff). As we see in the following passage, Jesus and his disciples are also making ready for the feast.

Reading: Luke 22:1•13

The Passover was a remembrance of the mighty act of God by which he brought his People out of slavery into a new life, a new age of freedom. Luke is careful to point out that this was the ritual meal Jesus and his disciples celebrated first (vss 14-18), before Jesus went on to give the Passover a new meaning (vss 19-20).

Reading: Luke 22:14•18

Luke marks the solemnity of the occasion by the phrase, " _When the hour came_ ". Jesus " _sat at table_ " reminds us of the Passover as a meal. It brings to mind all the other meals which Jesus had in his public life: the meals which he had with sinners (5:27ff; 15:1ff), with friends (10:38ff}, with Pharisees (7:36ff; 11:37ff; 14:1). " _And the apostles with him._ " Jesus acts as the head of a household or family (Exod 12:1ff). The apostles are those closest to him. The occasion is not without its flaw - Judas is also present. " _I have longed to eat this Passove_ r." The Greek which Luke uses for this phrase translates a strong Hebrew idiom expressing a profound desire. Looking back in the Gospel according to Luke we can see that from the day he first announce end his coming passion and resurrection (9:22) he had this moment in mind (see also 9:51; 13:32f). " _To eat this Passover before I suffer (die)._ " Jesus makes a direct link between this Passover and his death. Luke has already given us some indication of the reason for the connection between the Passover and the death of Jesus. At .the transfiguration he noted that the topic of conversation between Jesus, Moses and Elija was his " _exodus_ ", his "passing", which referred to his death and resurrection (9:31). The Exodus from the slavery of Egypt to the freedom of God's People in the Promised Land becomes an image for the "exodus" of Jesus from this mortal life to eternal life, an exodus which must take place through his death. Just as the Passover celebrated the Exodus from Egypt, so now Jesus intends to use the same Passover ritual to celebrate his own exodus from death to glory.

_"I shall not eat it until it is fulfilled in the kingdom of God_." The Passover banquet will be fulfilled in the banquet of the kingdom (13:28f; 14:15ff; 15:22ff; 22:30). Taken together with the next verses (22:17-18), this phrase expresses both the impending death of Jesus and his own entry into the fullness of the kingdom of God. In other words these lines give us the "exodus" of Jesus. The gesture with the cup in verse 17 is part of the old Passover ritual; it does not refer to the "new" Passover, the Eucharist. Jesus uses the sharing of this solemn cup as an act of farewell to his friends.

The New Passover, the New Covenant (22:19-20)

The tradition which Luke is following in verses 19 and 20 comes from the liturgy of the churches, probably the churches founded by Paul. Luke's wording is almost idea tidal to Paul's (1 Cur 11:23-25).

Note: Some translations omit verses 19b and 20 because some manuscripts omit them. Along with the NAB, JB and Catholic edition of the RSV, we consider these lines authentic.

Reading: Luke 22:19•20

_"He took bread, when he had given thanks he broke it and gave it to them."_ While these words recall the normal words and actions at the beginning of any formal meal, they had special significance at the Passover. Christian readers, however, would see in this line a reference to the multiplication of loaves (9:16), and, of course, they would recognize immediately what was said and done at every Eucharist they celebrated. " _This is my body_." Jesus identifies himself with the bread (the word " _body_ " refers to the whole person; see Chapter 23, p. 15). ".. . _Which will be given for you_." These words change the death of Jesus from a senseless tragedy to an act of perfect love. By these words the treachery of Judas, the apparent victory of Satan, is undone; these words indicate that the life of Jesus is not taken away from him, but given by him as an act of sacrificial love. _"For you_ " recalls the notion of sacrifice: Jesus is offering his life for the sake of others. Jesus is the prophet and martyr who lays down his life in fidelity to his calling.

_"Do this as a memorial of me_." In the context of the Passover meal this expression takes on a profound meaning. The Passover was called a "day of remembrance", but it was not a simple act of grateful nostalgia. The " _remembrance_ " of the Passover made the Exodus present to the participants. This is why the sacred authors could say that the right attitude to the Passover was not one which saw it as a mere recall in of the past, but as an actual participation in the event being celebrated: " _The Lord did this for me when I came out of Egypt"_ (Exod 13:8; Deut 6:20-25). When Jesus says _, "Do this as a memorial of me_ " he is adopting this same dynamic notion of " _remembranc_ e". The Eucharist is not intended as a memory of something past; it makes the unique event present. It is a remembrance which creates a meeting of Jesus in his death and resurrection with every disciple who celebrates the Eucharist, the Christian Passover.

_"This cup is the new covenant in my blood_." A covenant unites those who enter it. The Covenant made through Moses united God and his People (see Chapter 5). The rituals by which this Covenant was sealed (Exod 24:1-11) dramatically expressed the one life which God and his Nation shared. First, blood, the symbol of life, was poured out on the altar and then sprinkled on the People, an action signifying that one life flowed between the Lord and his chosen ones.

The blood of the new Covenant is the life of Jesus " _poured out_ ", " _given_ " for the world. It is by the life (blood) of Jesus laid down in death and taken up into glory that an eternal union between the Father and mankind is created. The second ritual of the old Covenant was the holy meal Moses and the elders shared in the presence of the Lord (Exod 24:11). The new Covenant also is celebrated by a sacred meal shared by the Lord Jesus and his "new elders" in the presence of God. The Eucharist, therefore, is a Covenant meal which recalls, signifies, makes present the union of God and man brought about by the death and resurrection of Jesus.

While the phrase " _new covenant_ " refers back to the Covenant made through Moses, it refers more specifically to the prophecies of Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:25-28). Jeremiah had longed for the day of the new covenant when God would write his law on the hearts of his People, give them knowledge of himself, forgive all their sins, and bind them to himself with an unbreakable bond. Ezekiel looked forward to the same renewed covenant in which God would wash away the sins of his People, change their hearts of stone to hearts of flesh, fill them with his own Spirit, and unite them to himself in a " _marriage_ " of love. (See Chapters 13, pp. 27-29; 14, pp. 20-23.) The hopes of Jeremiah and Ezekiel are fulfilled in the life, death and resurrection of Jesus, and in the outpouring of the Spirit which the ascension of Jesus to the Father makes possible. All of this, the whole work of Jesus, is celebrated in the Eucharist, the "new covenant".

Loyalty to Jesus (22:21-38)

Note: The following dialogue is addressed mainly to the Twelve (Luke 22:14) but the presence of some other disciples is assumed (cf. Luke 22:12).

Luke gives us a series of sayings which make up a last discourse, a kind of "last will and testament" of Jesus before his death. Jesus is acutely aware that one of those he appointed as a new leader is going to betray him, but he makes no effort to reveal who it is. He seems to be giving Judas a last opportunity to repent (22:21-23). This warning stirs up discussion which leads to a dispute about " _who is greatest_ ". Jesus takes the opportunity to remind them that such discussions reveal the attitudes of pagan leaders (Romans and Greeks) who loved to impose their authority on others and to be honoured with titles which made them appear to be generous benefactors (22:24-27). Jesus tells the apostles that their leadership is not to be modelled on these pagan rulers, but on his own leadership. His leadership is one of lowly service. Jesus' remarks to his disciples are addressed to all future disciples who will celebrate this meal as well.

Reading: Luke 22:21-27

Luke follows the description of true leadership modelled after Jesus with a special promise made to those who have stayed with Jesus through all his trial so far. Jesus gives them assurance that their participation in his work on earth will bring them to share both the banquet of eternity, and the dignity of being rulers of the People of God in the kingdom.

Note: It appears that Judas is absent from verse 28 on. See John 13:30.

Reading: Luke 22:28-30

Luke now turns to the leader of the Twelve. He gives us a saying of Jesus in which both the greatness of Peter's role, and the ignominy of his failures are expressed. Solemnly uttering Peter's original name twice, Jesus warns him and the others that they will all be tested by Satan. Judas has already yielded to this temptation. But Jesus assures Peter that he has prayed for him so that he could carry out his special role among the apostles and the disciples.

Reading: Luke 22:31•34

Jesus knows Peter's faith will fail for a short time, and he also knows Peter will "turn again" and carry out the role of strengthening the others. Jesus' prayer for Peter is effective. Though Peter will deny Jesus, he will not betray him.

The next passage which Luke gives us recalls the original instructions of Jesus to the apostles on the occasion of their first mission by themselves (9:1-6). Jesus reminds them that all went well with them at that time, even though they were moneyless and defenceless. Jesus tells them that now, now that his hour of suffering has come, the time of crisis has come for them too. They will enter the period of divisions and he will not be with them as he was before. However, the apostles and disciples will share in his struggles only after Jesus himself has undergone them. Jesus uses the same words he used when he sent them out on their mission (purse, haversack, sword), but this time he uses these words symbolically; the apostles, however, understand him literally.

Reading: Luke 22:35-38

Jesus did not intend them to understand him so crudely. " _It is enough_ " expresses his wish to end the conversation, and to make clear that he has no desire to turn his lit tale group of apostles into an armed band of defenders.

Agony, Arrest and Trial (22:39 • 23:25)

Having shown us something of the meaning of the death of Jesus through the Passover and the new Covenant, Luke now moves to the events which lead imp immediately to the cross. In most instances Luke follows Mark, though he gives a more clear and understandable sequence of events than Mark. In some instances, Luke is drawing on traditions other than Mark. The agony in the garden is as intensely writ ten as Mark's version (Luke 22:39-46). It shows Jesus going through the most profound test of his life. As in Mark it is the readiness to do his Father's will which makes it possible for Jesus to stand up majestically after such agony (22:45). Having accepted fully to do his Father's will, and knowing that there is no other way to carry it quit except to face what is about to happen, Jesus does not look back again.

Reading: Luke 22:39•46

Note: Verses 43 and 44 (about the angel and the sweat of blood) are missing in some manuscripts.

The plot which Judas had worked out with the officials succeeds. Jesus is taken, but not by surprise. He accepts the treacherous kiss, forbids his followers to fight in his defence, heals the man wounded in the little skirmish and allows himself to be taken. He knows that "this is the reign of darkness".

Reading: Luke 22:47•53

Luke suggests that Peter was following fairly closely behind Jesus, for just when Peter had failed his "test", " _the Lord turned and looked straight at Peter_ ". The words of Jesus to Judas and the kiss which he exchanged with him had no effect, but a look from Jesus was enough to send Peter away in tears.

Reading: Luke 22:54•62

The guards mock Jesus as they wait for the break of day when he would be taken before the highest court of the People of God (22:63- 23:1). He is judged guilty by the Sanhedrin, but since this body did not have the right to carry out the death penalty without authorization from the Romans, they take Jesus to Pilate, the Roman pro curator (23:2-25). The scene before Pilate shows up the biased and unjust accusations of the Sanhedrin, but it also shows clearly the baseness of the Roman procurator who would allow the execution of a man he himself declared innocent three times. According to Roman law, Jesus is innocent (23:4-15). Luke alone inserts the ape appearance before Herod " _that fox_ " (13:32) who had been anxious to see Jesus (9:9). He does not honour Herod with a single word. The silence of Jesus, his condemnation as a criminal which allows a real criminal to go free (23:25) recall the suffering sir vent in the Book of Isaiah (Isa 52:13- 53:12).

Reading: Luke 22:63 • 23:25

The Crucifixion (23:26•56)

Note: Many verses in this section are also found in Mark. For comments on these, see the corresponding passages in Chapter 23.

Luke alone records the meeting with the women of Jerusalem. The wailing women, acting against Roman law which forbade lamentations for a condemned traitor, are told by Jesus that their tears are really misdirected; they should be shedding tears for the same reason that he himself wept (19:41ff). The genuine tragedy deserving mourning is the terrible destruction of Jerusalem which will soon take place as a result of its rejection of the peace Jesus offered. If the Romans treat Jesus, who was

" _'Play the prophet'", they said. 'Who hit you then?'" Luke 22:64_

not a rebel, in this horrible way, how horribly will they treat Jerusalem who will be a rebel? Jesus, who is just, is like green wood, difficult to burn; Jerusalem, who is guilty, will be like dry wood, easily and thoroughly burnt. For Luke the death of Jesus is not a tragedy, because his life is not being taken away from him - Jesus lays it down of his own free will as an act of sacrificial love for God and all people.

Reading: Luke 23:26-34

Jesus is numbered among criminals as the prophet said the great servant-prophet would be (last 53:12). When he is nailed to the cross, Jesus prays for the forgiveness of the leaders who condemned him, and of the Romans who unjustly carried out his execution.

Luke is careful to point out that the common folk who had gathered to witness the crucifixion did not join in the mocking and jeering. The leaders and Roman soldiers (23:35) ask Jesus for the same kind of spectacular sign which the devil requested of Jesus (4:9f). No sign is given. Instead of a spectacle, Jesus exercises the forgiveness of sins: he absolves the criminal who turns to him.

Reading: Luke 23:35-46

_"Today, you will be with me in paradise_." " _Paradise_ " refers to the private, luxurious garden of a king. When Jesus enters his kingdom, he will take with him the man who died beside him. There in the kingdom they will enjoy " _paradise_ ". Luke avoids the anguished cry of Jesus which Mark records (Mark 15:34). Luke presents us with the peaceful words of the usual night prayer of the faithful People of God (Ps 31): " _Father, into your hands I commit my spirit"_. This final prayer expresses Jesus' serene gift of his life to his Father in trust and confidence. It is this free decision which makes the tragedy of Jesus' death into an act of love, a triumph over evil.

Luke goes on to give us the response of three of the groups who were present: the centurion, who headed the soldiers detailed to crucify Jesus, is moved to admit the greatness of the man he crucified; the common folk, who did not mock Jesus, are moved to sorrow and leave the scene mourning; the men who had known Jesus and the women who had followed him stood helplessly at a distance. Luke does not use the word "disciples" here; it would seem out of place. But he does intend us to understand that both men and women disciples, and even some of the apostles, were witnesses to the death of Jesus. With their eyes they see Jesus die. They can only conclude that Jesus has failed and that his work is at an end.

Reading: Luke 23:47-56

Luke points out that at least one member of the Sanhedrin, Joseph of Arimathaea, had disagreed with the sentence given to Jesus. This man arranges for the burial of Jesus. Even among the most prominent leaders Jesus had supporters " _who lived in the hope of seeing the kingdom of God_ ".

The disciples, who had followed Jesus to Jerusalem and acclaimed him with Hasannas (19:38) expecting to see great wonders, are confronted with the savage spectacle of crucifixion. They see their Messiah treated by the highest authorities as the lowest of criminals.

Jesus has seemed powerless in the face of his enemies; he has been made to suffer the worst evil, the final defeat, death. Jesus is discredited in their eyes. They can have no more hope in him. His burial is like the final seal on their loss of faith, their loss ..Of hope in his power. Without the presence of Jesus, the disciples no longer share a common goal. There is no longer any point to discipleship. Very soon they would begin to go their separate ways.

## Chapter 6c The Resurrection of Jesus - Luke 24

In Chapter 24, Luke reveals to us the supreme mystery of the Christian faith, the resurrection of Jesus. He does so through three experiences on the part of Jesus' disciples: the discovery of the empty tomb, an appearance of the risen Jesus to two minor disciples and an appearance of Jesus to the community in Jerusalem which ends with the ascension of Jesus to heaven.

The resurrection is unique among human events, unique even among those in the life of Jesus. Though it concerns a living human being like us, it is an event which removes Jesus from life as we know it and takes him into the mystery of God. The resurrection is the entry of Jesus as a man, a member of the human race, a creature, into the fullness of the life and power of God himself.

The resurrection of Jesus shows us the goal of human life and makes it possible for all to attain that goal. It reveals the love of God for us as no other act of God can. For this reason, the resurrection of Jesus can be accepted only by those who are willing to see in it the love of a personal God.

Luke will show that the resurrection of Jesus is the supreme and definitive act of God's love. He presents it at the end of his Gospel as the climax to the life and death of Jesus. But it is also the undreamed of climax to the history of God's People from the time of Abraham to John the Baptist. In fact, it is even the climax to the history of the whole human race from Adam until the end of time. The resurrection is God's answer to all that men seek.

It should be no surprise that Luke has composed this chapter carefully. He has selected from the many traditions available on the resurrection those he considered most apt to teach this supreme mystery. His aim is to lead us beyond what the disciples could see. It is to lead us to realize that the resurrection of Jesus is the greatest act of God's power and love. He writes this chapter in order that we may share the joyous faith of the first disciples.

Like all the Gospel writers, Luke begins his teaching about the resurrection with the empty tomb. He has prepared us for this scene by noting the intentions of the women in 23:56. The women come to the tomb prepared to anoint the body of one they loved and served. They expect to find a dead body, the work of human evil; what they encounter instead is the act of God. Notice how they are invited by the angels to look beyond what their eyes can see.

*The following verses of chapter 24 are omitted in some translations: 12, 36b, 40, 51b, 52b. They are absent from certain ancient manuscripts and are almost the same as verses in Matthew and John. However, most ancient manuscripts include them in Luke. In this commentary they are considered part of the original text.

Reading: Luke 24: 1•12

" _The first day of the week_." This is the day of the resurrection. From the beginning, Christians celebrated the resurrection on this day (our Sunday). Luke chooses to set all the events of Chapter 24 within the limits of this one day (24:1, 13, 33), in order to show that all are part of the one mystery which Christians now celebrate on the first day of the week.

" _They found the stone rolled away from the tomb and on entering they did not find the body of the Lord Jesus. As they were perplexed about this_. .. " The women had witnessed the death and burial of Jesus and now come to the tomb expecting only what is humanly possible. When they see the tomb empty, they are inevitably puzzled. In fact, the reason for the disappearance of the body is one that cannot be discovered by human beings on their own.

"Behold _, two men stood in their presence in dazzling clothes. The women were term reified and bowed to the ground_." The two beings show by their sudden presence and their unearthly dress that they are heavenly creatures sent from God. They bring a revelation. By bowing to the ground, the women show their reverence and readiness to believe.

" _Why do you look for the Living One among the dead?"_ The angels refer to Jesus as the Living One, a title given to God himself (Josh 3:10; Judge 8:19; 1 Sam 14:39; 1 Kgs 17:1). This suggests that Jesus is now in the domain of God.

_"He is not here; he is risen_." The first part of the angels' revelation merely confirms what the women have seen for themselves. But the second part gives the cause for the absence of Jesus' body, something only God can know. The angels declare that Jesus is no longer to be seen because in his humanity, his body, he has passed into the fines of God's life. So he has not merely returned to the same visible and limited life he had before his death. Jesus has passed beyond our kind of existence and shares even in his body the full life of God. His body can no longer be seen as before because it is in the domain of God. The women and the other disciples saw the death of Jesus as the work of evil. The angels reveal that from this evil God has worked the greatest good. They invite the women to recognize the power and goodness of God in what appeared to be weakness and defeat.

_"Remember what he told you when he was still in Galilee. . . And they remembered_." The angels point out how the resurrection of Jesus, contradicting as it does human expectations, is yet what Jesus had predicted.

_"Returning from the tomb they announced all these things to the Eleven and the other disciples . . . and they did not believe them."_ The angels do not instruct the women to announce the revelation they have received; they are not the official witnesses that Jesus himself will later appoint. Even so, the women tell what they have seen and heard but their witness is not such as to engender faith in the community.

_"Peter arose and rushed to the tomb. . .he bent down and saw only the linen cloths_." Because of his extraordinary position in the community, Peter is singled out. He does not move beyond what his eyes can see and so remains puzzled without believing.

Road to Emmaus

The second episode is the journey to Emmaus. In simplicity, beauty and depth of meaning, this passage is a literary masterpiece. The two disciples meet Jesus on a journey which is, let us notice, taking them away from the community of disciples in Jerusalem. The moment they recognize the Lord, they reverse the direction of their journey and hurry back to his community. Their physical journey thus expresses what is taking place in their hearts.

Reading: Luke 24:13•35

" _Two of them_." The journey concerns two who were part of Jesus' group of disciples but were not among the twelve apostles. They admired Jesus and were attached to him, as their conversation shows. They had come to expect great things of him, con Crete signs of his power and had even followed him to Jerusalem. However, his surf firing and death put an end to all their hopes. Their conviction is that he failed and that he is no longer with them.

_"That very day. "The day of the resurrection_.

" _Were going to a village. . .seven miles from Jerusalem_." The disciples who still clung to Jesus remained in Jerusalem. These two were leaving the community.

" _They were talking over together all these things that had happened_." Though bitterly disappointed, they are still pre-occupied with Jesus and remain attached to his memory. Their inability to recognize Jesus is not owing to lack of love.

_"Jesus himself came near and walked along with them. But their eyes were prevented from recognizing him_." The focus of this story is not on the identity of the third per son; Luke immediately reveals that it is Jesus. What the evangelist wants us to consider is the disciples' failure to recognize Jesus and how they come to know him. The risen Jesus is now present by their side; but to recognize him requires faith. The two disciples cannot recognize him because they lack faith. As the story unfolds, we learn what it is that blocks their faith.

" _Jesus said to them, 'What things are you discussing as you walk along_?' "Though Jesus takes the initiative he is extremely respectful. He does not overwhelm them with a spectacular deed or a show of power. Instead, he begins with what is already on their minds.

" _They stopped, their faces saddened._ " Their great leader had raised their hopes but did not fulfill them as they expected. They are sad because, though still attached to Jesus, they have lost hope in him.

" _You must be the only stranger in Jerusalem who does not know the things that have happened there these days_. And Jesus said to them, 'What things?' " Gently Jesus invites them to express the cause of their lack of faith.

_"And they said, 'About Jesus of Nazareth who was a prophet mighty in deed and word before God and all the people;'_ " The two refer to Jesus in merely human terms, indicating that they view him as a man only, though a great one. They had regarded him as a new Moses, for their description of Jesus is the standard descript tin used for Moses (see Acts 7:22).

"And beginning with Moses and all the prophets, he explained to them the passages in all the

_Scriptures which referred to himself."_ Luke 24:27

_"How our chief priests and leaders delivered him to the sentence of death and crucified him_." The two express the first great obstacle to their recognition of the risen Jesus, the scandal of the cross. They saw Jesus condemned as a criminal by the highest human authority both religious and civil and watched him die. It is as if he were rejected by both God and the People.

_"We had been hoping he would be the one who would free Israel_." They had expected of Jesus the same visible achievements as Moses had brought about in the Exodus from Egypt: the same liberation from their political, social and economic bonds. Jesus' death was for them a failure which revealed his weakness in the face of his enemies. Far from vanquishing evil, he was conquered by it.

_"Besides everything else, this is the third day since all these things happened_." After such a lapse of time, they regard Jesus' failure as final and no longer expect anything more from him. It is for this reason they are abandoning the group of disciples in Jerusalem.

_"But some women from our group astonished us. They went to the tomb, and not finding his body, came to tell us they had seen a vision of angels who said he was alive_." The two dismiss the women's experience as a delusion.

_"And some of our group of disciples went to the tomb. . .and found everything as the women had said but they did not see him_." The sight of the empty tomb of itself does not generate faith.

_"Then Jesus said to them, '0h undiscerning men and slow of heart to believe all that the prophets said_." In overcoming their doubts, Jesus builds on what they hold, faith in the Scriptures. However, their faith in the Scriptures is imperfect. Jesus had taught his disciples that his life would follow the pattern of God's servants in the Old Testament. This meant that he had to suffer (9:22, 44; 18:33f). Now he reproaches them because, though they accepted the prophets, they did not believe all that the prophets had said. They paid attention to God's promises to his People and the achievements of great men like Moses. But they ignored what was also part of the lives of Moses and the great prophets, namely their sufferings. A complete Reading: shows that suffering was indeed part of the mission of every great servant of God.

_"Did not the Christ have to suffer and so enter into his glory_?' " The glory which Jesus refers to is the fullness of life with God in his kingdom, God's greatest pro miser to his People. Jesus says the path to this promised life is discernible from the plan of God revealed in the Old Testament: it is through suffering that God's People enter into life. Since the Messiah sums up all the hopes of the Old Testament, then he too had to suffer in order to receive God's highest gift.

_"And beginning with Moses and all the prophets he explained to them the things in all the Scriptures concerning himself_." Jesus now explicitly refers to exam pies of God's servants in the Law and Prophets. He shows how in every case it was through their sufferings that they were enabled to bring life to their people. He teaches that what they endured was actually prophetic of what he endured. This pattern of suffer in seen throughout the history of God's People is brought to a climax and given full meaning in the passion, rejection and death of Jesus.

At this point in the passage, Luke merely states Jesus' argument from the Old Test mint. He does not report in detail the sufferings of the great figures of Israel's past. Luke will give the details of these later in Acts, especially in the sermon by Stephen (Acts 7:2-53). There Luke offers the following examples: Abraham, who had to give up family and homeland so that a People belonging to God might arise in whom God's promise would become a fact (Acts 7:2-8; Gen 12:1f}; Joseph, who was rejected by his brothers and sold into slavery so that he could eventually rescue his family from famine (Acts 7:9-16; Gen 37; 39ff); Moses spurned by his countrymen and forced to flee to the desert where he would meet God. Later, even as he was leading them out of slavery, they rebelled against his leadership (Acts 7:17-43).

The story of God's great prophets carries the same message. Amos (7:10-16), Isaiah (6:9-10) and Jeremiah (11:19-20; 12:6) suffered rejection as part of their mission. After the Exile one prophet (usually called "Second Isaiah") saw more clearly than any before the meaning of his ordeal, that it was an integral part of God's plan and that it was by it that God would bring forgiveness and life to his People. It is he, more than any other who became a kind of prophetic image of Christ the lamb led to the slaughter (Acts 8:30-35; Isa 53:7-8).

Like their great leaders and prophets, the entire People had experienced great suffering in Egypt and again when Jerusalem was destroyed and they were carried away in to exile in Babylon. In both cases the sufferings of the People were a prelude to new life. One rule held true throughout their history: liberation comes through suffering. Since it is through suffering that God's People are saved, all the sufferings which came before those of Jesus were a preview of his own.

The two disciples could not believe because of the scandal of the cross. In the death of Jesus they could see only the death of one rejected by his people and by God. They were scandalized by his apparent powerlessness. By explaining the Scriptures to them Jesus removed this obstacle to faith. We learn later in verse 32 that their hearts began to burn within them as they heard Jesus explain the great design of God con trained in their sacred books. Hope was rekindled in them. Through the cross of Jesus God might again be working. His death was not a rejection, nor did it prove him powerless before evil.

_"And they neared the village where they were going. He made as if to go on further and they urged him saying, 'Stay with us because it is almost evening and the day is nearing its end.'_ " Jesus, still respectful of his disciples' freedom, must be invited to remain with them. Had they not asked him to stay, they would never have known who he was. Now that the cross is no longer an obstacle, they are ready to recognize that he is the one who is present with them. The recognition occurs at a meal. Throughout his Gospel, Luke has drawn attention to meals with Jesus (5:29ff; 7:36ff; 9:12f; 13:26ff; 14:7-24; 22:7-20). The words which Luke. uses in the following verse (24:30) are deliberately chosen to recall one meal in particular, the Last Supper (22:19- 20).

_"As he was at table with them, he took the bread, gave thanks and broke it and handed it to them."_ By writing in this way, Luke does not mean to say that the meal at Emmaus was the Eucharist. Rather, he wishes his Christian readers to call to mind at this point in the narrative the meal they themselves celebrate on the first day of the week and which makes present to them the risen Jesus.

_"And their eyes were opened up and they recognized him, and he vanished from their sight_." The two disciples are now joyfully aware that death had no power to remove from them their Messiah. While they remained without faith, they could have Jesus in their presence, at their very table, yet be unable to identify him. Now that they have come to believe that he is risen, in that same instant it becomes true both that they recognize the Lord in the man they see, and that they no longer need to see him. Hence, at that instant he vanishes from their physical sight. But the effect is not to disappoint or discourage them. Never again will they need to see with their eyes what, by faith, they know in their hearts. And so Cleopas and his friend join the ranks of all those Christians down through the ages who are blessed because they do not see and yet believe (John 20:29).

_"And they said to each other, 'Were not our hearts burning inside us as he spoke to us on the road and as he opened the Scriptures to us?'_ " The two give voice to the internal, spiritual journey they were making as they walked with the risen Lord. It is Jesus himself, now that he is risen, who can interpret the meaning of the Old Testament, for in him its meaning is fulfilled.

_"And getting up that very moment they returned to Jerusalem_." The sadness of the two disciples has been replaced by glad faith and that faith makes them rejoin the community of disciples. What they discover on arrival is that the official community (apostles and disciples) has already come to believe that Jesus is risen.

_"They found the Eleven gathered together and the other disciples with them who told them that the Lord was really risen and had appeared to Simon_." The community believes on the basis of the fact that the Lord appeared to Simon, the leader of the apostles. Luke prepared us for this when he reported Jesus' prediction that Simon's faith would be tested but would triumph and eventually restore his brothers to faith (22:32). This mention of Peter shows the special role he played in the Church as a witness to the risen Lord (1 Cor 15:5). The Greek word used here for "appeared" literally means "made himself to be seen". It is employed in the Old Testament for appearances of God (eg. Gen 18:1; 26:2, 24; 35:9), and marks the fact that God cannot be seen unless he chooses to "make himself seen". Luke wants us to understand that the risen Jesus, like God, cannot be seen unless he chooses to make himself visible.

We should notice how Luke gives priority to the witness of the community: only after the community announces that Jesus is risen do the two disciples report their own experience.

_"Then they related what had happened on the road and how he was recognized by them in the breaking of the bread_." The term "breaking of bread" is a technical term used by early Christians for their common meals at which the Eucharist was celebrated.

The third episode, the most complete revelation of the risen Jesus, is his final appearance to the community in Jerusalem, ending with the ascension. This apparition is to those who will be his official witnesses - the eleven apostles and others who by their presence on this occasion will qualify to become apostles (Acts 1:12-26). The testimony of these is of unique importance because it will found the faith of the en tire People of God until the end of time.

Luke reports Jesus' appearance to the apostles as a single final episode. Yet we know from every Gospel writer including Luke, and from St. Paul (1 Cor 15:1-5}, that the apostles did not come to believe immediately on their first encounter with Jesus. These writers emphasize that the apostles at first doubted. Only after repeated en counters with Christ and some lapse of time did they reach that utterly confident faith which would later bring them to give their lives rather than deny the risen Lord. Luke himself tells us in Acts (1:3) that Jesus appeared many times over 40 days before ascending into heaven. However, Luke is not concerned to report each and every apparition. This would have represented the faith of the Church in a confusing and fragmented way through a great number of partial experiences. Rather, he wished to end his Gospel with a presentation of the faith of the Church in its fullness. Therefore, he has condensed all the separate experiences the apostles had of the risen Lord into one narrative which presents the complete faith of the Church. With this faith, Luke concludes his Gospel. •

Luke begins by showing that the risen Lord is indeed the very same man the disciples knew before his death.

*As a matter of fact Luke's procedure, that of reducing all the many apparitions to a single dramatic episode in order to provide a fitting close to his account, is also followed by Matthew (28:16-20) and John (20). The aim of each writer in condensing Easter into one experience was the same: to show the oneness of Easter and the fullness of the Church's faith in Jesus.

Reading: Luke 24: 36•43

" _While they were still speaking of these things, Jesus himself stood in their midst. .._ "The climax of the experiences of the resurrection thus becomes Jesus manifesting himself to the official community. Notice that he no longer makes his en trance in the way he would have done before being raised to glory. He does not walk into the room. He now has the power suddenly to be in their midst like the heavenly messengers at the tomb (Luke 24:4) and like the divine beings of the Old Testament (Gen 18:2; Num 22:31; Dan 8:15; 12:5). As in his apparition to Simon (24:34), Jesus takes the initiative in revealing himself to the apostles.

_"They thought they were seeing a spirit."_ Jesus did not rise a pure spirit or soul as the Greeks of Luke's time were inclined to think (Acts 17:32; 1 Cor 15:2, 12ft). The risen Jesus has a truly hum a body, the same one as before his death.

_"And he said to them, 'Why are you disturbed and why do these doubts arise in your hearts?'_ " The disciples see Jesus yet doubt. What can be the nature of their doubt if they can see him with their eyes? They doubt that Jesus' body is real; they doubt that this could be the same man they knew.

_"See my hands and my feet that it is I indeed. Touch me and see that a spirit does not have flesh and bones as you see I have. And saying this he showed them his hands and his feet."_ Jesus' risen body is the same as before; his resurrection was a true victory over death. Jesus shows them his hands and feet which were nailed to the cross and eats with them as he did so often in the past.

_"While they still did not believe out of joy and wondered he said to them, 'Do you have anything to eat?'_ They gave him a broiled portion of fish. He took it and ate it before them." As these verses show, the apostles and disciples experience the risen Jesus as identical to Jesus of Nazareth who lived among them and died, for his risen body, though changed, is the same one as before.

After the apostles accept Jesus' resurrection as true, Jesus teaches them its meaning (vss 44-49). These verses mark a change in the way Jesus will act in the future; they speak less of Jesus himself than of the continuation of his work through the apostles. The resurrection is thus the beginning of the mission of the disciples.

Reading: Luke 24: 44-49

" _Then he said to them, 'These are the words that I spoke to you while I was still with you_." Jesus first teaches that with his resurrection a new phase of his presence has begun. He is no longer present as before. Though absent to the eye, he will now continue to be present and to work through the apostles and disciples.

_" 'That everything written in the Law of Moses and the prophets and psalms concern in me had to be fulfilled._ ' In this verse and the next, Jesus repeats what he had explained to the two on the journey to Emmaus: that he is the fulfilment of all the Scriptures. Here the Scriptures are designated by the three divisions of the Old Test mint, Law, Prophets and Psalms (i.e. Writings). The Gospel writers continually refer to the Old Testament passages from all three divisions which they see fulfilled in Jesus' death and resurrection. Exam pies from the Law and Prophets were given above in the commentary on the journey to Emmaus (24:27 "Moses and all the prophets''). Examples from the Writings which to Christians speak of Jesus' death and resurrection are the following: Was 2:10 \- 3:9; Pss 22, 69, 110, 118, 126; 2 Mace 7, especially vss 23-42. All the Scriptures, then, that is, all aspects of the life of God's People (their history, prayer, wisdom, prophecy) lead to Jesus and are fulfilled in him.

_"Then he opened their minds to understand the Scriptures and said to them that so it was written that the Christ must suffer and rise from the dead on the third day_." As with the pair on the way to Emmaus, Jesus shows the apostles how the struggles and miseries of their People illumine and explain his own death. But his own life and death also clarify the Old Testament. The victory of Jesus gives ultimate value to all the struggles of the just who preceded him. This history was a battle against sin, evil and death, a struggle to overcome separation from God, a longing to share the Ban quit of Life in his kingdom. By rising from the dead and passing into God's Life, Jesus has won the final victory. His resurrection is the triumph which God has granted his People. Jesus himself will henceforth be preached as the Good News of God.

" _And that in his name repentance for the forgiveness of sins should be proclaimed to all nations beginning from Jerusalem."_ This sentence, which includes many of the elements of the faith of the early Church, requires comment phrase by phrase.

_"In his name_." The name of Jesus is his power, his authority. The risen Jesus has the very power of God over sin and Satan, the enemies of human life. Jesus has already proved stronger than the devil and has overcome him. Every victory of good over evil from the beginning to the end of history is the effect of the victory of Jesus. It is a victory " _in his name_."

" _Repentance for the forgiveness of sins_." Through their history, the People of God had come to understand that all the evils from which they and their fathers suffered were the result of one fundamental evil, namely sin, the rejection of God (cf. Jer 2:13). Sin was at the root of their oppression, slavery and every misery they suffered. When Jesus began his ministry, he announced a new era like the ancient Year of Favour or Jubilee (Luke 4:14-22). God would accomplish a work of mercy like the Year of Jubilee but infinitely greater. He would simply forgive all the debts owing to him, that is the sins of his People. In this supreme act, the resurrection, God's promise of forgiveness has become a fact. For Jesus became completely one with his sinful Poe plea and with sinful humanity (3:21-22), suffering even their temptations and limitations (4:1-13). In restoring to life the man who is now one with all mankind and bringing him into his mystery, God has overcome sin and death for all his People.

Similarly, Jesus' resurrection is the fulfilment of a new Covenant, a bond of life, a living union between God and his People. The prophets had announced that God would create a new covenant to replace the old one made through Moses (Jer 31:31-34; Ezek 36:25-28). The resurrection of Jesus is the fulfilment of this promise, for in the resurrection of Jesus, God has united a human being to himself perfectly and forever. Jesus in his humanity shares forever the fullness of God's life. Jesus, risen from the dead, is the new bond between God and man.

However, these divine gifts, forgiveness and living union with God, are not imparted mechanically or automatically. They are granted to persons who freely respond to God's Good News by turning to him in repentance. They are given to persons who respond to God's love with Jove.

" _Should be proclaimed_." The Greek word for "proclaim" is the word that is employed for the preaching of the Church. This preaching has the character of an announcement for two reasons: first, because it is a revelation of an action of God which is hidden; secondly, because the act of God is a thing done, complete, accomplished which needs only to be made known. This is the "good news", the gospel.

" _To all nations_." Jesus is now the goal of every human person and of all human history. God intends that all men should learn of his victory and freely come to share in it. For this reason, the message is intended for every part of the world through all of history.

" _Beginning from Jerusalem."_ Historically and geographically the mission of Jesus' disciples to all people will of course begin in Jerusalem where God's promises to his People have been fulfilled. But it cannot end there.

" _You are witnesses_." The risen Jesus provides for the continuation of his work in a human way. By his authority he calls the disciples who believe in his resurrection to be witnesses to him. It is to be noted that not all believers are equally witnesses to Jesus' resurrection. He summons to this work primarily the twelve apostles whom he chose, instructed and prepared during his lifetime. They are to testify officially that Jesus the risen Lord, now present to all ages and persons with the power of God, is the same Jesus of Nazareth who lived and died in Palestine. Their faith is the basis for the faith of all other disciples. The apostles will always have a unique role as long as the Church lasts. They are the official witnesses upon whose faith will rest the faith of all future Christians.

Besides the apostles there are present on this occasion others who belong to the community of Jesus' disciples and can witness to the resurrection. It is from this number that will come the man who is to replace Judas (Acts 1:12-26). The presence of other disciples as well on this occasion shows they too have the task of witnessing to Jesus' resurrection. Every disciple with faith has this mission, though it is subordinate to and dependent on that of the Twelve.

" _Of these things_." The official witnesses are those who know what God has accomplished. They know the hope that his event offers to all. They are to reveal this event to others: Jesus is risen. They are to announce that Jesus is Lord, that it is he who has the very power of God to forgive sins and bring about union with God. In their preaching, it will be no past event which will be offered as grounds for hope, but the Son of Man who lives forever. In every time and place, then, through all of history his power is present to heal and give life. It is to make possible this endless vitality in his Church that he promises to send his Holy Spirit, the "Promise".

" _'And behold I am sending the Promise of my Father on you; remain in the city until you receive power from on high._ ' " The Holy Spirit will empower the disciples to do the work of Jesus after he ascends to his Father. The Spirit of God is the very power of God. The prophets had foretold his coming to recreate the People (Ezek 36:27; 37:14; Joel 2:28-29*). But whereas in the past only God was spoken of as sending his Spirit, now it is a man, Jesus, who holds this power. Since he possesses the full power of God, Jesus is divine; he is the Lord. In his own way, Luke is expressing the same faith which in a few decades after him would declare, "Jesus is God".

Luke completes his presentation of the resurrection and of the entire Gospel with the ascension of Jesus. *In some Bibles, Joel 3:1-2

Reading: Luke 24:50-53

" _Then he took them as far as Bethany_." As we can see from the ascension in Acts 1:12, Bethany is on the Mount of Olives, east of Jerusalem. (In some Old Testament passages the Mount of Olives is given special significance. See Ezek 11:23; Zech 14:4.)

" _Lifting up his hands he blessed them_." Jesus' blessing marks the completion of his earthly task. It is the sharing of its fruits with his people and through them with all nations (see Gen 12:3-4; Acts 3:25-26). The gesture of blessing recalls the blessing bestowed by the patriarchs (Gen 49:28) and Moses (Deut 33:1) before their departure from this life, a gesture by which they pass on the blessings God has given to them. There was also a priestly blessing at the end of sacrifices which transmitted the fruits of the sacrifice to the participants (1 Sam 2:19-20; and especially Sir 50:19-21). We may also recall king David who, after offering sacrifices, blessed his people on the occasion when the Ark of God's Presence was brought up to the Holy City (2 Sam 6:18).

" _He disappeared from them_." The Greek word used for "disappear" indicates that Jesus is now hidden from their eyes. His presence will be hidden until the end of time, that is, for the life of his Church. Because this disappearance is formal, official, witnessed by the Church, it teaches us that no further special apparitions will be needed to support the truth of the resurrection. From this time on, then, it will be from the life and testimony of the Church and its leaders that those who are called will come to know the Lord and to accept him.

" _And was carried up to heaven_." In his humanity, Jesus has entered into God's glory. This ascension completes the passing or exodus of Jesus (9:31, 51) from this life to the Father and becomes part of the mystery of Easter. His exaltation makes clearer both the meaning of Jesus' death and the reason why he is now hidden from our eyes.

" _They worshipped him_." The disciples show that all their doubts are resolved and that they grasp the meaning of Jesus' resurrection and ascension to God's glory. Jesus the man they have known and followed on earth is the Lord.

" _They returned to Jerusalem with great joy and were continually in the Temple praising God."_ The Gospel ends where it began with the People of God at prayer in the Temple.

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## Chapter 7 To The Ends Of The Earth

The Acts of the Apostles is a book of hope, an exciting presentation of the life of the People of God overcoming obstacle after obstacle as they carry the Gospel to the very ends of the earth. Luke, the man who wrote the Gospel, composed Acts at some later time. His purpose is to demonstrate how it is the Spirit of God and nothing else who led the first community of disciples at every turn in their journey from Jerusalem to Rome. We should note right at the outset, however, that Luke's intention is not to deliver an ex act account of history, but to instruct us on the mystery of the Church. And the Church, whatever it may look like, is not a mere human thing, another little sect of enthusiasts. No, it is the People of God filled with the Spirit sent by Jesus the risen Lord. Luke is first a teacher of the faith, and only secondarily a historian. He remains firmly a teacher in the biblical tradition. He does not give us a dry series of principles, doctrines and laws, but a host of vivid, unforgettable scenes through which is revealed the mystery of God at work among his People. If Luke uses historical events, and he does, in his hands they become parables imparting faith. In this sense as he writes Acts, Luke continues to be an evangelist.

In this chapter we will concentrate on three• aspects of the "Gospel according to Acts". The first is how the Church functions by the Power of God, the Holy Spirit sent by the risen Lord. Luke focuses our attention, not on a general sort of divine power, but specifically on the Power of God sent by Him who died and rose again. It is the Spirit who brings life out of death. It is by the Power of God that strength comes out of weakness, good out of evil, life out of death. The second aspect of the work of the Spirit is this: though the Lord Jesus has ascended to God, by the Spirit he is still one with his disciples. In the teaching of the apostles, it is Jesus who teaches; in their miracles, it is Jesus who heals; while in the persecution of any of his members, it is Jesus who suffers. The Messiah is one with all those who follow his way. Finally, we shall follow Luke as he shows the Power of God, that is, his Spirit, enabling the disciples to live out the gospel gladly, generously, boldly; leading them through every difficulty, until the Good News spreads throughout the world, making them a catholic, a universal People.

Luke composed Acts out of traditions which had been handed down for several decades by word of mouth or in writing. The traditions were miscellaneous in character, containing stories about the early years in Jerusalem, the deeds of Peter and Stephen and Philip, sermon outlines followed by the first preachers, accounts of events in the church of Antioch, a series of narratives about Paul and even a kind of log kept by someone who accompanied Paul for part of his journeys. These materials had never been organized; Luke had to put order into them. To do this he used the best historical information available to him, but it should be repeated that the chief aim of his composition was to evangelize. For example, faced with, let us say, four ancient sermon outlines attributed to Saint Peter, Luke would not bother his head about which one Peter happened to deliver first; instead he would place first the sermon which he judged his readers should see first in order best to understand the others. The same could be said about incidents which Luke received without accurate dates attached to them. When he did have detailed historical information, he was loyal to it. To determine which passages record the facts as they happened is the work of historians, and Acts is a gold mine for them. Our purpose, however, is not to reconstruct history, but to teach what Luke intended to teach.

And this is how Luke teaches: the Church he presents is a model for all time; the crises he describes are meant to teach how trials are to be met; in presenting Peter, he establishes an ideal of leadership among apostles; Paul is not simply an historical missionary, but the example for all missionaries. This is the way the Holy Spirit inspired Luke to teach us.

## Chapter 7a The rebirth of the People (Acts 1:1 -5:42)

The first eleven verses make up Saint Luke's own introduction. He ties this book to his first by taking up the last narrative of the Gospel at the scene where the Eleven and certain other disciples are being instructed by Jesus before his ascension into heaven. He recalls what was said on that occasion: " _And behold, I send upon you the promise of my Father; but stay in the city until you are clothed with power from on high_ " (Luke 24:49; Acts 1:4). In this way Luke is identifying the main "actor" in his book, the Holy Spirit, the Power of God, the• Promise of the Father. In these same opening verses Luke presents the time with which his work is concerned: it is the time between the ascension of Jesus into heaven and his return in glory. This period of history is not one in which disciples are to stand around looking at the sky for the Lord's return; it is a time of intense missionary work by which the Gospel is to be carried to the ends of the earth.

Reading Acts 1:1-11

Two questions are asked and answered: When will the Lord return in glory? Will the kingdom of God be limited to Israel, the People of God as it existed then? These questions are not meant to show up the ignorance of the disciples, but to give us the in formation needed to read Luke's book. Firstly, he wants us to know that he wrote because the time between the ascension of Jesus and his return is indefinitely long, and therefore, a work such as Acts is necessary for the guidance of the Church. Secondly, the sacred writer wants to let us know from the beginning that the central issue in his work will be the terrible conflicts which arose as the People of God began to break away 'from the limitations of being a race (Israel) in order to become a true world-community. The kingdom is not to be limited to Israel. Step by step Luke will show us how the .Gospel spread from Jerusalem, to Samaria, Africa, Syria, Asia Minor and finally to Rome-to the ends of the earth (1:8).

The ascension of Jesus marks the end of his visible, tangible presence on earth. From now on the Lord will be present through the apostles, the disciples, the whole People renewed by the Spirit. The time of the Church is to be a time of trust and hope: trust, because Jesus has placed his ministry in the hands of limited human beings, confident that they would respond to the Power of God; a time of hope, because the whole ministry of the People is lived out against the unknown hour of the Lord's return when all that was done in his name will be brought to perfection.

The beginning of his Gospel is recalled by the next scene. The People are at prayer in Jerusalem, but they are not in the Temple (Luke 1:10). Something new is taking place. The band of disciples who followed Jesus to Jerusalem is gathered together in an upper room waiting for the outpouring of " _power from on high_ ". Luke names the eleven faithful apostles and adds the women who followed Jesus (see Luke 8:1-3) and then brings the list to a climax by mentioning " _Mary the mother of Jesus, and with his brothers_ " (see Chapter 21, pp. 32f). As Mary represents the motherhood of the People of God under the old covenant, so does she stand for the People reborn by the Spirit, the Church. But Mary is not only "mother"; here in the company of the apostles and disciples she is our sister in the Church. Luke intends us to understand that these days of prayer last for some time after the ascension The group is quiet, able only to pray and wait. Only one duty presents itself and they carry it out. Since the Lord intended that there be twelve leaders, they set about restoring the vital number.

Reading Acts 1:12-26

This passage is precious because it sets down the qualifications needed for member ship in the Twelve: to have been with Jesus from the beginning of his public life to his ascension, and to have been a witness to his resurrection. The group chooses two candidates to fill the place vacated by Judas; but the little community is reluctant to make the final choice between the two. By casting lots the disciples intend to leave it to God himself. Hesitation of this sort will disappear with the coming of the Holy Spirit. Now that there are Twelve apostles again, all is ready for the coming of him who is the Promise of the Father.

Pentecost (2:1-41)

The passage on the coming of the Spirit on Pentecost (2:1-13) is deeply poetic in character; it is full of images suggesting the promises of God now being realized. We list the most significant of these:

1. The promise in the prayer of Moses. When Moses was overburdened with the task of leading the People, God shared the spirit he had given to Moses with the seventy elders assigned to help him. On receiving the spirit they begin to prophesy ecstatically. Moses prays," _If only the whole People of the Lord were prophets and the Lord gave his spirit to all of them_ " (Num 11:29).

2. The prophet Joel hoped for the day when this prayer would be answered (Joel 3:1ff)*. The Lord would pour out his spirit on all, to make prophets of all.

3. Ezekiel promised that God would one day cleanse his People, change their hearts of stone to hearts of flesh and fill them all with his spirit (Ezek 36:24-28).

4. It is possible that Luke also meant to recall the promise implied in the story of the Tower of Babel (Gen 11:1-9). There unity based on uniformity is destroyed and the peoples are scattered. This incident is followed by the promise made to Abraham: " _in you all nations shall be blessed_ "(Gen 12:1-4).

The feast of Pentecost is of importance to Luke because it was the great harvest festival (Exod 23:14-17; Deut 16:9ff). As the produce of the earth is the generous gift of God, so the Spirit is his supreme gift, comprising all his blessings. The outpouring of the Spirit is the harvest of all the works of God, the greatest of which was the resurrection of Jesus. Some scholars believe that Pentecost was important to Luke for another reason. These maintain that in the first century of our era Pentecost was not only a harvest festival but also a celebration of the Old Covenant and the giving of the Law on Mount Sinai. If they are correct, then Luke might well want us to find in the gift of the Spirit the fulfilment of the gift of the Law; and similarly to recognize the New Covenant written by the Spirit on the hearts of the disciples as the harvest of the first Covenant written on tablets of stone (Ezek 36:24-28).

*In some Bibles, Joel 2:28ff.

Reading Acts 2:1-13.

" _They were all together in one place_ ": the disciples (probably the 120 mentioned in 1:15) form one group. The event which takes place gives life to the Church as a single, unified community. " _A sound came from heaven like the rush of a powerful wind_." In Greek the words for "wind", "breathe" and "spirit" are closely related to each other. The Spirit comes from heaven (God) as the life-giving breath of God (see Gen 1:1; 2:7) about to give new birth to his People. With the sound of a mighty rush of wind the Spirit sweeps through the place where the community is gathered. The Spirit then becomes visible as " _tongues of fire_ ": this is the baptism " _with the Holy Spirit and fire_ " of which John had spoken (Luke 3:16). A cluster of fiery tongues appears and separates into tongues which come to rest on each disciple: the one Spirit is given to all and each person present. The one community is filled with the one Spirit. The tongues of flame manifest themselves in the ability to speak in foreign languages. At this point in his account Luke does not intend us to understand tongues as described by Paul (1 Cor 12-14). The languages spoken are clearly understood without need for interpreters. What Luke means to teach is that the Spirit has power to gather men of every nation into a living unity, so that to all the great works of God (Jesus himself at their centre) may be proclaimed, without in jury to the language, the culture of each. The Spirit does not produce the uniform culture of Babel, based on one language, one country, and one human project. The Spirit creates a People brilliantly diverse, reflecting the limitless creative power of God. Alive with the Spirit the Church breaks through the narrow boundaries of nationalism and becomes truly "catholic", universal. This is the significance of the long list of nations (2:9-11) which reads like a triumphant parade of nations "conquered" by the Spirit.

Now Luke turns to the " _tongues_ " as ecstatic speech (2:13; see 1 Sam 10:9-12). Here the words suggest the prophetic ecstasy of the elders in Numbers 11, and the almost delirious joy of the gift of tongues which Christians can experience (Acts 10:46; 11:15; 19:6). This burst of enthusiastic speech causes some onlookers to accuse the disciples of being drunk. The point Luke is making is that the work of prophesying under the drive of the Spirit brings great joy. The People become prophets as Jesus was a prophet. Peter's sermon will explain what is happening.

Reading Acts 2:14-41

Peter teaches that, according to the promises made through Joel (Joel 3:1ff), the People of God have become "prophets", filled with the Holy Spirit of God. This has come about because Jesus, who was condemned and crucified has been raised from the dead and taken to God's right hand. From heaven Jesus has sent the Holy Spirit, an act of divine power, because he is Lord and Christ (vs 36). The result of Peter's sermon is that many accept the call to conversion and are baptized (vs 41).

The New Life (2:42 - 4:31)

Luke goes on to give us a general summary of the People's new way of life. They are now the prophets Jesus called them to be (Chapter 24, pp. 22-25): they have understood their true relationship to God, to one another and to the goods of the earth.

Reading Acts 2:42-47

" _The disciples were devoted to the teaching of the apostles, the community, the breaking of bread, and prayer_." The " _teaching of the apostles_ " refers to the instructions given by the apostles to those who had joined the community. Since the apostles speak and act with the power and authority of Jesus himself (Luke 9:1), by the very fact that they learn from the apostles, the members become disciples of Jesus himself. (The word " _disciples_ " is one of Luke's favourite words to describe the members of the People reborn through the Spirit, eg. Acts 6:1 and 27 other times in Acts.)

" _The community_ " (koinonia) signifies first of all a life of sharing and fellowship much as in a family. The members of the People are as brothers and sisters to one another. Peter addresses them as " _brethren_ " (1:16) and this becomes the most frequent word Luke uses to describe the community (30 times in Acts). The communal life not only expresses family relationships, but also the care that is taken to eliminate poverty. The commands and promises of Jesus in the Gospel are being lived out (Luke 16; 18:28-30).

" _The breaking of bread_ " means two things: the common meals which they had in each other's homes, and the celebration of the Eucharist, the new covenant in the blood of Christ (Luke 22:19f; 24:28-35). Luke notes that this is not done in gloom as a burdensome duty, but gladly and joyfully (vs 46).

" _The prayers_ " were of various kinds; what matters is that the new life of the People is characterized by prayer (Luke 18:1), and more especially by prayer of praise (vs 47). Luke points out that in the first days in Jerusalem, the community met openly in the Temple, taking part in the prayers and services there, but that they also met in their homes (vs 46).

The Temple is the setting for the next scenes (3:1-26). In the name of Jesus Peter cures a lame man. Luke is showing us that Peter and the other leaders are doing what Jesus had done before them. The work of Jesus is being continued in miracles, and also in the word which Peter preaches. In his second sermon (3:11-26) Peter reminds the people of the terrible deed they had committed in putting Jesus to death. He teaches that it was for their sake that God allowed this awful crime, so that their sins and the sins of all peoples might be forgiven. Peter invites them to enter into this forgiveness and enjoy the blessings which God intended them to enjoy.

Peter and John are arrested by the same authorities who had arrested Jesus (4:1-3). In spite of their arrest the number of disciples increases.

Reading Acts 4:1-31

The real enmity is .that of leaders who were Sadducees. They denied the resurrection of the dead (Luke 20:27-40). As Jesus had promised, Peter and John are filled with extraordinary wisdom and courage when questioned before the highest authorities (Luke 12:11-12; 21:12-19). The leaders are as hostile to the apostles as they were to the Lord Jesus, but the common people are all in favour of them and of the new community (4:21). When they are released, Peter and John return to the community and the whole group breaks into a prayer of praise (4:23-30), a certain sign that they are filled with the Holy Spirit (vs 31).

The community and property (4:32 •5:42)

Luke now comes back to a general description of the life of the People. As certainly as spontaneous praise of God is a sign of the Spirit, so providing for each other's material needs is a clear indication that he is at work. In the passage you are about to read (4:32-35) Luke first tells us that the community of believers were united '' _heart and soul_ ". This, of course, was the essential unity, a unity at the profoundest level. They are held together as one by their common hope in the resurrection (kingdom) proclaimed by the apostles. Because of this confident unity, the promise of Jesus comes true: " _Set your hearts on his kingdom and all these other things will be given you as well"_ (Luke 12:31).

Reading Acts 4:32•37

When he• writes of unity of heart and mind Luke may well have had in view the Greek speaking world; some of their great philosophers held this kind of unity as a model of brotherhood (eg. Plato and Aristotle). If the reference to one mind in verse 32 touches on a Greek model, verse 34 clearly refers to the Old Testament ideal: " _Let there be no poor among you_ " (Deut 15:4). What the Law urged but could not bring about is now being accomplished by the Spirit. Poverty was not eliminated by having every member sell all; the selling of property was dictated by need, not by law. It was accepted by every disciple that private property was meant for the service of the community. In order to plan the fight against poverty, the leaders needed honest information about the holdings of each member. The action of Barnabas is known to be genuine - he sold all and gave all. His generosity is an exception, not the rule; his deed reveals the power of the Spirit

Overcoming greed completely. Barnabas deserves the meaning given to his name, '' _son of encouragement_ ".

The next passage (5:1-11) dramatically reveals how great the importance was attached to the handling of property. The story of Ananias ( 11God is merciful'') and his wife Sapphira 'The Beautiful'') is a good example of a tradition which was used for decades as a means of instruction. All the historical details which we would like to know in order to determine what actually happened have given way to the stern chapter of the tale. It had been told over and over again, doubtless growing in severity and power to shock. Luke must have received it, as it is in Acts. Since most of the needed details have vanished, it is pointless to subject this passage to historical scrutiny. For example, it may be asked: Why did Peter not give Ananias a chance to repent? Why did they bury Ananias without telling his wife? Who are the " _young men_ " who suddenly appear? Such questions can not be answered because the facts needed to answer them have not been preserved; and they were not preserved because they had no bearing on the chapter being taught. This little account of deceit took on the character of a parable; it should be read as such.

As a parable the passage speaks of the confrontation between Satan and the Holy Spirit. Satan is the one who tempts people to greed and to seek honour from others (luke 4:1-8). Satan also moves people to deceit and treachery for the sake of money (luke 22:3-6). It was by the power of the Holy Spirit (Luke 4:1) that Jesus himself con fronted Satan and overcame the temptations to seek wealth and honour.

The conflict between Satan and the Holy Spirit works itself out in the disciples. True disciples, moved by the Spirit as Jesus was, accept even poverty and rejection in order to remain faithful (luke 6:20-26). It is these who are willing to lose this life, in order to find life eternal (luke 9:23-26). Such disciples topple Satan out of the skies (Luke 10:18). Satan, however, scored victories, as in the case of Judas (Luke 22:1-3). Even in the first years of the Church true disciples, such as Barnabas, lived together in the same communities with false ones such as Ananias and Sapphira.

Note: In Acts 5:11 Luke uses the word "Church" for the first time. Hereafter he will use it frequently. The Greek word translates a Hebrew word (qahaf) which means those who assemble as a result of being called by God. Luke, of course, understands the call as coming from God through Jesus who is Lord and Messiah.

Reading Acts 5:1•11

The story presumes that the members were expected openly to reveal their financial status at least to the leaders of the community. This was necessary both for proper planning and for the prevention of imprudent generosity which might well create more poverty than it would eliminate. The story also supposes that the disciples were not obliged to sell all they owned, and, if they did sell anything, they were not obliged to give up all the proceeds; such total sacrifice was in fact rare. An exceptional disciple, such as Barnabas, would naturally become the object of deep admiration. It is this prestige and honour Ananias and his wife wanted to secure, without the risk involved. Their sin was to fake one of the greatest signs of the Spirit's power- total giving. Their crime, in fact, went even deeper. They acted as though Peter and the disciples formed a merely human organization. To Ananias and his wife there was nothing of the divine about the community. This is why Peter exclaimed, _"It is not to men that you have lied, but to God_." The Church is united to God by the Holy Spirit; an offence against the People is a sin against God. The death of the man and his wife points to the seriousness of their crime and to the eternal death such sins deserve. The evil, however, is not without its good effect; the community and all who hear the story of what happened are profoundly struck by the terrible chapter the incident contains (5:11).

The community continues in peace for some time. It does not form a secret society, but meets quite openly in the Temple (5:12-16). The common people are impressed by the disciples, especially by the many miracles the apostles perform. But the high priest and his supporters are hostile. They jail the Twelve, but an angel releases them from prison (5:17-21). A second time the apostles are detained (5:21-33), and once again they are set free, but only after a flogging and severe warnings. This time their freedom is owing to the argument of a member of the Sanhedrin. His plea is simple: there is nothing to be gained by persecuting the disciples of Jesus; if theirs is the work of men, it will come to nothing; if it is the work of God, opposing it will mean opposing God.

Reading Acts 5:34•42

Gamaliel is a Pharisee; his speech assumes that the resurrection of the dead is possible. He mentions two agitators who had secured a great following. In each case, he points out, after the leader was killed his supporters scattered. His argument implies that since these disciples of Jesus have not scattered• after their leader's death, it just may be that he has actually risen from the dead, in which case their cause is God's and must not be opposed. His advice is accepted. The apostles are released after being whipped. They are in no way disheartened by this humiliation; they are glad to have had

The honour to suffer for the Lord (5:41). Instead of going into hiding as one would expect, they boldly continue to meet in the Temple (5:42). The power of the Spirit in them overcomes the normal human instinct for survival. If the Church were the work of men she would seek to save herself at all cost, but since she is the work of the Lord Jesus death holds no fear.

## Chapter 7b Good out of evil (Acts 6:1 •12:25)

**Handling a Crisis (6:1•7)**

This section of Acts gives us many examples of the Holy Spirit drawing good out of evil and life out of death. The first incident describes a serious problem within the community. Greek-speaking widows are being neglected in the daily distribution of food. The evil thus showing itself is prejudice against Hellenists. These were Jews who had lived most of their lives outside of Palestine and were therefore more Greek (Hellenist) than Palestinian (Hebrew). Some of these Hellenist Jews moved to Jerusalem to spend their last days in the Holy City. These Jews had their own synagogues in Jerusalem and seem to have formed a community apart from the native Jews (see Acts 6:8f). The Palestinians tended to look down on the Hellenists, and this prejudice appears to have been carried over into the Christian community. Far from their own families, cut off from their own Hellenist community and from any share in the Temple relief fund (Luke 21:1ff) because of their conversion, the Hellenist widows now find themselves neglected by their own brothers and sisters in the faith.

Once again, Luke is not interested in details of history; he centres our attention on one truth- how the Spirit can draw much good from a bad situation.

Reading Acts 6:1•7

The Twelve call a full meeting and propose that seven men be appointed to oversee the distribution of goods. The community chooses men "of good reputation", known to be trustworthy in handling money; " _filled with the Spirit_ ", free of greed and deceit; endowed with " _Wisdom_ ", that is, able to handle material things, good planners and organizers (see Chapter 10, p. 4). Since the seven men all bear Hellenist names, prejudice seems to have been overcome. We may notice that there is no cautious casting of lots (1:26), but confident prayer and a ritual laying-on of hands.*

The solution to one problem (injustice and prejudice) solves other problems as well and leaves the Church stronger and more impressive than ever. The apostles find that they are now free to do the work which cannot be delegated to others (prayer and teaching); seven fine men are officially engaged in the work of the Church. The whole ministry is vastly improved. As a result, the number of disciples greatly increases; and a large group of Jewish priests (lower clergy) enter the fold. In the passage which follows we shall see even more great and unexpected good coming from the resolution of this one case of injustice.

*This gesture recalls the passing on of authority (eg. Moses to Joshua, Num 27:18, 23), the consecration of Levites for service at the Temple (Num 8:10). The Church used it also in baptism (Acts 19:6), confirmation (8:17), ordination (1 Tim 4:14), deputation to mission work (Acts 13:3) and healing (Acts 9:17).

The first martyr (6:8 •8:3)

Stephen, one of the seven Hellenists designated to oversee the distribution of relief is not to be limited to that task. The Spirit gave him wisdom, eloquence and courage, gifts which had to be put to use. He enters into debate with Hellenist Jews and finds himself seized and taken before the Sanhedrin (6:8-15). There he makes an extraordinary speech, summing up the whole history of the People and pointing out how suffering and rejection were always the mark of God's true servants. Over the centuries the mark of the People's leaders, on the other hand, has been resistance to the Holy Spirit and the pre sent leaders are proving they are no exception (7:51-53). While these words infuriate the Sanhedrin, they are not as outrageous to them as Stephen's description of heaven.

Reading Acts 7:55... 8:3

The Sanhedrin understand well enough that Stephen is affirming the divinity of Jesus who " _stands at the right hand of God_ ". This is blasphemy to them and they react accordingly. Stephen is dragged out of the city and stoned to death. Luke shows us that by his death Stephen shares in the death of his Lord: where Jesus said, " _Father, into your hands I commit my spirit_ " (Luke 23:46), Stephen invokes the Lord Jesus and com mends his soul to him (Acts 7:59); where Jesus prayed, " _Father, forgive them_ . .. "(Luke 23:34), Stephen kneels and cries out, " _Lord, do not hold this sin against them"_ (Acts 7:60). Jesus is the Lord, and because he is the Lord he is one with his disciples in life and in death.

One would think that this killing and the intense persecution which followed (8:1-3) should at least slow the growth of the Church. In fact the opposite takes place.

Blessings from persecution (8:4-40)

It appears that the persecution was aimed especially at the Hellenist disciples. The Twelve do not seem to have been driven from Jerusalem, probably because they were all natives of Palestine. But Philip, one of the seven Hellenists appointed to care for the poor, who did have to run for his life, finds his flight transformed into the first Christian missionary journey.• Philip who•; by the laying-on of hands, had been given a share in the work of the apostles; becomes like one of the seventy-two disciples sent ahead of the Lord to the places he himself intended to visit (Luke 10:1ff). Philip baptizes many Samaritans, but does not finish the work of bringing them into the Church. The apostles themselves must come to complete the baptism of the new converts, just as the Lord himself had to complete the work of the seventy-two.*

*The two sacraments of entry into the Church, Baptism and Confirmation, express the distinction between the work of Philip and that of the apostles. Baptism is normally the work of the head of the local community (parish), but Confirmation the work of the bishop.

Reading Acts 8:14-17

Luke recounts the meetings of Philip and the apostles with a half-converted mag1c1an called Simon. (Hence our word "simony", the attempt to purchase what is sacred.) Having threatened Simon with damnation if he did not change his ways, the apostles leave for Jerusalem. On their way they too preach the Good News to Samaritans (8:25). Philip meanwhile, prompted by the Spirit, leaves for a road which enters a desert, an unlikely direction for a missionary. He is unaware that he is about to receive the first African into the Church.

Note: " _Angel of the Lord_ " (8:26) refers to the Spirit (see vss 29 and 39). Ethiopian: an African black man from Nubia or the Sudan. Eunuch: a high official in the court of a queen; he was not necessarily castrated. Ethiopia was then ruled by queens referred to as "Candace".

Reading Acts 8:26•40

It is with no planning on his part, that Philip begins the fulfilment of the hopes God had given to his People (eg. Pss 68:31; 87:4). Luke does not tell us whether the Ethiopian traveller is a convert to Judaism but he does inform us that he had worshipped in Jerusalem and that he is familiar with the book of the prophet Isaiah. He cannot under stand the passage on the Suffering Servant (lsa 52:13 - 53:12). Beginning with this passage Philip instructs him in the Good News. The man receives faith, is baptized and goes on his way rejoicing. The Good News is carried to Africa. Philip, impelled by the Spirit, finds himself preaching the Gospel in town after town as far as Caesarea. The designs of the Spirit extend far beyond the plans and the foresight of men. We must always allow for the unexpected, but nothing was as unexpected as the event narrated in the next passage.

The chosen instrument (9:1-31)

Some commentators in the past have attempted to work out psychological explanations for the incredible transformation described in the next reading. They propose that Saul was beginning to tire of his own fury and at the same time to suspect that there could be some truth in what Christians believed. But nothing of this can be found in Acts. As Luke presents him, Saul is a strict Pharisee aflame with zeal for the purity of the faith of his fathers, pitiless in his determination to crush the new heretical movement. To him the groups still loyal to Jesus are a living insult to the sacred high court which had declared him an impostor; preaching blasphemy as good news, they are traitors to their own people, menacing them from within like a deadly infection.

He had taken it upon himself to get authorization for his campaign of annihilation. As he strides towards Damascus, " _breathing threats and murder_ ", he is anything but unsure of himself, but a man of purpose convinced of the nobility of his crusade. In no way is he prepared for what happens. (See Gal1:11-16; Phil3:5-12.)

Note: "Saul" is his Aramaic name; his Greek name is "Paul". "The Way" is one of Luke's words for Christianity (9:2; 19:9, 23; 22:4; 24:14, 22). It suggests that discipleship is a journey in the steps of Jesus; a theme developed in his Gospel.

Reading Acts 9:1•21

The Lord had other plans for Saul. The destroyer will become the builder, the persecutor turn into a chosen instrument, the inflictor of suffering be made a martyr for his Name. The change comes upon him with the force of a bolt of lightning: " _and suddenly a light from heaven flashed round about him_ ". Saul falls to the ground; he can offer no resistance. The voice he hears is that of Jesus, of Jesus united to his suffering disciples, " _why are you persecuting me_?" He is instructed to continue his journey to Damascus where he will be told what to do. With their eyes open his companions see no one; but Saul, with eyes closed, saw the risen Lord. And _"when his eyes were opened he could see nothing at all_ ": the clear-sighted and determined persecutor is now blind and helpless; he needs to be guided by the hand (vs 8). After three days of fasting, the Lord reveals his will to him in a vision during prayer. Ananias, a disciple of Jesus, is to come, lay hands on Saul and baptize him. This is what happens and Saul regains his sight.

To Luke the conversion of Paul is so important that he reports it three times (9:1ff; 22:3ff; 26:9ff). The event is a vivid illustration of the power of the Spirit to transform an enemy into a loyal servant of the Lord Jesus. It is also a striking example of how the Power of God can lead the Church into the future by ways totally unexpected. One would expect that the Twelve were sufficient for the greatest missionary efforts, but this is not the case. The Spirit reaches outside the official founders of the community and chooses as his special instrument the most unlikely man imaginable. Luke, however, is careful to point out that this man was not a maverick who• went off on a mission of his own as a result of a personal encounter with Christ. Paul had to be introduced to and accepted by the apostles and the community in Jerusalem (9:26-30). (Precedents for the Spirit working outside the circle of officially appointed servants of God can be found in Num 11:25-28 and Luke 9:49-50.)

The most significant aspect of the conversion of Paul, however, is that it marks the beginning of a radical change in the membership of the People of God. In the ministry of Philip we saw a first effort to reach beyond the Palestinian and Hellenist Jews of Jerusalem (8:4-40). In chapter 10 Peter will receive the first Gentile into the community. But the great mission to the pagans is placed in the hands of Paul: " _this man is my chosen instrument to bring my name to the Gentiles_ " (vs 15). He more than any other will carry out the commission to preach to all nations (Luke 24:47). Shortly after his baptism Paul begins boldly and convincingly to proclaim " _Jesus is the Son of God_ " (vs 20). This early ministry is to Jews;* it is a ministry which teaches him immediately how much he is destined to suffer for the sake of the Lord Jesus. His preaching infuriates those who were once his supporters. When they threaten to kill him in Damascus, he escapes by being lowered over the city wall in a basket; when a similar threat arises in Jerusalem he is sent off to his home city, Tarsus. There he will wait until the appointed time for his extraordinary work to begin.

*Luke makes no effort to give us exact chronological information about Paul's early ministry. From Paul's letter to the Galatians we can deduce that it lasted several years. Before going to Jerusalem he worked in Arabia (present-day Jordan) and in Damascus for three years or more. See Gal 1:17.

Peter and the first Gentile (10:1 -11:18)

Luke takes care to teach us that while Paul will be the central figure in the mission to the pagans, it must be Peter who first baptizes a Gentile. As head of the Twelve, Peter is led by a special revelation to receive Cornelius, a Roman centurion, into the Church. At every step of the way he is guided from above. While Peter was preaching to Cornelius and his family, the Spirit came down upon them very much as he did upon the Church at Pentecost. If the Lord had so conferred his Spirit on these Gentiles, Peter argued, how could they be refused baptism. He baptized them, then and there. It may be assumed that he did not oblige them to be circumcised.

Note: The vision described in the following reading involves the teaching of the Law on clean and unclean foods. For the meaning and purpose of these rules, see Mark 7, Chapter 22, p. 9.

Reading Acts 10:1 •11:18

News of what he had done reached Jerusalem before Peter arrived. Peter calmly ex plains what led to his decision. The community is satisfied with his reasons for associating with the "unclean" Gentiles and for baptizing them. In writing this account (11:1ff), Luke has given us a hint of trouble to come: "The Jews" criticized Peter for visiting with Gentiles and, especially, for eating with them. These Jews are Christians who still observe the rules which oblige them to shun contact with pagans. These disciples accept Peter's behaviour, partly because he is, after all, the leader of the Twelve, and partly because only one family of Gentiles was involved. As the numbers of Gentile converts increase, however, we will see that this problem will arise again and cause far more trouble.

Antioch proclaims the Good News (11:19 •12:25)

Luke now shows us another extraordinary effect of the persecution in which Stephen had been killed. We have already seen how Philip, one of the many Hellenist disciples who fled Jerusalem, had preached the Gospel to Samaritans and to an Ethiopian. Now we find that other Hellenist refugees were doing the work of the Lord. At first they preach only to Jews, but in time they begin to proclaim the Gospel to Greeks, that is to Gentiles, and many of these come to believe in the Lord Jesus. Before long news of this reaches Jerusalem and, while Luke does not say so, we can assume from the action taken that it causes a stir. The mother community sends one of its more prominent members, Barnabas (Acts 4:36f), to investigate and make a report. What he finds in Antioch pleases him, the Gentile converts have obviously received the grace of God. For Barnabas this is a clear sign that the time has come to fetch Saul from Tarsus before returning to Jerusalem.

Reading Acts 11:19•30

Congregations of disciples now exist in Jerusalem, Judaea, Samaria and Galilee (9:31). The time is right for the Good News to spread beyond the frontiers of Palestine. This in deed is what happens: a congregation is established in Antioch, a great city in northern Syria some 500 kilometers (c. 310 miles) from Jerusalem. The Palestinian communities are all under the supervision of the mother Church in Jerusalem. This new congregation in Antioch also has to be in contact with the Church in the Holy City. This is especially

" _Peter went up to the housetop to pray. He became hungry and d asked for food; but while they were preparing it he fell into a trance. .."_ Acts 10:9-10

necessary because the vigour and zeal of the community in Antioch was making it more and more independent of Jerusalem. As we have seen, the reception of large numbers of Gentiles into the church of Antioch leads the Jerusalem community to send Barnabas as an official envoy. This is the first of a number of instances in Acts where Luke points out the need for official contacts between the communities in order to maintain unity. He shows us the need for carefully chosen delegates whose function is to maintain the bond of unity, a unity severely threatened in any time of rapid growth and change. Barnabas works together with Paul for an entire year in Antioch. At the end of this time, Paul is so well accepted by the disciples in Antioch that he is chosen as their official delegate to the Church in Jerusalem. The unity of the new congregation in Antioch with the mother Church is also expressed tangibly in money. (Having one mind and one heart always means sharing money when it is needed. See 4:32.) A famine which threatens everyone has already begun to affect the lives of the disciples in Jerusalem, so the Church in Antioch takes up a collection and has it delivered by Barnabas and Paul (11:27-30).

Luke concludes this section of Acts with an account of the persecution of Peter. Herod, nephew to the Herod who beheaded John the Baptist, first beheaded the apostle James (12:2) and then planned to do away with Peter. But it is not yet time for Peter to offer up his life.

Reading Acts 12:1... 25

The enemy in Luke's account, seems concerned only with the apostles. Barnabas and Saul are not affected. They return to Antioch bringing with them another member of the Jerusalem community, John Mark. These three will in a short while set out upon the first truly great missionary journey.

## Chapter 7c The Gospel to the Nations (Acts 13:1 ... 28:31)

This section of our chapter covers sixteen chapters of Acts. Needless to say, we shall be very selective in our commentary. We have chosen to focus our attention on a few passages in which we will see how the Spirit of God guides the Church through difficult but exciting times. As the number of disciples increases and new communities multiply beyond the borders of Palestine, unity is threatened and new challenges are posed. How can disciples who are still strict observers of the precepts of the Law of Moses live together with pagans who do not observe these rules? How does one preach the Gospel to Gentiles ignorant of the Old Testament? How does a Christian missionary establish and care for the new communities? These are the main questions which are answered in this part of our chapter.

We must turn to the Gentiles (13:1 -14:28)

In the first reading Luke shows us that the Holy Spirit has guided the congregation in Antioch to full maturity: the community has five leaders with the gifts of prophecy and teaching, and now initiates its own missionary activity.

Reading: Acts 13:1-5

The gift of "prophecy" enables a person to interpret the direction which God wants the community to take. The teacher is one endowed with the ability to instruct in the faith. These two gifts rank immediately after the charism of apostles (see 1 Cor 12:28). The Church in Antioch reaches adulthood when she is moved by the Spirit to send out her own missionaries. Barnabas and Saul receive the mandate and set off with John Mark to Cyprus, Barnabas' country of origin.

The policy of the missionaries is to preach the Gospel to the Jews first. After recording the extraordinary circumstances which led to the conversion of a Roman official (Acts 13:6-12), Luke gives us the first of three major sermons by Paul*; it is addressed to Jews.

Reading: Acts 13:13-43

Paul gives an overview of the history of the People leading up to the coming of Jesus. The emphasis is placed on the resurrection of the Lord and the forgiveness of sins which flows from it. Paul's words are firm but gentle. They are well received. But opposition arises almost at once.

*The other two are: his address to educated pagans in Athens (17:16-34), and his speech to the elders of Ephesus (20:17-38).

Reading Acts 13:44-52

The Church in Antioch had preached the gospel first to the Jews and then to the pagans in that city {11:19f). Now her missionaries make this policy their own. When the Jews reject the Good News, they turn to the Gentiles. In every city Paul and Barnabas will find both Jews and Gentiles ready to receive the faith, and in every city there are those (both Jew and Gentile) who refuse the message, turn against the missionaries and force them to leave (13:50ff; 14:4ff; 14:19f).

One unusual occurrence is recorded in chapter 14: a crowd of pagans, impressed by a miracle Paul worked, prepare to worship Paul and Barnabas as gods in human form. Luke's interest in this incident focuses on the little speech Paul shouts at his misguided admirers (14:15-17). As soon as these lines are delivered, Luke cuts off the narrative abruptly (vs •18). Paul's short sermon is important to Luke because it illustrates how one ought to begin the evangelization of uneducated pagans, people who are ignorant both of the Old Testament and of Greek literature.

Reading Acts 14:8-18

Paul cries out that he is only a human being, but one who speaks for the living God, the Maker of all that is. He directs the crowd's attention to the wonders of nature which testify to the goodness of the Creator (Ps 104:13-15). The stress on life (the living God who gives and sustains life) suggests how instruction to pagans ought to begin in order that their minds be prepared for the eventual acceptance of the resurrection of Jesus to the fullness of life. (In chapter 17 Luke will give us a sermon for pagans ignorant of the Old Testament, but well-read in classical Greek literature.)

From a scene in which the missionaries are almost worshipped, Luke turns to another in which Paul is stoned and left for dead (14:18-20). Undaunted the two continue their work. They decide to return to their community in Antioch (in Syria), but on their way back they visit the congregations they had founded (14:21-28). Paul and Barnabas strengthen these new communities by telling them all that has happened and by appointing elders (leaders) in each congregation. When they arrive home the whole Church of Antioch gathers to welcome them and to hear an account of their journey. The most astounding news is that God has " _opened the door of faith to the Gentiles_ " (14:27). While this in formation is quite acceptable to the community in Antioch, which already had received many Gentiles (19:11ff), it is very disturbing to some members of the Church in Jerusalem.

The first "Council" of the Church ("15:1-35)

Chapter 15 shows us how the Holy Spirit guides the Church in dealing with a serious pastoral problem. The issue in this case is the admission of uncircumcised pagans into the People of God, but what is really at stake is the unity of the Church. How can the Church of Jerusalem remain one with the Church of Antioch and with all the newly founded Churches on the islands and in Asia Minor? Luke has carefully composed this chapter to show us how the Church ought to conduct herself in order to resolve problems which threaten her unity. In this sense the great meeting he describes becomes a model for all the Councils of the Church- right up to our time.

*On careful examination of this chapter, most scholars conclude that Luke has brought together into one scene what probably took place at different times. Luke has turned what could have been a tedious and confusing record of various events and decisions into a concise and forceful narrative.

The controversy which caused such turmoil in the Church centered on two questions. The first was a matter of doctrine: how is one to be saved? Is faith in the Lord Jesus and the living out of the Gospel enough, or does one also have to accept all that the Law of Moses demands? One side of the debate held that faith in the Lord Jesus was all that God required; the other side maintained that one had to be circumcised and follow all the rules of the Law of Moses as well. The second question was a practical and very emotional one. Many Jews who were now ardent disciples of Christ had kept themselves apart from Gentiles all their lives; they had scrupulously avoided eating or associating with pagans. The thought of belonging to one and the same community as Gentiles, the very idea of eating with them, sharing the Eucharist together with them, was abhorrent. Certain pagan practices (eg. eating or drinking blood, marrying close relatives) were so repulsive that no loyal Jew who had become a Christian could so much as tolerate the company of anyone who did such things.

Luke begins his account of the great "Council of Jerusalem" by setting the scene (15:1-5). As Luke describes it the ideal Church is in no way free of controversy and heated argument. The Church he presents is not a model because it is free of dissension, but because it knows how to deal with disagreements among its members. In the first verses Luke gives us the two sides of the argument.

Reading Acts 15:1-41

" _Some men from Judaea_. .. "(vs 1): Luke intends us to understand that these men had no authority from the Church in Jerusalem; they were self-appointed delegates. What they attempt to impose on the Church in Antioch are their own personal opinions." _unless you are circumcised. . .you cannot be saved_ ": circumcision had been a sign of membership in the People of God from the very beginning; Abraham practiced it (Gen 17). How could Gentiles be dispensed from circumcision when it was so obviously the will of God for his People? After long and heated argument it is decided that an official delegation be sent to the only persons able to resolve the question: the apostles and elders in Jerusalem (vs 2)..Paul and Barnabas, the very persons whose ministry had brought the matter to the fore, are appointed along with a few others to convey the views of the Church of Antioch to the leaders of the Church in Jerusalem.

Luke points out (vs 3) that they were sent on their way by the Church of Antioch and not by a faction in that community. On their way the delegates report their successes among the Gentiles to the congregation in Phoenicia and Samaria and win the support of these communities (vs 3). And so, on arrival in Jerusalem, the envoys of Antioch can speak not only for their own Church, but for other communities as well. When they reach Jerusalem they are welcomed " _by the Church and by the apostles and elders_ "; the authentic representatives of Antioch are received by the Jerusalem community and its leaders. The delegates from Antioch present their case, giving " _an account of all that God had done with them"_ (vs 4). They are certain that God is the source of their success. Pharisees who had become disciples make the counter argument (vs 5). Both sides present their case openly.

What follows is described so briefly that it is difficult to know exactly what happened. There seem to be two meetings, one of the apostles and elders together and another of the whole assembly. If our interpretation is correct, after an intense and prolonged debate among the apostles and elders, Peter makes his speech to the entire group.

Reading Acts 15:6-12

Peter's speech decides the first and more important doctrinal question concerning how salvation is achieved. If God no longer willed circumcision, then God would have to make this known by some revelation. This is indeed what happened when God led Peter to baptize Cornelius and his household (Acts 10) and the revelation was confirmed by the fact that these Gentiles received the Holy Spirit exactly as did the first group of disciples on Pentecost (compare 10:44-46 with 2:4). Without being circumcised they received the Spirit, the evidence of salvation; therefore one can be saved by " _the grace of the Lord Jesus_ " without submission to this precept of the Law. The assembly is silenced by Peter's decisive speech (vs 11). The first matter is now resolved. Circumcision is not necessary for salvation. All people, Jews and Gentiles, reach eternal life by the one and same means: the grace of the Lord Jesus. In principle, therefore, all are exempt from the regulations of the Law, though the Jewish disciples are of course free to follow them. The ruling to be made by James in the next passage will indeed oblige Gen tiles to certain minor regulations of the old code, but this is only a slight concession to the devoutly rigid among the Jews.

The solution to the doctrinal question on the means of salvation does not necessarily resolve the problem of bringing Jews and Gentiles to live together peacefully in one community: the Pharisees who had become disciples might accept that Gentiles be baptized without circumcision, but still refuse to form one community with them. Some way had to be found by which even the strictest among the Pharisees could see the Gentiles as "clean", fit to associate with, fit to share meals with. This is the issue to which James address himself.*

Reading Acts 15:13•21

By quoting from Amos 9:11-12 James affirms that it was God's intention, known for centuries, to include Gentiles among his People... He approves of Peter's decision to dispense with circumcision and all ritual laws. But he insists that Gentiles in large number already know the Law of Moses which they could hear in the synagogue every Sabbath; and they are apt to know that the Law of Moses does have rules in it which are explicitly applied to Gentiles (see Acts 18:4). The rules forbidding the eating of blood and the regulations. prohibiting marriage-e within certain degrees of kinship (fornication**) were intended for ((the House of Israel and the stranger (Gentile) living in your midst 11 (lev 17:10-16; 18:1-30, especially 18:26). James proposes that the Gentiles observe these rules, in order to become acceptable to the convert Pharisees. He adds that Gentile Christians should also abstain from foods offered to idols. He means that they should not take part in pagan sacrificial meals and they should not purchase foods left over from these meals. Part of James' proposal is to send a delegation with the formal decision in writing. This is what the "Council" decides to do.

*This is not James the apostle. He was beheaded earlier (Acts 12:2). We learn from Galatians 1:19 that this man was James, the " _brother of the Lord_ ", one of Jesus' relatives mentioned in Acts 1:14. He is referred to in Acts 12:17.

**Marriages within forbidden degrees of kinship were called " _fornication_ " (porneia in Greek). When Saint Matthew records Jesus' prohibition of divorce "except for porneia (fornication)", he is saying that there is to be no divorce and remarriage except in the case of marriages which took place contrary to the regulations accepted by the People and its leaders.(See Matt 5:32; 19:9; Chapter 29.)

Reading Acts 15:22•35

" _It has seemed good to the Holy Spirit and to us_. ..."(vs 28). This statement expresses all the confidence of the Church. After hearing all sides to a question, after allowing it to be debated at length, the apostles and their companions are sure that the decision finally reached has the approval of the Holy Spirit. The assembly unanimously agrees to send official delegates to make this decision known to the Church in Antioch and to all other communities where Jewish and Gentile Christians have to live together. It should be noted that they are not .teaching a doctrine to be _accepted by all Christians of all times; it is a matter of pastoral, practical policy aimed at facilitating social contact between Jewish and Gentile Christians.

These rules can be changed as the Church sees fit. Already in the ministry of Paul to communities made up almost entirely of Gentiles, the issue of eating foods which had been offered to idols is given a different solution. (See 1 Cor 8.) In time the Church would drop the regulations on blood and improperly slaughtered animals. As for marriage, while she would always retain rules governing validity, these too would be modified according to pastoral needs.

We are all his children (15:36 •17:34)

Now that the problem of circumcision is solved, Paul and Barnabas decide to revisit the communities they had founded and establish new ones. But a sharp disagreement arises between them over John Mark who had left them on the first mission (13:13). The quarrel ends with Paul and Barnabas parting company. Instead of one team of missionaries, there are now two (15:36-40). Luke follows only the journey of Paul, so that the remainder of Acts considers only the labours of Saint Paul. The apostles are mentioned for the last time in 16:4. * Paul establishes the first communities in Europe (Greece): Philippi (16:6-15), Thessalonica (17:1-9), Beroea (17:10-15). He reaches Athens, the great city of ancient Greece. While its days of glory were past, Athens remained a cultural centre, something like a modern university town of great prestige. Paul meets with highly educated men and tries a new approach in presenting the Gospel to people who known nothing of the Old Testament.

Reading Acts 17:16•34

Though the idolatry of the Athenians revolts Paul, he does not show his revulsion. He begins with the fact that they do worship. Any kind of belief in higher powers is better than none and it gives him a place to start. Paul notices too that they seem to admit there are divinities unknown to them, for they have an altar to an unknown god. These two observations form the basis for his speech. It is to be noticed that he also uses a quotation from one of their great writers (Aratus of Cilicia, 3rd cent. BC): " _we are all his children_ " (vs 28). Since Paul cannot preach the resurrection of Jesus to them in the usual way, starting from sacred history (Old Testament) as he does with Jews (see 13:17ff), he begins with what the Athenians already know: worship, admission of the existence of an unknown god, and their own treasury of literature. We have already seen how Paul in preaching to pagans would add the testimony of nature (see 14:15ff). Paul is

*While Luke does not say so, one has the impression that Peter and the apostles left Jerusalem for missions of their own. The Church in the Holy City appears to be under the leadership of James. deeply aware that unless he tells these Athenians about Christ he might as well say nothing at all, and so he goes on to speak of the mysterious " _unknown God_ ", what he has done for all peoples, and finally how his greatest work was the raising of a man from the dead. At mention of a return from the grave, his highly intellectual audience, who have no taste for mystery, no longer wish to listen. Some laugh, others dismiss him more courteously. Paul's preaching has only limited success.

While Paul's approach to the Athenians is valid and good, it is not nearly as effective as preaching from the Scriptures. Gentiles who are already familiar with the Old Testament, who have already come to believe in the one God, are much better prepared to receive the Good News of Jesus Christ. The Ethiopian Philip baptized was such a man (8:26ff), so was Cornelius whom Peter received into the Church (10:1ff), and Titus Justus with whom Paul lived for a while (18:7). The normal approach Paul used was to preach to Gentiles who attended the synagogue and therefore had some knowledge of the true God (18:1-11).

In spite of difficulties (18:12-28), Paul proceeds to Ephesus where he founds another con aggregation (19:1-10). The ministry of Paul is so effective that people burn their books of magic (19:11-20), businessmen who make a living selling idols go into a panic as they face declining trade (19:23-41). Paul decides to go back to Jerusalem, visiting the communities on the way (20:1). (He also intends to make his way to Rome. See 19:21 f.) Pausing at Miletus, the port closest to Ephesus (19:13-17), he sends for the elders he had appointed to oversee the Church in Ephesus. To them he renders an account of his ministry, so to speak, a report from which we are meant to learn how a good missionary should go about his work.

Reading Acts 20:17•38

He has devoted three years to the Ephesians. As a founder, it was his intention to establish Churches which could stand on their own after he left them. He never had any intention of staying with them permanently. His preaching and teaching went on in public and in the privacy of their homes (vs 20). He appointed elders* in each community (14:23) to take charge after his departure. These men were trained by Paul to proclaim the Word of God, to guide the community in the truth and to celebrate the Eucharist (see 20:7). He gave them special attention, " _Shedding tears over each one_ " (vs 31). This speech is the last of many instructions he gave them. Paul is fully aware that trials will come to the communities he founded; even after all the trouble he gave himself to see to their foundation, the congregations will still have to endure many hardships. Enemies from without will come like " _fierce wolves_ " to attack the flock (vs 28); even some elders will turn false (vss 30ft). Nevertheless Paul has no intention to remain; the trust he has in the elders is such that he can leave them. In the last analysis, of course, his trust is in God to whom he commends all the Churches (vs 32).

Paul reminds them that he accepted no wages for his ministry. In fact, he worked as a tentmaker (18:3), as often as he could, in order to earn his own keep (vss 33ft). He quotes a saying of Jesus not recorded in the Gospels: " _There is more happiness in giving than in receiving"_ (vs 35). The Ephesian embrace Paul and weep over his departure (vss 36ff). He is a dynamic, iron-willed personality, yet gentle and openly affectionate. They have come to love him.

*The word translated as "elders" is presbyteros. Our English word "priest" comes from it.

"They all wept and put their arms around Paul's neck and kissed him, for they were deeply distressed at his saying that they would see his face no more." Acts 20:37-38

To Rome (21:1 •28:31)

The remaining chapters of Acts read as easily as a good novel. None should be missed. We should note that by chapter 20 all that Paul was intended to accomplish as a missionary is finished, as far as the Book of Acts is concerned. By many detours, the " _apostle to the Gentiles_ " is headed for Rome where he will resume his preaching. He knows in his heart that imprisonment awaits him (19:22f). Arrests, flogging and detentions mark his journey. He is made to appear in turn before the Sanhedrin in Jerusalem, Felix the governor and King Agrippa. Finally, after managing to evade assassination plots, he is dispatched by sea to the great city. This voyage to Rome is explained by the fact that, as a Roman citizen, Paul had right of appeal to the supreme court of the empire; he was eventually obliged to demand this final recourse. On his way to Rome his ship is caught in a great storm and is driven ashore on the island of Malta. After some delay, still a prisoner, he is brought to Rome.

Reading Acts 28:11•31

Paul awaits trial under a kind of house arrest, accompanied by a guard, an arrangement designed to protect him from his accusers, as well as to ensure that he will not escape. For this prisoner what matters is that he remains free for the one thing he wants to do: preach " _the Lord Jesus Christ_ " (28:31). With this Luke brings Acts to an end. It is a fit ting conclusion to a work which so often teaches us how the power of God triumphs over evil. The Good News cannot be hindered or suppressed; it is destined to reach the ends of the earth.

"~~~~~~~~~"

## Chapter 8 The Way Of Discipleship(Matthew 1:1•7:29)

From earliest times this Gospel has been favoured by Christians. Marked by evident order and clarity particularly in presenting the teaching of Jesus, it was the one most frequently used in presenting the faith. At the heart of the Gospel stands the figure of Jesus, majestic and appealing. Mighty Son of God, he is yet full of compassion. Though holding all authority, he is gentle and merciful. Constantly proclaiming the kingdom of God and patiently explaining its meaning to his disciples, he is the supreme teacher. Poor and humble, dedicated to the will of his Father, he is himself the model for all his followers.

But the central truth Matthew teaches about Christ is greater still: Jesus is he who triumphed over sin and death and who has been given the name which is above every name. He is the Lord. His is the name once reserved for God alone. Jesus is the Lord. From the first page to the last, therefore, Jesus is Emmanuel, God-with-us. For Matthew, as for all disciples, Jesus is not simply one through whom God was present in a period of time in the past; the Lord Jesus was, is and always will be God-with-us, even to the end of time (1:23; 18:20; 28:20). He is the presence of God in and through his People, the Church, continuing his ministry until heaven and earth are transformed into the perfect kingdom of the Father.

The Father began to reveal his will for mankind in Abraham. In Jesus he completes the work of revealing his will. Jesus, however, not only proclaimed the Father's will, he also accomplished it perfectly. These thoughts are fundamental to Matthew's understanding of the kingdom of heaven (of God). God, the great King, wants his rule of justice, love and mercy to be established, to be made real on earth. Since Jesus lived the Father's will totally, in him the rule, the reign, the kingdom of God has come upon earth. By his life, his teaching and most especially by his death and resurrection, the kingdom of heaven is made present. The presence of the risen Lord continues on earth in the company of his disciples. That is why in Matthew, the community of disciples, the Church, can be called the kingdom of heaven. It is not because the Church is perfect and all its members virtuous beyond reproach that it can be called the kingdom. The Church is in fact an imperfect community; there are many weeds growing along with the wheat (13:36ff). And yet the Lord Jesus remains with this mixed band of followers, he safeguards them, empowers them with his own authority, sanctifies them with his presence.

He refers to them as " _the kingdom of the Son of Man_ " (13:41). The Church, then, has in her midst the one who will judge the Church on the last day when all will stand before the King to give account of their lives. It is then, after the final purification, that the kingdom of the Father will be fully established. And so, in this Gospel, the references to the kingdom of heaven are most often references to the Church as the beginning and sign on earth of the perfect kingdom of the Father in heaven. Though incomplete and imperfect, the Church can be rightly called the kingdom of heaven, because the Lord has sworn never to abandon his own, and this pledge makes them dear to God.

For Matthew the Church is not a vague collection of individuals who profess the lordship of Jesus. The community of disciples is a clearly identifiable society, with appointed leaders who act with the authority of the Lord. It is the People of God with teachers (prophets) and scholars (scribes, Wise men) as in the past. And, as always, it suffers from false leaders, hypocrites, the wolves in sheep's clothing. That is why forgiveness is of the very life of the Church. Matthew never allows us to forget that the mercy of God has come on earth.

The Church which the evangelist served and from which he received the traditions he uses in the Gospel must have had many Jewish members, who loved the Old Testament and gloried in its greatness. On almost every page Matthew quotes from the ancient scriptures. Many of the disciples in Matthew's community were also loyal to the tradition of the Pharisees. They too affect his writing: he is at once severe in condemning the abuses of this group, and quick to point out how Jesus adopted some of their teaching and customs. Also in Matthew's community, it is probable that there were "liberated" Christians who claimed that the Gospel required no laws, no rules, and certainly nothing from the Old Testament. Matthew gives prominence to our Lord's words against those who are "lawless". Practical man that he is, Matthew knows only too well that even disciples of the Lord Jesus need rules to guide them on the hard road that leads to the Father.

The evangelist has been identified by tradition as Matthew the apostle. There is no way of verifying this. He is very familiar with matters Jewish, and yet he writes in good Greek. As to date it appears that the Gospel was given its final form between 70 and 95

A.D. The author adopts almost all the material found in Mark, and follows Mark's order for the most part. He uses material from two other sources. The first is one which Saint Luke also employed. The second yielded material found only in Matthew's Gospel.

The Gospel reveals the trained mind of a scribe, a position which is mentioned more than once as existing in the Church (13:52; 23:34). Much of the teaching of Jesus is organized into great sermons on vital themes.* Matthew probably saw himself in the

* Matthew has gathered the teaching of Jesus on the kingdom of heaven into five sermons, each centered on one aspect of the rule of God:

1. The Sermon on the Mount (Chs 5-7), on the justice of the kingdom.

2. The Missionary Sermon (9:35- 11:1), on its task in the world.

3. The Sermon of Parables (Ch 13), on its mystery.

4. The Community Sermon (18:1 -19:1), on relations among its members.

5. The Last Things (Chs 24-25), on its final victory.

In addition, there is a lengthy discourse against false leadership in chapter 23; this is sometimes considered part of the fifth sermon. Following words of Jesus which he alone records: '" _Did you understand all these things_?" They said, " _Yes_ ". Jesus said to them, " _Every scholar who has become a pupil in the kingdom of heaven is like the master of the house who produces from his treasury things new and old"_ '(13:51f). No passage better describes the evangelist. The " _new_ " is Jesus, the " _old_ " is everything which led to his coming. In embracing the new the good disciple does not reject the old; he cherishes both as precious treasures to be brought out and used as needed. Matthew is a scholar who willingly became a pupil of the Church. He writes with the confidence of one who can say "Yes, I understand". And what he understands best is that he, and all disciples, are humble servants of the greatest of all mysteries, Jesus the Lord.

Our chapters on Matthew will be confined to what is found only in this Gospel. On occasion, of course, we will have to mention what has already been seen in the chapters on Mark and Luke. _Chapter 28: The Way of Discipleship_ , will take up the first seven chapters, with emphasis on the Sermon on the Mount. _Chapter 29: The Way of the Church_ and her Leaders, will consider a selection of materials from chapter 8 to chapter 23. _Chapter 30_ will be in two parts. The first part will deal with the remaining chapters of Matthew (24-28); the second part will be a commentary on the decree of the Second Vatican Council, Dei Verbum, chapter 5, on the New Testament.

## Chapter 8a Introduction to the Good News (Matthew 1:1- 4:25)

Matthew introduces Jesus, as does Luke, in a special section, the infancy narrative, which is very different from the rest of the Gospel. It might be compared to a splendid tapestry hanging at the entrance, the scenes of which are designed to show Jesus as the keystone of all history, the bond between past and future. Scenes and incidents from the public life of Jesus and of the Church yet to come are brought into the com position. In the infant we are already shown the King of the Jews, who will grow up in Nazareth, be rejected by his own people but, as Lord risen from the dead, win the sub mission of the Gentiles. In this child, then, we recognize already the figure of the Messiah and Lord. In addition, Matthew has woven into his design the great personages and events of the Old Testament. The infant bears unmistakably the features of the patriarchs who sought refuge in Egypt; of Moses with his people oppressed by Pharaoh and saved by God out of Egypt; of the People massacred at the time of the Exile. Matthew presents the infant Jesus fulfilling these great moments, because he relives them. Thus, in the child we witness the whole drama of Israel finally inheriting the promises of God. The infancy narrative is an exquisite portrayal of God's shaping of history begun in Israel and completed in Christ and his Church.

Matthew composes his portrait of Jesus in two stages, through a genealogy and then through five brief episodes, each illumined by a quotation from the Old Testament. The genealogy shows how God has unfailingly arrived at his goal through the history of Israel with its successes and tragedies, its glories and shame.

Reading Matthew 1:1-17

" _A book of the origins of Jesus Christ_." Matthew begins with words which recall the accounts of creation in Genesis: " _This is a book of the origins of heaven and earth_ " (Gen 2:4); "This is a book of the origins of mankind(Gen 5:1). He is teaching that Jesus is a new creation by which God will bring to fulfilment his purpose in creating the entire world and all mankind.

" _Son of David! Son of Abraham_." The genealogy identifies Jesus in relation to the Old Testament. In the popular Jewish mind as in the Old Testament, the legal heir owed nothing of his status to himself. Rank, dignity, blessings, tasks, as well as hopes and promises were all his if they were his fathers' and only because they were his fathers'. It followed that to honour the son was to honour his forbears. The genealogy in Matthew is therefore a solemn declaration that in exalting Jesus, God has fulfilled his promises to his People. In this son of David, one of its own, Israel too inherits the eternal dominion promised to David (2 Sam 7:12). At the same time God is making good his promise to Abraham, Israel's ultimate father, who was assured that in him all the nations of the earth would be blessed. Even in the genealogy it will be shown how the pagans too have their share in Christ.

" _Judah begot Phares and Zara of Thamar_ " (vs 3). In typical Old Testament fashion, Matthew traces the legal ancestry of Jesus through the male side of the house. Yet strangely he mentions the part played by four women in addition to Mary: " _Tamar_ " (vs 3}, Canaanite daughter-in-law of Judah (Gen 38); " _Rahab_ " of Jericho (vs 5a), Canaanite wife of Salmon (Josh 2:1-21; 6:22-25; see also Ruth 4:21); " _Ruth_ " (vs 5b), Moabite wife of Boaz; Bathsheba (vs 6}, wife of the Hittite Uriah (2 Sam 11). These women were Gentiles (Canaanites, Moabites, and Hittites). Bathsheba, taken by David from Uriah, is considered a Hittite like her husband. By the intrusion of these names Matthew can have only one purpose: to show that in the very heart of Israel, Gentiles were granted a place. _"Hezekiah begot Manasseh, Manasseh begot Amon (Amos), Amon begot Josiah_ " (vs 10). In tracing the ancestors of Jesus, which include the kings of Judah from David to the Exile, Matthew mentions both the good and the bad. He recalls Israel's better years under the few good kings who attempted reform, Hezekiah and Josiah (2 Kgs 18:1-8; 22-23) but does not allow us to forget the degeneration and ruin marking the reigns of many corrupt rulers. Manasseh and Amon were two of the most wicked and faithless (see 2 Kgs 21). In showing how all these epochs of Israel's history led inevitably to Jesus, Matthew demonstrates the power of God unhindered even by chaos and sin, triumphantly bringing about the salvation of his People. Faithful in his love, God never for a moment abandoned them but brought their history to fulfilment.

" _Abraham - David- deportation to Babylon - Christ_ ". Matthew has intentionally divided Jesus' ancestry into three uniform parts each of fourteen generations, marked by the most important points of Israel's history. His aim is clear: to show that Jesus is the goal of this history, a history already open to Gentiles and at certain moments revealing an extraordinary work of God's mighty hand. The long centuries record a moment of glory in King David followed by deepening chaos, eventual collapse and total obscurity. Through chaos and sin as through peace and holy obedience, God has inexorably worked out his most magnificent promise, one which will embrace the whole world.

We now come to the five episodes which form the second stage of the infancy narrative. Each is an image in Matthew's tapestry which illustrates how Jesus relives the history of his People and fulfills it. To establish the link with the past each is marked by a quotation from the Old Testament. Yet, because the promises are always fulfilled beyond expectation, each points ahead to Jesus' future.

The figure of Joseph " _Son of David_ " dominates the first scene. Through him Matthew evokes the figure of the patriarch Joseph (Gen 37), dreamer of dreams, banished to Egypt, steadfast in his duty to God. As the first Joseph was God's instrument in saving his people from death, so is the second Joseph shown as God's servant rescuing Jesus from the murderous King Herod.* Joseph also typifies the "just man" of the Old Testament (Pss 1, 112}, dedicated to God's will, a source of strength for others. Attentive to the voice of God and obedient to his command, Saint Joseph is presented as an example of great holiness.

* Some aspects of the patriarch Joseph, namely, his rejection by his brothers, his being sold for the price of a slave, his faithfulness to God under trial, his predestined role in saving his own family, make him a figure of Christ himself.

Reading: Matthew 1:18•25

This episode of Mary's mysterious pregnancy and Joseph's subsequent behaviour makes clear that Jesus is the true son of God conceived in Mary's womb by the power of the Holy Spirit without a human father. He is truly the presence of God, the Emmanuel, the Hebrew word meaning "God is with us". Matthew teaches this truth by quoting Isaiah 7:14 (LXX), " _Behold, a virgin will conceive in the womb, and will bring forth a son and you will call his name Emmanuel_ ". In the womb and during his earthly life Jesus was God's presence hidden under human form. By his resurrection he is finally revealed as Emmanuel, God-is-with-us, until the end of time (Matt 28:20). Jesus fulfills the hope of Israel expressed in the text of Isaiah and does far more. Matthew also explains how Jesus, though without human father, could yet be heir to Israel's promises and so bring them to fulfilment. The vital link is Joseph, " _son of David_ ". A perfect example of the best piety of the Old Testament, he obediently accepted God's astonishing act rather than bind himself by the strict limits of the Law as he knew it. According to the Law, Joseph could have disowned Mary and her child as not his. By accepting Jesus as his son, Joseph made him legally son of David and son of Abraham. In Matthew, then, it is Joseph who represents the continuity between Old and New. He stands for the best of the Old yet humbly accepts the new initiative of God and so sees Israel's greatest hopes realized and far surpassed.

The next scene (2:1-12) displays both the glorious and tragic elements of Christ's future. The tragic ones are drawn from the destiny of Jesus himself, rejected by his own nation. The glorious features are taken from the Old Testament where, in a magnificent age to come, it was promised that the Messiah would be acknowledged by all nations of the earth. Behind the story of the Magi lie a number of Old Testament passages which foresee Gentiles streaming to Israel to do homage to the Messiah. The most important are:

1. Numbers 22-24, especially 24:17 (LXX). A Gentile, Salaam, foresaw the star of Jacob

(The Messiah) in the east, rising over the nations.

2. Isaiah 60:6. The nations will follow the light to Jerusalem, bringing gifts. In this passage the gifts are identified as truly royal, precious gold and frankincense.

3. Psalm 72:10-11. Kings from afar will do homage to the Messiah who will establish an everlasting kingdom of peace. The future foreseen in these texts became a fact when Gentiles joyfully accepted Christ after his resurrection.

Reading Matthew 2:1•12

Looking beyond its narrow horizons, Israel gradually came to accept the mission to act as a priestly nation for the world, bringing the Gentiles to knowledge of the true God, a mission it had had from the start (see Exodus 19:3-8). The Magi are most likely pagan astrologers, scientists of the day searching the natural universe for the truth. They lack the revelation granted to Israel. Once they are led to Jesus, they gladly acknowledge him. Their response stands in contrast to that of the representatives of the People who possess the revelation which should have led them to their Saviour. Far from accepting Jesus, they are moved to destroy him. Already there is a foreshadowing of the Passion. The rejection of the Messiah by Israel will be noted by Matthew throughout his Gospel (8:12; 11:23; 13:54-58; 21:43; 23:14; 28:11-15). The quotation from Scripture establishing Bethlehem as the place of birth (vs 6) is adapted from Micah 5:1 and 2 Sam 5:2. Again a promise is being kept, this time one made to David. And when Gentiles, in the persons of the Magi, are summoned to welcome the Saviour, Israel itself is realizing its supreme function which is to be the light of the Gentiles (lsa 49:6).

In the next three episodes, great figures from Israel's past are again discernible behind the events of Jesus' infancy: the patriarchs who sought refuge in Egypt in times of famine and persecution (Gen 12:10; 37; 43; 46), and Moses, saved from death when Pharaoh ordered the slaughter of Hebrew infants, who became the leader of his People in the Exodus itself.

Reading Matthew 2:13-15

By reproducing the lives of the patriarchs and of Moses in that of Jesus, Matthew shows that Jesus sums up in himself the entire People of God and fulfills their history. Like Moses, he will save his People from slavery but through the exodus of his own death. To make this truth explicit, Matthew quotes the prophet Hosea (11:1), " _Out of Egypt I called my son_ " (vs 15b). By the word " _son_ ", Hosea means the whole People. With this quotation, Matthew identifies Jesus, the Son of God, with Israel, also frequently termed " _son of God_ " in the Old Testament.

The fourth episode, describing the mass destruction of the male children, continues to link the figures of Moses and Jesus, since both are saved by a special intervention. However, there can be no doubt that Matthew also means to recall the massacre of the children of Israel when Samaria and Jerusalem were destroyed and the People fled into Exile (see Chapters 11, p. 30; 13, pp. 5-6). we are meant to understand that Jesus assumes these dark hours of his People's history as well.

Reading Matthew 2:16-18

By quoting Jeremiah (31:15), Matthew makes explicit what he has suggested above, since it is the massacre at the time of the Exile which the prophet is describing. The Exile was seen as a second experience of slavery, a second Egypt, but this time self- inflicted, the result of sin (Deut 28:63-68). It was an exile from the presence of the Lord, a deliberate rupture of the living bond which united the People to God. Jesus will bring his People back from exile, that is, from their slavery to sin, through his own submission to evil and death. The tragedy of his People will culminate in his very person.

In his final episode Matthew singles out the most important of Christ's great forerunners, namely, Moses, saviour of his People and giver of the Law. God's words to Moses in Exodus 4:19: " _Go, return to Egypt, for all those who sought your life are dead_ " are obviously in the mind of the evangelist when he writes: " _Go, return to Israel for those who sought the child's life are dead_." Matthew completes his introduction by situating Jesus in Galilee and Nazareth where he will grow up and begin his ministry.

Reading Matthew 2:19•23

By his use of geographical names Matthew also recalls the past life of Israel and demonstrates its fulfilment in the ministry of Jesus. " _The land of Israel_ " is the Promised Land, given to Abraham and his descendants. It became an image for God's higher gift, his own kingdom (see for example Zech 14:6-11; Jer 23:3; Isa 60:21). .Galilee is for Matthew " _Galilee of the Gentiles_ " (4:12-17). The scene of Jesus' ministry thus recalls Israel's vocation accomplished in Christ.

Jesus was known as the Nazarene because he came from Nazareth (26:71). But Matthew shows that by bearing this title Jesus was also fulfilling the Old Testament. The quotation " _He will be called a Nazarene_ " is open to several interpretations. We single out one: it is likely Matthew wishes us to see that Jesus is the fulfilment of the piety of certain humble people of the Old Testament, called " _Nazirites_ ", most of whom are unknown (Num 6). These consecrated men and women were seen by Amos as people sent by God as much as the Prophets themselves (Amos 2:10-12). Like the Prophets, they too suffered rejection.

To sum up, it should now be clear that in the infancy narrative Matthew is foretelling the great deed by which Jesus will save his People, that is, his death and resurrection. This is the Good News intended for all, welcomed by Gentiles, refused by his own People. The work accomplished by Jesus is the goal of the Old Testament. Matthew shows that Jesus in fact fulfills the great promises to his People, for his life is a re-enactment, as it were, of the life of Israel - in its patriarchs, the Exodus, David's kingdom, the Exile, the prophets, its piety - and even in creation itself. A work of supreme artistry, the infancy narrative is the Gospel of Matthew in miniature.

This section concerns the preparations for the ministry of Jesus. John the Baptist disposes the People to receive their Saviour, and Jesus himself accepts baptism and temptation. Matthew points out that John shared the message of Jesus, " _Repent for the kingdom of heaven has drawn near_ " (3:2; 4:17). As spokesman for all the prophets of old, John pronounces the arrival of the reality for which they longed. That the Baptist belongs in the succession of Elijah is made clear by his peculiar garb (see 2 Kgs 1:8). He sternly proclaims that it is not enough merely to be numbered among the chosen People; heartfelt conversion to God expressed in deed is necessary to enter the kingdom.

Reading: Matthew 3:1-12

John's sole purpose is to dispose the People to receive the One " _more powerful than I_ ", who will not only announce but also make present the kingdom of heaven. For the kingdom or reign of God is present when the will of God is done. Now Jesus is obedience to the Father personified. Since he is without sin the reign of God is present in him. Jesus submits to the rite of baptism, even though sinless, because it is God's will that he identify himself completely with a rebellious People. The "justice" or "righteousness" of God demands this humble expression of unity with his People on the part of his Son, so that the atoning obedience of the cross may be understood and accepted.

Reading: Matthew 3:13•17

As soon as he is baptized Jesus sees the heavens opened. The meaning is that, in Jesus, the People are no longer separated from God. The barrier of sin between them is gone. From heaven the voice declares to all present that this child of Israel is the Son of God. (In Matthew's version of the event Jesus himself has no need of this revelation.) The Spirit of God anoints Jesus for his work (Acts 10:38), making him the servant of God whom the prophets foresaw (lsa 42:1; 61:1).

The title " _Son of God_ " carries two meanings: it expresses the relationship of Jesus to God his Father, and it identifies Jesus with Israel, the People of God, frequently called as mentioned already, " _son of God_ " (eg. Exod 4:22: " _Israel is my first-born son_ "; cf. Deut 1:31). In the temptations which he now must face, Jesus is manifestly standing in the place of his People. After their liberation from Egypt the People were led into the desert where for forty years God tested them to see whether their hearts were truly disposed to obey him (Deut 8:2). They were tried by hunger, but complained so bitterly that God had to send them manna (Exod 16). When they suffered thirst, again they protested, demanding that God prove himself by giving them water (Exod 17:1-7). As they were about to enter the Promised Land they were warned against the urge to worship false gods (Exod 23:20-33), but once more their own appetites prevailed. Each temptation turned out to be a test of God by man rather than a test of man by God. It is not so with Jesus. He is tempted in similar fashion but in each case humbly submits so that it is God's will which prevails, not man's. In him, then, in this son of Israel, Israel is at last victorious.

Reading Matthew 4:1-11

In his series of trials, Jesus, like the People, is tempted to make material security the goal of his life (4:1-4; see Deut 8:1-10); then urged to make God prove his power and special care for him (4:5-7); finally to worship Satan, the power behind world empires (4:8-11). In all these temptations Jesus exposes the wiles of Satan and relies totally on his Father. In him, the kingdom of God becomes a fact.

Two further points need mention: Jesus is not only one with the People of God in the past, he is also one with the People of God in the future, that is, with the Church. The Church too will be tempted and, like Peter her leader, at times she will fail (see 16:21-23). Her strength and her salvation will lie only in the Faithful One to whom she is united (28:20). The second point is this: although Satan is present in all manner of evil, even in sickness of mind and body, the sacred writer teaches that nowhere is he more present and powerful than in the craving for material goods, the appetite for mighty signs to prove God's power and love, and the passion for control over the peoples of the world.

Once the ministry of the Baptist has come to an end (4:12) Jesus goes back to Galilee. He moves from Nazareth to Capernaum where he will begin his public work. To Matthew the Galilean ministry of Jesus recalls the prophecy of Isaiah concerning the northern Tribes after they had been ravaged by the Assyrians (Chapter 12, p. 13). In the course of history the northern part of Palestine had been populated by numerous Gentiles; that is why Matthew can refer to the area as " _Galilee of the Gentiles_ ". Jesus is the great light rising on those who live in darkness, the Gentiles.

Reading Matthew 4:12-16

Now Jesus can begin his work. The next verses form a concise summary of what that work is to be. The kingdom of heaven (of God) is at hand. While the reign or rule of God will be fully accomplished only at the end of time, the presence of Jesus and his work make it actual. What will be realized only at the end of the world must begin now, must be expressed in the People God has chosen as his special instrument. Jesus must renew this People, make real within them the kingdom of heaven. To this end he calls disciples from among the People, preaches in their synagogues and reveals God's desire for a People renewed and whole by healing those sick in soul and body.

Reading Matthew 4:17•25

Jesus does not behave as an isolated figure heedless of the institutions of his People; he accepts the synagogue, for example, and uses it as the starting point of his preaching. First among the children of Abraham, he has come to renew God's People and lead them to the kingdom.

This brief account of his early ministry prepares us for the great sermon which Jesus is about to preach (Chs 5-7).

## Chapter 8b The justice of the kingdom (Matthew 5:1. 7:29)

In the Sermon on the Mount, Matthew has gathered together Jesus' teaching on the manner of life proper to the kingdom. The way of Christ cannot be understood and lived unless one has consented to follow him by becoming a disciple in his Church. The Sermon is not a set of principles, a theory on the meaning of existence nor even a system of morality. Rather, it tells how Jesus himself lived and how he requires his disciples to live.

By his teaching, his acts, his life and death, Christ fully expresses his Father's will for us. Even before sending his Son, God had begun to reveal his will in the Law and the Prophets. Jesus, then, brought this revelation to completion. To be his disciple is to practice the full revelation of the will of God. The final teaching does not contradict the Law though calling upon us to rise above it. Nor does it remove the need for laws. As the Sermon cautions, some disciples will want to abolish all rule of law and make of Christianity a broad and easy road, less demanding than the law which came before. Others will want to identify discipleship with the possession of extraordinary spiritual gifts. Christian discipleship, called by Matthew "justice", is both simpler and harder. It is doing the will of the Father as revealed in Jesus.

" _Justice_ " is in fact the key to the meaning of the whole Sermon (5:6, 10, 20; 6:1, 33; 7:23). In our ordinary understanding the term means the power to render to others that which is owing to them. Human justice limits itself to granting to persons what they strictly deserve. But the justice of God reaches much farther. For it is based on what God is obliged to give man by virtue of his own divine promise. Of course, the promise takes in man's earthly needs. But it also includes a gift totally above man's nature or expectations, that is, eternal life with God in his kingdom. But it is only through his merciful forgiveness of our sins that we can enter the kingdom. Hence in God, justice and mercy go together. For him to be merciful is to be just. He owes it to himself to forgive our sins and grant us his kingdom. Our "justice" then, becomes an imitation of God's justice. God will call us just when we no longer weigh and measure what we owe but bind ourselves to show mercy.

Matthew's discourse is like Luke's Sermon on the Plain which also begins with the blessings, ends with the same parable and contains much of the same material (Luke

6:20-49). However, Matthew is much longer, for he includes sayings of Jesus which Luke records elsewhere.* The great difference between the two Sermons lies in Matthew's attention to the Law of Moses and to good works traditional in character.

That Matthew intends us to take the entire Sermon as a unit is clear, since he indicates definitely where it begins (5:1-2) and where it ends (7:28-29). In his careful composition, Matthew aims to teach the meaning of Christian justice, the way of life of the community which belongs to Christ. He draws attention to the importance of the doctrine by pointing out the solemn actions of Jesus before he begins to utter it: " _Seeing the crowds, he climbed up the mountain and when he had sat down, his disciples came near to him. He opened his mouth and he taught them, saying_ ". These actions evoke the figure of Moses climbing the mountain to receive the Law for Israel (Exod 19:3; 34:1-5). The latter was a true expression of God's will though incomplete. What Jesus is about to reveal will bring the Law to fulfilment.

* For example, the saying on salt (Matt 5:13) is found in Luke 14:34; on light (Matt 5:14-

16) in Luke 8:16 and 11:33; on reconciliation (Matt 5:23-26) in Luke 12:57-59; on divorce (Matt 5:31-32) in Luke 16:18. It is thus clear Matthew has brought together in his Sermon utterances of Jesus which were originally separate.

Matthew puts in first place the Blessings (beatitudes) which form the key to the whole Sermon. They express the paradoxical nature of membership in the kingdom: it is both a total gift and yet something that must be worked for. The Blessings accordingly proclaim the greatness of the gift God offers, and at the same time how arduous are the demands made on those who accept.

Reading Matthew 5:1•12

" _Blessed are the poor in spirit, for theirs is the kingdom of heaven_." " _Blessed_ ". The word " _blessed_ " means favoured, valued, approved, esteemed, upheld by God. This form of praise or greeting, used often in the Old Testament (eg. Ps 1:1; Prov 8:32), declares that a certain way of acting leads to happiness and is therefore highly commended. The " _blessings_ " of Jesus at the beginning of the Sermon exalt the way of life which brings the greatest blessing of all, the kingdom. They present the way of life that God approves, the most rewarding, for human beings. Since this " _way_ " means a complete reversal of worldly standards, it cannot be an easy one and will make no sense except to those who believe in the kingdom.

" _Theirs is the kingdom of heaven_." The promise to the disciples, the kingdom itself, is a gift beyond compare. Yet incredibly, God has made this gift the goal of human life and human history. It is simply what man was intended for. The Son of Man is to be the way. Those who accept him will enter the kingdom and at once, if they practice the way of discipleship which Jesus sets forth. Thus, while the kingdom remains a gift, it is also a reward for the faithful following of Jesus. The kingdom will be fully realized only in the future but disciples will receive a share in its blessings even now.

The great gift of God, one and the same, is promised as a reward in each of the Blessings though by means of different images from Scripture: the Promised Land, the banquet, and the final consolation (see lsa 61:1-3). Other Blessings express the kingdom in more spiritual terms: the forgiving of sins, the vision of God, becoming children of God (i.e. loving as God loves).

_"The poor in spirit_." Though bestowed as a reward, the kingdom remains a gift, supreme and undeserved. The essential mark of disciples is the recognition of their absolute debt to the Father. No matter how holy, no matter how heroic their life, all is from God. They put aside all delusions of self-sufficiency and accept this fundamental truth. Before God they are and always will be poor and empty. The added phrase " _in spirit_ " is not to be overlooked. It is a warning against a poverty superficial in character, like the mere absence of material things or an external show of humility. To be poor in spirit is to be poor right to the core of one's being. It is that emptiness which is a need of God and therefore cannot be filled by any earthly goods or pleasures. Disciples genuinely poor cannot devote themselves to the piling up of earthly goods. God alone is their goal and his kingdom the only reward. It follows that they will not be attached to any material goods which they may happen to possess. Because it is so fundamental, this first blessing generates all the others and indeed the whole Sermon on the Mount.

_''Blessed are the meek (gentle) for they shall inherit the land_." (In many manuscripts, this verse occurs after the next one.) Using a phrase from Ps 37:11, this blessing reinforces the first by extending the attitude of poverty to one's relationships with others. " _Meekness_ " is the spirit of poverty and humility exercised toward our fellow men, declining to prejudge or to look down on others through self-righteousness. It relies on God alone to set things right, refusing to attack, seek vengeance or dominate. The model of meekness is Jesus himself (11:29; 21:5). The blessing promised is that " _they shall inherit the land_ ". Just as the People of God received the Land as a gift, so the meek will receive the kingdom.

" _Blessed are those who mourn (are afflicted) for they shall be consoled."_ The consolation promised to those who mourn is the final coming of the kingdom when God's will is to govern all mankind and the entire universe. Until then, the perfect peace of the kingdom for which disciples hope brings into sharper contrast for them the evils of the world. This blessed discontent recognizes evil clearly but accepts the meaning which God can give it through Christ's victory over sin and death. For those who mourn, sorrow over the wrongs of the present is never without confidence because of the triumph already begun in Jesus. This blessing is not an invitation to resignation, still less to desire suffering. Rather, it invites Christ's disciples to find meaning in the sufferings they will inevitably endure if they resolutely follow his way.

" _Blessed are those who hunger and thirst for justice for they shall be filled._ " The word " _filled_ " suggests the richness of the great banquet, a frequent image of the kingdom, which God is preparing and to which he invites all (lsa 25:6-10). Here it is true justice which is the mark of the kingdom. Justice is first of all a quality of God himself. Human justice attempts here on earth to give people what they deserve and have a right to receive. God's justice delivers all the good that is owing to us on earth but extends far beyond. God is unswervingly committed to giving man eternal life, a gift no one has a right to receive and certainly no one deserves, and he is bound to this by his own divine justice. In Christ, man wins an actual right to eternal life, a right in justice, although this justice springs from God's mercy. Human beings are "just", then, insofar as they pursue what God wills for man on earth and in eternity. Those who hunger and thirst for justice passionately work and long for the whole of God's justice, promoting what is required for man's dignity on earth and what serves his final glory, life with God.

" _Blessed are the merciful, for they themselves will be granted mercy_." To be merciful is the chief attribute of God. God's mercy is his love actively applied to those in need. There are many kinds of human need and all call for mercy. But the greatest, the one which renders us most helpless, is our sinfulness, our need for forgiveness. God's supreme act of mercy, then, is to forgive sin. The Old Testament in fact equated the coming of the kingdom with the forgiveness of sin (Jer 31:34; Ezek 36:25; lsa 33:24; Micah 7:18-19). So, also, the disciples imitate God himself most closely when they too are merciful to those in need, whether in answer to a physical need (giving food to the hungry) or to a spiritual one (eg. forgiving sinners). Throughout the Gospel, Matthew emphasizes .forgiveness of others as a fundamental demand of Jesus (5:22-26, 38-48; 6:12, 14-15; 18:12-16, 23-25) and the practice of works of mercy as essential qualities of disciples (Matt 25:31-46). The merciful will have all their sins forgiven.

_"Blessed are the pure of heart for they shall see God_." In the Old Testament, the privilege of being admitted to God's presence during liturgical celebrations in the Temple was restricted to the pure. Deepened by the prophets, the notion of purity came to mean interior heartfelt obedience, humble submission to God expressed in conduct. The words of Psalm 24 express this profound, interior purity, necessary to enter God's presence: " _Who may go up the mountain of the Lord? Who may stand in his Holy Place?_

" _He who has clean hands and a pure heart, who has not set his mind on falsehood, and has not committed perjury. He shall receive blessing from the Lord, and justice from God his saviour. Such is the fortune of those who seek him, who seek the face of the God of Jacob_ " (Ps 24:3-6). At the time of Jesus, the idea of purity had degenerated into mere correctness according to law: one was pure if one avoided contact with dead bodies, lepers; if one washed one's hands before meals and so on. Jesus protested against this notion of purity (23:25-26). For him, _" the pure of heart_ " are persons turned totally to God, single-mindedly seeking him. Purity is a synonym for justice in the deepest sense, paying to God what is owing to God, namely, utter surrender to his will, lived out in action. The reward of the just is actually to see the God whom they have served in faith. And this was the supreme desire of the saints of the Old Testament (Ex ad 33:18-23; Ps 42:1f; Ps 63:1f). It is this longing which will be fulfilled for the pure of heart.

" _Blessed are the makers of peace for they shall be called sons of God_." " _Peace_ " in Scripture is not merely the absence of war; it is the full life brought about by good and selfless relationships among the People and especially between the People and their God. Peace is destroyed by sin, by every form of disunity and injustice. To restore peace to mankind is the work of God himself, a task he assigned to his Son (lsa 9:5; 11:6). The disciples of Jesus are those who take on the work of God's Messiah. It is as peacemakers that the disciples resemble their Lord and achieve the dignity of " _sons of God_ ". Such a work is not pacifism; it is a positive effort to bring about the will of God, even against opposition.

" _Blessed are those persecuted in their pursuit of justice for theirs is the kingdom of heaven_." This blessing serves as a conclusion to the series. It promises the kingdom to those who are persecuted. But the emphasis is on persecution which is the result of actually pursuing justice, that is, the will of God. The following phrases (vss 11-12) repeat the blessing in language still clearer and stronger.

_"Blessed are you (all) when men reproach you and persecute you and falsely say all kinds of evil against you on my account. Rejoice and be glad for your reward is great in heaven. For so did they persecute the prophets before you."_ Unlike the foregoing pronouncements, this one is addressed directly to Christians (' _You_ ", plural), as in Luke's version (6:20ff). Like Luke, Matthew situates persecuted Christians in the line of the persecuted prophets of the Old Testament. If Christians are true to their call, they will inevitably be attacked by the world. This supposes that to be Christian is to be identified with a distinctive and public way of life. The Christian community is to stand for, to manifest, to live out the values of the kingdom even when these contradict the world. Persecution must follow. But it must be noted of course that no Christian may consider himself persecuted except when the accusations brought against him are false. If in fact Christians lead unworthy lives, and deserve the punishment which they receive this is not persecution at all and cannot merit the kingdom. But when made to suffer for their obedience to Christ, when punished for following in his steps, they can be sure of a reward out of all proportion to their endurance. They are truly blessed.

The exhortations which follow (vss 13-16) show that Matthew is addressing Christians as a visible and distinctive community. This community of the poor in spirit has an exalted mission: to draw the world's attention to the kingdom. It is by seeing their extraordinary way of life that people will come to admire the goodness of God's will. The disciples, then, do not exist only for their own sake but for those outside the community. Even if Christians are persecuted and their values rejected as a threat by some, others will recognize the greatness of a truly Christian way of life.

Reading Matthew 5:13•16

Salt and light are both essential to life. In man, lack of them is felt by an instinct too deep for words. The very taste of salt teaches man that here is something which his nature requires and, as for light, without it no life can survive. Small wonder, then, that both were powerful symbols in the ancient world. Salt was added to sacrifices, for in stance, to enhance their worth and, of course, was also put to many practical uses, as in the preservation of food, which were closely related to life. To tell Christians that they were to be the salt of the earth and the light of the world was at once to pay them the highest possible compliment and to warn them of their terrible responsibility. Jesus himself is the light of the world and its indispensable means of life. His followers must serve the world as he does. And so he warns them that if they become indistinguishable from those who are outside the community, they will be like salt that has lost its savour, and will be condemning the world to darkness. Of no use to man, they will also be rejected by God.

The lights of a distant city secure on its hilltop guide men home through the dark. The life of the humble Jewish home would cease abruptly with the onset of night unless the little oil lamp were lighted and set high up where it might benefit the entire family. By means of these metaphors Jesus is insisting on a visible community with a manner of life marking it beyond all doubt as his, because it carries on his mission. Those outside in the dark, those who have not yet found their way home must be able to see our " _good works_ " and so come to know the goodness of the Father and join his children in his praise.

" **Be perfect as your heavenly father** **is** " (5:17-48)

In this section Matthew gathers together the teaching of Jesus on the relationship between the Law and the Gospel, that is, between the will of God as revealed in the Old Testament and the will of God as revealed in Christ. As one would expect, Jesus has the highest regard for the sacred history of his People. The Law and the Prophets led the way to the life which he came to teach and to impart; in them are to be found the first beginnings of everything which he would carry to conclusion. The Law is related to the Gospel as the first faltering steps of the child to the full stride of the adult. If a man can not yet obey the Ten Commandments, how expect him to live the Gospel?

Reading Matthew 5:17•20

In Jesus, then, the Law is not discarded but completed, fulfilled. All that God has worked through the Law is necessary, good and deserving of the highest respect by every disciple. Jesus even wishes his followers both to know and to teach the Law and its great ideals (vs 19). (For a short summary of the Law, see Chapter 6.) With his coming, however, an obedience to God limited to observance of the Law is no longer adequate. As he fulfills the Law, Jesus leads us beyond it, to the very sanctity which the Law itself was straining to bring about.

The scribes and Pharisees of the time thought that their way of life was the fulfilment of the Law. With scrupulous attention they studied its commands and carefully applied every prescription to daily life. But, of course, this could not be done without endless multiplication of regulations so that faithful observance became more and more difficult. What they were doing, in their own view, was to make the Law more and more perfect (see Chapter 25, p. 8). But Jesus severely warns that this kind of "justice" is not at all what he is asking of his disciples: " _Unless your justice exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven_ " (vs 20).

Matthew proceeds to give us six examples which show how the way of discipleship is an invitation to rise above the Law and the practices of the scribes and Pharisees. In each case what Jesus expects stands far above what the Pharisees would have considered sufficient.

Reading Matthew 5:21•26

" _You shall not kill_." According to the scribes and Pharisees one obeyed this commandment simply by not murdering anybody. " _But I say to you_ ... " Speaking with the authority of God himself, Jesus interprets the Law given on Mount Sinai. Fully comprehended, the commandment against murder forbids even interior attitudes of hatred, anger, disrespect ("fool") and contempt ("Raca", impious). Obviously Jesus is not abolishing the law; rather he is dismissing the narrow interpretation which reduced it to a prohibition against physical murder. Perfect acceptance of the commandment thus demands a radical change of heart, one by which all other men, without exception, are now regarded as brothers (vs 22) deserving respect and acceptance.

" _If you are offering your gift at the altar and there remember that your brother has something against you, leave your offering there ... go and be reconciled with your brother ... then come and offer your gift._ " Matt 5:23-24

The interpretation which Jesus gives to the commandment against murder is further clarified by two illustrations. The first (vss 23f) points out that there can be no true worship of God without the brotherly love which seeks reconciliation; the second (vss 25f) urges the forgiveness of sins and warns that God will not cancel our debts unless we are willing to do the same for others. Thus Jesus carries the commandment against murder to its goal- a regard for others so profound that it summons us to mercy.

Like the first example, the second (vss 27-30) reveals how God's Law given through Moses goes deeper than was thought. Again Jesus demands justice of the heart rather than mere external observance of rules.

Reading Matthew 5:27•30

Disciples are not to be content with mere avoidance of the act of adultery, they must repel even unchaste thoughts and desires. To be faithful to God in matters of sexual morality, therefore, will require a complete control over our appetites at whatever cost. In other words, Jesus is setting forth the true and full significance of the commandment against adultery by showing how it rules out the least consent to lust in thought, word or deed.

Matthew now asks us to reflect that the principle here invoked by our Lord applies to the whole of the Christian life. To accept one commandment is to accept them all. To reject one is to reject all. _"If your right eye causes you to sin_. ..."This is a saying he will use elsewhere (18:8-9), doubtless because of its universal application. We cannot follow God's will piecemeal or selectively. He must be obeyed with undivided heart so that whatever may be inducing us to hold back, even if it be as precious as eye or hand, must be ruthlessly cast aside. He who created us will not be content with less than all of us.

The third example which concerns marriage (vss 31f) follows from the one on adultery. Once more the demands of Jesus are shown to be more, not less stringent than those of the Law. The Law permitted divorce so long as the husband wrote out the grounds for dismissal (Deut 24:1); Jesus categorically forbids breaking the marriage bond for any cause.

Reading: Matthew 5:31-32

Jesus here is correcting not mere legalistic interpretations of the scribes and Pharisees. He is correcting the Law itself. While the Law allowed divorce, there was already within the Old Testament a growing dissatisfaction with the practice. The prophet Malachi had denounced divorce as breaking the Covenant (Mal 2:13-16). " _Except for fornication_ ": the word translated as fornication or unchastely is porneia. It refers to marriage-like relation ships which are not true marriages because contracted by parties within forbidden degrees of relationship (see Chapter 27, p. 23 to which more will be added in Chapter 29, in our comment on Matt 19:9ff). Sometimes Jesus fulfilled the Law and the Prophets by showing that certain things allowed by the Law were in fact provisional and incomplete.

The fourth example has to do with taking oaths (vs 33-37). Oaths are a solemn appeal to God, or to sacred objects, as witnesses to the truth of a statement or as guaranteeing a promise. The scribes and Pharisees had developed a large and complicated set of rules governing this subject (Matt 23:16-22). Their preoccupation with oaths showed that they considered people unreliable. Without appeal to powers outside themselves men were not to be trusted. Jesus condemns this attitude as inviting a misuse of oaths.

Reading: Matthew 5:33•37

The Law, of course, accepted the practice of oath-taking and urged fidelity to one's word (Exod 20:7; Deut 23:22). Among themselves, however, Jesus tells his disciples that they are not to bind themselves by this means. He forbids swearing to anything on two grounds: to safeguard the holiness of God and to uphold the dignity of persons. God is not to be thoughtlessly associated with trivial affairs and a person is not to be treated as hopelessly given to lies. Jesus demands simplicity, directness and sincerity of his disciples. They are all members of one family; oaths should be unnecessary. Jesus himself never used them to emphasize his words; his custom was to say " _Amen, Amen_ " (truly, truly). Jesus urges open and direct speech among his followers, " _Yes if you mean yes_ ... " This rules out sarcasm, misleading statements and hurtful ambiguities. They are the work of Satan, the father of lies.

The fifth example (vss 38-42) contrasts a narrow notion of justice with the generous spirit of true disciples. In an effort to control vengeance and unjust severity, the Law proposed that no more punishment should be imposed than the crime warranted (see Chapter 6, p. 4). While this principle must guide the deliberations of human courts of law, it cannot suffice for disciples of Jesus who came to reveal God's will to save.

Reading: Matthew 5:38-42

The saying " _an eye for an eye_ ... "takes for granted that people are fiercely inclined to vengeance. Disciples are to rid themselves of this attitude and even of the mere desire that the wicked get what they deserve. Followers of Jesus are to be willing to suffer in justice even when inflicted on themselves rather than multiply violence by seeking to get even. They should be willing to give up their possessions and to bear with serious in convenience for the sake of peace. The " _other cheek_ ", the " _cloak_ ", the " _two miles_ " are not laws, but images of that spirit of meekness and peace of which the Lord himself was the supreme example.

It should be noted, however, that Jesus does not hereby promote an absolute pacifism - the renunciation of the use of power to right a wrong under any circumstance. Jesus himself used the power of violent words against abuses of authority (23:3-36), he used force to express his anger against the misuse of the Temple {21:12ft; see John 2:13ff), and he protested against the abuse of his own person (John 18:22f). What Jesus forbids is aggression, revenge for personal injury, preferring material things and one's own convenience to peaceful relations with others. For the sake of the• good of others, disciples are to be willing to suffer persecution without returning injury for injury. True disciples never think of getting even nor of demanding strict justice every time they are wronged.

The final example (vss 43-48) is the most important; it expresses the way of discipleship in its highest form. Here Jesus contrasts what was acceptable behaviour by Israelites and Gentiles with that of disciples.

Reading: Matthew 5:43-48

" _You must love your neighbour_ " was already an ideal of the Law. It is found in the Book of Leviticus along with the injunction to love the stranger (Lev 19:18, 33f). The Law itself was moving towards universal love and Jesus now brings it to perfection: " _love your enemies_ ". Nowhere in the Law is the hatred of enemies encouraged, though elsewhere in the Old Testament sentiments of cruel vengeance can be found (eg. Ps 137:8f). It may be seldom openly stated but most societies expect loyal citizens to hate the enemies of the state. In fact, every kind of community, religious or secular, even bands of crooks, promote the love of their own group, but are often closed to outsiders and hostile to their enemies. Jesus abolishes all distinctions between those who are near and far. His disciples are to love all men, just and unjust alike, and with a love that looks for no return. Even those who hate and persecute them are to find a place in their prayers.

This kind of disinterested love is required of man because it is how God loves. To love in this fashion is to be like God, for he is good to those who love him and to those who do not: " _He makes his sun rise on bad as well as good men_ ". To imitate the Father requires a true understanding of him. It is this deep insight which Jesus imparts to his disciples. Those whose love is a mere natural, self-serving affection do not know the true God. " _Be perfect as your heavenly Father is perfect_ " is a commandment to make no difference between those who are good to us and those who hate us. In the follower of Christ the perfect love of God will continue to work in this world. To be perfect is to seek with all one's heart the good of all people, as the Father loves all that he has made.

Without the Law and the Prophets no one would have been ready for Christ. But in the last analysis, even though the disciple will need some rules, the way of discipleship is not obedience to law but devotion to a person, Jesus. And union with him who is the Son of God must mean behaving as God does. No laws will ever express this way of life.

This third section of the Sermon relates Christian justice to the three traditional works of piety valued by the People of God and promoted by the Pharisees: almsgiving, prayer and fasting. Jesus approves of these devotional observances and recommends them to his disciples. The value of these works, however, is destroyed if they are done to win the approval of the people. Disciples are to be satisfied with the assurance that their Father will most certainly reward them. Out of love for him rather than for any human recognition they must give alms, pray and fast.

Reading: Matthew 6:1•4

" _Beware of practicing your obligations (justice) before men in order to be seen by them"_ (vs 1). The word translated " _obligations_ " or " _justice"_ can also mean "good deeds". These works of piety were not considered purely voluntary, but duties required of anyone wanting to do the will of God. One of the greatest obligations imposed by the Law, and re-imposed by Jesus, is the duty of giving relief to those in need. Care and at tension, and money when possible, is to be given to the poor (eg. Deut 15:1-11). On the last day all who have ever lived will be judged on whether they were faithful to this sacred duty (Matt 25:31-46).

In practicing these good deeds, Jesus warns his disciples against hypocrisy. There are two meanings of the word: hypocrites are those who pretend to virtue which they do not possess (eg. 15:7; 22:18), or in a more profound sense, those so content with their good deeds that they are not aware of the pride they take in doing them. Such people are sincere in their charitable endeavours, but blind to the fact that their true motive is to impress others. It is this second kind of hypocrisy which concerns Jesus here.

The next obligation our Lord mentions is prayer. Again he warns against hypocrisy and also against imitating pagan manners. Prayer, both for the People of God and for the pagans, was carried out publicly and accompanied by words said or sung aloud and also by gestures. Hence the danger of praying to attract attention and win the admiration of others.

Reading: Matthew 6:5-15

Verses 5 and 6 are not to be taken as disapproving of community or public prayer, but as condemning any prayer which is merely for show. The remedy is sincerity, and the disciple can be sure of sincerity if he seeks solitude and prays where only his heavenly Father can see him. As with charity towards our neighbour, the essential feature of the good we do must be that it is done for God alone.

Matthew adds advice of Jesus on prayer in general and community prayer in particular (vss 7-13 on the Lord's Prayer). The disciples must not imitate the pagans (Gentiles). Pagans do not know the true God. Unsure of what he is like, they feel obliged to flatter him with many compliments, to coax and persuade him. They also feel obliged to plead their wants at great length as though God did not already know what these were (vs 8). Genuine prayer rests on a faith that God knows our needs and cannot possibly fail us.

As its common title indicates, the Lord's Prayer is the prayer taught by Jesus himself. The words and images of this prayer are as Jewish as their author, and yet their meaning is as new as his message. The Our Father in fact conveys the spirit of his whole Gospel. The prayer has two focal points: God and the entire human race. They are brought together in one reality, the kingdom, which is both the triumph of God's will and the highest good of mankind. In this prayer, Jesus makes his own the Father's Plan for the world and trusts him to bring it about. As the Father and his kingdom were the first preoccupation of Jesus, so should they be for his disciples. Greater than their need for food, shelter and clothing is their need to live by the mind and heart of Christ. The prayer teaches his disciples what to long for.

" _Our Father_." Though the People of God had already learned to speak to God as " _Father_ ", the word with which Jesus began was bound to startle them. For what he said was, " _Abba"_ (see Chapter 23, p. 17; Mark 14:36). This Aramaic term was that of children just learning to talk, something like our "Papa," or "Daddy". It supposed unthinking love and trust. So Christ is revealing his own attitude to the Father and telling us that it should be ours. When disciples are advised to say " _our_ " Father they are being taught that the Fatherhood of God makes all of them brothers and sisters to each other, and are forcibly reminded that the only reason they can call God "Father" is that they form part of the mysterious community that Jesus, the Son, makes one with himself (28:20). The phrase " _in heaven_ " is needed. By knowing God as "Abba", disciples might begin to look upon him with too little respect. Hence we are reminded that the Father we pray to is him who is in heaven, the holy and eternal Lord, source and goal of all life. Intimacy, affection and trust must be inseparable from reverence and awe. The expression "Father in heaven" prevents abuse of the mystery of God. He is no over-indulgent parent responding to his children's every whim.

_"Hallowed be thy name._ " When God reveals anything of himself, he reveals that he is a person and therefore bears a proper name. So at history's great moments God revealed himself as a personal God, a God with a proper name. Abraham and Moses knew him by name (see Exod 6:2f; 3:13ff). Now through Jesus he is revealed as " _Abba_ ". True disciples, then, will never think of him as simply Creator, First Cause, the Higher Power, Omnipotence, for these are titles which can be reached by human reason. It is as Jesus makes him known that he must be honoured.

The very nature of God is to save, not to destroy. God's name, then, is hallowed, that is, made holy, when he saves. Hence only God himself can hallow his name, for only he can save. This he has done most perfectly through his Son. So how should we expect his Son to pray? What should we expect him to pray for? " _Our Father who art in heaven, hallowed be thy name_ " are words which should rise unbidden to the lips of his Son. They should also be the first he would teach to those whom he wishes to make children of his Father. In other words Christ is imploring his Father: "Be the God you really are, him who saves. Bring it about that mankind and all that you have made is drawn into your love."

To the disciples of Jesus is given the honour of being the instruments through whom God hallows his name. But only at the end of time will the prayer of the Son be fully answered throughout the universe.

_"Thy kingdom come_." Jesus teaches his followers that their hearts are to be set on the reign of the Father. As Jesus yearned to see the Father sovereign over all, so too are his followers to be driven by the desire to see God prevail. In the person of Jesus himself, the rule of God held absolute sway. His mission is to bring the whole of creation under the same loving will.

" _Thy will be done."_ Once God is known as " _Abba_ ", it is no longer possible to think of his will as that of a tyrant, or of an almighty and indifferent power. The will of God is for the good of all his creatures. His aim is that all men be formed in the image of his Son. A father's will for his children can only be that they be his children, that they receive his life.

" _On earth as it is in heaven_ " expresses the desire that the peace, the perfect harmony, of God's own dwelling place should penetrate the whole earth.

The first part of the prayer is given to the Father, to his rule and will. The second part turns to " _us_ " and " _our_ " deep needs. " _Give us this day our daily bread_." This is the prayer of those who are " _poor in spirit_ ", who know that everything comes from God as a gift. Bread stands for all that is truly necessary for man: food to sustain life, and hope to make it worth living. " _Man does not live on bread alone"_ (4:4), but on every word by which God offers man the way to eternal life. It is fitting that this part of the Lord's Prayer should have two interpretations, one which understands it as a prayer for earthly food, and one which sees in it a prayer for the food of the final Banquet in the kingdom of God. The reason for these two interpretations lies in the unique word _epiousios_ which we usually translate as " _daily_ ". In fact, it can have two meanings: " _daily_ ", or, " _the day that is coming"_. In the first case we are praying for our daily portion of food. In the second, it is either bread for tomorrow or, more likely, bread as we have said of the final Banquet when the kingdom of God is finally established in all its glory. This is what is signified by the " _bread of the kingdom_ ". Because the word carries these two meanings, it is quite proper to hold both in mind as we utter the great prayer.*

_"Forgive us our trespasses (debts, sins), as we forgive those who have trespassed against us_." Only God can forgive sins. Jesus brings with him his Father's pardon for all mankind. He makes possible the exercise of total, divine forgiveness. The phrase " _as we forgive_ " can be understood as referring to the actual practice of the community: the forgiveness which the Church constantly exercises. The prayer would then be asking the Father to forgive the Church as readily and generously as the Church herself forgives those who are with her and against her. The same phrase can be translated in the past tense: "as we have forgiven". In this case it would mean "since we have forgiven those who sinned against us, so now forgive us." Unless we forgive, we will not be forgiven. This second meaning is the one which Matthew underlines by adding to the Lord's Prayer the words of Jesus found in 6:14f.

" _Lead us not into temptation_." The petition expresses what the People of God have always known and still believe: that it is God who leads them. Obviously, the prayer does not ask God to cease leading his People and to leave them to their own devices. They are aware that in the past he allowed them to be tested in their journey through the desert, and that they often failed him. This painful memory reminds the Church that she too is weak and can fail. So she asks God to be spared the diabolical temptation by which her Lord was tried. Yet because he overcame temptation and by his death and resurrection conquered the Tempter, his Church need have no fear.

* The very peculiar Greek word _epiousios_ posed problems for translators from the beginning: it is not found in any Greek literature, only in the Lord's Prayer in Matthew's and Luke's version, and on one ancient piece of paper found in this century which appears to be a shopping list. Translators have rendered it as meaning " _necessary_ ", " _permanent_ ", " _lasting_ ". St. Jerome translated it as " _supersubstantial_ ", other ancient translators wrote " _supernatural_ ". The majority, however, preferred _"daily_ ". But one can see just how readily the prayer for bread leads the minds of Christians to think of more than earthly food: Jesus is the bread from heaven (John 6); and he is the one who took bread and said, " _this is my body_ ". From earliest times the Lord's Prayer was used in the Liturgy as an immediate preparation for communion.

_"But deliver us from the Evil one_."* While God's people may fail, they will never completely abandon their God and worship Satan, not even in the terrible temptations which will precede the final coming of the kingdom. Though their faith may be threatened at that time (Luke 18:8) and their love grow cold (Matt 24:9-13), they will surely be delivered from the Evil One.

Having dealt with almsgiving and prayer Matthew now presents the teaching of Jesus on fasting, the third work of piety expected of disciples.

Reading: Matthew 6:16•18

While the Law of Moses imposed only one day of fasting (the Day of Atonement), the devotional practice of the People, especially of the Pharisees, encouraged frequent days of fasting, even as often as twice a week. In spite of abuses whereby fasting was used as an attempt to force God to obey human demands, or as an expression of hatred of the human body, the practice can be very good for us. For the People of God it was a way of emptying self to prepare for an encounter with God. When accompanied by prayer the emptiness of the body was both a sign of and a help in attaining poverty of spirit, disposing one to heed the word of God (Moses, Exod 34:23; Deut 9:9) and to over come temptation (Jesus, Matt 4:2). There is some evidence in early Christian writers which suggests that fasting also supported almsgiving. By feeling the hunger of the poor, one was more moved to come to their assistance, and money saved by going without food became available to the unfortunate.

Jewish religious sensitivity would never allow a prayer to conclude so abruptly, and certainly not with a mention of the " _evil one_ ". Nevertheless, all the best and oldest manuscripts end the Lord's Prayer with the phrase, " _and deliver us from evil_ ". Very soon, however, Christians began to add a prayer of praise. The most popular of these was, "For thine is the kingdom and the power and the glory forever. Amen." There is evidence for this in second century writers. This conclusion though not part of the inspired text is surely in harmony with the sentiments of the Lord's Prayer and is a most fitting addition made sacred by tradition.

Earthly treasures (6:19-34)

After our Lord's warnings against seeking the praise of anyone but the Father, Matthew now adds Jesus' warnings against desiring earthly treasures. The evangelist has arranged the first three sayings so that our thought is guided from the heart, to the eye and then to the total enslavement of the person whose aim is wealth.

Reading: Matthew 6:19-24

" _Where your treasure is, there will your heart be also_." According to biblical thought the heart is the seat of knowledge and feeling. This kind of knowledge seeks to be united with what is known. If disciples want to know where their heart is, they must ask themselves what it is they long for. Jesus does not care if a man has money. He is concerned with his heart, with his deepest desires. He calls it tragic to set one's heart on material goods, for they are never safe from attack by man or nature. Only things of heaven are secure forever.

The eye stands for one's view of what really matters. As when we say of a man that he has a good eye for cars, buildings, investments and so on; such a man's vision lets in a light which others do not perceive. The disciple of Christ has been granted an eye for the true light. His mind is penetrated by the very light of the world. Now, what if that eye loses its vision? The resulting darkness of mind will be absolute.

The remaining verses of this section on money give the community of disciples assurance that the way of life proposed by our Lord will not leave them in hopeless destitution. Jesus returns to the heart: if the disciples set their hearts on the kingdom of God, the Father will see to it that their basic needs will be met.

Reading: Matthew 6:25-34

Jesus neither condemns material things, nor denies the need for food, shelter and clothing; he does not deny even the necessity of hard work to provide for these essentials. What he insists upon is that we put first things first. It is the rule of God the Father, his kingdom, which ought to grip the heart of every member of the community as the one treasure in life. He also warns against trying to ensure against the material needs of the future; this attempt, if unchecked, inevitably leads to greed (see Chapter 25, p. 11).

Discernment (7:1=12)

The next group of sayings deal with relations among members of the community. The first two (vss 1-6) have to do with passing judgment on others; the third (vss 7-11) reminds the community that it is only through constant and confident prayer that it will receive the guidance it needs in its affairs. The final saying (vs 12) gives us the Golden Rule which is the measure of every relationship.

Reading: Matthew 7:1-12

Disciples who are not aware of their own sinfulness may not pass judgment upon others. The worst possible judge is a sincere fellow who sees nothing the matter with himself. Only disciples aware of their own shortcomings and honestly attempting to overcome them are qualified to point out the failures of others (vss 1•5).

_"Do not give to dogs what is holy ._.." Matthew, however, is very much aware that in some cases judgment must be pronounced. He therefore adds advice against in discriminate acceptance of all people as worthy of the gift of the Gospel (vs 6). Some plainly do not qualify for admission and others should not be retained in the community.

The Church cannot abandon objective standards as if nothing were right or wrong in itself. The community must cling to the truth it has received and this means refusing to explain or discuss it with those who will not take it seriously. To Herod, for example, our Lord refused to speak a word.*

For Matthew, the problem of discerning when and how to pass judgment is so delicate and sensitive that only a community that prays will be capable of it. For this reason he places here Jesus' instruction on the need for constant prayer (vss 7-11). In chapter 18 Matthew gives us more of the teaching of Jesus on judging (esp. 18:15-20). There, as here, he introduces prayer as vital to the process of governing the community. The community which does not pray patiently and confidently will not receive the "good things" it needs to know when dealing with its members. In the last analysis, the most adequate guide for the community is the following rule: " _So whatever you wish that men would do to you, do so to them; for this is the Law and the Prophets_ " (vs 12). This great pronouncement is the key to the whole section (7:1-12). It also summarizes the contrast between obedience to law and following Christ: it encourages active love for others without limit. By treating others as they would like to be treated by them, disciples fulfill all that the Law was designed for and all that the prophets longed to see accomplished.

Just as in the Old Covenant it was prohibited to give the consecrated meat of sacrifices to any but those considered fit to receive it (Lev 22:10ff), so in the New Covenant the Gospel is not to be given to everyone without distinction. Christian writers of the second century identified the "holy things" of verse 6 with the Eucharistic bread and wine; a fitting application. It should be noted that our Lord, who did not want disciples even to call others "Fool", certainly is not recommending that persons be considered "dogs" or "pigs". The point lies in not giving what is precious to those who do not appreciate its value and are apt to misuse or abuse it.

The hard road (7:13•29)

The Sermon has been concerned, not so much with good and evil, virtue and vice, as with the contrast between good and best. The Law and the Prophets proposed what was good; the Pharisees, though often misled, practised a good way of life; Gentiles too in much of their teaching, showed that they knew good behaviour from bad. But nothing of all this is sufficient for Christian discipleship. The call to discipleship is a call to enter by a narrow gate, a gate of poverty of spirit, willing acceptance of suffering, single-mindedness in serving the Father, love and respect for people, and love even of one's enemies. In other words, once he has entered upon it, the follower of Christ will find his road as hard as the gate which led to it was narrow.

Reading: Matthew 7:13•20

Some will become disciples, and even become teachers (prophets) charged with the formation of disciples. Some of these teachers will lead people astray, and onto a broad and spacious highway. They will propose easier ways of following Jesus: perhaps by reverting to the external demands of the Pharisees; by being content with the reasonable and respectable expectations of civilized society; by holding people within the incomplete obligations of the Law and the Prophets; by asserting that there is no need for any rules at all. Such men are the wolves in sheep's clothing.

The false teachers (prophets) seek to destroy true believers as wolves hunt down victims to devour. But such leaders appear in no way ravenous and cruel. In their own minds and to all appearances they are gentle, considerate of human weakness; if they preach anything of the Gospel, it will probably be on themes of love and mercy. They will have little or nothing to say of the demands of the Lord. They will not mention the cross. For the very reason that their disguise is so good, that it is so hard to tell them from the rest of the flock, they are the flock's greatest menace. It is through the disciples they form, weak, self-seeking, quick to fall away, that they will be identified. " _By their fruits you will know them_."

Jesus then warns against three kinds of hypocrisy. It is not only the scribes and Pharisees of old who were prone to hypocrisy. Jesus reserves his strongest condemnation for those followers of his who, even with the fullness of revelation, are content with an outward pretense of belief.

Reading Matthew 7:21•23

" _It is not those who say to me, Lord, Lord_." The first kind of hypocrite is one who understands his faith, and who with apparent fervour participates in the liturgy chanting "Lord, Lord, Lord" with the best of them. However, in daily life, he ignores what the Lord demands.

" _Did we not prophesy in your name_?" The second kind of hypocritical disciple is the one who is prominent in the community as a teacher (prophet), quick to offer instruction and possibly even gifted in foreseeing the future. But again in his personal life he fails to practice the justice of God.

" _Cast out devils ... work many miracles in your name?_ " The third kind of Christian hypocrite is found among those who do have extraordinary spiritual powers. So taken up with the power to cast out devils and to work miracles, they are blinded to their own failure to live the will of God.

" _Away from me, you workers of lawlessness_." The word Matthew uses to express the specific evil of which these false leaders are guilty is anomia, "lawlessness". It is the opposite of justice. Justice means living according to God's expectations. It implies certain firm standards that are objective, that stand regardless of how one feels about them. And this because they are imposed by God, that is, because they come from out side the person and demand obedience. The lawless on the other hand consciously or unconsciously make their own rules. The same word anomia is used in Matthew to describe the ways of the scribes and Pharisees (23:28). The three types of hypocrites just described (vss 21-22) are thus the Christian counterparts of the scribes and Pharisees. Like these they make themselves the measure of justice. Full of themselves rather than poor before God, they cannot admit that they fall far short of God's demands and commit the fatal error of preaching only what they practice. Such hypocritical Chris titan leaders with their special gifts lead astray those who look up to them. In spite of their respected position in the Church, Jesus disowns them completely. " _I have never known you, away from me_." This rebuke, along with that administered to Peter in 16:23, is the most severe in the entire Gospel.

The concluding remarks apply to every disciple. They, too, like the leaders, will be judged on whether they have actually lived out the will of the Father.

Reading: Matthew 7:24•29

The graphic parable which closes the Sermon powerfully demonstrates what is at stake in true discipleship and how urgent it is to be genuine in its practice. What is at stake is eternal life in the kingdom. Not to take the measures which make this gift certain is supreme folly. The ruin of the house suggests not only trials throughout life but especially the ultimate trial, the final judgment of God. Disciples have but one house to build and only a limited time in which to build it. It is those who have dedicated all their energies to God and his kingdom by the practice of true Christian justice who achieve the goal of life, the kingdom.

The ending (vss 28-29) marks the importance of Jesus' words. His authority far surpasses that of the human teachers for it derives from the Son's knowledge of his Father's will (11:26-27).

"~~~~~~~~~~~~~~"

## Chapter 9 The Way of the Church and her Leaders

In this chapter we concentrate on what is found only in the Gospel according to Matthew. From chapters eight to twenty-three we have selected the passages which are especially characteristic of the evangelist. What comes clearly to the fore is his interest in the Church, her way of life and her leaders.

The model for the Church and her leaders is Jesus. His compassion, gentleness and humility are the standard against which all disciples are measured. As he accepted to be with sinners during his ministry in Palestine, so will his shepherds be forever surrounded by imperfect disciples. Forgiveness will always be the great sign of his presence in the Church. And because the Lord Jesus is with the Church to the end of time, she can be truly called the kingdom of heaven on earth; not a shadow, not a pale reflection of the future reign of the Father, but the kingdom itself among sinners, like a treasure hidden in the earth (13:44).

Because they are a mixed and motley group like their ancestors (Num 11:4), the People of the Lord will not only need forgiveness for their sins, but also guides and rules. They are pilgrims whose goal is God himself and whose way is to be perfect as he is. Lofty ideals alone do not suffice for the journey on this hard and narrow road. Rules are required to mark, as it were, the edges of the path, and guides as well to lead the way. As surely as there is a road there will be those who wander from it. And so the task of leader and community alike is to bring back into the pilgrimage those who have lost their way.

Matthew is especially conscious of the need for both high ideals and practical guidance in living out the most common of Christian vocations, marriage. He alone twice records our Lord's teaching on the fidelity of spouses (5:31f; 19:1ff). These words impose a heavy burden, one that is made light only by the power of Him who commands it. The Lord Jesus "yokes" himself (11:29f) to his disciples and lends all his strength to the duty of life-long fidelity. As it is with all the demands of Jesus, his teaching on marriage becomes Good News only when it is assumed into the greatest commandments of love (22:34ff).

Over the whole Church and all its communities, Jesus willed to have one who would be first. This leader is to be the least of all and the slave of all (20:24ff). Simon whom Jesus chooses is a sinner with all the rest, and yet he is called to be the rock on which the Church is to stand firm and triumph even against the forces of hell (16:13ff). The communities within the Church also have leaders over them, and these too share the authority of the Lord (Ch 18).

These then, are the particular themes to be considered in this chapter. Before beginning the commentary it might be well to repeat here in a few words what has already been said (Chapter 21, pp.3-5). None of the evangelists record the words of Jesus directly as they were spoken. All of them report his message as it was preached and taught in the Church. The Church, confident that it was the Lord Jesus himself who preached and taught through her, felt free to translate his words and to adapt them to new cultures. In order to pass on his message faithfully, it was necessary at times to clarify and expand his words. Matthew's Gospel contains a number of such clarifications. They are especially evident in the passages on Peter (Ch 16), on the rule of the community (Ch 18) and on marriage (Ch 19). In the first Gospel, perhaps more clearly than in Mark and Luke, we hear our Lord instructing us through the Church. His words are inseparable from those of the Church and her evangelist.

## Chapter 9a Jesus, the Twelve and the Church (Matthew 8:1 - 13:58)

**The Shepherd (8:1 - 9:37)**

In chapters eight and nine, Matthew presents Jesus as having the power and authority to cure people's illnesses, cast out demons and forgive sins. Both in his actions and in his words, Jesus teaches that God is not indifferent to human suffering; he wills good for the whole human race. Jesus shows that his care for Gentiles is just as strong as his concern for his own people; Matthew shows that the Church also was strongly committed to bringing Good News to the Gentiles (8:5-13).

Matthew uses the episode of the cure of Peter's mother-in-law (8:14-15) to teach an important chapter about leaders and their relatives. This story should be seen alongside 12:46-50 and 20:20-23. These episodes all have to do with the blood-relatives of the Church's leaders (Jesus, Peter, James and John). In the human way of thinking, those closest to the leaders expect special treatment, but in the community of Jesus, there is no place for preferential treatment. All are called to be servants of God and his Church.

In order to show that the healing ministry of Jesus fulfills the hopes of the prophets, Matthew quotes from Isa 53:4. Centuries before Jesus a prophet foresaw and longed for the day when God would send the Servant who would take upon himself the sickness, suffering and sin of the world (see Chapter 15, pp. 29-33). Jesus is that Servant. Far from being repulsed by the people's sicknesses and misery, he takes them upon himself in such a way that he makes their sufferings his own. As he takes the people's diseases away so will he take their sins away. In this, Jesus is a model for all who lead the People. The good leader does not cut himself off from his people because of their infirmities and sins but brings God's healing and forgiving power to them.

In 8:18-27 we find Matthew handling traditions he has received with some freedom. Into the story about the calming of the storm which he took from one source (Mark 4:35-41), he inserts two sayings on discipleship (8:19-22) from another source (see Luke 9:57-60). He links the two traditions by the words "follow" and "disciple" and thus turns a miracle story into a chapter on discipleship.

Reading Matthew 8: 18.27

Matthew intends us to see the boat as a symbol of the community of disciples, the Church (something he will do again in 14:22-33). This is indicated by the fact that he changes the rude statement of the disciples as found in Mark ("Master, don't you care...?') into the prayer of all Christians ("Lord, save us,"). He also has Jesus chide the disciples while the storm is still raging ("Why are you afraid, men of little faith?"), something which Mark and Luke place after Jesus calms the storm. The chapter Matthew is teaching in this story is that the Lord Jesus is present in the very midst of the troubles which threaten the Church. Difficulties and persecutions do not mean that Jesus is powerless to save his disciples. True discipleship involves believing that Jesus is present in turbulent times and trusting that he is with them at all times.

In his account of the cure of the paralytic (9:1-8), Matthew makes an interesting alteration of what we find in Mark and Luke. It comes in the last line of the story, when the people praise God for giving such power to men (vs 8). This indicates that in the Church of Matthew's day, there were people with the officially-recognized power to forgive sins.

Matthew keeps before our eyes the basic fact that Jesus himself is the shepherd of the community he forms and that his way of leading is the model for all who will lead in his name. The evangelist presents Jesus as driven by compassion. As he goes through the country teaching and healing, Jesus is deeply pained because the people appear to him like sheep who have been abused and abandoned by their shepherds.

Reading Matthew 9:35-37

Jesus is acutely aware that a large number of the people are ready to receive the Gospel; they are like a vast field of grain ripe for the harvest. Many labourers are needed to help him and he sets about selecting twelve of his disciples who will work with him in the task of gathering the harvest.

Choosing shepherds (10:1 - 12:50)

Matthew now shows us Jesus, with concern for the people uppermost in his heart, selecting and instructing his co-workers. Jesus does not attempt to do all the work himself, a mark of a good leader. He chooses twelve disciples and sends them out to preach and heal (10:1-5). Matthew deliberately calls them "disciples" before referring to them as "apostles"(10:1). Great as their function is, they are still pupils of Jesus.

In verse 2 the evangelist hints at the special position Peter holds among the Twelve: "first, Simon called Peter . . ." All the evangelists tell us that Peter is first among the apostles. They do not, however, tell us why Jesus chooses Simon over the others. In fact they all place such emphasis on his shortcomings that we are made to wonder all the more at Jesus' choice of him. From first to last the Gospel writers see Peter as the leader of the Twelve. If they portray him as having courage and initiative, these characteristics are more a description of his function than of his personality. The reason why Simon is chosen remains unexplained; it is part of the mystery of divine election. As God chose Abel over Cain, Jacob over Esau, Israel over the other nations (cf. Deut 7:7) without giving us humanly understandable reasons, so the Son of God chooses Simon for reasons which are beyond us. But if we do not know why Jesus chooses Simon, we do know why he willed to have a leader over the Twelve: it is necessary for the Church to have one who is "first".

Matthew now gives us a major discourse addressed to the Twelve (10:5.42). These are to be shepherds doing the work of Jesus, the chief shepherd, but in carrying out their mission, they will more often than not be like sheep going out among wolves.

Reading Matthew 10:16-25

_"These twelve Jesus sent out, charging them . . . 'go to the lost sheep of the house of Israel. And proclaim as you go that the kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out demons._ ' "Matt 10:5-8"

They should not be surprised if they meet with violent resistance in their efforts to gather up the " _lost sheep_ ". They are to be " _clever_ " (wise, shrewd), that is, they should never deliberately seek trouble; but, on the other hand, they must be direct and truthful _("innocent as doves_ "), not altering their message for the sake of escaping harm. They will meet opposition but they are to go out with persevering hearts, trusting that the Holy Spirit is with them (vs 20). His inspiration is guaranteed, not to help them escape death but to help them be strong and effective witnesses to the kingdom. Persecution itself will be a stimulus for the spread of the Good News they preach (vss 22-23). If they are truly following Jesus, their suffering will be a sign of their authenticity (vss 24-25).

The apostle is to be fearless in his preaching and in his witness (vss 26ff). Fear of God, the reverential attitude of absolute obedience to God which always includes trust in his loving providence, should override the fear of suffering and death. God counts them more valuable than hundreds of sparrows, none of which go to their death without his knowing it (vss 29ff). To _"declare oneself for_ " ("acknowledge") Jesus " _before men_ "_does not mean taking a position in favour of him during some harmless intellectual discussion; it means choosing to die rather than disown him. The disciple who accepts death for Jesus' sake will certainly not be forgotten by him (vss 32-33).

Leaders will naturally expect their message of peace to bring about harmony, but Jesus forcefully warns them that this is a false expectation. The presence of Jesus in the world challenges all people. While his desire is to gather them all into one peaceful kingdom, not everyone will accept his invitation. The effect of his work and therefore that of the apostles will be division, deep division, even at the heart of families (vss 34ff).

The Lord announces an ultimatum; there can be no compromise. He must take first place in his disciples' hearts; obedience to him must take priority over everything else (vss 37-38).

Jesus has given the apostles the task of fearlessly proclaiming the Good News. He does not pretend that their way will be smooth but he assures them that they are precious in God's eyes. He who is sent by God has a special dignity, whether it is recognized or not by men.

Reading Matthew 10:40.42

He who welcomes an apostle welcomes Jesus and he who welcomes Jesus welcomes the Father. To " _welcome"_ is to grant hospitality, to receive into one's home. To give hospitality to the messenger is to accept his message. The Twelve are referred to as " _prophets_ " and _"holy men_ " as were the Old Testament messengers of God. Jesus attests to the great importance of the apostles in God's plan, but at the same time he reminds them that they are still disciples and "little ones".

Jesus has chosen the twelve disciples and sent them out with no "book learning"; they are not trained through years of study as rabbis were. Jesus' approach to their formation is radically different from that of the scribes. He sought to develop within his followers a childlike attitude before God; they are "little ones" (10:42), "mere children" (11:25). It is this, not the assimilation of mountains of information, that disposes one to receive the gift of faith.

Reading Matthew 11:25.27

It is the simple, the childlike, the " _poor in spirit_ " (see 5:3 and Chapter 28, p.16), who are disposed to accept Jesus. To accept him requires much more than the natural ability or acquired learning found in the most intelligent persons. It is impossible to know Jesus the Son of God except by the gift of faith which comes from the Father. Those who are highly educated in the Scriptures (the scribes) ought to be the best prepared to accept Jesus, but their vast learning can constitute a major obstacle to faith.

" _I bless you Father_ ..." Jesus' prayer of praise to the Father stems from a relationship with him which is much deeper than the sonship which every Israelite felt. There is between Jesus and his Father a closeness and an intimacy that is unique.

" _Everything has been entrusted to me_." This is a reference to Jesus' own special authority which he has from his Father, an authority which challenges that of the scribes and Pharisees (cf. 7:28f). It has been entrusted to Jesus to reveal the true God and this he accomplishes by everything he says and does.

_"No one knows the Son except the Father_." The " _Son_ " is here clearly intended to be understood in a special Hebrew sense of " _only son_ ", or " _beloved_ " (cf. Gen 22:2; Matt 3:17). The word " _know_ ", as it is used here, is also to be understood in the special biblical sense. Something more profound than mere intellectual understanding is meant. The knowledge between Son and Father unites them in an intimate relationship of love. As Son, Jesus communicates knowledge of his Father to those he chooses, and this knowledge too unites those who receive it to the Father. The purpose of revelation, and therefore of all those called to communicate it, is to bring people to union with a loving and merciful Father. The conduct of the bearers of such a revelation must be suited to their message. Jesus himself is the exemplar of all who share his mission.

Reading Matthew 11:28-30

The Greek words translated "labour" and "overburdened" suggest cruel mistreatment of animals who are given too heavy a load or whose yokes were so badly-fitted that they caused painful sores. The yoke is a heavy wooden bar by which two oxen are attached to each other and to the load they draw. The yoke had come to be used as a symbol of submission in general, whether to a foreign nation or to God and his Law (Torah). Scribes, rabbis and pious people were exhorted to take on joyfully the "yoke of the Torah." But the demands of the Torah, complicated and multiplied by the traditions of the scribes and Pharisees, had become an intolerable burden. Even though Jesus' demands are greater than those of the Law and surpass even those of the scribes and the Pharisees (see 5:20), his burden is lighter and his yoke is easier. He does more than "lift a finger" to help his disciples (see 23:4); his burden is lighter because he "yokes" himself, as it were, with his disciples to form a team, lending them all his strength.

Jesus is no cruel taskmaster but a gentle and humble leader. He has to perfection the best qualities of the greatest leaders the People ever had: Moses, the humblest of men (Num 12:3), David, the just ruler (2 Sam 8:15). These two servants of the Lord seem to be the main inspiration for lsa 42:1-4, a text which Matthew now quotes to show that Jesus fulfills the People's hope for another leader, a servant greater than any in the past.

Note: for an explanation of the terms used in this quotation from Isaiah, see Chapter 15, pp. 10-11.

Reading Matthew 12:15.21

The prophet foresaw that the servant to come would have the compassion and leadership qualities of Moses and David; but he saw something more: unlike Moses and David, the servant would have a mission to the Gentiles: "he will bring justice to the Gentiles" (vs 18). Unlike these two great leaders, the servant promised through Isaiah would not work spectacular signs nor wage mighty battles. Rather, he would go quietly about his task, compassionately caring for the _"crushed reed_ " and tending the " _smouldering wick_ ". Jesus fulfills and surpasses this prophecy in every way.

The Mystery of the kingdom (13:1-58)

In chapter 13 Matthew has grouped together the teaching of Jesus about the kingdom of heaven. It is the kingdom of God and therefore shares something of the mystery of God himself. Just as it is impossible to have a perfect intellectual understanding of God so is it impossible to reach a clear and precise definition of his kingdom. While the intellect alone can yield some knowledge of it, this kind of understanding is woefully inadequate.

To understand the kingdom, in Matthew's sense of the word, means to accept it, enter into it and live it. This requires the "knowledge" that comes of faith, hope and love and these are gifts of God, unattainable by human effort alone. This quality of mystery applies first of all to the kingdom of God in its final manifestation, but it also applies to the kingdom of heaven as found on earth in the Church. Because the kingdom is a mystery, the best way to speak of it and describe it is by way of parables.

The parable is a story which makes use of well-known, ordinary events or situations to suggest something which is extraordinary, not well-known, because it is beyond human experience (see Chapter 21, p. 27). The parable will be rich with meaning for the person who is willing to hear and learn and understand; but it will appear shallow and silly to one not well-disposed.

Most of the parables in chapter thirteen are addressed to the public, but explanations are given only to the disciples. This is so because only the disciples, that is, those who have accepted the mystery of the kingdom, are able to probe more deeply into the parables. Of all the aspects of the mystery of the kingdom, the most baffling is the Church as the kingdom of heaven on earth. How can this limited, human community, with its half-converted, self-seeking members be the reign of God on earth? How can there even be wicked people in it? However unlikely, this is nevertheless the teaching of Jesus. He states it first in the parable of the sower (13:4-9, 18-23), and then repeats it with even greater emphasis in further parables.

Reading Matthew 13:24.30

The reality Jesus proclaims is that the kingdom of heaven, the Church, contains both good and bad. People willing to accept the kingdom must be ready to live with this reality. To the parable of the weeds in the wheat field, Matthew adds two parables we have already seen. The first shows that despite its disappointing smallness, the kingdom is assured of tremendous growth (vss 31-32) and the second teaches that the kingdom, while obscure (hidden), is nevertheless effective in its power to transform (vs 33).

Matthew points out that these parables are addressed to all. Whoever is prepared to accept the humbling truths they teach will become a disciple and will be ready to receive a more profound understanding of the mysteries of the kingdom, the "things hidden since the foundation of the world" (vs 35).

Reading Matthew 13:34.43

Though it is the beginning of the kingdom of heaven, the Church exists in this present imperfect world. To accept the fact that good and bad people coexist in the world is easy enough; to accept the coexistence of the virtuous and the sinful within the church is very difficult. Yet this is the hard truth disciples are invited to embrace. Any attempt ruthlessly to purify the Church of all sinners is presumptuous in the extreme, for it is an attempt to do now in this world what only the "Son of man" can do at the end of time. The just and unjust are related as the wheat and the weeds; and to pull out the weeds will damage or even destroy the wheat: "Let them grow together until the harvest" (vs 30).* This teaching is both humbling and encouraging: humbling to those who would have a community of the perfect, encouraging to those who know they are far from perfect. There will definitely be a sorting out, but not until the last day. This will be the business of none but the Son of Man.

Jesus ends his explanation with the surprising words, "Listen, you who have ears!" Such an exhortation is expected when he is addressing crowds (vs 9), but not when he is speaking to his own disciples. After all, these are the ones who have already heard and accepted. By urging his own followers to listen, Jesus shows that he is aware that even among those closest to him there are some who will not truly understand and accept this disturbing aspect of the mystery of the Church.

The existence of evil disciples in the Church is a serious stumbling-block, except to believers who are poor in spirit. Others, offended by such obvious failings ask, 'Why join the Church, what difference does it make?' The following parables face these questions.

Reading Matthew 13:44.46

With faith one believes that this Church is the beginning of the kingdom of God. With faith one also sees that the Church, which to all appearances is no more inviting than the next field, is where the most priceless treasure is to be found. When the kingdom is seen as the most precious of all treasures, one loves it and is eager and happy to give all in exchange for it. The fact that the treasure is buried in the soil is no deterrent: he buys the whole field.

Until the final purification, disciples are to live in this mixed community, trusting that the Lord will take care of the sorting-out in his own good time. With the insistence of a determined teacher, Matthew adds one more parable to drive the point home.

Reading Matthew 13:47.50

To conclude this collection of parables about the mystery of the kingdom, Matthew offers a short and unexpected statement of Jesus, one which gives hope to the "learned and clever" (see 11:25).

*This is a crucial teaching, one which cannot be ignored except at the high price of destroying the unity of the Church. Zealous, sincere men of God, convinced of the need for holiness in the Church, have lost sight of it and caused untold harm to the kingdom of the Son of Man. The command, _"Be perfect as your heavenly Father is perfect_ " imposes on every disciple the obligation to exert every effort to increase the holiness of God's People. However, the passion for a pure Church must be tempered by mercy, forgiveness, and most of all, by the truth. And the fundamental truth is that each disciple, even the most saintly, is in his heart of hearts the field of wheat and weeds. To root out all sinners would be to leave the Church a barren waste.

Reading Matthew 13:51.52

In answering " _yes_ " to Jesus' question the disciples state that they have taken hold of the mystery; they have accepted what they were taught. Since they have been able to understand this much, there is one thing further they ought to know. While it is difficult for the learned and the clever to submit themselves to the mystery (11:25ff), nonetheless there is a real place in the service of the kingdom for scholars, or scribes, like Matthew the evangelist (see Chapter 28, pp. 4-5). Jesus affirms and describes this function in the Church. The learned and the clever who humble themselves to become pupils (learners, disciples) are like wealthy householders, able to dispense liberally of their treasures. These treasures are things that are new and old at the same time. To Christian scribes the New Testament and the Old are intimately related to each other: on the one hand much of the Gospel is already in the Old Covenant, and, on the other hand, much of the Law, the Prophets and Writings is preserved in the Good News. They have the gift of recognizing the fidelity, the consistency of God in the wonderful continuity of his work.

After teaching about the kingdom of heaven and the many failures the disciples will encounter in their proclamation of it, Matthew once again shows Jesus himself meeting opposition, this time from his own townspeople (13:53-58). The resistance to the Good News stems in large part from false expectations. Jesus' style of leadership, his words and actions, the kingdom he announces and the community he forms are completely different from what people usually expect. This is why hope is necessary, the right kind of hope, that which God gives, not that which people create for themselves. The disciples in their preaching can expect to run up against the same barrier of false expectations as their Master.

## Chapter 9b Peter's leadership (Matthew 14;1-17:27)

Matthew has told us that Jesus, motivated by compassion, chose twelve disciples to share his work of gathering, forming and caring for his People, the Church (9:35 - 10:5). The evangelist keeps before our eyes the example Jesus offers to those who are to be leaders. Jesus' life is to be the pattern of theirs. In these chapters we see Jesus caring for the people's every need, healing illnesses and providing nourishment for body as well as for soul. This he does fearlessly, despite the bad feeling that is developing against him in important circles (14:1-21). In this section (Chs 14-17), Matthew gives us the first two prophecies of the passion (16:21.23; 17:22-23); Jesus knows full well that his days are numbered as were those of John the Baptist (see 14:3.13). A tension and a sense of urgency pervade these chapters as we see Jesus laying the groundwork for his kingdom on earth, the Church, which will carry on his work after him.

Jesus is not only aware that he will die; he also knows he will rise again and that he will no longer be present among his disciples as one they can see and touch. The People will always have Jesus as their sole leader, but they will also be in constant need of leaders who are visibly and tangibly present. This is the function of the Twelve and within the Twelve there is to be a place for one leader over all. In this section we will look at three incidents in which Matthew places Peter in the forefront in order to teach us the function of this leader.

_"Lord, save me!"_ (14:22.33)

The first story we will consider is one which is very similar to the calming of the storm in 8:18-27. In both stories the disciples are caught in a storm and in both they represent the Church struggling against great opposition. There are, however, two significant differences between these episodes. In the one we are about to consider, Jesus is not in the boat but on the shore and, whereas the first story involved Jesus and all the disciples, this one focuses our attention on the Lord and Peter. Matthew uses this story to teach about leadership and he seems to be speaking particularly to disciples with certain misconceptions on this subject. One of these false notions is that the leader should be perfect in every way.

Reading Matthew 14:22.23

By telling us that Jesus made them get into the boat and then went up into the hills to pray, Matthew is suggesting the situation of the Church after the resurrection of Jesus. The Lord is not physically present to the disciples in the boat. However, in the midst of their struggle against a strong head-wind, they come to realize that he is in fact with them. At this point our attention is focussed on Peter. "'Lord, if it is you, bid me come to you upon the waters'. He said, 'Come!'" Peter believes that if it is actually the Lord and not a ghost, it ought to be possible to go to him even across the rough waters. It really is the Lord and he does have the power to make Peter come to him. Peter's action is not presumptuous; he goes only after Jesus commands him.

_"But when he saw the wind he was afraid and, beginning to sink, he cried out, 'Lord, save me!'_ " Peter's faith is strong enough until he " _sees"_ the strong wind. It is the raging wind, not the fact that he is walking on the water, which unsettles him. His attention is divided between the Lord and the storm. What Peter sees with physical sight obscures what he sees by faith. This is what is implied in Jesus' words, " _Why did you doubt_?" " _Why were you of two minds_?" The leader experiences the same weaknesses and fears as all the disciples. His cry for help is like that of all the disciples in 8:25 and Jesus rebukes him as he rebukes them all: "... _man of little faith_ " (cf. 8:26). Peter is a typical disciple, a mixture of courage and fear, faith and disbelief. Yet this episode expresses the unique relationship between Jesus and the one he chose to be first among his disciples. If, therefore, Peter demonstrates a faith the others do not have; if he alone dares to call out and if it is only Peter whom Jesus commands to come, it is because Peter is the first of the Twelve. In this passage, then, Matthew is describing the function of Peter as the leader more than the personality of Simon the fisherman. It is from his function as leader over the Twelve that his faith and courage flow, rather than from his character. His position in the Church will be further described by Matthew in the next two episodes.

In all of the passages about Peter, the evangelist teaches us that however unique his relationship to Jesus may be, Peter is not without faults. Clearly anyone, in any age, who expects the leader of the Church to be flawless will be sorely disappointed.

" _Blessed are you, Simon_ " (16:13-28)

Matthew has prepared us for the next scene by telling us that many, from the most powerful to the most humble, have heard about Jesus and the work he is doing. They are asking questions about him: the disciples (8:27), John the Baptist (11:2ff), the Pharisees (9:1-8, 10-13; 12:22ff), Jesus' own townsfolk (13:53-58) and even king Herod (14:1-2). These are also beginning to form opinions. In the next passage Jesus asks his disciples to report what they have heard and then to answer this question for themselves: "But you, who do you say I am?"

Reading Matthew 16:14.20

_"And they said, 'Some say John the Baptist is one of the prophets'_ ". The opinions reported by the disciples have one thing in common: Jesus is a messenger from God. This, however, is a human (" _flesh and blood_ ") view, true but grossly inadequate. Jesus asks the disciples to express their own understanding of him. It is Peter who stands forth to declare his Master's true identity.

_"You are the Christ, the son of the living God" (16:16)._ "The Christ" means the " _Messiah_ " or _"anointed on_ e" who was to fulfill all the hopes of the Old Testament (see Chapter 22, p. 15). To the words of Peter found in Mark ("You are the Christ" Mark 8:30), Matthew adds "the son of the living God". This expression means something quite different from the sonship every Israelite felt or that the whole nation enjoyed. Jesus is Son of God in a sense utterly unique and to know this requires a revelation from God. Matthew, from the beginning to the end of his book makes it clear that Jesus is the Son of God in a way so extraordinary that he is "God-with-us" (1:23). For the evangelist, who wishes to portray in Peter the role of the leader over the whole Church, Peter must confess the faith of the Church. What he proclaims, therefore, is not that Jesus is just the Messiah but that he is the divine Son of God.

_"Blessed are you, Simon, son of Jonah_ " For flesh and blood has not revealed this to you but my Father in heaven." Jesus solemnly pronounces Simon to be singularly favoured (blessed) because the truth has been given to him. But the revelation` Simon received was not merited by any of his human (" _flesh and blood_ ") qualities; it was given to him by the Father in virtue of the task assigned him by Jesus. This revelation confirms the Son's choice of Simon as leader.

_"You are Peter and on this rock I will build my Church_." When God changes a person's name he gives that person a special mission among his People (eg. Gen 17:5; 32:28). So too when the Son of the living God changes Simon's name, he entrusts him with a specific role within the Church. The name " _Peter_ " comes from the Greek word for rock. In the Aramaic, which Jesus would have used, the word for rock is Cephas (see Gal. 1:18). The word " _Church_ " translates the Greek ekklesia (whence "ecclesiastical" and related words) which in turn translates the Hebrew qahal, meaning "gathering" or "assembly". Matthew is stating clearly that it is Jesus' intention to form a People, a community to himself; just as God has spoken through Moses and the Prophets saying, " _You shall be My People_ ", so now Jesus will build his Church, the community of his disciples, and he will build it on the rock, Peter.

Peter (rock) is the name of a task, Simon the name of the first to be given it. To be Peter is to have a specific function, one which Matthew describes in vs 19. This function is as necessary to the Church as a foundation is to a building. The Church cannot stand, the Church is unthinkable, without Peter. It is not because of his faith or other virtues but because he has been set in place by the Son of God that Peter is the rock.

" _And the gates of hell shall not prevail against it."_ The " _gate_ s", as the fortified entrance to a walled city, represent the whole city or kingdom. The expression " _the gates of Hell_ " (Hades, Sheol, the underworld) means the kingdom of sin and death. This suggests the realm over which Satan and his cohorts hold sway, a fortress in which many are imprisoned.

The Church is also pictured as a fortified city having its own gates. The image here is that of a war between the forces of sin and death and the power of forgiveness and eternal life. It is the Church's mission to vanquish the evil kingdom and the Lord guarantees that the victory will be hers. Not only will she withstand the attacks of Hades but she will batter down its gate6'and release those held captive there.

_"I will give you the keys of the kingdom of heaven."_ The giving of keys is a symbol of the conferring of authority (see Isa 22:22; Rev 1:18; 3:7). Having keys gives one the power to open and close. The "kingdom of heaven" means the Church, the earthly and incomplete manifestation of the eternal kingdom. The one who is given its keys is empowered to decide who should come in and who should go out of the Church. Since it will always be necessary that decisions be made concerning membership in the People of God, as long as the Church lasts there will be need for Peter. His is an awesome task. While accompanied by a special blessing, it will, if abused, merit the severe judgment Jesus utters against the scribes and Pharisees: "Woe to you ... you shut the kingdom in men's faces" (23:13).

" _Whatever you bind on earth shall be bound in heaven, whatever you loose on earth shall be loosed in heaven._ " " _Bind_ " and " _loose_ " are Jewish terms which refer to the power to decide on matters of doctrinal orthodoxy as well as to the power to admit people into the community or to expel them from it. This then is an essential function of leadership in the Church.

In the light of our Lord's teaching on the inevitable presence of sinners alongside the just in the Church (13:36-43), it is obvious that the leader is not to exercise his authority to purge the Church of all sinners. Occasions do arise, however, when some members, by the errors they stubbornly teach or by their infectious evil conduct, threaten the mission of the Church. It is the responsibility above all of the leader to guard the People against such destructive forces. In order that Peter may carry out this duty, Jesus gives him the necessary authority, an authority shared by the shepherds of each community within the Church (18:18).

Matthew has thus put into this brief passage a wealth of teaching about the role of the leader in Jesus' community. The leader must express the faith of the Church, not mere human or private opinion; he is the servant of God's revelation. The Church stands on this rock as on a firm foundation and it is guaranteed to endure as long as time itself.

" _Then he ordered them not to tell anyone that he was the Christ_ ". Matthew teaches us an important chapter about the laws of growth in understanding. It is a big step for the disciples to come to an awareness of Jesus' divinity. This insight comes from God as a gift; Peter has received the revelation and is commended by Jesus when he declares it. But there is more that they must learn. They are not to tell anyone that Jesus is the Christ, because their conception of the Christ is still lacking in an important respect. Now that they have reached a certain level of understanding, they must be brought further along. The whole truth about the identity of Jesus is not understood unless it includes his cross. His disciples must not be allowed to identify him with the Messiah of popular expectation, a glorious and triumphant Messiah, unacquainted with suffering. Matthew tells us that from this moment on, Jesus began to teach his disciples, demonstrating to them that he must suffer, die and rise again.

Reading Matthew 16:21.23

One of the most serious threats to the integrity of the Church is the leader who resists and refuses the reality of suffering and the cross. It is one thing to accept by faith the truth that Jesus is the Son of God, but it is another to accept the cross with all that it means.

_"Get behind me, Satan! You are a stumbling-block to me_ ..."(vs 23). To refuse the cross is nothing less than diabolical; the leader can so easily fall back to the "flesh and blood" way of thinking. Jesus' rebuke to Peter is extremely harsh, much more so than his attack against the scribes and Pharisees in chapter 23. Although he has been chosen to be the leader, Peter is still subject to failure and misunderstanding. And it is precisely because he is the leader over the apostles that he merits such a severe rebuke. Few things could be more tragic for the Church than a leader of the leaders who refuses the cross of Christ.

Peter's objection to what Jesus says is diabolical on two counts (see Chapter 22, pp. 16-17). He refuses the idea of suffering and dying on the part of the Messiah, and he refuses all thought of pain and death for himself. But it was implicit in the Lord's words that his followers must also suffer; now Jesus makes this unmistakably clear.

Reading Matthew 16:24.26

Discipleship means following Jesus into the glory of the kingdom but this cannot be except by way of great suffering. Peter and the apostles must lead by accepting the cross and holding it ever before the minds of the disciples.

"What do you think, Simon?" (17:24-27)

The next episode may strike us as strange. It appears at first glance to be an account of a small but extraordinary miracle and yet the miracle itself is not reported. This indicates that Matthew's interest is not in the miracle but in the dialogue between Jesus and Peter. We should note that the topic shifts from the precise question of the payment of the tax in support of the Temple in Jerusalem to the more general issue of the payment of toll and tribute to "the kings of the earth". What appears at first reading to be a discussion on the duty of Jesus and his followers to support the Temple is, on closer examination, a study of the relationship of the Church to the social and political institutions with which it must live. Peter, the leader of the Church, is called upon not only to safeguard the orthodoxy of the faith, but also to decide questions of a practical nature such as the attitude of disciples toward the social and political institutions in the world. In both functions the leader needs to maintain close contact with the Lord.

Reading Matthew 17:24.27

Nowhere else in the Gospels is the opinion of Jesus sought without direct dialogue between the questioner and Jesus himself. In this episode Peter is asked by others for the opinion of his Master and the explanatory dialogue which follows is between Jesus and Peter, not between Jesus and the tax collectors. Why these unusual tactics on the part of our evangelist? By having the questioners tackle Peter rather than Christ himself (vs 24), Matthew makes his story teach us that one of the functions of the leader is to interpret the mind of Christ in practical matters. Peter's decision is correct but his Master is aware that the apostle does not understand the issues involved. In the dialogue which follows Jesus makes it clear that Pater has not fully appreciated the freedom which disciples enjoy as "sons" of God. The Church is subservient to no earthly power. It must live with political institutions and make adjustments as required, but it must never forget the extent to which it is free from the authority of the "kings of this earth". If concessions are made necessary by prudence, they should never be understood as an act of submission to any authority other than God and the Lord Jesus.

Matthew ends this account without telling us that Peter actually caught a fish, found a coin and paid the tax. This is of no interest to the evangelist. The bizarre method of acquiring the necessary funds which Jesus suggests is a way of saying that God will, by ordinary or extraordinary means, enable the Church to coexist and, when possible, to cooperate with civil authority. There is no necessary conflict between the Church and social or political institutions.

## Chapter 9c The will of the Lord for the Church (Matthew 18:1 - 23:39)

We have seen the teaching of our Lord on leadership over the whole Church in the person of Peter. Now we move to his teaching on individual communities (Ch 18), on marriage (19:1-12) and on the abuse of leadership (Ch 23).

The rule for the Church (18:1-35)

Matthew applies the teaching of chapter 18 to local communities and specifically to their leaders. Obviously the shepherds placed over the smaller flocks are not immune to the temptation to view their office in a secular way. When these leaders let power go to their heads, they too fall into the illusion of thinking that they themselves are "great". The temptation to abuse authority encountered by Jesus (4:1ff) and Peter (16:22ff) will not spare lesser figures.

Reading Matthew 18:1-4

_"... unless you change and become like children, you will never enter the kingdom of heaven_." In stark contrast to the usual idea of greatness, Jesus presents the example of the child who in the society of that day was about as powerless as one could be. Disciples are called to deep inner change, to true conversion, a radical alteration in their way of thinking. To become as humble as a child in relation to the Father will require much vigilant effort and, of course, the help of God. True greatness, then, consists of being poor through and through.

Having given our Lord's teaching on the humility required of leaders, Matthew now considers how they must handle those under them. Once-again, the evangelist reminds us that the Church is and always will be made up of both the sinful and the virtuous, the strong and the weak. It is .important to distinguish members who are hardened sinners from those who are merely weak. Some are "little ones" and some are "obstacles". Leaders have to be able to tell one from the other. With a true sense of their own dependence on the Father, the shepherds will take care of the little ones, the weakest members, and their first duty to these little ones is not to give scandal. Leaders are looked up to and must take care not to say or do anything that might lead others, especially the defenceless, to sin. Their special concern should be to make known to the simplest and poorest that they are, in fact, most precious.

Reading Matthew 18:5-10

These stern warnings about scandal give us a clearer understanding of what is meant by "little ones". They are disciples apt to drift away because of the bad behaviour of those in charge, or of the whole community. They are "little" because they lack the strength to stand fast despite irresponsible leaders and uncaring communities.

The shepherd must be convinced that every member's place is with and in the community, that every disciple belongs in the Church. Anyone who has gone off or strayed away must be considered lost and in need of being brought back. Whenever one sheep wanders off, an obligation is imposed on the shepherd to go in search of it.

Reading Matthew 18:12.14

When the lost one has been found, the leader does not triumph at the capture of a guilty fugitive but rejoices as a father who has recovered a child.

Having said this much about the " _little ones_ ", Matthew turns to those disciples who are " _obstacles_ " causing others to stumble and fall. How are leaders to deal with such harmful members?

Reading Matthew 18:15.18

Jesus is here addressing an extremely difficult and sensitive problem in the life of the Church. Certain members simply do not belong in the community because they show, by what they say or do, that they are not in fact disciples but "pagans". Extreme care must be taken to distinguish these from disciples who are merely weak, or ignorant. It is not a question of ridding the Church of sinners, as we have seen, since all members are sinners (see 13:36-50). What is at issue is how to recognize and to exclude those who stubbornly refuse the teaching and the way of life of Jesus. In short, this passage outlines the procedure for identifying a pagan who insists on being taken for a disciple. In the community Jesus forms, the leaders are commanded to use these measures with great caution. They must never forget the seriousness of excommunication; if it must be used, let it be as a last resort, after every attempt has been made to win back the guilty party. The rules for the protection of the sinner resemble those of Deut 19. He is entitled to fair treatment; and first, to the protection of his reputation. So, one must try approaching him alone. If this fails, the second step is to take along two others. Should this measure also fail then the matter is to be brought before the whole community. The point is that no effort must be spared to reconcile the rebellious disciple (see 7:1-12, Chapter 28, pp. 31-32).

It will happen that a community has no recourse but to expel a faithless disciple. It has this authority. The power to bind and loose, which we saw conferred upon the leader of the whole Church, is also given to every community, even the smallest ("two or three").

Reading Matthew 18:19.20

The decision to excommunicate a disciple is extremely serious, then, and it should only be made with much prayer.

Matthew has been teaching how leaders should exercise discipline in the community. But his chief concern has been the duty of the leader to practice forbearance and patience and to reconcile sinners. In order to make this eminently clear, Matthew now puts into the mouth of Peter a question which comes naturally to the mind of every leader.

Reading Matthew 18:21.22

Matthew must be intending us to notice the irony of this question on the lips of Peter, who denied Jesus three times. To forgive the same person three or four times seems like a lot; to forgive seven times seems merciful in the extreme. But Jesus' answer goes beyond Peter's wildest imaginings: he urges forgiveness without limit. Christ is aware that where forgiveness is lacking or is exercised only sparingly in a community, the bonds between its members grow weak and eventually vanish. Forgiveness is the mortar which holds the building together and gives it its strength. This divine principle is almost an obsession with Matthew. He uses the word forgiveness more than any other evangelist.

Community life, one of his greatest concerns, simply cannot go on without sincere forgiveness. No member of the community, and never the leader, must forget the basic truth that he has received forgiveness and he has no right to hesitate in forgiving others. To make this very clear, Matthew now gives us a parable in which our Lord purposefully exaggerates every detail.

Reading Matthew 18:23.35

The first man's debt is fantastically high; to repay is impossible. Yet he does not ask to be forgiven his debt, but only to be allowed more time. The response of the king is amazingly generous: he cancels the entire amount. The debt of the second servant is a paltry sum. He also requests time to repay but the forgiven debtor will hear nothing of it. His absolute lack of pity is as unbelievable as the king's limitless mercy.

The parable ends on a frightening note: " _Furious, the master handed him over to the torturers_ ..." The truly wicked person in the community is the leader who forgets that he has been forgiven. The refusal to forgive means death to the community and to the individual offender. We are meant to understand that the real menace in the Christian community is not the ordinary sinner but the leader ("servant") who does not realize to what extent he is a sinner pardoned by God.

Fidelity (19:1.12)

Matthew has given us his teaching on community life and the exercise of authority within it. Now he gives us a specific instance of how the Church in a new situation can take it upon itself to clarify Jesus' teaching.

The issue of divorce and remarriage has been hotly debated through history. Among the Jews of Jesus' day there were differences of opinion about the possible grounds for divorce. Some rabbis held that divorce was permissible only for extremely grave reasons such as adultery. Others allowed it on the smallest pretext, such as a wife burning the supper. But among the prophets there was a trend of thought which saw divorce to be totally unacceptable (see Mal 2:10-16). The teaching of Jesus is clear: he forbids divorce and remarriage. This is the plain meaning of his words as found in Mark 10:1ff and Luke 16:18, and this is what Saint Paul taught as the message of the Lord (1 Cor 7:10f). Matthew twice records the words of Jesus on marriage and divorce (5:32; 19:9). His understanding of the message is the same. However, he includes a phrase which may appear to offer an exception to the rule against divorce. On closer examination, however, the phrase "except for unchastity" turns out to be, not an exception, but a clarification which preserves the teaching of Jesus intact.

Reading Matthew 19:1.9

" _except for unchastity (porneia), ._.." The meaning of this phrase is one of the most widely-debated problems in Scripture scholarship. Some interpreters see it as Matthew's way of softening the original statement of Jesus so that a man could divorce his wife if she had been unfaithful. This interpretation is made by taking the Greek word "porneia" to mean "adultery", but this interpretation is wrong for many reasons. First of all, if Matthew had meant to say that the case of adultery was an exception to the rule about the indissolubility of marriage, he would have used the Greek word "porneia" (adultery) which he does employ only a moment later. Since he knew the word for adultery but did not use it, he could not have meant "except for adultery". Secondly, if Matthew meant to say that divorce was permissible in the case of adultery, he would be contradicting Mark, Luke, Paul and, of course, Jesus himself. Thirdly, Matthew has made it clear that the teaching of Jesus in general and on marriage in particular surpasses and is more demanding than that of the scribes and Pharisees (5:20, 27-32). While these disagreed on other grounds for divorce, they were unanimous in allowing divorce on the grounds of adultery. If Jesus were permitting divorce on this ground, he would be merely endorsing the teaching held by everyone in his day. Finally, in this very passage, Jesus explicitly abolishes the Law of Moses controlling divorce and imposes the Law that the Creator intended from the beginning (vss 3-8).

Hence, the interpretation of the word _"unchastity_ " (also translated "fornication") which best fits the evidence must take the word in the meaning which it bears in Acts 15:20, 29. There, porneia refers to types of invalid marriages as outlined in Lev 18. Jewish law forbade many types of sexual union and it also forbade marriages between persons too closely-related, either by blood or by marriage (see Chapter 27, p. 23).

In the early days of the Christian community, Gentiles were becoming disciples and some had already entered into marriages within degrees of "consanguinity" or "affinity" which were permitted in pagan societies but forbidden in Jewish law. According to the Jewish law which the Church still respected, in Matthew's day, such people were in fact not married at all. The evangelist is referring to these "marriages", saying that a man and woman in such a situation are not really married and they may (and should) separate. This is one part of the explanation of Matthew's added phrase, "except for un-chastity".

There seems to have been something else happening in the early community, another Jewish practice concerning marriage, with which Matthew is dealing. It was normal Jewish practice to consider a Gentile who became a full convert to Judaism as a totally new person, one newly-born; consequently he was considered not bound to a marriage into which he had previously entered. His former marriage was declared to be null and void and he was free to seek a new spouse. This idea seems to have been creeping into the Christian community, so that converts from paganism to Christianity were being told that their former marriages were no longer binding and that they were free to marry someone else. Against such an attitude, Matthew is clearly reaffirming Jesus' teaching on the permanence of the bond of marriage whether contracted by Jews or by pagans whenever the original marriage was indeed valid. To summarize, then, Matthew is stating the law of the Church which clarified but did not change Jesus' teaching: marriages which are valid are indissoluble.

The Church by the time Matthew wrote his Gospel had thus made a judgment pertaining to Jesus' teaching on marriage. Later it would accept a further clarification of Jesus' teaching, something St. Paul proposes in 1 Cor 7:12ff. Notice, finally, that the astonished response of the disciples which Matthew records makes it clear that they understand Jesus' teaching to be much more demanding than the Jewish practice with which they were familiar.

Reading Matthew 19:10.12

The good faithful marriage does not come about of itself. It is a gift from God. If a marriage breaks down and the partners are obliged to live singly without remarrying, their state becomes difficult but certainly not impossible, especially when lived for the sake of the kingdom. Many people spend life, and a good life, unmarried for various reasons. Like the man who discovered the priceless pearl or the hidden treasure, the person who finds the kingdom can give up everything, even married life, for the supreme good (cf. Matt 13:44-46).

There is something else in Jesus' teaching that is new: contrary to the custom of his day, he declares that one is not obliged to marry at all. God calls some to remain single for the sake of his kingdom; Jesus himself chose not to marry. Paul speaks of celibacy as a worthy alternative for both men and women (1 Cor 7:6-7, 25).

Many are called but few are chosen (19:13 - 22:14)

In this section Matthew shows us Jesus on his way to Jerusalem, aware of the fate that awaits him there and conscious of how little time he has left. He feels the urgency of the hour, and this heightens his longing to bring God's love to all. On his way he blesses some children and this becomes still another occasion for his teaching on true leadership (19:13-15). Leaders especially must make the weakest and most insignificant disciples their special care. Of course the children also serve as models for discipleship: as infants trust their parents on whom they are entirely dependent, so disciples are to trust the Father on whom they depend. In contrast to the childlike attitude of true disciples, we are now given the example of a wealthy young man who cannot bring himself to heed the Lord's call to discipleship because it means giving up the riches which he imagines to be the basis of his independence (Matt 19:16-22). But to all who do give up everything for the kingdom, Christ promises a reward beyond measure (19:27-30).

The mention of reward raises a further question in the minds of those disciples who had lived long lives of faithful service to the true God. Before becoming disciples they had practiced the Law diligently. But others were Gentiles who, before joining the community, experienced none of the burdensome demands of the Law. Some perhaps had spent much of their lives engaged in practices less than virtuous. If God is just, would he not give the greater reward or the more privileged place in his kingdom to those who had worked longer and harder?

Reading Matthew 20:1.16

It was no doubt very perturbing to the Pharisees of Jesus' day and to members of Matthew's community, that God should offer an open and free invitation to all to enter the kingdom. Pious and religious people would be offended that the same reward should go to all without distinction, but this is what the parable is teaching. God's infinite generosity and justice takes no account of how long or short was the term of service.

Matthew reports Jesus' third prophecy of his passion (20:17-19). It is a teaching given specifically to the Twelve. They should by now have learned that the only glory they can expect as his chosen leaders is to Share in his suffering and death. Still, they seek places of honour in the kingdom and are indignant when two of their number make a move to seize the top positions. Clearly more teaching on leadership is needed.

Reading Matthew 20:20.28

The Twelve are to differ totally from pagans in their use of authority. Service is the purpose of leadership as Jesus teaches it.

In chapter 21, Matthew shows that Jesus' whole activity (entering Jerusalem, cleansing the Temple, cursing the fig tree, 21:1.22) is a direct challenge to those in authority. These are not blind to the fact that Jesus is winning the people's allegiance, but they are blind to the meaning of the crowd's acceptance and to the malice of their own refusal of both John the Baptist and Jesus.

Reading Matthew 21:28.32

In this parable Jesus affirms his profound conviction that all alike are children of God, whether sinful or virtuous. God calls everyone. The sinners, the prostitutes and tax collectors first refused God's invitation but then repented; the religious dignitaries behaved as if they accepted to work for God but refused John's call. The visible effect of John's work, the spectacle of sinners transformed should have won them over, but they remained blind to the good work God was accomplishing before their eyes.

Matthew reports the parable of the wicked tenant-farmers, also found in Mark and Luke, to condemn once more the official religious leaders for having always rejected God's messengers. This time judgment, severe judgment, is actually passed on the murderous rebels (21:33-46). The parable of the wedding feast which follows immediately (22:1-14), carries the same heightened sternness. Through John the Baptist and then through Jesus, the People and their leaders received God's invitation to the kingdom of heaven (the wedding feast of the Son). Both messengers face maltreatment and death. Having rejected God's greatest and final call, the leaders and their city can no longer function as the centre of the People. God visits destruction on them and then makes his invitation to the Gentiles.

Matthew's version of the parable is very like that of Mark and Luke (Luke 14:16-24). In the concluding verses, however, Matthew differs from the other evangelists by adding a scene much in keeping with his entire Gospel. Through this final dramatic episode he reminds us again that the kingdom of heaven is at one and the same time a gift and a reward. To accept the divine invitation is to make a decision to live according to God's will. It is not enough to say "yes" to the invitation and then do nothing.

Reading Matthew 22:1.14

The king's rejection of the man improperly dressed seems excessively harsh, but by means of this added detail, Matthew emphasizes that a minimum response is required of everyone. The smallest gesture, the least initiative on the part of disciples is sure of its reward, but the fact is that some fail to make even a trifling effort. In short, there are disciples simply unfit for God's kingdom. No fate is possible for them except to be thrown out (13:24-30, 36-43, 47-50; 18:17, 23-35; 21:33-46; 25:1-46). Besides the acceptance of the truths of the Gospel, a Christian must at least be robed with the habit of forgiveness and of mercy to those in need (18:23ff; 25:31ff).

Blind Guides (23:1-39)

The tension between Jesus and the religious leaders of his day has been steadily growing. By engaging him in various debates, they seek to trap him, but he proves too much for them (22:15-46). It is not surprising that Matthew chooses this point in his work to gather together various pronouncements of Christ on how religious leaders abuse their position. The anger of the prophet which Jesus exhibits here is not personal exasperation, of course, but the indignation of the prophet, springing from love for God's People and awareness of their desperate need for worthy guides. Jesus could not remain indifferent as the shepherds abused their flock and led them to disaster. But it is against more than the unscrupulous leaders of his own time that the denunciations of Jesus are directed. He is also thinking of the pastors who will be the objects of his own choice and his own trust. The Church Jesus founds will have its apostles, prophets, scribes and wise men, and these, like the leaders they replaced, will be tempted to selfishness and hypocrisy. Every pastor from Peter himself to the head of the smallest community can abuse the authority of his position. But the damage which can be done by the scribes and Pharisees, who speak with the authority of Moses, is nowhere as grave as the evil which can be perpetrated by those who speak for the Son of God. This is why, though the following words are undeniably harsh, they are not as severe as the rebuke to Peter (16:23) and the condemnation of false Christian leaders (7:23).

In the opening line of the chapter Matthew clearly distinguishes two audiences: "Then Jesus said to the crowds and to his disciples ..." The mention of the crowds directs our Lord's words to the leaders of those crowds, the scribes and Pharisees at the time of Jesus in Palestine. The mention of the disciples makes it clear that what is said is meant for the leaders of Matthew's Church and ours. At the time of the evangelist the Church had within it many who had been trained as scribes and large numbers who had been Pharisees before their conversion (Peter, Paul, James and many others fall into these categories). Many of these became leaders in the Christian community, and as one might expect, were tempted to continue to manage things as they had done before their conversion. Jesus' warnings, however, reach beyond the leaders of his own time and of Matthew's day to the pastors in all generations to come. The terrible abuses which Jesus condemns are both the commonest and the most deadly in religious leadership of every age.

Reading Matthew 23:1.12

The scribes were the scholars, the experts in the Law; the Pharisees were a group who held for a particular interpretation of religious life (Chapter 21, p. 16; Chapter 22, pp. 9f). Most of the scribes were Pharisees. While never officially appointed by God as leaders of the People, these men were held in such high respect that they did in fact "occupy the chair of Moses", that is, they were looked up to by the People as authorities on the Law. It is the duty of all religious leaders and scholars to assist the People in discovering the will of God. Being authorities in such a crucial matter gives them incredible power over all those who sincerely seek to live according to God's commands. Religious leaders, knowingly or unknowingly, can use their authority to dominate. The weapon they use to bring this about is the people's natural fear of the anger of God. Leaders can keep their subjects in a constant state of guilty dread by unceasingly reminding them how far they fall short of God's will. They use the fear of God to cow people, to induce, not submission to God, but subservience to themselves.

Besides the standard sin of teaching God's will but not doing it (vss 2-3), they commit a further crime: they add a multitude of human rules and observances to God's will, and then do nothing to help people carry this impossible burden (vs 4). Self-seeking leaders will use their position to make themselves appear important. They will glory in the honour accorded to them and then begin, not only to expect, but also to demand this homage (vss 5-7). Against this, Matthew contrasts the way of leadership demanded by Christ: "the greatest", the highest in authority are to be the humblest in service (vss 8¬12).

In the next section (vss 13-36), Matthew presents Jesus attacking the same evils still more fiercely. The evangelist assembles our Lord's sayings on the deadliest sins against religious leadership in the form of seven "woes" ("alas") ending in a blunt condemnation.

Reading Matthew 23:13-36

" _Woe to you, ..."_ is the opposite of " _blessed are you_ ". Just as the way of the true disciple is a happy one that leads to perfect blessedness, so the way of the false leader leads to doom. The rage of Jesus is so intense because what is at stake for his " _little ones_ " is not some earthly good, but their right to the kingdom of heaven, eternal Life. Teachers who present the Father as a harsh and unyielding God turn people away from him and his kingdom. What, then, is the duty of leaders of the Church, with their power to "bind and loose" (16:19; 18:18)? Of those with the right to decide who can and who cannot belong to the kingdom of heaven? They are to be examples of God's own mercy. When they fail in this, they shut the gates of the kingdom of heaven in people's faces (vs 13).

The Pharisees carried out missionary activity among the Gentiles. While the best of them promoted a noble piety, there were many who reduced the will of God to a complex set of rules which, if observed, made them arrogant and self-sufficient instead of poor and empty before God. The converts which such missionaries made became as puffed up with pride as their teachers, an attitude which made them both fit for hell (vs 15). The same danger threatens the Christian missionary sent out to make disciples of all peoples (28:19).

In verses 16 to 28 Jesus directs his anger at those who reduce all obligations to the same level of importance, magnifying what is trivial and minimizing what is grave. Hypocrites of this sort will give scrupulous attention to insignificant details and overlook matters of paramount importance. They are like people who would carefully strain out a tiny fly from their drink but gulp down a whole camel without notice (vs 24). Jesus demands that we sort out primary from secondary duties and accord each the importance it deserves. Secondary matters should never take precedence over the "weightier matters of the Law - justice, mercy, good faith". Lesser obligations are usually more external, more visible and can easily be used as a pious mask to cover all sorts of evil interior dispositions. Few things are more disgusting than dishes clean and shiny on the outside, but encrusted with bits of old food on the inside.

In any age false leaders reveal their true colours by persecuting prophets who are alive, while readily honouring those who are dead and can no longer cause any trouble (vss 29-32). As the scribes and Pharisees honoured the prophets of the past but persecuted John the Baptist and Jesus, so leaders in the Church can honour Christ on the cross while assaulting those who speak strong truths in his name.

With the art of a good writer, Matthew now shows us Jesus, emptied of his rage, expressing the reason for his violent outburst. The tone of his words changes from indignation to sorrow. The love that lies behind everything he said again becomes visible. He is no longer an outraged prophet but an anguished mother who looks on as her children move to their destruction.

Reading Matthew 23:37-39

"~~~~~~~~~~~~"

## Chapter 10 I Am With You Always (Matthew 24:1 28:20)

**I have forewarned you (24:1 - 25:46)**

Chapters 24 and 25 form the last great discourse of Jesus in the Gospel. It is full of warnings: " _Let no one deceive you_ ," " _do not believe it_ ," " _stay awake_."Jesus is alerting his followers to the temptations which will threaten them in the future; and the worst of these finds its image in something entirely natural, relaxation, drowsiness and sleep. These are metaphors for slackening in one's efforts to live the Gospel. The Lord urges vigilance, the watchfulness needed against every danger which threatens discipleship. The enemy of vigilance is boredom, weariness, seeking relief in distraction, a turning away from reality. The strongest support of vigilance is the awareness that at any moment all may come to an end, and not an end which is a mere termination. No, the last act will be a great judgment dividing those who watched from those who slept, faithful from unfaithful. Then some will be welcomed into eternal life, some sentenced to the death which never dies. The first temptation is to think that there is still plenty of time; the second that, for members of the Church, the judgment will be light and easy. These two chapters attack one delusion after the other in the hope of supporting disciples• in constant vigilance.

Chapter 24 begins with Jesus predicting the destruction of the Temple (vs 2). The disciples pose three questions: when will the Temple be razed? what signs will foretell his coming? what signs will precede the end of the world? (vs 3). Jesus answers that no special signs will give warning that the end of the world is about to take place. The end will come and he will return in glory on a day like any other as people are doing what they always do ® eat, drink, marry, work (vss 37ff). The end and the day of judgment will take the whole world by surprise. But the disciples should not be caught off guard. For them there are signs, signs present in every age, and these are to keep them awake. Every generation will have its earthquakes, wars and famines, clear indications of the corruptibility, the finiteness of everything created. Along with these unfailing reminders of the end, there will be others: the persecution of disciples and violent divisions among Christians themselves (vss 9ff). In addition, for all followers of Jesus, there is one overwhelming sign of the end — the destruction of the Temple. If this most holy place can cease to be, then all of creation will certainly cease to be. The fall of the Temple is an act of God in which the end of all creation is symbolically present. This "cosmic" event took place during the lifetime of the first disciples (vs 34). All of these are certain signs that there will be an end, but none give the slightest indication of the day nor the hour. All these ever-present signs warn us, 'Anytime now.' Those who claim that there are clearer signs in this generation than in any other are liars who pretend to know more than the Son himself (vss 23, 26, 36). The moral is "Stay awake." One section of this chapter is particularly characteristic of Saint Matthew. In this short passage he recalls some of his greatest concerns.

Reading Matthew 24:9-14

Hatred, persecution and martyrdom will mark the days of the Church to the end of time. With these trials divisions will arise among disciples themselves. False prophets will recommend various ways of avoiding conflict by adjusting to the world. These fakers will soften the hard demands of Jesus and will offer believers the dream of life without law. With great persuasiveness they will urge that for the sake of a full and happy life there is no rule or principle which cannot be disregarded. And so, "As lawlessness increases, the love in most men will grow cold" (vs 12). Where there is no law, there is no obedience; where there is no obedience to authority there is no love, for obedience is the soul of love (Chapter 6, pp. 6f). Like earthquakes, wars and famines, hatred is a sign of the end. The faithful disciple will recognize all of these for what they are, and , like the house built on rock (7:24), he will stand firm to the very end (vs 13).

" _And this gospel of the kingdom will be preached throughout the whole world as a witness to all the nations; and then the end will come_ " (vs 14). For disciples in Jesus' day and for the first readers of Matthew's Gospel, this was a word of comfort. It told them that the end would not come until the whole world as they knew it would have heard the Good News. It assured them that in spite of all obstacles, they would be able to carry out the command of the Lord (28:19). These words also helped to discredit the fanatics of their day who made wild claims that the end was upon them. This saying of Jesus can serve these same purposes today.

With the exception of these verses and a few other changes, Matthew has been so far following the final sermon of Jesus found in Mark 13. But our evangelist now adds a series of parables (24:45 - 25:46). Each of these is addressed to disciples, and each shatters the most common illusions to which disciples are apt to cling. The ultimate reality is the judgment which every disciple, along with every other human being will have to face. To be prepared the followers of Jesus need to cast aside all notions of privilege: belonging to the Church, leading the Church, knowing the faith will count for nothing on that day. In fact those who have had all the advantages of the Gospel, those who were showered with every grace of membership in God's People will be the more severely judged.

The first parable is directed, as it should be, to the leaders in the Church. It warns these " _servants over the household_ " that their important position will offer no protection from the judgment to come. If they abuse those in their charge, they will be sent to hell with all other hypocrites (see 23:15).

Reading Matthew 24:45-51

The second story, that of the wise and foolish virgins, warns every individual and every community in the church that they cannot claim for themselves the holiness of others. When the bridegroom comes and the wedding feast begins there will be no borrowing of oil (holiness; good deeds) from others. Each disciple and each community will be judged on its own merits.

Reading Matthew 25:1-13

The next parable, the Talents, reinforces this message. While the same degree of profitable return is not expected of every disciple, all are to produce results in keeping with the generous gift each has received. The talents represent discipleship which some receive in greater measure than others; only in a secondary way do they refer to natural abilities.

Note: A talent is not a coin but a weight (75 pounds) in silver or gold.

Reading Matthew 25:14-30

To spend one's life cautiously guarding the gift of discipleship, refusing the risks involved in openly living and sharing it, is a sure way of being stripped of it on the last day. As the men of the talents were expected to make more, so disciples are expected to make more disciples (28:19). The inactive, self-protecting follower of Christ whose life draws no others into discipleship is no disciple at all. To be paralyzed by the fear of losing discipleship is to betray a mind closed to God's mercy. God is not only a demanding judge, but a loving Father.

The final parable depicting the day of judgment is the most disturbing of the series. If anything can arouse drowsy disciples it is this vision of the great Shepherd-King separating the sheep from the goats (25:31-46). Here Is the Son of Man, one of our race, who knows our strengths and our weaknesses, Jesus, our brother and our Lord, seated in glory, surrounded by angels, and before him stands all of mankind.

Reading Matthew 25:31-46

In this parable Jesus teaches as the prophets did, leaving aside all subtle distinctions (see Ezek 34). Motives, sentiments, good intentions, faith or lack of it, knowledge, ignorance, membership in the Church, all are stripped away leaving us with the one and only essential condition for entry into the kingdom of heaven: action on behalf of those most deprived of human dignity.

" _Amen, I say to you, as you did it to one of the least of these my brothers, you did it to me_." This is a decree of the king. What lies behind it is the ideal of kingship in Israel. God, the great King, is the defender of the poor and enslaved. When he made himself known to Moses it was as the One who heard the cry of the oppressed (Exod 3:7). God's rule is marked by special care for the poor (eg. Deut 24:17ff; Ps 146). The earthly ruler was to model himself on his heavenly Lord (eg. Ps 72). When the prophets thought of the ideal king they pictured him as one devoted to the plight of the least fortunate in his realm (eg. Isa. 11:4).

In this parable Jesus develops the notion of kingship even further. Speaking as king over all nations he issues a royal decree by which he identifies himself with the lowliest. This is not a legal fiction made binding by divine power. This decree expresses the truth by which Jesus lived and died: in his life and most clearly in his passion and death, he was one with the least of his brothers. Jesus enthroned in glory is the same person who was proclaimed king by the charge nailed over his head on the cross (27:37).

All disciples are to know, therefore, that their Lord and King is one with the most destitute. It is his will that we hear his voice in the plea of the afflicted of the earth. In effect, Jesus has made the two greatest commandments one. To love the Lord with all one's strength is to serve the neighbour in need, for in loving the oppressed we are loving the Lord who has made himself one with them.

" _Lord, when did we see you hungry_...?" Both the virtuous and the unjust declare that they did not see the glorious king in the miserable wretches of the earth. But Jesus does not require that he be recognized in the poor. If he did require such recognition, he would only be abetting man's natural tendency to see the Lord only in the virtuous. (People already subject the poor to enough tests before agreeing to meet their needs.) Jesus makes no distinction between the so-called "deserving" and "undeserving poor." To recognize the Lord in them will bring us no reward; the " _kingdom prepared since the foundation of the world_ " will be given to those who actually work to raise up the lowly and restore dignity to the downtrodden.

The unsettling parables of this last sermon of Jesus would do little more than create nervous, fearful disciples, were it not for the fact that what is implied in every one of them is the Father's mercy. To be a disciple is to know God's loving-kindness and to exercise it. "Blessed are the merciful, they shall have mercy shown them" (5:7). Only disciples who do not show mercy have reason to dread the Day of Judgment.

The passion, death and resurrection of Jesus is for Matthew as for the other evangelists the single most important event in the history of creation. By it the course of human history is directed, the future of the earth, and every sun, moon and star is set, once and for all, toward the fulfilment God intends for everything he made. Nothing can now prevent the success of creation. Sin, death and defective matter can never stop the ascent of mankind and the universe towards its Creator and Redeemer. Of this we are certain.

Man, the noblest of God's creatures, is set by him over the earth as lord and master, the representative of all creation. Made of dust and spirit he stands for earth and angels and all that is be-tween. He also represents God to creation. He is made in the image of God, able to love and to know his Maker. But his loving and his knowing are created, finite, incomplete. That is why he can and does fail. He sins. But since he is made of clay he is forgivable. Yet even this limited freedom and understanding is enough for him responsibly to refuse pardon and so to fail to reach the goal assured the human race by the death and resurrection of Jesus, Son of Man, Son of God.

Forgiveness is that free act of God by which mankind receives what it does not deserve, what in fact it has rejected by refusing to do his will: eternal life with him. Our whole race would be destined, not to some neutral future, but to the death of separation from God, were it not for the divine mercy. By the death and resurrection of Jesus God has forgiven us and we can hope for what we in no way deserve, for that glory which we have forfeited again and again by sin.

Matthew's great chapters on forgiveness are taught, not by abstract phrases like those just used, but through persons. The dark mystery of sin is seen in the conduct of men: in the unjust acts of the jealous, power-hungry officials of the People; in the cowardly hypocrisy of Pilate professing his own innocence by washing his hands as he gives orders to have the Innocent One crucified. Sin is seen in Peter, the leader and the type of all disciples, denying Jesus with oaths and curses. And in Judas, the darkest mystery of all.

The wicked man's actions are unexplained because they are beyond explanation. Judas was as carefully chosen by Jesus as were the others; chosen to be a worthy leader, not a traitor. Was it for thirty pieces of silver that he turned on his Lord? If it was for money, Matthew tells us, Judas changed his mind and threw the silver at the feet of those who gave it to him. He was filled with remorse for what he had done, why then did he take his life? The only hint we have in this Gospel is that the only disciple to call Jesus " _Rabbi_ " is Judas (26:25, 49). For Judas it seems Jesus has become only a wise teacher, a great man. Yet he must once have had the faith to confess with the other disciples, " _Truly, you are the Son of God_ " (14:33). But now as the end approaches he has lost faith. Jesus is not the Son of the living God, the Son of Man with power on earth to forgive sins, even the sin of betrayal. Why did Judas hang himself? Why does any man despair? There are always hints of reasons, but never an explanation.

With Peter it is different. His sin is typical of the crimes of disciples. We are of two minds when we act against what we believe, when we deny by deed what in our hearts we accept. As when his trust failed on feeling the force of the wind (14:30), so here on sensing a threat to his life if identified as a disciple, Peter allows his instinct for survival to make him a coward. Slight as was his faith, it was still faith. He believed in the power to bind and loose which Jesus possessed and had conferred on him and the Church. At the crow of the cock Peter broke down in tears. His weeping marked the beginning of repentance, and repentance is possible only if one believes that sins are forgiven. Peter like all disciples failed to resist temptation because he slept when he should have prayed: "the spirit is willing, but the flesh is weak"(26:41).

As described by Matthew and the other evangelists the Last Supper is not simply a record of an historical meal; it is an image of the Church celebrating the Eucharist in every age. The followers who surround Jesus are weak: one of those at the table will betray him, another will deny him, and all will desert him. By referring to the Twelve as " _disciples_ " once again (26:20; cf. 10:1) Matthew presents them to us as the typical congregation, a band of sinners like ourselves celebrating the event by which their sins are taken away.

In his account of the passion of Jesus, Matthew follows Mark's version closely. He differs mostly by his additions. What he adds is intended to make still more real the presence of sin and guilt and the universal forgiveness which He who is sinned against obtains for those who sin against him. The passion is written as a continuous narrative, and hence is best read from beginning to end without interruption.

Reading Matthew 26:1 - 27:66

" _Drink of it, all of you; for this is my blood of the covenant, which is poured out for many_ . . ." (26:27f). All of the evangelists, when they record the words of Jesus over the cup at the Last Sup-per, speak of the covenant. In doing so they recall the union between God and his People established through Moses on Sinai (Chapter 5).

The blood of the covenant expressed the living bond between the Lord and the Tribes of Israel (Exod 24:3-11). The gospel writers, however, intend us also to remember the promises of God made through the prophets concerning the new and eternal covenant which God would one day establish between himself and mankind (Jer 31:31ff; Ezek 36:24ff). This everlasting union would necessarily be brought about through the forgiveness of sins. By a gratuitous act the Lord would destroy the barrier separating humanity from himself. Even more clearly than the other evangelists, Matthew, who has stressed mercy and forgiveness throughout his Gospel, shows us that divine pardon was secured once and for all through the death of Jesus. To the words over the cup at the Last Supper he joins a phrase, "for the forgiveness of sins" which makes explicit why Jesus poured out his life's blood.

Our evangelist does not give us any clear explanation of how the divine pardon comes about. Like the other gospel writers he communicates the mystery through dramatic actions surrounding the death of our Saviour. Sin is presented, not as the violation of rules and principles, but as violence against a person: "They spat in his face . . ." This act and the other abusive gestures to which Jesus is subjected express powerfully the personal nature of sin.

_"Then they spat in his face and hit him with their fists; others slapped him saying, 'Play the prophet, Christ! Who is it that struck you?_ ' "Matt 26:67-68

Though Matthew constantly keeps before us the calm majesty of the Lord, he is just as careful to oblige us to accept the full humanity of Jesus. The Christ does not bear sin and suffering with the unfeeling response of a 'superman'. The agony in the garden, the cry from the cross, clearly assert that he is one of us. Two conclusions are forced upon us: sin is not only an act against a personal God, it is also an attack on the human race; and forgiveness is not granted by God in-dependently of man, but through one of our own, Jesus son of Mary.

The divine pardon is a kind of exchange. The sinless One is offered for the sinner. This is acted out for us in what happens to the notorious prisoner, Barabbas. Guilty and convicted, Barabbas is set free. Innocent and pronounced so, Jesus is held captive and condemned to death. We are meant to recall the Suffering Servant of Isaiah 53: " _Yet it was our sicknesses that he bore, our suffering he endured, while we thought of him as stricken, smitten by God and afflicted. But he was pierced for our offenses, crushed for our sins; upon him was the chastisement that made us whole, by his wounds we are healed_ "(Isa 53:4f).

But Matthew does not stop here. Jesus is not only a member of our race suffering in our stead; he is the Son of God (26:63f), to whom all power and authority in heaven and on earth belong (28:18). The pardon achieved through him is therefore of God and universal. We must pause and consider what this means, how limitless is the force of Christ's redeeming act. All forgiveness comes through Jesus, the Son of Man, the Son of God.

" _And Jesus cried out again with a loud voice and yielded up his spirit . and the earth shook, and the rocks were split"_ (27:51). The earthquake is a sign of God's presence (see Exod 19:18). The death of Jesus is not like any other death, it is the saving act of God. " _The tombs also were opened, and many bodies of the saints who had fallen asleep were raised_ "(27:52). The relationship between an earthquake and the raising of the dead is found already in Ezekiel's prophecy on the dry bones (Ezek 37:7, LXX).* Three truths are taught by these signs: the death of Jesus is God's act of forgiveness by which mankind is raised to eternal life; this new life is entered into, body and soul, it is a resurrection of the whole person; finally, the death of Jesus obtains pardon for the whole human race, for the "saints who had died" before Jesus, and for all who would come after him. It is universal pardon which is won by the death of the man whom the centurion proclaims is truly the Son of God (27:54). **

Through Jesus the material universe too, creation itself, achieves its goal. The darkened sky, the quaking earth suggest the cosmic effect of the event. This truth is also taught by the fact that the tomb where Jesus' body had been placed was found empty. Jesus is of the earth as we are; he experienced the mortality of all that is made. Yet his earthly body entered into eternal life. Our own flesh and blood therefore and the whole material universe of which it is part are destined to enter into the glory of God.

The tradition, which Matthew alone records, concerning the guards set at the tomb serves to make clear that both believers and unbelievers accepted the fact that the sepulchre was found empty. Those who did not follow Jesus maintained that the body was stolen by disciples (27:64). But the first Christians knew that none of their number had done such a thing. Their own en-counters with Jesus raised from the dead convinced them that his physical body had been truly transformed into the body of the risen Lord. This is the message of the vacant tomb.

* The earthquake in Ezek 37:7 is found, not in the Hebrew Text which is translated in most Bibles today, but in the Greek version (LOX = Septuagint) which Matthew and his community would have used.

** The statement of the centurion can also be translated, " _Truly, this was a son of God_ ". This would be an acknowledgement of the great nobility of Jesus. Matthew and his first readers would not have understood it in this weak sense.

The resurrection of Jesus is unique. It is not a return to ordinary human life. It is not like our own hoped-for resurrection into eternal life. It is not enough to say that by rising from the dead Jesus was the first to enter the kingdom; nor enough to say that he who was truly one of us is with God. No, we have not uttered the full truth until we declare that one of us is God. Our brother is our Lord. This is what is revealed by the resurrection of Jesus. It was with this supreme truth in mind that Matthew wrote his Gospel and directed the whole of it to the last lines where this Good News is proclaimed. It was because he knew this truth concerning the Son of Mary that he could begin his Gospel declaring that the child in her womb was "God-with-us" (1:23), and end it with the words of Jesus, " _I am with you ..."_

Jesus died and that is the one certain proof that he was fully a member of our race. Chapter 28 begins at the sepulchre where his body had been placed. The women who had witnessed both his death and burial (27:56, 61) are on their way to visit the tomb. The passage you are about to read further underlines the humanity of the Lord by mentioning his earthly name, his crucifixion and the area on this planet where he began his ministry: " _Jesus, who was crucified. ... is going before you into Galilee"_. The passage concludes with Jesus referring to his disciples as "my brothers". He is indeed a brother, not only to his followers but to all mankind.

Reading Matthew 28:1.10

When Jesus died and when he rose the earth shook (27:51; 28:2). The earthquakes serve to unite the cross and the resurrection, showing us that his dying and his rising make up one saving event. They also remind us that this one event is the act of God. We are not to think that the resurrection was brought about by a messenger of God, for the " _angel of the Lord_ " whose face shone like lightning and whose robes were "white as snow" is God himself in visible form (compare the description of God in Dan 7:9). But the radiance of this glorious apparition not only recalls the glory of the Father, it also suggests the visible glory of Jesus himself at the Transfiguration (17:2). In this subtle way Matthew indicates that the divine power at work in the resurrection of Jesus can be understood as that of the Father (as in Acts 2:24) or of the Son (as in John 10:18).*

The encounter of Jesus with the women (vss 9f) once again asserts the humanity of Jesus and points to the final verses of the Gospel where the Lordship of Jesus is proclaimed: the women recognize him as Jesus, the man they knew, but they, like the disciples in verse 17, fall down in worship before him. Jesus, their brother, welcomes them with the everyday salutation, " _Greetings_." But his instructions are the same as those of the divine messenger clothed in light, " _Do not be afraid; go and tell_ . .."The faithful women who had followed him and looked after him from the first days in Galilee (27:55) are told that it is in Galilee that he will again reveal himself.

Matthew, however, does not want to give the impression that faith in the resurrection was easy for the first disciples. They had to contend with the accusation that the whole thing had been in-vented by lying disciples who stole the body of Jesus and then announced that he had risen from the dead as he had promised. The evangelist reports a tradition which discredits this persistent rumour.

* Since all actions of God towards creation are done by the Father, the Son and the Holy Spirit together, it is also proper, therefore, to speak of the resurrection of Jesus as the work of the Holy Spirit

Reading Matthew 28:11.15

The final passage in the Gospel (28:16-20) is written with utmost care, every word is deliberately chosen, every phrase significant. The setting is " _the mountain_ " in Galilee where Jesus has arranged to meet his leaders (vs 16). Here as elsewhere in Matthew (5:1; 17:1) reference to a mountain is meant to recall Sinai where Moses encountered the Lord and received the Law (Exod 19:3), and where Elijah experienced God and received instructions from him. Here, on a mountain in Galilee, the eleven also encounter God and receive his command. It is in the person of Jesus that they meet God. This is made clear by their act of worship, by the declaration that God is Father, Son and Holy Spirit, and by the statement that Jesus now holds all power.

Reading Matthew 28:16.20

" _And when they saw him they worshipped him, but some doubted_." The apostles fall down before Jesus in an act of worship reserved for God alone (see 4:9f); they are acknowledging the divinity of the risen Lord. But in this very act of adoration they experience doubt.' They have difficulty believing that Jesus is divine. This doubt is not the skepticism of those who care nothing for Jesus, but the divided mind of those who are resolved to follow Christ but find it hard to believe that their Master is not only alive, but is in fact the divine Lord. The word which Matthew uses for "doubt" here is the same word he used to express Peter's hesitation as he walked on the waters towards the Lord (14:30f). It expresses not disbelief, but having " _little faith._ " The eleven do have faith, though it is not immediately the powerful faith it will become.

This doubt on the part of the first members of the Church assures us that they were not fanatical enthusiasts ready to believe anything, grasping at the slightest indication that Jesus might be risen. Neither were they naive and gullible people easily swayed by the announcement of the women or of others who reported that Jesus was risen. It is a consolation to reflect that they were much like us. In their place we too would have been hard to convince. But they did come to believe, and so intensely that they gladly gave up their lives for the truth.

By the phrases " _the eleven disciples . . . some doubted_ " Matthew tells us that the final majestic words of Jesus are addressed to the real Church, not to some imaginary ideal community. The number eleven immediately calls to mind the Twelve whom Jesus placed over the whole Church (10:2). It also reminds us of the missing twelfth who betrayed the Lord. The behaviour of the eleven who did not betray him was far from perfect. Matthew still insists on calling them " _disciples_ ", not rabbis, teachers in full possession of the truth, but learners like those whom they are to lead. The eleven represent all disciples and so, in this final scene, the whole Church, from Peter to the last baptized, is standing before the Lord to receive his command.

_"All authority . .. all nations . . all the commands . . . all days_ . ." Only God can speak like this. Jesus is endowed with the universal authority and power of God. His is the authority given by the Father to the Son (see 11:27). Possessing this unlimited power he gives his Church a universal mission: " _Go, therefore, make disciples of all nations_." The Good News of salvation is not for any one nation or group of nations, but for all peoples in every generation. The Gospel is the final word of God for all mankind.

* The peculiar Greek Matthew uses can legitimately be translated as meaning " _all doubted_." The majority of scholars, however, translate it as "some doubted."

The Church, its leaders and every one of its members, is instructed to make disciples. The word disciple is at once noble and humble: it means to have the dignity of being a follower of the Lord Jesus and of entering into his promises. It also means being always a learner, a pupil throughout life. The Church then is made up of people who are always in the process of discovering the Lord and his message. None can ever boast of understanding him fully or of accomplishing his will perfectly. All are disciples, forever learning.

In describing how disciples are made baptism is mentioned first, and teaching second: " _make disciples . . . baptizing them . .. teaching them_ . ." The order is significant. One would normally expect baptism to follow instruction. But Matthew is writing very carefully; he is not about to promote any illusions, not in this meticulously worded passage. Baptism is a gift no one deserves. Discipleship is not a reward. It is not something earned by those who have studied and understood the message of Jesus, not even the recompense of those who have obeyed his commands. If anything, the new-born infant, with nothing but natural life to his credit, is more deserving of the gift of discipleship than the best-prepared adult candidate for baptism. Matthew mentions baptism first, therefore, to indicate that it is by God's initiative, not man's, that one becomes a disciple. Baptism expresses and bestows the free gift of God's grace.

_"Baptizing them in the name of the Father and of the Son and of the Holy Spirit_." By baptism a person is claimed by God the Father, the Son and Holy Spirit; is set into a personal relationship with the persons of God. For disciples God is no longer simply the Deity, but "our Father" who has loved us since the foundation of the world and has reserved a place for us to be with him forever. For the baptized, God is not simply an invisible Force governing the world, but the Son, born of Mary, who lived among us, suffered, died and rose again for us and is forever our brother. For the followers of Jesus, God is the Holy Spirit, nearer to us than our own soul, who acts within us as he did in Jesus, leading us, assisting us in every trial (4:1; 10:20).

" _Teaching them to observe all that l commanded you_." By these words Jesus gives to all his teachings the force of divine law. The Sermon on the Mount (5:1f1), for example, is not mere advice, not simply a high ideal but a practical way of life commanded by divine authority. The word "all" reminds us of the gravest danger which always faces the Church, the false teachers who, wishing to make things easy for people, pick and choose among the commands of Jesus, avoiding the hard demands of the Gospel (7:15ff; 24:11f).

" _And be assured, I am with you all days, to the end of time_." When God gave Moses the mission to save the People out of Egypt he assured him, "I shall be with you"(Exod 3:12). When the leadership of the People was passed on to Joshua, God once again promised, "l will be with you" (Josh 1:5). And so throughout the history of the People those who received missions involving great difficulties were strengthened for the task by God's presence. The whole People, from the days of the Exodus from Egypt and their pilgrimage through the desert to the time when the glory of God filled the Temple (1 Kgs 8:10ff), were blessed by the presence of the all-holy Lord.

Now their Temple is about to fall, but the divine presence will not forsake them. The Lord will be with his People, his new Temple, to the end of time. No earthly power, no force of hell itself will destroy this new and final community of worship. It will stand firm, not by its own virtue but by the power of Him who dwells within it. As she receives her universal mission the Church is promised the strength to carry it out.

"~~~~~~~~~~"

## Chapter 11 The Word Became Flesh

## Chapter 11 a The Fourth Gospel

**The Formation of the Gospel**

To take up the Gospel according to John after Matthew, Mark and Luke is to enter a new world. Gone are the familiar parables on the kingdom, the teachings of Jesus on justice, the love of enemies, marriage and the like. Only a few miracles are reported and of these none involves the casting out of demons. Important events such as the Transfiguration and the institution of the Eucharist are absent. Terms we have come to expect, such as "apostle", are never used. Instead, we find new words ("sign", "hour", "glory", "the Word"}, events not heard of until now (the wedding at Cana, the cure of the man by the pool), and persons never met before (Nicodemus, the Samaritan woman, Lazarus, the beloved disciple).

Even when this Gospel records events found in the other three it handles them in its own way. Like the others it gives us the testimony of John the Baptist, the cleansing of the Temple, the miracle of the loaves, the triumphal entry into Jerusalem, the Last Supper, the Passion and Resurrection; but in each case its presentation is unique. The order of events is often different: for example, in the first three Gospels the cleansing of the Temple is set at the end of the ministry of Jesus; in the Fourth Gospel it is placed at the beginning. Many other differences could be listed. Suffice it to say that while John is obviously presenting the same Jesus, and while he is clearly acquainted with the traditions preserved in the other Gospels, he usually chooses to go his own way.

Why is the Fourth Gospel so different? The answer lies in the way in which it was formed. In composing their Gospels, Matthew, Mark and Luke were bound by the traditions which their communities revered. While free to arrange and even to modify these traditions to some extent, they could not make full use of their creative powers; they had to use materials already formed by others. In other words, the first three evangelists inherited the traditions out of which they composed their Gospels; they had little or nothing to do with the actual formation of the sayings and stories they employed. It is not so with John: he himself formed the traditions which make up his Gospel, and his influence made itself felt at every stage of the Gospel's development.

Just as the guidance of one great personality accounts for the distinctive character of the Gospel, so it accounts for its extraordinary unity.* One, unique approach to Christ, to the Church, to discipleship is maintained throughout. One way of thinking, one way of viewing

Christian life prevails in every part of the Gospel. The unity of thought is expressed in a uniform vocabulary and style. Though some parts of the Gospel (notably the Prologue, 1:1-18; and chapter 21}, have a somewhat different vocabulary and style, the thought expressed in these passages is consistent with what is found in the rest of the Gospel.

*The episode of the woman caught in adultery is an exception (John 7:53- 8:11). While it is beyond question a part of sacred Scripture, it cannot be the work of John. Many ancient manuscripts place it after John 7:52, but some place it elsewhere in John, and some omit it altogether from John. Still others place it in Luke. (In fact, the language and style of the story is closer to Luke's than to John's.) Clearly, this precious unit of inspired writing is a tradition which was not incorporated into the Gospels by the evangelists themselves, but by the Church after all four Gospels had been written.

Coherent and magnificently unified as the Gospel is, it nevertheless bears unmistakeable signs of having been written in several stages. The history of its development appears to have been complex and scholars do not agree on every step in the process. The most reasonable assumption is that the evangelist himself wrote almost everything now found in the Gospel, but that he did not coil} pose it at one sitting. He seems to have made a first version of the Gospel and then, some years later, to have revised it, adding new material and changing its plan somewhat. Later still, probably after the death of the evangelist, his disciples made a final edition, inserting passages some of which were by the evangelist himself, while others were composed by his disciples.

It is obviously going to be hard to tell where the evangelist made revisions. His reworking of the original version was done expertly, as we would expect. Work by his disciples, however, is easier to detect. We give a few examples: the evangelist's own version of the Gospel clearly comes to an end in 20:30f, where he gives the reason why he wrote; but there follows another whole chapter with a conclusion of its own (21:24f). Chapter 21, though inspired by the thought of the evangelist, is written in a different style and is quite clearly the work of a disciple. It was added by the final editors. In 14:31 Jesus brings his instructions at the Last Supper to an end by saying, "Come now, and let us be on our way." But then three chapters of further instructions are given before Jesus and his disciples actually depart (18:1). The explanation for this apparent inconsistency is probably to be found in the attitude of the final editors. At some time after his revision of the Gospel, the evangelist wrote the magnificent speeches of Jesus found in chapters 15, 16 and 17. His disciples were resolved that these precious writings should not be lost. They ensured their survival by inserting them at the end of chapter 14, thus achieving their purpose without disturbing the text of the evangelist. (His version of the Gospel had already become sacred in their eyes and they did not want to tamper with what he had written.)

Many other exam pies could be given, but these are sufficient to illustrate the way in which this great Gospel came to be. As for the length of the process, competent scholars calculate about fifty years, beginning in the 40's and ending in the 90's of the first century. If this estimate be correct, there follows the interesting and important result that the Fourth Gospel is at once the earliest and the latest. It is the earliest because it will contain traditions dating all the way back to the 40's, that is, just after the resurrection. It is also the latest, for it will reflect the faith of the Church of the 90's, a decade or so after the other Gospels had been composed.

The evangelist

Who was this amazing person whose genius marks the whole Gospel? He is difficult to identify. The reason is that he has taken great pains to conceal himself. Were it not for chapter 21, added by his disciples, not even a good guess would be possible on the basis of the Gospel itself. Even with the information given in the final chapter we cannot be absolutely certain. But it appears that the author who is so intent on remaining unknown is the "beloved disciple" mentioned in the second half of the Gospel. This man was present at the Last Supper where he enjoyed an intimacy with Jesus not shared by the others ( 13:23ff), he stood at the foot of the cross ( 19:26), he was the first to believe in the resurrection of Jesus (20:2ff) and the first to recognize the risen Lord on the shore of the lake (21 :7). He apparently did not die a martyr's death as Peter did (21:20ff). At once two questions present themselves: Is the beloved disciple the same person as that unnamed follower of John the Baptist who becomes a disciple of Christ (1:35, 40)? Is he to be identified with the same anonymous disciple who was acquainted with the high priest (18:15)? We do not really know.

While we are quite secure in maintaining that the evangelist is the beloved disciple, we are not at all certain who this man is. In recent years scholars have proposed such persons as John Mark, the companion of Paul, Luke the evangelist and even Lazarus whom Jesus raised from the dead. The traditional name, of course, and still the most likely, is John the son of Zebedee, one of the apostles. Nowhere is he named in the Gospel. Even in chapter 21 where the "Zebedees" are mentioned, his name does not occur. If this identification poses problems of its own (and it does). perhaps these only show how successful the evangelist was in hiding his identity. If he is a member of the Twelve, it would appear that he did not prize this position as much as the love Jesus showed him.

Though the beloved disciple saw, heard and touched the Lord, he openly admits that he and the others had only the shallowest understanding of Jesus before the resurrection and the outpouring of the Holy Spirit (e.g. 2:21f). It was only when the Spirit came that he began to understand what he had witnessed. It was then he realized that the One he had seen and heard, and on whose breast he had rested his head was God. What he came to know in Jesus was not sheer power, but a love like no other, pure as light, clear as running water, good as bread, heady as wine. He understood that the love which had taken hold of him was in fact embracing the whole world.

Through the Spirit the beloved disciple became aware of his oneness with the risen Lord. Though Christ had ascended to the Father, the Paraclete had so profoundly united the risen Lord to him that he could say Jesus was in him and he in Jesus. John knew that this same experience of union with Christ was being offered to every disciple. The evangelist wanted all whom he taught, indeed the whole world, to know the joy, the peace, the ecstasy of being one with the Lord. In John, and no doubt in many of those whom he guided, the experience of union with Christ reached depths which only the greatest saints have known. This profound and intimate relationship with Jesus marks the whole Gospel.

The purposes of the Fourth Gospel

The first and most important purpose of the Gospel is to impart that clearer and more profound understanding of Jesus which the Holy Spirit made possible after the resurrection. Central to this clearer understanding is the truth that Jesus is the eternal Son of God made man. He is God the Son who was with the Father before time began, equal to the Father and yet obedient to him in every way. If in this Gospel Jesus is as gentle and familiar as He who walked in the garden of Eden in the cool of the evening and yet as disturbing and strange as Ezekiel's vision

( Ezek 1:1-28); if the Christ of Saint John is as arresting and inexplicable as the burning bush and as awesome as the thunder and lightning of Sinai, it is because in describing Jesus, John is describing God.

The divinity of Christ, then, governs the thought of the entire Gospel. Opening with the pronouncement that the "Word was God" it closes with Thomas' profession of faith, " _My Lord and my God_ ", while throughout Jesus is proclaimed as equal to God and rightfully deserving of the divine Name, " _I AM_ ".

John, however, does not overlook the humanity of Christ. In fact some of the most forceful affirmations on the full humanity of Jesus are found in this Gospel. Jesus is the Word of God made "flesh", a word which powerfully communicates the idea that Jesus shared our earthy, limited and mortal nature. In John we see Jesus tired, thirsty, angry, in tears, and of course we see him die. But the evangelist feels no need to emphasize the human nature of Jesus; he seems confident that his readers know and accept this aspect of our Lord. It is the divinity, the Godhead of Jesus that some of his readers appear to doubt. And so it is this truth he will drive home.

The second purpose of the Gospel flows from the first. John wishes to proclaim Christ as the Spirit had led the Church to understand him, but it is one thing to communicate this knowledge to Jews and quite another to teach it to, let us say, Samaritans. In the community for which the evangelist wrote, different groups appeared at one time or another. Some were followers of John the Baptist, and among these some had come to believe in Christ, while others still clung to their first teacher. There were Jews who had entered the Church, but refused to accept the divinity of Jesus. There were Samaritans whose beliefs were considered heretical by Jews and Christians alike. The evangelist's Church was also threatened by hostile Jews who treated Christians as the most heinous of blasphemers. And of course there were the Gentiles, both those who had entered the Church and those still on the way. The message of the Gospel had to be brought to each of these groups and to do so the evangelist had to take seriously the special character of each.

We must not overlook the most important group of all - the devout members of the Church whose faith rested firmly on the teaching of the apostles, who revered the leadership of Peter and who saw in the beloved disciple the model for every follower of Christ. These had to be nourished, encouraged and patiently led to the fullness of faith. The second purpose of the Gospel, therefore, is to proclaim Christ to the various groups present to the evangelist and his Church.

The method of the evangelist

The task which the evangelist set for himself was to preach Christ, not merely in the spoken language of his listeners, but in ideas and images dear to them. He made it his duty not only to translate the words of Jesus from Aramaic to Greek, but to translate the meaning of the person of Christ into the thought of each of the groups he was dealing with, whether Jews, or followers of the Baptist, or Samaritans or pagans.

To accomplish so great a task, the evangelist had to assimilate profoundly the message of Christ. Once it had become thoroughly his own, John could impart the Good News to any group. The method he used appears to have been something like this: when faced with the challenge of proclaiming Christ to Samaritans, for example, he would reach back into the life of Christ for an encounter between Jesus and a Samaritan, and, relying on the Holy Spirit to help him remember and understand (14:25f; 16:13), he would probe his memory for whatever could help. His extraordinary gifts as a writer would then enable him to compose a narrative which powerfully combined the historical event (a meeting between Jesus and a Samaritan woman) with the deeper understanding of that event granted by the Spirit. Such dramatic units were probably composed as need arose and only later put together by their author to form a continuous account. As different groups came to his community he composed other narratives, some of which he incorporated in a second version of his Gospel. And even after this second edition was finished the evangelist, as has been suggested, continued to write new passages which his disciples added to the final version.

What matters for our purposes here is that Saint John unites historical events with the clearer understanding of them which came about as a result of the resurrection and the gift of the Holy Spirit. It is true that John's is a 'spiritual Gospel', that he uses many symbols in order to lead his readers beyond the merely literal and hence is bound to attach less importance to accuracy of detail and chronology, but it would be an absurd mistake to dismiss entirely the historical basis for the scenes and events to which he refers.* We should however, take care not to commit the opposite error of reading the Gospel as though it were a record of the life of Jesus such as would be made by a tape-recorder and camera.

It may be difficult to accept that in the Fourth Gospel. Even more truly than in the others, we have the words of Jesus in the words of the evangelist. But this is so. This Gospel is one of the most striking examples of what is meant by divine inspiration of the Scriptures. God speaks in human ways; he adapts himself to the human author. In John it is Jesus, God the Son, who adopts the human language and thought of the evangelist; he speaks in the words of the disciple he loved above all the rest.

The plan of the Gospel

The basic plan of the Gospel is clear: it has an introduction, two major sections and an epilogue.

Introduction (1)

The Book of Signs (2-12)

The Book of Glory (13-20)

Epilogue (21)

The Introduction contains the testimony of John the Baptist; the first major section (The Book of Signs) deals with the public ministry of Jesus; the second half (The Book of Glory) covers the period between the Last Supper and the resurrection of Jesus. Except for the Epilogue, this basic plan is much the same as that of the other three Gospels.

The Fourth Gospel is simple in broad outline, but it is not so in detail. The reason for this state of affairs is probably the way in which the book was formed. We suspect, for example, that the plan of the first edition was based upon the Jewish feast days (Sabbath, Passover, Tabernacles, Dedication). When the evangelist drew up his second edition he introduced new materials and was therefore obliged to make changes in the original outline. When his disciples made the final additions, the design of the Gospel was altered once again. The result is that while the general plan is easily recognized, the task of fitting in the details is far from easy.

*It was once the fashion to treat John as a book offering truth of a poetic and symbolic nature but little in the way of hard fact. Discoveries of the last century, however, have forced a shift of opinion. For example, the pool with its five porches (5:2) was seen only as a symbol of the five Books of Moses. Now it has to be accepted also as real. Archaeologists have dug it up! Similarly, many considered that John used words and expressions foreign to Palestine. But study of the recently-discovered Dead Sea Scrolls has proven that John's language, even at its most peculiar, was common usage in the countryside of Jesus.

Faced with the apparent confusion within the major sections•, some scholars propose a desperate solution: they suggest that by some accident pages of the manuscript were mixed up. They then proceed to rearrange the passages in the order which seems best to them. Others suppose that a disciple, unequal to his master, tampered with the original order. However, the entire manuscript tradition supports the order we have. It is safe to assume that there is good reason for the present arrangement of passages, even though at times it may be difficult to discover. We propose the following plan.

Introduction (chapter 1)

Prologue (1:1-18)

Testimony to Christ (1:19-51)

The Book of Signs (2:1 - 12:50) (structured in seven episodes)

1. Love in Place of Love (2:1 - 4:45)

2. The Life-giver (4:46- 5:47)

3. The Bread of Life (6:1-71)

4. I am (7:1 - 8:59)

5. Judgment by the Light (9:1 - 1 0:39)

6. Life Triumphs over Death (11:1-54)

7. Life through Death (11:55- 12:36) Conclusion to the Book of Signs (12:37-50)

The Book of Glory (13:1- 20:31)

The Farewell Discourses (13- 17)

I am the Way (13:1- 14:31)

I am the True Vine (15)

I have conquered the World (16)

Father, Glorify your Son (17)

The Death and Resurrection (18-20)

The Hour (1 8-1 9)

The Disciples Come to Faith (20)

Epilogue: Jesus, Peter and the Beloved Disciple (21)

If there is a key to the outline it is this: the Gospel is made up of "signs" and of commentary on the signs. Putting it simply, a "sign" is any act of Jesus (not necessarily a miracle). Acts of Jesus are called "signs" because everything he does is profoundly significant. The meaning of his deeds, however, is not immediately obvious. Some commentary, some explanation is needed to bring out their deep significance. For example, in the first episode of the Book of Signs (The Radically New, 2:1 - 4:45)

The signs are:_The wedding at Cana and

____________The cleansing of the Temple;

The commentary of these signs is provided by:

____________The dialogue with Nicodemus and

____________The dialogue with the Samaritan woman.

According to the plan we have adopted, therefore, chapters 2, 3 and 4 form a unit made up of signs and of commentary on the signs.

The evangelist does not always give us the sign first and the commentary afterwards. Some times he varies his method. He can, for example, weave together sign and commentary into one dramatic whole, as in the Raising of Lazarus (Ch 11). But the two-elements are present all the same. In the second half of the Gospel (The Book of Glory, 13-20), the author puts the commentary first and then gives us the sign. In this case the sign is the perfect act of Jesus, his death and resurrection. The meaning of this, the supreme work of Jesus, is provided by the Farewell Discourses at the Last Supper (13-17). As a general rule, therefore, we can say that the Gospel is designed to offer a series of significant acts of Jesus (signs) which are commented upon by Jesus. Throughout the Gospel the Lord is teaching us by both deed and word.

Note: Because we are able to devote only three chapters to John, the distribution of passages in each chapter will not follow the most natural divisions within the Gospel. Chapter 31 will deal with the first four chapters, Chapter 32 will comment on selections from chapters 5 to 12, Chapter 33 will consider chapters 13 to 21.

## Chapter11b The Introduction to John's Gospel (John 1:1-51)

John's introduction is made up of the Prologue (1:1-18) and the Testimony (1:19-51). The Prologue is a majestic poem which identifies Jesus Christ as the eternal Word, God the only Son, who became man. The Testimony brings before us the principal witnesses to Christ, John the Baptist and the apostles, who proclaim him under various titles. The introduction concludes with Jesus declaring himself to be the Son of Man come to unite heaven and earth (1:51).

In his introduction John accomplishes what the other evangelists do in theirs. By their Infancy Narratives and their accounts of the baptism and temptations of Jesus, Matthew and Luke proclaim Jesus as the fulfilment of the Old Testament, the Son of God and son of Mary who is the Victor over sin and Satan and the Saviour of the world. John does the same and more. John's first chapter bears an even closer resemblance to Mark's introduction (cf., for example, Mark 1:1 with John 1:1, and Mark 1:10, 11, 15 with John 1:33, 49, 51). John differs from the others mostly in the clarity and intensity of his proclamation of the divinity of Christ. He also differs in the point at which he begins.

Mark opens with the ministry of John the Baptist, Matthew and Luke with the events preceding the birth of Jesus; all three point to the Old Testament as the beginning of the Good News. Matthew takes us as far back as Abraham (Matt 1:1 f), Luke all the way to the creation of Adam (Luke 3:38). John, however, leads us beyond the Baptist, beyond the birth of Christ, beyond the father of all Israel, beyond even the first light of creation into the timeless presence of God. Here, he tells us, is where the Good News begins (John 1:1).

The Prologue (1:1-18)

The poem describes one great movement from God to earth and back again. In its opening lines we find ourselves in the realm of God,

"In the beginning was the Word;

The Word was in God's presence. .. "

By degrees we descend to a point within time and space,

"And the Word became flesh

And made his dwelling among us."

Then once again we are raised into the presence of God,

_"No one has ever seen God; it is God the only Son, ever at the Father's side, who has revealed him_."

*Unless otherwise noted, the translation of John used in these chapters is that of Fr. Raymond Brown. We have preferred his version because it is consistently as good as the standard modern English translations, frequently superior in exactness and often provides enlightening alternatives. From THE GOSPEL ACCORDING TO JOHN (Anchor Bible), translated and edited by Raymond E. Brown. Copyright <O 1966 by Doubleday & Company, Inc. Reprinted by permission of Doubleday & Company, Inc.

The evangelist employs a technique of Hebrew composition perfectly suited to the movement of the Prologue. This technique is called "enclosure". It is used to make the end of a composition correspond to its beginning; the first and last lines echo each other and throw light on each other. Thus, in the Prologue we are to read the first verses in the light of the last: " _the Word was in God's presence_ " of verse 1 is matched by " _God the only Son, ever at the Father's side_ " of verse 18. The opening lines can now be understood as teaching: in the beginning was the Son; the Son was in the Father's presence, and the Son was God. The Word, therefore, is "God the only Son" who became flesh in Jesus Christ (vs 17).

_"In the beginning_... "These words are taken from the first line of the Bible (Gen 1:1). Both in Genesis and in John's Prologue creation is about to be described. The phrase, therefore, refers to that timeless present before anything was created.

_"... Was the Word_. "The Word simply _"was_ ". The Word was not created, but exists as God does, outside of time. Why is the Son given the title "Word"? Two general reasons can be offered: first, because the title aptly describes the entire ministry of Jesus, the Incarnate Son of God, and secondly, because it conveys a meaning which is part of familiar daily experience. The two reasons support each other.

In the last line of the Prologue the evangelist gives us a summary of the work of Jesus: " _No one has ever seen God; it is God the only Son ... who has revealed him._ " In all that he said and did Christ made the Father known. The function of Christ then. Was to reveal, and this is the recognized function of words. In everyday experience we use words to reveal our thoughts and feelings; it is by words that we communicate with others. John is reasoning that, if in his earthly ministry the Son was the revealer, the most perfect expression of the Father that mankind could have, this was only possible because in his eternal pre-existence the Son was already the full expression of the Father. Thus the evangelist boldly leads us from Jesus of Nazareth to the inner life of God. There, within God, the Father is God speaking and the Son is God spoken. From all eternity the Father expresses himself, and the self-expression of the Father is the Word. The Son is the Word, because he is God expressed, God communicated.

John now continues his awe-inspiring exposition on the inner life of God. (He has not yet so much as hinted at any possibility that the Word could have become one of us.)

_"The Word was in God's (the Father's) presence_. "This line establishes the distinction between the Father and the Son. The Father is a distinct "self" (person), and so, since the Word is the perfect expression of the Father, the Word too must be a distinct "self".

" _And the Word was God_." If the Word is the total and complete expression of the Father, then the Word is equal to the Father. They are both God, but God remains one.*

_"He was present with God (the Father) in the beginning_." This line reaffirms the distinction between the Father and the Son. The Son is not the Father; they do not have one identity. The phrase " _he was present with_ " expresses harmony and communion, yet makes it clear that the Two are not one in a way which rules out their separate identity.

*The evangelist does not intend these lines to be a complete statement on the mystery of the Blessed Trinity. He will make it clear later in his Gospel that he understands the Spirit as the love which flows from and unites Father and Son, and which they send in order to draw mankind into unity with them. After the Fourth Gospel was written some time would be needed before the Church could articulate clearly the great mystery of three Persons in one God. That she was eventually able to do so is owing in good measure to Saint John.

We cannot at this point comment any further on the first verses of the Prologue without risk of misrepresenting the intentions of the evangelist. His interest is not in speculation on the inner life of God. He intends one thing: to proclaim Jesus Christ. If he speaks at all of the mysterious life within God, it is only so as to be able to teach us that the Word who was eternally with God entered our history in Jesus Christ. And it is therefore in Jesus that the Father reveals himself fully to us. What matters most for the evangelist is what the title " _Word_ " teaches about God's actions towards us, his creatures. In order to understand this title more clearly, we shall look further into the meaning and purpose of "words" in our human experience, and then apply what we can learn to the divine Word.

In our common understanding a word is a part of speech, a sound uttered to communicate a meaning. We may communicate by other means of course, by signs which spring from nature (groans, laughter, sighs) and by signs agreed upon by society (flags, traffic signals, gestures). But a word differs from all these. A word is a sound of the living voice which carries a thought. The meaning of a word is carried both by the quality of the sound (loud, soft, harsh, gentle) and by the idea it expresses. By its very nature then, the word is something very close to us, it partakes of our whole life, for it communicates feeling and thought, heart and mind. When we utter a word we are sending forth ourselves, because we are revealing both what we think and what we feel.

All of this is true only if our words are true, if they are faithful to what is in our minds and hearts. For the word can be abused, made to conceal, mislead, injure, kill, rather than to reveal, guide and bring people together in mutual understanding.

Indeed, only lovers know the full meaning and purpose of words. The self-revealing word of one who loves is always a gift of self-asking to be accepted by the beloved. The purpose of such words therefore is not merely to inform, but to unite the lover and the beloved. True words are light (they reveal) and life (they impart one's life to the beloved). To sum up, at their best words are acts of self-revelation and self-gift through which one enters into communion with another.

With these thoughts in mind we can say that the Father is the one who loves, we, his creatures, are the beloved, and the Word is the self-revelation and self-gift of the Father through whom he unites us to himself. Everything done through the Word has the quality of revealing God and has for its purpose union with God. And so, for example, since the universe was made through the Word, it reveals something of God and is destined to be united to him.

Every act God performs through the Word is therefore an act of love. In effect. The Prologue is a poetic history of these acts which the evangelist describes as love added to love: " _love in place of love_ " (1:16). In language as simple as it is profound the poem speaks of the creation of the universe and mankind (1:3f), God's offer of life everlasting (1:4ff), the formation of his People (" _his own_ ", 1:11), all of which led to and was fulfilled in the perfect union achieved in the Incarnation (1:14) and continued in the Church (the " _we_ " of 1:14, 16). From the beginning of human history, however, darkness (sin) struggles against the acceptance of the Word, but cannot overcome the light of God.

Reading John 1:1-18

The Word and the universe (1:1-3). The first line of the Prologue directs us to the opening words of the Bible: " _In the beginning God created the heavens and the earth_." In Genesis each act of creation is introduced by the phrase, " _God said, 'let there be._ ...". God spoke and all things came into being. This is why the Scriptures can say " _by his word_ " the universe was made (seeps 33:6; was 9:1). For the evangelist this expression is not simply a happy coincidence, but a prophecy of the full truth made known in Jesus Christ: when God created, it was through his Son, the Word: " _Through him all things came into being, and apart from him not a thing came to be_ " (1:3). Since it was made through the Word, the universe in all its goodness (Gen 1:9, 12, 18, 21, 25, and 31) reveals something of the glory of God and is destined for union with him. All the harmony, the order and beauty of creation speaks both of the Father and of the Son through whom it was made and by whom it is sustained.

The Word and mankind (1:4, 5, 9, 10). Genesis tells us that God made man, male and female, in his own image and likeness (Gen 1:26ft). More than any other earthly creature, man expresses God. In a special way, therefore, man is patterned after the Word who is the full expression of God. Human nature itself reveals its Maker and is destined for union with him.

God offered mankind union with himself when he permitted our first parents to eat of the Tree of Life (Gen 2:9, 16). Through the Word he gave them natural life and through the Word he offered them a share in his own divine life: " _That which came to be in him was life_."

Man is so profoundly formed by the Word that he is destined for communion with the Father and nothing less than this will satisfy him. Although man lost access to union with God because of sin, he did not lose the yearning for it, he did not lose his potential for it. This longing, which we find expressed in every culture and religion, is like a light placed deep in our nature by the Word who is light and life: " _and this life was the light of men_."

Darkness (Satan, the serpent of Gen 3:1 off), attempted to put out this light. While darkness succeeded in having mankind exiled from the garden and barred from the Tree of Life (Gen 3:23f}, it would finally be totally defeated. God promised that the seed of the woman would crush the serpent's head (Gen 3:15); life and light would triumph through the Word made flesh: " _The light shines on in the darkness, tor the darkness did not overcome it.''*_

But darkness has its victories. Sin can produce a night so dark, no one can see the light of God in the beauty of the universe and the greatness of mankind. Darkness can overtake individuals and even whole societies. Saint Paul berates the Romans for failing to recognize God through the things He made (Rom 1:18-32); Saint John would go further: in failing to come to a knowledge of God through created things, mankind becomes incapable of recognizing the Word by whom ail things were made: " _He was in the world, and the world was made by him; yet the world did not recognize him"_ (1:10).

'Note: Many scholars interpret verses 9 to 13 as referring already to the ministry of Jesus, the Word made flesh. While this is a valid interpretation, we have chosen to follow a different opinion, also held by competent commentators. We apply these verses to the activities of the Word in mankind through creation (vs 10}, and then among God's People in the Old Testament (vss 11-13}, culminating in the Incarnation of the Word (vs 14a). This view has the advantage of pointing out an historical progression in the Prologue. But the Prologue is superb poetry and therefore open to several interpretations.

The Word and the People of God (1:11-13). By his Word God called Abraham to be the father of his People. By his Word God acted to save his People when they were slaves in Egypt: " _For when the peaceful silence enveloped all things, and night in its swift course was now half spent, from the heavens, from your royal throne, your almighty Word leapt down into the midst of that doomed land like a relentless warrior, bearing the sharp sword of your inflexible command_ " (Was 18:14f). It was through his Word uttered to Moses that he made a Covenant with them (Exod 19:3ff). In revealing his will to them, God acted through his Son, the Word. So deeply did he plant his Law within them that no one needed to ask who would go across the sea or into heaven to find it: " _No_ ", Moses said, " _the Word is very near you; it's in your mouth and in your heart for your observance_ " ( Out 30:14).

*Support for this interpretation of " _life_ " and " _light_ " can be found in the work of a disciple of the evangelist, the Book of Revelation. There we find that the Tree of Life is a symbol of the life offered by Jesus (Rev 22:2). We also see that John's disciples saw in the victory of Jesus a fulfilment of the promise made in Gen 3:15 (see Rev 12).

In sending the prophets to reveal his will, God again acted through his Son. The " _word of the Lord_ " which they proclaimed, was announced through the eternal Word. And so God could say, " _For as the rain and the snow come down from heaven and do not return without watering the earth ... so the Word that goes forth from my mouth does not return to me empty without accomplishing my will, and succeeding in what it was sent to do"_ (Isa 55:1 Of).

To John, these and many other passages of the Old Testament teach that God was acting through his Son throughout the history of his chosen People. And so, even before the Incarnation the Word had come to his own People: " _To his own he came_ " (1:11 a). As surely as God acted through his Son, the People rebelled, refusing to abide by the Covenant, breaking his Law, rejecting his prophets: " _yet his own people did not accept him_ " (1:11b). (The pattern of rejection was set and would inevitably be repeated, and with even greater vehemence, when the Word came in the flesh of man.)

Happily, rebellion was not the response of all God's People. Many, in every generation, accepted God's revelation, and, in doing so accepted the Word. These faithful servants were empowered to become truly members of God's family: " _But all those who did accept him he empowered to become God's children_ " ( 1:12). To be the sons and daughters of God, it was not enough to be blood descendants of Abraham; it was not by any normal process of human birth that one came to share the life of God: " _That is, those who believe in his name - those who were begotten, not by blood, nor by carnal desire, nor by man's desire, but by God_ " ( 1 :12f). Through the Word all the saints of the Old Testament arrived at union with God. Insofar as they accepted God's revelation, they accepted the Word. And so Jesus could say that Abraham rejoiced when he saw him (8:56).

The Word and the new People (1:14-16). Finally, John announces the achievement of what the Father intended from the beginning. The triumph over darkness is proclaimed: " _And the Word became flesh."_ Each word is to be given its full weight. " _The Word_ " is the eternal Son, equal to the Father. He is the One through whom and by whom all was made. It was through him Abraham was called, the Covenant was made, the prophets spoke. " _Flesh_ " is man, man born to die. The word suggests mortality, changeableness. " _All flesh is grass. ... (It) withers. .. Fades_ "

(Isa 40:6f). The mystery of the Incarnation is this: the all-powerful, unchanging, eternal Word became weak, changeable, mortal man. " _Became_ " is an especially important word. John does not say the Word " _took on_ ", or " _assumed_ ", or " _accepted_ " flesh. He deliberately chooses " _became_ " to represent an act far deeper and completely irreversible. The Word so identifies himself with the man Jesus that there is no telling them apart any more. One is the other. The Word is now and forever the Son of Man. Not even in death was there separation, much less in the ascension to the Father. No, the Word could not leave behind the man he now is; and so, it is the Child of Mary who is now the Father's equal forever, " _sitting at his right hand_."

John realized that the phrase, " _the Word became flesh_ " could be misunderstood; some might take it to mean that in becoming Jesus the Word ceased to be God. In one of the most extraordinary lines of his poem, the evangelist makes sure that we shall never fall into such an error. Unfortunately, our English translation cannot make his meaning immediately clear. Here is what he says: " _And he made his dwelling among us_ " (1:14b). Literally it reads: and he pitched his tent (tabernacle) among us. This is an allusion to the Tent of Meeting and to the Temple, which were the dwelling of God upon earth.

Now it is Jesus, born of a woman, who has become the new and permanent dwelling place of God, the one and only meeting place of God and man. As the glory of God filled the Tent of Meeting and the Tern pie of Solomon (Exod 40:34f; 1Kgs 8:1Off), so the glory of God fills Jesus. He who sees Jesus as the Word made man, beholds the glory of God. And what is the glory of God made manifest in Christ? It is the enduring love of the Father revealed in the death and resurrection of his only Son: " _And we have seen his glory, the glory of an only Son coming from the Father, filled with enduring love_ " (1:14).*the " _we_ " refers to the apostolic witnesses to the life, death and resurrection of Jesus. These are the founders of the new People of God whose Temple is the body of Jesus risen from the dead. The new Temple is not a thing apart, outside its worshippers as though it were a building one could come in and out of. The risen Lord is like a vine whose branches are his members (15:1 off); Temple and worshippers are one.

Twice the Prologue makes explicit reference to John the Baptist. According to our interpret ton, the first mention (1:6-8) is symbolic. John stands for the Jews, God's chosen People. Just as salvation for all men is from the Jews (4:22), so John's role as witness is to bring all men to the Saviour (1:7). But neither John the Baptist nor the nation he represents is the full Light (1:8). Only Christ is the true light. In this Gospel it is through the Baptist that the founders of the

Church come to Jesus, and through them eventually all others who enter the Body of Christ. The high esteem given to John the Baptist cannot be separated from the privileged position of the Jews in God's plan. The second mention of the Baptist (1:15) refers explicitly to his ministry. But even here his testimony is a statement of what the People of God, after hearing the Gospel, should have been able to discover from their sacred books; John the Baptist speaks for the Jews who have come to the fullness of faith when he proclaims the pre existence of the Son, the Word through whom all was made: " _he existed before me_ " ( 1:15).

All the love, all the life, all the light of God are present in Jesus, the Word made man. By his resurrection, that is, by his entry as man into the realm of God, his fullness is now ours to share: " _and of his fullness we have all had a share_ " (1:16). Even now on this earth the life, light and love of God which are in the Lord Jesus belong to us as members of his new People.

It was the love of God which sought man out through Moses and the Law. Now his love has been fully given in Jesus. Since all of the Father's love has been given in Christ, no one should rest content with God's lesser acts of love, whether it be his self-revelation in creation or through the Law. The greatest of all gifts has replaced the lesser: " _love in place of love_ " (1:16c).

The greatest Old Testament passages which form the background for the Prologue we have left to the last. These are the magnificent poems on divine Wisdom. With only the slightest changes, these can be seen as proclamations of the divine Word. Since we have already commented on each of these texts in previous chapters, and since we have little space left in this one, we must limit ourselves to giving you the references to the passages concerned and to our commentary on them, leaving you the pleasant task of meditating upon them your selves. Time spent on these texts will be generously rewarded, for throughout the Gospel John describes Jesus in terms of divine Wisdom. In fact, many of the speeches of Jesus are

*Verses 14, 16 and 17 contain words which were usually translated as " _grace"_ and " _truth_ ". Since the first word (charis) represents the Hebrew word hosed, which means love, loving kindness or mercy, it is better rendered as " _love_ ". The second word (aletheia, usually translated as truth) stands for the Hebrew word 'emet, which means fidelity, faithfulness, constancy. The two Hebrew words frequently occur together in the Old Testament as an expression of God's unfailing love (e.g. Exod 34:6). In John 1:14e and 17 the corresponding Greek words occur together and should be translated as " _enduring love_ ", or something similar. Patterned after the discourses of Wisdom. The principal passages are the following:

Proverbs 8:22-31 (also 8:32-36; 9:1-6), Chapter 17, pp. 4f.

Search (Ecclesiastics) 24:1-23, Chapter 18, pp. 25f.

Wisdom 7:22-8:1 (also 8:2-16; 9:1-18), Chapter 19, pp. 25f.

The Testimony (1:19-51)

The second part of the introduction consists of a series of testimonies to Christ given by John the Baptist and then by the first disciples. With Peter among them as the " _Rock_ ", these will become the founding members of the new People of God. The passage is constructed in four sections, each marked by a new day (1:19, 29, 35, 43). On the first day (1:19-28) John the Baptist vehemently denies being the M messiah and speaks in a general way of the One who is to come. On the second day (1 :29-34) John points out Jesus and identifies him as the Lamb of God, the One who existed before him, the One on whom the Spirit rests, the Chosen One. On the third day (1:35-42) he directs his disciples to follow Jesus. They follow Jesus and stay with him. After being with Jesus, they begin to recruit other disciples. Finally, on the last day of the four (1:43-51), Jesus himself calls disciples to follow him. In these last two sections more testimonies to Jesus are given: he is the great Teacher (Rabbi), the Messiah, the One described in the Law of Moses, the Son of God, the King of Israel. The entire introduction is brought to its climax by Jesus' own testimony to himself: he is the Son of Man who unites heaven and earth, God and man (1:51).

In this passage John makes a single whole of the material which, in the other Gospels is presented in separate scenes. The Testimony weaves into one narrative what Mark, for example, presents in a series of episodes: the Baptism of Jesus, the initial proclamation of the Kingdom, and the call of the first disciples (Mark 1:9-20).

Two final points before reading the Testimony: first, the evangelist sometimes has people say more than they consciously intended when they actually said it. For example, the high priest Caiaphas (11:49ft), without realizing the profound meaning of his words, prophesies the effect of the crucifixion of Jesus. Similarly, John the Baptist and Nathanael, in the passage you are about to read, use words which have a meaning much more profound than they could possibly have intended at the beginning of the ministry of Jesus. In saying that Jesus " _existed before me_ ", John the Baptist historically might have meant only that Jesus is the ancient prophet Elijah who was to return to usher in the end of time; but his words take on a much more profound meaning for they express the truth that the person of Jesus existed before all creation. Nathanael might have intended simply to give Jesus a title of honour treasured by every Israelite when he called Jesus " _Son of God_ "; but for the evangelist and his readers, this is a declaration of the divinity of Christ.

The second point concerns discipleship: the evangelist teaches that genuine discipleship is more than obeying Jesus, more than conforming to the behaviour he commands. To be a disciple is to " _come and see_ "; to come to Jesus and stay with him, and to see in him the Son of Man and Son of God who unites God and mankind.

" _Jesus replied, 'You believe because I said to you I saw you under the fig tree? You will see greater things than these.' And he added, 'In truth, in very truth, I say to you all, you shall see heaven laid open and God's angels ascending and descending upon the Son of man.' "John 1:50-51_

Reading John 1:19-51

_"Lamb of God._ " What could John the Baptist have intended by this title? In the centuries immediately before the coming of Christ, many books were written about the end of time (see Chapter 19, p. 29). Though they were never part of sacred Scripture, these books were very popular in Palestine. One of these (Book of Enoch) is a kind of fable in which animals act out the history leading to the end of the world. At the last judgment, according to this book, a lamb appears whose role is to destroy all evil from the earth. The Book of Revelation alludes to this lamb and identifies him with Jesus who, by his death and resurrection, triumphs over all evil (Rev 7:17; 12:11). John the Baptist was possibly identifying Jesus with this triumphant lamb of popular literature. (In Matthew 3:12, even though the lamb is not referred to, the function John the Baptist attributes to Jesus is much the same as that of the symbolic lamb.)

The evangelist, however, wishes us to see much more in the title. Jesus is the Lamb of God first because he is the Servant of the Lord who takes on himself the sins of the world and is led like a lamb to the slaughter (lsa 52:13- 53:12). Jesus is the Lamb of God, also because he is the fulfilment of everything symbolized by the paschal lamb. As it was by the blood of the lamb that the Israelites were spared when the wrath of God came over Egypt (Exod 12:21ff), so is it by the blood of Christ that mankind is saved from the judgment of God. As it was by eating the paschal lamb that the People participated in their deliverance from death in Egypt, so it is by partaking of the " _flesh_ " of the Lamb of God that mankind is freed from death and brought into eternal life (6:52ff).

John writes so subtly and describes the first meeting with Andrew, Peter and the others so naturally that we are likely to overlook the fact that in 1:43-51 he is presenting Jesus as divine Wisdom.* Old Testament writers taught that wisdom is found only by those who " _look for_ " her (Was 6:12 ). Jesus asks the two disciples, " _What are you looking for_?" (1:38). the wise men also urged that one must not only study Wisdom but " _live in the same house_ " with her (Was 7:28). The disciples ask Jesus, " _Rabbi, where are you staying (living)?"_ And when Jesus replies, " _Come and see_ ", they " _stayed with him_ " (1:38f). Wisdom is " _found_ " by those who seek her (Was 6:12): Andrew joyfully declares, " _We have found the Messiah_ " (1:41). Wisdom allows her self to be " _seen_ " by those who love her (Was 6:12): Jesus promises his disciples, " _You will see ..._ " (1:51).

The vision which Jesus promises to the apostles is that they " _will see the sky opened and the angels of God ascending and descending upon the Son of Man"_ (1:51). (For the phrase, " _the sky opened_ ", see Chapter 21, p. 9.) The apostles are the founders of the New Israel, the new People of God. Jacob (Israel), the father of the Twelve Tribes of the old Israel, was granted a vision of a ladder to God on which angels descended and ascended (Gen 28:10-22; see Chapter 2, p. 16): the " _fathers"_ of the New Israel will be given a much greater vision. They will see Jesus as the " _ladder_ " which joins heaven and earth, God and man. (The movement to the angels simply indicates the freedom and the directness of the access to God which Jesus makes possible.)

Since the original vision granted to Jacob took place in Bethel, " _the House of God ... the gate of heaven"_ (Gen 28:17), the evangelist could also be suggesting that Jesus is the new Temple, the true dwelling of God on earth and the only gateway to heaven (an idea already suggested in 1:14b and which will be said explicitly in 2:13-22).

*The Book of Wisdom 6:12-20 is especially important as background for this section.

## Chapter 11c Love in Place of Love (2:1 - 4:42)

The evangelist concludes his version of the Gospel with the words, " _Jesus also performed many other signs in the presence of his disciples, signs not recorded in this book._ ..." (20:30). To John everything Jesus did had about it the quality of a " _sign_ ". But the evangelist uses this word mostly in the first major section of his book (2: 11, 18, 23; 3:2; 4:48, 54; 6:2, 14, 26, 30; 7:31; 9:16; 11:47). Because he uses the word so frequently in chapters 2 to 12, many commentators entitle these chapters The Book of Signs.

What does the evangelist mean by a " _sign_ "? Firstly, as in ordinary language, a sign is some thing which can be seen, heard or touched; something that can be perceived by the senses. Secondly, again as in ordinary usage, a sign points to or reveals something other than itself. For example, the Cleansing of the Temple is a sign because it is a visible deed, and one which points to a greater reality, the death and resurrection of Jesus by which he becomes the new Temple.

But the evangelist gives the word " _sign_ " still deeper meanings. He has taken the word from the Old Testament where, again and again, the actions of God on behalf of his People are called " _signs_ " or " _signs and wonders_ " e.g. Exod 7:3; 10:1; Num 14:22; Deut 6:22; 7:19; Was 8:8; 10: 16). All of God's deeds were signs of his saving might, signs of his powerful love. The Exodus, for example, was a visible event- anyone could see the Egyptians dead on the shore and observe the Israelites being led to freedom. As a sign this event pointed to or revealed God the Saviour and his mighty power. In like manner, the gift of Manna in the desert was a sign of God's fatherly care.

Now all of these signs given by God in the period before Christ were leading up to the greatest act of God, the most perfect sign of his saving power- the death and resurrection of Jesus. It is the dying and rising of Jesus which is the perfect sign worked by God, for by it God's will to save is fully accomplished. All the signs of the Old Testament were in fact pointing to and revealing something of the perfect sign, Christ dying and rising.

For the evangelist, the same can be said of everything Jesus did before his death and resurrection. All the events of his public ministry led to the hour of his greatest deed; all pointed to and revealed something of the perfect sign. In this sense, therefore, the evangelist considers the events of Jesus' public life as " _signs_ " pointing to and revealing something of the perfect " _signs_ ", the death and resurrection of Jesus. This is why he can refer to the Wedding at Cana as a sign; while not itself the perfect sign, it nevertheless reveals something about the death and resurrection of the Lord.

John wants us to see even further into " _signs_ ". During his public life the deeds of Jesus were signs to those about him, signs they could accept if they had faith in him. But after the death, resurrection and ascension of Jesus to the Father, would the community of disciples be left without signs of any sort? Would the Church have to survive and grow without tangible signs? The evangelist would emphatically answer " _No_ ". The Lord gave the Church signs, signs which point to and reveal the cross and resurrection, and even more than this, signs which actually give entry into the mystery they signify. The evangelist refers to two of these signs, or sacraments. Of the Church: the waters of baptism and the bread and wine of the Eurcharist.* The Church too has its signs by which people enter into the saving mystery accomplished by the perfect sign, the death and resurrection of Jesus.

We now turn to the first episode of the Book of Signs. It is made up of two signs {the Wedding at Cana and the Cleansing of the Temple), and of commentaries on these signs provided through dialogue with a teacher in Israel {Nicodemus), John the Baptist and the Samaritan woman. The whole episode is held together by the common theme of religion and worship, and by the recurring images of water and marriage.

The theme of religion and worship is introduced by the jars used to hold water for purification rituals {2:6). These stand for the most common form of ceremonial religion, practiced by the Pharisees and by most religions throughout the world. These jars, John tells us, stand empty before Jesus fills them with the best wine. The theme of religion and worship is developed further by the Cleansing of the Temple in Jerusalem. This was the place of true worship of God as revealed in the Old Testament.

Even this worship is to come to an end and be replaced by a new Temple, the body of the risen Lord {2:21). Finally, John presents us with the worship of the Samaritans {4:20ff). The religion of the Samaritans was mixed, partly based on the revelation received through Moses. Partly derived from religions imposed by the various pagan empires which conquered Samaria in the centuries before Christ. This religion and worship is also to be replaced by Christ.

The Wedding at Cana (2:1 2)

How Jesus replaces all the religions and ways of worship found in human history is the topic of this episode. It is important to notice that the first sign John provides for us is a wedding, a celebration which Christ rescues from disaster by providing it with an abundance of the finest wine. Jesus fills up and transforms the religions of the world the way the empty jars are filled up with water and made to contain the best wine. Jesus is good news for all religions in the way the wine was good news to the thirsty guests at the wedding.

At Cana we are introduced to the mother of Jesus. The way in which the evangelist writes of her is so unusual that it calls for some explanation. Firstly, Jesus refers to her as " _woman_ ", a term not unusual in addressing a woman, but never used by a man speaking to his own mother. What is more striking is that when Jesus speaks to his mother from the cross, he refers to her again as " _woman_ " {19:25ff). It is clear that the evangelist wishes us to see some symbolism in the term. The most probable symbolism is that Mary stands for Eve, the " _woman"_ {Gen 2:23), the mother of all the living {Gen 3:20). This symbolism, recognized through many centuries of Christian interpretation, is still held today by competent scholars. We accept it as a first level of symbolism where Mary, the " _woman_ " stands for Eve and represents all of mankind, the offspring of Eve.

*John gives us only two of the signs in the life of the Church, but he does not intend us to see these as the only ones there are, any more than he wishes us to think the signs he records in his Gospel are the only ones Jesus performed {see 20:30).

**The Book of Revelation, written by a disciple of the evangelist, also refers to a " _woman_ " {Rev 12). It is clear that this woman stands for Israel, the People who gave birth to the Messiah; but she also represents Eve, the mother of all the living whose offspring would crush the head of the serpent {Gen 3:15). The only historical personage to whom this symbolism could possibly apply is Mary, the Mother of the Messiah.

Secondly, John does not use her personal name, Mary, as do the other evangelists. If he speaks of her only as the " _mother of Jesus_ ", it is because he wishes us to see in her a symbol of God's People: Mary, who gave physical birth to the Messiah, stands for Israel, the People chosen by God to bring forth the Christ.

Finally, John points out that the mother of Jesus is with " _the disciples_ " of Jesus (2:1, 11 f; see

19:26). This gives to Mary a third symbolism - she stands for the new People of God which Jesus creates out of his disciples. There is, therefore, a threefold symbolism attached to Mary in John's Gospel: she is Eve, standing for all mankind; she is Israel who gave birth to the Messiah; she is the Church, the community of the disciples of Jesus.

The dialogue between Jesus and his Mother in the passage you are about to read can only be understood by appreciating the symbolism. As the " _woman_ ", she is Eve speaking for all mankind which has become aware of the emptiness of its many religions and is anxious to have Christ save it from its desperate situation. As the " _mother of Jesus_ " she is at once Israel and the Church giving the instruction which should always be coming from God's People: " _Do what ever he tells you"._

Reading John 2:1 2

" _There was a wedding at Cana."_ The occasion is a wedding, and this immediately suggests the Covenant of God with his People. Frequently the Covenant is expressed in terms of a marriage between Israel and her Lord (e.g. Hos 2; lsa 54:4f; 62:4f; Jer 2:2; 3:20). This wedding had its time. and while it lasted it had wine to drink, but now the wine is exhausted, the time for the new and eternal Covenant has come, and for this marriage the best wine will be provided in abundance.

" _What has this concern of yours to do with me_ " (2:4)? On the purely historical level these words of Jesus to his Mother simply state the truth: the shortage of wine is not the concern of the guests at the wedding. However, here we are to rise above the purely historical level. Jesus tells his Mother, " _My hour has not yet come_ ". Neither the longing of mankind, nor the desires of God's chosen People can determine the time for Jesus to bring about the salvation of mankind. The appointed time has been set by God. No human agent can hurry or delay that hour.

The " _hour_ " refers to the death and resurrection of Jesus. The same is true for the word " _glory_ " (2:12). The hour of Jesus, the time when his glory will be made manifest, cannot be advanced. Jesus cannot change the moment when he lays down his life and takes it up again. What he can do during his public ministry, and what he does at Cana, is to give a sign which points to his hour and which reveals something of his glory. The miracle at Cana, therefore. Is a sign of the death and resurrection of Jesus; it reveals something about his hour.

What Cana reveals about the death and resurrection of Jesus is that by this act Jesus establishes the new, universal and eternal Covenant of God with mankind, the everlasting marriage, the total union of God and mankind. Because all religions, including the true faith of Israel, had as their purpose union with the Eternal God, and since this is accomplished by the death and resurrection of Jesus, then all of these religions find their fulfilment in the "hour" of Jesus And once fulfilled, they are replaced by the faith and the worship Jesus makes possible.

Cana also points to the creation of the new People of God. By his death and resurrection Jesus establishes the Church, and here at Cana, we see the Church already present in the Mother of Jesus and the disciples. When we come to the account of the death of Jesus we shall once again find the Church present through his Mother and a disciple (19:25ff).

" _Thus he revealed his glory and his disciples believed in him._ "The wonderful and joyful miracle at Cana reveals something of the wonderful effects of the death and resurrection of Jesus. Since the disciples believed in the miracle at Cana, they were disposed to believe in the effects of the crucifixion and resurrection of Jesus.

Because John's account of the Wedding at Cana is written with such vivid realism, it is tempting to read it as though it were merely an historical account. John, however, does not want us to read it simply on an historical level. He tells us that the miracle at Cana was the first " _sign_ " which Jesus gave (2:11). It is therefore as a sign that we are to interpret this incident. John invites us to see the sign, and to see the sign is to look for the proper symbolism of the passage.

" _They have no wine_." We have already seen that the theme running through this first episode (2:1- 4:42) is that of religion and worship; we have also seen the symbolism attached to Mary. If we combine these two insights, then we can read the words of Mary at the level of symbolism. As Eve, the mother of all the living, Mary speaks for all of mankind (including Israel). When she says, " _They have no wine_ " she is expressing a profound truth and a deep desire. The truth she speaks is that all the religions of the world, which God accepted in all their strengths and all their weaknesses, have now come to an end. The wine they once had has run out. Since the Saviour of the entire world has come (4:42), the time for all religions and forms of worship not directed through Christ has ended. Mary's words also express an urgent desire to have the transformation take place quickly.

In his own way John has communicated to us at the beginning of the public life of Jesus what Mark conveys at the same point in Jesus' life: " _The time has come ... believe the Good News"_ (Mark 1:15). What better way could there be to express the joyful Good News proclaimed by Jesus than by a wedding feast whose rejoicing is assured by an abundance of the finest wine?

The Cleansing of the Temple (2:13-25)

Though John does not explicitly call the Cleansing of the Temple a " _sign_ ", he does treat it as such. He gives us a saying of Jesus which clearly indicates that the Cleansing of the Temple is a sign of the death and resurrection of Jesus. When people object to the eviction of the buyers and sellers, Jesus replies: " _Destroy this Temple and in three days I will raise it up"_ (2:19). John tells us that after the resurrection of Jesus, the disciples understood that Jesus was referring to himself as the new Temple.

Reading John 2:13-25

The Temple stands for the authentic religion and worship of God's People, a religion and worship based on true revelation. In Jesus' day the Temple was defiled by a variety of commercial enterprises (see Chapter 23, pp. 4-6). The Lord purifies it of these abuses and affirms it as his Father's house (2:16). The Temple provided the place of encounter between man and God. But this purpose is now fulfilled in Jesus. Once risen from the dead the glorified body of Christ will become the only " _place_ " of encounter between God and man. The old Temple in Jerusalem will find its purpose fulfilled in the risen Lord and will have no reason to continue in existence. By implication, therefore, the Cleansing of the Temple foretells the end of the ancient place of worship.

_"... Many believed in his name, for they could see the signs he was performing. For his part Jesus would not trust himself to them because he knew them all_ " (2:23-24). In the language of the evangelist there are three ways of " _seeing_ " the signs: first, some see only the externals, the physical, visible aspect of the acts of Jesus. These see nothing of significance in what

Jesus does. For example, having witnessed the sign of the Cleansing of the Temple, the Jews ask for a " _sign_ "(2:18). They see nothing more than a man acting with unauthorized boldness. Secondly, some see only the miracles as signs, and in these they see only the action of a wonderworker, a man with exceptional powers. John speaks of this group of people as " _believing_ " in Jesus, but their faith is not sound, it is inadequate and cannot be trusted (2:23-24; see also 6:14f; 8:31 off). However, this second way of seeing acknowledges some superhuman powers in Christ and is open to growing into true faith. The third way of seeing is that of true faith, a faith which accepts Jesus as truly human and truly God.

Note: The term " _the Jews_ " in John's Gospel carries different meanings depending on the context. Failure to notice this has led to serious misinterpretations. There are basically three ways in which the evangelist uses the term: positive, neutral and negative. An example of a positive use is found in 4:22: " _Salvation is from the Jews_." Here John is referring to the whole nation as God's People, the recipients of revelation. By implication, this phrase reminds us that Jesus is the Jew through whom salvation comes to mankind. In 11:19 we find an example of a neutral use of the term: " _Many of the Jews had come out to otter sympathy to Martha and Mary_ ... "(see also 11:31, 45; 12:9). In this case the Jews are simply citizens of Judaea. John also employs the term in negative senses. First, he refers to " _Jews who believed_ " in Jesus (8:31). The context (8:31-59) makes it clear that these are disciples who refuse to believe in the divinity of Christ. The evangelist is referring to Jews of Jesus' day (and in his own Church) who claimed to be followers of Christ, but did not accept that Jesus is God. Finally, the negative use of the term most frequently refers to the authorities among the People who are hostile to Jesus. In these cases " _the Jews_ " are the leaders whom the other evangelists call the chief priests, elders and scribes.

In John's Gospel, therefore, the term " _Jews_ " has a very positive meaning when it is used in an ethnic sense of the whole nation. When John gives it a negative meaning it applies to only a segment of the nation, either to false disciples, or to the authorities who are plotting to do away with Jesus. If this is kept in mind, it becomes clear that there is no basis in John for anti- Semitism. It is an inexcusable tragedy that this Gospel, the Gospel of Love, should ever have been used to support racial prejudice.

Nicodemus (3:1-21)

We have just said that in this Gospel the most common negative use of the word " _Jew_ " refers to the leading men who were hostile to Jesus; but the first one of these we meet is an exception. Nicodemus, a member of the ruling class, is friendly and well-disposed to Jesus. His faith, however, is inadequate. He sees the miraculous signs as proof only that Jesus is a wonder worker.

Nicodemus represents those compatriots of Jesus who were impressed by the things Jesus did, who were drawn to him, but could not see in him anything more than a mighty prophet, a 'man of God', sent to call the People to conversion. They see Jesus as a great reformer, and they are open to the need for serious reform. However, the thought of anything radically new, the possibility of a thorough-going change does not enter their minds.

These people are satisfied with the old concept that membership in the Chosen Race is first and foremost by natural birth; descendance from Abraham is the best and the normal way of belonging to God's People (see Luke 3:2-18). Step by step Jesus' answer to Nicodemus teaches him that nothing short of a totally new beginning, a new birth, is required for the completely new faith and worship he brings about. To enter into eternal life ("see _the kingdom of God"_ ) one needs to be begotten of God, the only source of life everlasting (3:3). Natural life is received by being begotten of an earthly father; eternal life can only come by being begotten of the Father in heaven. That is the first step in Jesus' reply. The remainder of his speech can be divided into three sections: the first deals with the Spirit (3:4-8), the second with the Son (3:9-i5), the third with the Father (3:i6-21). The new birth of which Jesus speaks is possible only through the agency of the Father, Son and Holy Spirit (compare Matt 28:18f).

"Nicodemus said to him, 'how is it possible for a man to be born when he is old? Can he go back again into his mother's womb and be born?'" John 3:4

Note: In 3:3 and 7 John uses a word which means both " _from above_ " and " _anew_ ". He intends us to understand that the birth he writes of is both new and from God. The word he uses for Spirit (pneumatic) also means " _breath_ " or " _wind_ ".

Reading John 3:1-8

Jesus tells Nicodemus that being born physically into the race of Abraham counts for nothing: _"Flesh begets flesh_ " (3:6). The birth he speaks of can only be from the Spirit of God: " _Spirit begets spirit_ ". This birth is both as real and as mysterious as the movement of the wind over the earth (3:8).

The change that Jesus brings about as he completes and replaces all the religions and ways of worship of the world is one that comes from God, from above. No amount of human effort, no length of human striving can reach up from earth into the realm of God and obtain this new and eternal life. Only one who has come from heaven and who returned to heaven can make this new birth possible.

Note: In 3:11-15 the words of Jesus and those of the evangelist are so closely wedded that it is not possible to distinguish between them. The phrases move freely from the " _we_ " of John and his community to the " _I_ " of Jesus.

Reading John 3:9-15

The new birth being offered is one that comes about not by Jesus' divinity alone. It is precisely as Son of Man, the human being who is flesh of our flesh, that Christ offers eternal life to all who accept him by faith. To make this point as forcefully as possible John brings before us the image of Jesus, nailed to the horizontal beam and being " _lifted up_ " physically on the cross. For John this upward movement of the dying body of Jesus is the beginning of his ascension, his return to the Father. The expression " _lifted up_ ", therefore, refers to both the death and resurrection of Christ. The evangelist compares the lifting up of Jesus on the cross to the lifting up of the serpent of bronze (see Num 21:4-9). Those who looked with faith upon the serpent Moses lifted up were healed by God (Was 16:5ff); those who believe in the lifting up of Jesus (his death-resurrection) will receive eternal life (3:14).

Throughout the Gospel the evangelist wants us to hold together the death and resurrection of Jesus as one mystery of faith. Though he is fully aware that these events occurred at separate moments in time, he deliberately uses single words to refer to the death and the exaltation. Thus he uses the " _hour_ ", the "glorification", or the " _lifting up_ " of Jesus as terms which encompass both the death and the resurrection of the Lord. For John the lifting up of Jesus to the vertical pole of the cross is the great and perfect sign: for by dying Jesus is revealed as most at one with humanity whose common fate is death, and by rising he is revealed as most at one with divinity whose unique attribute is undying life. The lifting up of Jesus is the hour when he reveals his glory as most " _flesh_ " and most " _Word_ ". It is in that hour that the union of man and God is not only signified, but achieved.

The reference to _"water and Spirit_ " in 3:5 now becomes more understandable. John, who has shown us that Jesus completes and replaces all ritualistic religions, does not want Christians to fall back into that kind of worship. While he clearly accepts the sacraments of the Church, the evangelist carefully avoids anything which might encourage man's natural love of ceremonies at the expense of the radically new way of worship Jesus brings about. To John baptism by water is not simply a ritual of cleansing, but is the entry into the saving hour of Jesus his death and resurrection. Baptism by water and the Spirit is entry into that total union between God and man achieved in the " _lifting up_ " of Jesus, and it is only by entering into this saving hour that man receives eternal life.

The crucifixion of Jesus was a cruel and ugly spectacle, one which spoke of judgment and condemnation. It could easily be seen as an event in which mankind was condemned by God. But this is not the case. It was not to pass judgment on his creatures but to give them eternal life that God sent the Word. It is the love of the Father for mankind which is revealed by the death and resurrection of Jesus.

Reading John 3:16-21

If men find themselves judged, it is by their own choice. Whoever has been offered the Good News of Jesus and refuses to believe in him, stands condemned. Such a person is like one who, when invited to come into the light, prefers to remain in darkness. The final words of Jesus confront Nicodemus with a stark truth; there is nothing wrong with his seeking out Jesus _"at night_ ", but if he remains in the dark after encountering Jesus, then he is judged. (The Gospel shows us Nicodemus again in 7:45ff and in 19:38ff where he is acting with Joseph of Arimathaea, a disciple.)

John the Baptist (3:22 - 4:3)

To underline and confirm the fact that Jesus is not simply a reformer, but the creator of a totally new order, the evangelist now presents John the Baptist, the greatest of the reforming prophets. And he shows us that the accomplishment of each is of a totally different nature. (It is clear that the evangelist wrote passages like this one with a view to instructing and converting disciples of John the Baptist who were making their leader out to be the Messiah.

Reading John 3:22-36

" _It is the bridegroom who gets the bride_ " (3:29). According to Jewish custom at the time of Jesus, the best man (called " _the friend_ " of the groom) saw to the proper preparation of the bride for the wedding. Once she was ready, it was his duty and privilege to lead her to her husband. John the Baptist sees himself in this role. The People of God, often referred to as the bride of God (see Hos 2), are to be prepared for the new and eternal " _wedding_ ", the new Covenant which will be made in Jesus. It would be as wrong for John the Baptist to draw the People of God to himself as it would be for the best man to take the bride. Important as he is, he may not usurp the place of Christ: " _He must increase while I must decrease_ ".

" _The one who comes from above is above all_ " (3:31). The union between God and man which Jesus achieves is one which originates in God; this " _marriage_ " is not the result of human effort, but of divine initiative. It can only come about by one who is _"from above_ ". Mighty prophet that he is, the Baptist is still a man, only a man; he is earthly, " _from below_ ". He can in no way bring about the outpouring of the Spirit of God required for the new Covenant (3:34). All that John the Baptist can do is to direct all men to Christ, for it is through Christ that they will enter the eternal life-giving Covenant, the marriage between God and mankind.

The Samaritan Woman (4:4-42)

The theme we have been pursuing in this first episode of the Book of Signs is that of the completion and replacement of all religions by Christ. In the water-jars of Cana we saw a symbol of ritualistic religion, in the Temple we saw the authentic religion, the worship of the old Covenant. In the story we are about to consider we meet a Samaritan woman who represents religions which are a mixture of truth and falsehood, and we shall see that Jesus fulfills even these and in doing so replaces them.

The Samaritans had their origins in the People of God.* Over the centuries, however, they had been conquered by many pagan empires, each of which influenced their life and religion. Cut off for centuries from Judaea and the worship in Jerusalem (see Chapter 16, p. 8) they had gradually developed their own interpretation of the faith of the People of God. They considered themselves to be true followers of Moses, whose five books alone they held to be inspired. In their version of the Book of Deuteronomy they read that God had ordered Joshua to erect a shrine on Mount Gerizim, a high hill near their capital city.* They maintained a temple there for centuries until it was destroyed by the Jews in 128 BC. But at the time of Jesus they still carried out some form of worship on the ruins of their ancient temple.

*Originally Samaria was the name of the_ capital of the Northern Kingdom (1 Kgs 16:23ff). In time the name was extended to the area around the capital. In the period of the New Testament, Samaria was the name of the province in the central hill country of Palestine. The Assyrians conquered the Northern Kingdom and destroyed its capital in 722-721 BC (2 Kgs 16; Chapter 11, p. 30; Chapter 12, p. 3). In succeeding centuries the Babylonians, the Persians, the Greeks and the Romans overran the area and subjected it to their power. Each of these conquerors left t: heir mark on the Samaritans. At the time of Christ, the ancient capital city had been rebuilt by Herod the Great and renamed Sebastian. In honour of the Romans he built in Sebastian a temple to the emperor Augustus.

The Samaritans hoped for a great and final messenger from God, one who would be a prophet like Moses (Deut 18:15-18). He would reveal the things of God and complete the work begun by Moses. This hoped-for prophet was their version of the one the Jews called " _the Messiah_ ".

To the Jews. The Samaritans were impure pagans pretending to be true believers. The hatred between the two groups had hardened over the centuries. No pious Jew, and especially no Pharisee, would have any contact with Samaritans; he would not even touch an article handled by Samaritans.

Jesus does not share this animosity. He travels through Samaritan territory, stops there for a rest, asks for water from a Samaritan woman, and. in fact stays with them for a few days.

Symbolically the Samaritan woman represents religions which are a mixture of true revelation and paganism (or natural religion). Like so many groups in New Testament times (and today) the Samaritans had some of the truths of revelation, but along with these they had ideas and practices which varied from good to inadequate to false. The friendly and u threatening approach of Jesus to the Samaritan woman is the model for the way his disciples are to approach similar religions in every age.

Note: The evangelist's mastery of the art of the dramatist is displayed beautifully in the next reading. It is almost as if he intended his account to be acted out on a stage, with characters entering and leaving, and with action going on in the foreground and background. At the end all the characters appear together. It is helpful to keep this in mind. For example, the words of Jesus on harvesting the ripe fields (4:35-38) are best understood if we visualize in the background the woman gathering disciples for Christ among her own townsfolk (4:39ff).

Reading John 4:4-42

This passage concludes the commentary on the two signs (Cana, Cleansing the Temple,

2:1-25 ). The evangelist takes up the two images of water and marriage which he has featured in these chapters and makes some final statements on his theme: how Jesus completes and replaces all religions and forms of worship. The new order of faith and worship that Jesus introduces calls for a new community, one that is entered by re-birth through the sacrament of baptism (" _water and the Spirit_ ", 3:6). The sacramental entry affirms the primacy of God's action in the making of disciples (" _begotten from above_ ", 3:3ff). In this part of the commentary, however, (ESP. 4:28-42) we see the human task, that of gathering disciples to form the new People of God, the worshippers in Spirit and truth.

*Deut 27:4, in the version passed on by the people of Judah and accepted by Christians, Joshua is ordered to build the shrine on Mount Ebla, a hill next to Gerizim.

" _Jacob's well_." Jacob (Israel) was the father of the Twelve Tribes which formed the People of God under the old Covenant. While God's People were a blood-related family on the human level, they aspired always to be a people of faith. The religious life of the Samaritans was based on the Law, the five books of Moses. The Law was their source, the well from which they drew the waters of life. The revelation contained in the books of Moses was the basis for their faith, and, indeed the faith of the Jews also.

_"The water I shall give him will become within him a fountain of water leaping up unto eternal life_ " (4:14). The contrasts being made are between the still waters of a well and the running (that is, living) waters of a spring, and between the water contained or restricted within the limits of a well and the free flowing water that gushes from a fountain. The Law was water indeed, it was true revelation. But it was limited, like water confined within a well. The " _wate_ r" Jesus brings, because it is the fullness of revelation, is like a fountain that leaps high into the air. The truth revealed by the Law could bring a measure of life. but the teaching of Jesus " _leaps up_ " unto eternal life.

But there is a further contrast which the evangelist wants us to notice: the Law was like a well to which one went to draw water; the well was outside, exterior to the believer. The fullness of truth which Jesus offers becomes a fountain of water " _within_ " the disciple. And here we find a second meaning for the water Jesus gives: the water is the Spirit (see 7:37-39). The Spirit Jesus sends enters a disciple's heart and becomes within him a fountain ever renewing itself. (We shall see more on this theme in connection with 7:37ff.)

The living water, therefore, is a symbol of both the truth which Jesus reveals and of the Spirit he sends. John is poetically bringing together the images and ideas of the ancient prophets on the new Covenant. Jeremiah (31 :31-34) had foretold the day when God would plant know edge of himself in the very hearts of his People; Ezekiel foresaw the renewal of the Covenant as the day when God would sprinkle water on his People, forgive their sins and put within• them a new heart of flesh to replace their hearts of stone. This, Ezekiel wrote, would happen by the Spirit of God (Ezek 36:25ff). Jesus establishes this new and eternal Covenant by sending the Holy Spirit into the hearts of his followers.

" _You have had five husbands_ ..." (4:16ff). While there is no special symbolism attached to the number five (or six). There is significance in the fact that the woman has had many husbands. The Samaritans were not faithful to their one Lord and God; over the centuries they had given allegiance to many gods. Their religion was not pure; it was adulterous. Jesus, however, is not harsh with the woman; he does not condemn her (see 3:17). Her next words, a question about the temple, show that she has grasped the meaning of the dialogue about husbands. She realizes that Jesus is saying the Samaritan religion with its own " _heretical_ " temple is not authentic (4:20).

" _You will worship the Father neither on this mountain nor in Jerusalem_ " (4:21). The time is over for disputes about the right geographical location for true worship. No spot on earth will ever again be more holy than another; no particular building will be better than another for worship. The new Temple will be the body of the risen Lord (2:21 f), to which the new People of God will be united as branches to the vine (John 15). The place of worship will be wherever the disciples gather.

" _Salvation is from the Jews_ " (4:22). This is one instance where the evangelist uses the term " _Jews"_ in an ethnic sense, and its meaning is positive. The nation of God's choosing is the instrument through which God saves. As much truth as there might be in all or any other religions of the world, none can claim to have been guided by God as Israel's was, none can boast of the true revelation God's chosen race received. And no race on earth can claim, as the Jews can, that the Saviour of the world was one of theirs by blood.

_"True worshippers will worship the Father in Spirit and truth_ " (4:23). We have already seen that the " _living water_ " Jesus gives refers to both his teaching and to the Holy Spirit. Now these two gifts are applied to worship. Those who worship in Spirit and truth are disciples who have received the Holy Spirit and who profess the truths that Jesus taught. " _God is Spirit_ ", that is, he bestows the Spirit of truth who completes in the disciples the revelation given by the Son (John 14:26; 16:13).

In the past some have interpreted " _worship in Spirit and truth_ " as an interior, spiritual kind of worship free of external manifestations in rites and ceremonies. This is an incorrect interpret ton, because the " _Spirit_ " here is the Holy Spirit, not the spirit or soul of man. Moreover, neither Jesus, who used external gestures himself in worship (6:11; 17:1; see Luke 9:16), nor the evangelist, who insists on external signs in the ministry of Christ and of sacraments in the work of the Church, could conceive of a purely spiritual or angelic worship for creatures of flesh. It is not to be denied of course that all true worship must be of the heart, sincere and genuine; this the prophets of old and psalmists urged (lsa 1:11ft; 29:13; Ps 51:6, 16). Nevertheless this interior devotion is not what is meant here. Worship is " _in Spirit and truth_ ", not because it is sincere, but because it is based on the full revelation of the Father which Jesus gives and which the Holy Spirit makes known to the community of disciples ( 14:26; 16:13).

The Samaritan woman is moved by the words of Jesus; she wonders if he could possibly be the hoped-for messenger of God. Jesus openly identifies himself as the Messiah (4:25f). She then hurries into the village and begins to tell her townsfolk about Jesus. To the evangelist she is a "missionary" gathering disciples for Christ. And so the topic of conversation between Jesus and his disciples, now returned from making their purchases, turns to bringing in the " _harvest_ " of disciples ( 4:27-38).

The closing words of Jesus (4:34-38) and the final scene (4:39-42) bring this episode (Chs 2-4). And indeed the first four chapters, to a magnificent conclusion. In these lines the main themes of the Prologue, the Testimony and the first signs and commentary are restated in new images which provide deeper insight into the message of the evangelist.

" _Doing the will of Him who sent me and bringing His work to completion - that is my food_ " (4:34). The imagery changes from the water Christ gives us to drink to the food by which Christ himself is nourished. Jesus is sustained by doing the will of his Father. The Father wills that His work be brought to completion. In our commentary on the Prologue we saw what the Father's work is: he created the universe, made mankind, called Israel his People into existence, gave them the Law, the Temple, the prophets. In all his work the Father was acting out of love and revealing himself and giving himself to his creatures. His purpose in all of these works was to draw all that he had made into union with himself, and, in particular to give mankind a share in his own eternal life.

All of these works of love God did through the Word who is the perfect expression of the Father. And so the beauty of creation reveals something of the Father because it was made through the Word; mankind, made in the image of God, is patterned after the eternal Word through whom it was created. Israel, God's People, were summoned into being by the Word, rescued out of Egypt by the mighty Word, bound to God in the Covenant through the Word, given the Law, the Temple, the prophets through the eternal Son, the Word.

The mission of Jesus, the Word-made-flesh, is to bring to completion the work of the Father. This work, all that the Father did, was done in order to bring his creatures into unity with himself. It is the task of the Word-made-flesh to accomplish this unity between God and man, between Creator and creatures. The work of the Father is brought to its perfection when Jesus in his " _hour_ " cries out from the cross, " _It is completed_ " ( 19:30).* In his death Jesus is revealed as most at one with mortal man; in his rising he is revealed as most at one with divine power. And his " _lifting up_ " is the greatest sign, the greatest act of God which accomplishes what it signifies, the union of God and man.

All of the Father's acts of love from the beginning of creation were leading up to the " _hour_ " of the Word-made-flesh. And now in the ministry of Jesus the time has come to " _harvest_ " the fruit of all these labours of God throughout the history of man: _"look at the fields; they are ripe for the harvest_!" (4:35).

All the " _sowing_ " which the Father did through the Word has now produced fields ready for reaping. The Father's love expressed itself in part in the various religions and cultures of mankind. Though they were incomplete, unfinished, the ritualistic religions and cultures of man had in them a measure of truth, a limited truth which called for completion. Other religions were more endowed with truth. But still had within them an admixture of falsehood, and these too were reaching out to be made pure and whole. The religion and life of God's own People. The Jews, was the most perfect, the most enriched with truth, but it too was both defiled and incomplete. Since the goodness and beauty of all these religions and cultures came about through the Word, the completion of them all will be brought about by the same Word, now made flesh.

And so we can see already in the public life of Jesus the signs of what he is accomplishing: he fills the jars of purification with the best wine; he purifies the Temple of God's People and replaces it with the temple of his risen body; he provides a fountain of living water to replace the still waters of the Law. Jesus, the Word-made-flesh, could not condemn, could not simply destroy or carelessly cast aside what he himself, the eternal Word had brought about through out the history of man. As a member of our race the Son of God perfects, completes what he had been doing since time began.

" _Sower and reaper ... rejoice together_ " (4:36). The Father sowed, the Son-made-man reaps, and both rejoice. But the Sower and the Reaper are one (1:1), the joy of one is the joy of the other.

" _What I sent you to reap was not something you worked for. Others have, Done the hard work, and you have come in for the fruit of their work_ " (4:38). Jesus addresses these words to his disciples, those who will share in his work. The disciples are the Church, the new People of God. Their work is to harvest what others have sown, to bring in the grain from fields others have tended. The disciples (the Church) do not create from nothing, they do not bring about the goodness and the truth in the peoples they encounter, and for God the Word has already done this. Long before the missionaries arrive on the scene, God has been at work.

As Jesus speaks these words the truth they contain is being acted out in the background where we see the Samaritan woman gathering disciples for Christ. The Word who was already at work in the long history of the Samaritans has brought his work to completion by his personal encounter with the woman at the well. And now the Samaritans themselves, without the intervention of the disciples, are coming to Christ. All that the Church has to do is harvest what others have worked hard for. These " _others_ " are the unnumbered millions of people in the history of man who have tried to reach out to their Creator in countless ways, the " _others_ " are all the holy men and women among God's People, Abraham, Moses, David, the prophets, the lawmakers, the wise men. These did the " _hard_ " work for they laboured before the fullness of revelation, before the completion of the work of God.

*Fr. R. Brown translates the words from the cross as, " _It is finished_ ". This is accurate, but since the evangelist uses the same basic Greek word in 4:34 and 19:30, it seems more appropriate to use one English word in both places. In this way it is more evident that the completion of the work of the Father is brought about •in the _"hour_ " of Jesus, his death and resurrection.

The work of Jesus is to add the perfect act of love to all the acts of love which prepared for it; he completes what was begun. He perfects what was imperfect. He does not smash the water jars of ritualistic religion, he fills them with wine. He does not allow the wedding feast of the old Covenant to end in sadness, he provides it with an abundance of the best wine. He does not reject the Temple worship, he purifies it and assures its continuance in the temple of his body. He does not condemn the mixed religion of the Samaritans, he does not refuse to drink the waters of its well. He offers them and all the religions of the world a spring of living water _"leaping up unto eternal life_ ". Jesus' work is to give " _love in place of love_ " (1:16).

Whatever good was and is in the world, its origins are in the Word, and it is in the Word-made flesh that all goodness finds its perfection: _".. enduring love came through Jesus Christ"_ ( 1:17 ). To all the titles of honour given to Jesus in the Testimony (1:19-51}, the Samaritans now add theirs: " _We have heard for ourselves, and we know that this is really the Saviour of the world"_ (4:42).

"~~~~~~~~~~~~~~~~"

## Chapter 12 The Light And The Life

Saint John's Gospel is the work of a contemplative pastor: it springs from prayerful reflection on Jesus, refined and deepened by involvement in every issue, every conflict affecting the church in his care. Everything he wrote is marked by love for Christ and concern for the community of disciples. His love for Jesus is sturdy, not soft and sentimental, for he knew Jesus to be God-made-man. Admiration for the Lord as a good man, a mighty prophet, and a miracle-worker simply would not suffice, because the truth about him allows no compromise, no reduction to more acceptable terms. As for the Church, John is as fiercely devoted to her as a shepherd defending his flock against ravenous wolves. This is why there is a certain sternness, a certain "no-nonsense" quality about this Gospel, especially in the chapters we are about to study. Only near the end of the Book of Signs do we begin to feel that warm and intimate love which so marks the last half of the Gospel (esp. chapters 13 to 17).

We have divided the Book of Signs (Chs 2 to 12) into seven episodes (see Chapter 31, p. 9). We have already commented on the first of these episodes and in this chapter we mean to consider the remaining six. The principal themes of this part of the Gospel are developed around the terms _"life_ " and _"ligh_ t". Except where the text clearly indicates that mortal human life is intended (e.g. 12:25), _"life_ " means eternal life in union with God. _"_ Light" has three closely related meanings in John. It is a symbol of God's leadership, of God's will and of God's judgement. Christ is The Light because he leads the world to eternal life; he leads by revealing God's will and, in shedding light on God's will, he necessarily exposes whatever is against God's will. As The Light, therefore, he is Judge as well as Leader.

# Chapter 12a The Life-Giver (4:46- 5:47)

The second episode (4:46- 5:47) consists of two signs and a commentary. The first sign is the healing of a boy who is mortally ill; the second is the cure of an invalid on the Sabbath. The commentary develops the theme of the divine power of Jesus revealed by these signs. As in the first episode (2:1 - 4:45), the signs take place in Cana and in Jerusalem.

Note: The " _royal official_ " is probably a man in the service of Herod, Tetrarch of Galilee, who was often referred to as a king. Capernaum is on the shores of the Sea of Galilee; Cana is some thirty miles away in the high hill country of Galilee.

Reading: John 4:46-54

_"He begged him to come down and restore health to his son who was near death_ " (4:47). The official has sufficient faith to ask Jesus to cure his son; but he cannot imagine that Jesus can work such a miracle at a distance of thirty miles or so from his dying son.

Jesus reproaches him for having the kind of faith which needs to be supported by visible evidence: " _Unless you people see ..._ " But the official rises to the challenge: when Jesus tells him to go back to Capernaum and assures him that his son will live, he obeys without hesitation (4:50). Everyone in his household comes to believe in Jesus.

This miracle is a sign: the fact that the word of Jesus has the power to restore human life in this world points to the even more important fact that Jesus has the power to grant eternal life even now in this world to those who believe in his word, and the power to raise to eternal life on the last day all who have lived good lives. The commentary (5:19-30) will make this clear.

Working on the Sabbath (5:1-15)

In Jerusalem a man has been lying helpless by a pool whose waters have healing powers. For years, however, this man has been unable to get himself into the pool at the right time. The five-sided pool is probably a symbol of the five books of Moses. These books, like the pool, had real healing powers, but they could not give a person the will to be healed. To this poor cripple Jesus gives both the will and the power to walk. But the " _sign_ " in this healing has to do with the fact that it occurs on the Sabbath. By performing a miracle and ordering the man to pick up his sleeping mat and walk, Jesus is violating the rules for the Sabbath rest as these were taught by the Pharisees.

"Jesus said to him, 'Stand up; pick up your mat, and walk around.' The man was immediately cured, and he picked up his mat and began to walk." John 5:8-9

Now the learned men of Jesus' day debated long and hard on whether and how God himself observed the Sabbath rest each week. The most common opinion held by these rabbis was that God did rest on the Sabbath in all respects except two. Even on the Sabbath he con tined to give life and to pass judgment. Since people were born on the Sabbath and people died on the Sabbath, they argued, God must therefore continue to give life to those who were born and to pass judgment on those who died. Our Lord of course is familiar with this common doctrine and will make use of it to assert that in himself reside the powers to give life and to judge.

Note: The last part of 5:3, " _waiting for the movement of the waters_ ", is omitted by some manuscripts, but it is probably original. Verse 4, in its entirety, however, is absent from the earliest and best manuscripts. It was added by someone making a copy of the Gospel. Many modern translations omit verse 4 altogether.

Reading John 5:1-15

Though the man has been healed, he does not know Jesus, and does not come to believe in him. On meeting him later, Jesus warns him of the judgment to come: " _Sin no more,_ for fear that something worse will happen to you" (5:14). As we shall see in the commentary, that " _something worse_ " is the condemnation which he might receive on the last day.

The Father is at work and so am I (5:16-30)

The evangelist begins his commentary on the signs by telling us that Jesus was speaking of God as his own Father in such a way that he was understood to speak of himself as equal to God. In vss 16-30, Jesus does not openly affirm his equality with God, but he does proclaim that he has the Father's power to raise the dead to eternal life or to eternal punishment.

By restoring the sick boy to natural life, Jesus performs a sign of his power to grant eternal life; by curing the cripple on the Sabbath, Jesus is asserting that he works on the Sabbath as His Father does- by giving life and passing judgment. The evangelist's commentary brings out the meaning of both signs.

Reading John 5:16-30

As Jesus learnt his carpenter's trade from Joseph, so most boys in Jesus' day were apprentices to their fathers. This common practice lies behind the little parable of verses 19 and 20. A boy loves to imitate his father: " _For whatever He does, the Son does likewise_ "; and a father loves to teach his boy everything he knows: " _For the Father loves the Son, and everything He does, He shows him_." The relationship of Jesus to his Father is that of a son, and it is natural that he should receive the Father's supreme gifts: " _Indeed, just as the Father possesses life in Himself, so has he granted that the Son also possess life in himself_ " (5:26). If the Son has the power to grant eternal life on the last day, he must also be able to judge. But Christ is teaching something more, a truth bound to startle his hearers: it is not just as Son of God that he will judge but as Son of Man, as Word-made-flesh: " _And he has turned over to him power to pass judgment because he is Son of Man_ " (5:27). It is a man who will judge mankind so that all may be assured of a more gentle and compassionate judgment.

The divine power of Jesus is being exercised even now, long before the final judgment. Those who accept his word and believe in the Father who sent him possess eternal life even in this world: " _the man who hears my word and has faith in Him who sent me possesses eternal life_ " (5:24). Those who have faith in Christ are already alive in him, then, and will not be condemned on the last day. When that day comes, all mankind will rise again, " _those who have done what is right will rise to live; those who have practiced what is wicked will rise to be damned_ " (5:29). The decision will rest with Christ (see Matt 25:31ff).

The last verses of this episode (5:31-47) deal with the testimony which supports the claims of Jesus. John the Baptist is named first as a witness (5:33ff), then the miracles (" _the works_ "); the Father himself bears witness through the miracles of Jesus and through his word in the Scriptures (5:37ff).

## Chapter 12 b The Bread Of Life

Chapter six is a unit which, like the two previous episodes, has two signs (the Multiplication of Loaves and the Walking on the Water) followed by a dialogue which provides a commentary on the signs. The Miracle of the Loaves was clearly a most important event for the first generation of Christians; each of the four evangelists report it in basically the same form and with the same purposes in mind. In each account the evangelists present the Miracle of the Loaves in such a way as to recall a past event, the gift of manna in the wilderness; and a future event, the Eucharist. Saint John does the same, except that he includes an explicit reference to the Passover (6:4), making it more obvious that the miracle points to the Eucharist, the Christian Passover.

John's mention of the Passover also provides a key to understanding the Walking on the Water, the second miracle which the evangelists associate with the Multiplication of Loaves.*

The Passover was a memorial meal in which the People of God celebrated God's mastery over the water of the sea when he delivered them out of Egypt. By connecting the Walking on the Water with the feast of Passover, John indicates that the power of God which parted the Sea at the Exodus is in Jesus who masters the waters of the Sea of Galilee.

Reading John 6:1-21

The passage begins with Jesus going to a mountain to be alone with his disciples. A large crowd, impressed by the miracles of healing, follows him. John's way of describing the scene directs all our attention to Jesus. It is Jesus who sees the multitude approaching, Jesus who asks how the crowd is to be fed, Jesus who distributes the food and gives the order to have the fragments gathered up (ct. Mark 6:30-44). Only in John's account are we given the reaction of the crowd: _"Now when the people saw the sign he had performed, they began to say, 'This is undoubtedly the Prophet who is to come into the world'_ " (6:14). The crowd is imp pressed by the power of Jesus to provide food for them. They immediately think of Moses and the manna their ancestors had received through him. They recall the promise God had made that he would raise up another prophet like Moses for his People (Deut 18:15-18). They conclude that Jesus must be this " _Prophet who is to come_." Filled with enthusiasm they begin to think what a wonderful king Jesus would make. But, aware of their intentions, Jesus escapes (6:15).

The Walking on the Water is witnessed only by the disciples. By this sign Jesus teaches his close followers that he is much more than the Prophet-to-come, much more than a Messianic king. To him belongs that divine power over the waters of the sea which God displayed at the Exodus (Exod 14). The evangelist calls our attention to the omnipotence of Jesus by the way he words the greeting of Jesus in verse 20. In English we are obliged to translate this sentence " _It is I, do not be afraid._ " In Greek, however, the phrase " _It is I_ " literally reads " _I am_ ". This expression " _I AM_ " is very important in John's Gospel: Jesus pronounces it frequently (eg. 4:26; 6:20; 8:24, 28, 58). In each instance " _I AM_ " is meant to recall the divine Name revealed to Moses: " _I am who am_ " (Exod 3:14, see Chapter 3, pp. 8f, 15f). The divine " _I AM_ " on the lips of Jesus teaches that he is no mere prophet or earthly king; Jesus who heals the sick, feeds the multitude, walks on the sea, is God present to his People and has full right to the divine Name.

* The Walking on the Water follows the Miracle of Loaves in Mark 6:45ff, Matt 14:22ff.

In the remainder of the chapter (6:22-71), John comments on these two signs, focussing our attention principally on the Miracle of the Loaves. He does this because he intends to teach a very definite chapter on the full meaning of the Eucharistic Bread and Wine of which the Miracle of the Loaves is a sign. His commentary on the signs may be divided into four parts. In each, he deals with pastoral problems which threatened both him and his flock.

Do not work for perishable food (6:22-29)

Jesus taught his disciples to share their material resources and to use them to eliminate the misery of poverty among the brothers and sisters in the community. Jesus himself shared what money he had with the Twelve; they put their funds in a common purse and used any surplus to provide for the poor (John 12:6; 13:29). We know from the Acts of the Apostles that the first community of disciples in Jerusalem took to heart this aspect of the Lord's message (Acts 2:42ff; 4:32ff). We can safely presume that the communities formed by the teaching of John the evangelist did the same. The First Letter of John, written most probably by a member of one of his communities, insists on the sharing of wealth (1 John 3:17).

Where Christians did as they were taught by the Lord, their communities became very attractive. However, people could easily be drawn to enter the Church for reasons having nothing to do with the things of God. Some could seek membership only for material advantages. Others could be attracted because they saw in the Church a power to overthrow the oppression of Rome. These saw in Christ a genuinely new kind of king, and in the Church a new sort of kingdom. For the evangelist, as for Jesus, such motives are base and false; no one seeking Christ in the hope of earthly food or an earthly kingdom should be allowed into the Church. In the next passage the crowds seeking Jesus in order to make him king stand for all who follow him for the wrong motives.

Reading John 6:22-29

It is not to be denied that when the Church lives according to the teachings of the Lord she does offer many earthly advantages, and does become a power that threatens the world's un just social, economic and political systems. But the changes which the Church can bring about

In the world are by-products, as it were, not the main purpose of discipleship. The only valid reason for seeking Christ is eternal life in union with God. Jesus teaches the crowd which has been frantically looking for him (6:22-25) that they should seek him only in order to receive the supreme gift, life with God forever. Those who want him for any lesser reason want to be disciples without faith. To see in Jesus merely a prophetic figure able to motivate people to eliminate poverty, or to hope in him simply as the ideal king able to establish an earthly kingdom of justice and love, is to see in him only a man. No faith is required, only enthusiasm for the message of a great social reformer.*

For several generations, Christians used to bring food and money to their celebrations of the Eucharist. At the time of the collection these gifts were gathered up and, after the Eucharist, they were distributed to those in need. It is quite probable that some came to Mass for no bet term purpose than to share in the general handout. The evangelist may well have had this abuse in mind as he wrote this chapter.

This is why Jesus tells the crowd which has been eagerly looking for him that they should work for food that lasts for eternal life (6:27). When they ask him what this work is that they should be doing, he tells them, " _This is the work of God: have faith in him whom He sent_ " (6:29). It is not enough to appreciate the power that the teaching of Jesus has for the transformation of this world; such appreciation does not amount to faith in Jesus as the One, and as the Only Son of Man on whom " _God the Father has set his seal_ " of total and unreserved approval. Jesus, the Son of Man, is the Son of God; the gift he offers is nothing less than unending union with the Father. It is for this gift that one should •seek Jesus.

I am the bread of life (6:30-47)

The present section forms a bridge between the passage we have just seen and the one which comes next. We shall, therefore, consider it in two ways: first, as it continues the theme of faith in Christ, begun in the previous section (6:22-29}, and secondly, as it prepares us for the teaching on the full meaning of the Eucharist to be developed in the next section (6:48-59).

The crowds who just the day before had witnessed the miracle of the loaves and fish, now ask for a more spectacular " _sign_ " (6:30). In order to believe in Jesus as the One sent by God to give life everlasting, they think they are entitled to a sign at least as extraordinary as the " _bread from heaven_ " which Moses gave their ancestors in the desert (6:31). Jesus reminds them that Moses did not give them bread which literally came from heaven. (The manna, in fact, appeared on the ground, Exod 16:14ff.) The only food which would deserve to be called " _bread from heaven (God)"_ is that which has God for its source and can impart his divine life (6:32-33).

Jesus then goes on to proclaim that he himself is this bread from heaven, " _the bread of life_ " eternal (6:35). To " _come_ " to him is " _to believe_ " that he is from God and has power to bestow life without end (6:35). Faith is a great mystery which no one but God fully understands. We are not told why God gives faith to some and not to others; we are only told that the true believer is one whom the Father has drawn to his Son (6:44). Those who believe in Jesus know that to be taught by him is to be taught by God himself (6:45), for Jesus is the Son who has been with the Father, has seen him, and so can teach everything the Father wants taught (6:45f). To benefit from the work of Christ requires faith first of all; the one who has true faith in Christ possesses eternal life now in this world and will be raised up into God on the last day (6:44, 47).

Reading John 6:30-47

Now let us consider this same passage for what it teaches about the Eucharistic Meal. At this deeper level of meaning we encounter the preoccupations of Saint John as pastor of a community which he is guiding towards a more profound understanding of the Eucharist. From the first days after the resurrection, Christians celebrated the Eucharist as the Christian Passover; they saw in the Lord's Supper a memorial of his death and resurrection, in much the same way as Jews saw in the Passover a memorial of the Exodus out of Egypt. Christians understood that by the Eucharist they were not merely recalling a past event, but actually taking part in the death and resurrection of the Lord made present to them in the Eucharist. This understanding of the Mass, John accepts without reserve. But our evangelist has seen still more deeply into the mystery of the Eucharist, especially into the true significance of the Bread and Wine of the Lord's Supper. John must have meditated long on the meaning of " _This is my body. . this is my blood_ " (see Matt 26:26-29). To our evangelist the Eucharist is more than a making present of the death and resurrection of Jesus, for it makes present not only the saving event but the Saviour himself. The words of Jesus at the Last Supper mean that he is present at the Eucharist, that the Bread of Life is Jesus himself, that the Cup of Salvation is the Lord actually present among his disciples. When Jesus says, " _I myself am the bread of life_ " (6:35), we are to understand that the Eucharistic Bread is Jesus. Those who know they " _come to_ " Jesus when they receive the Sacred Bread will never hunger again; those who " _believe_ " that the Cup holds the precious blood and that this is Jesus truly present for them, will never thirst again (6:35).

Faith in the true presence of Christ in the sacred Bread and Wine is as mysterious as faith in the divinity of Jesus. People can reach this faith only if drawn by the Father. This is the faith which gives eternal life now and guarantees resurrection to life with God. (We recommend that 6:30-47 be read again with these thoughts in mind.)

The flesh and the blood of the Son of Man (6:48-59)

In hi$ account of the Last Supper Saint John does not report the institution of the Eucharist, but that great event is never absent from his mind. It is in chapter six that he gives us his teaching on the Eucharist and it is the most profound of the entire New Testament. As the passage we have just seen is a commentary on the words, " _This is my body ... this is my blood",_ so the passage we are about to read is a discourse on the other Eucharistic words of Jesus: " _Take and eat, this is my body which will be given up for you ... Drink all of you from this, for this is my blood which will be poured out ..._ " (see Matt 26:26ff; Luke 22:19f; 1 Cor 11:23ff).

From the very first lines of his Gospel the evangelist has taught us that Jesus is the Word made flesh, the Son of God made man (1:1-18), at once truly human and truly divine. In chapter five John insisted on the divinity of Christ and he does so time and time again throughout the Gospel. But here, in the section we are now considering, it is the humanity of our Lord that he is asserting with equal force. The evangelist drives home the all-important truth that it is not possible to believe in Jesus as God the Son without accepting that he is human. In fact, there is for us no possible union with Christ as Son of God, except by and through his human nature. Furthermore, no one can achieve the promised eternal union with God, except through the flesh and blood of him in whom God and man are one.

It follows, therefore, that to eat and drink the sacred Bread and Wine of the Eucharist with faith is not to achieve a mysterious relationship with God the Son separated from his humanity; to eat and drink that holy Bread and Wine is to enter into union with the Son of God in his very flesh and blood.

This reflection must be taken a step further: the full realization of what it is to be human is death; " _flesh_ " is never more " _flesh_ " than in dying. It is at the moment of his death that Jesus participates most fully in human nature. And we become truly one with the humanity of Jesus when we are united to him in his death. These are the thoughts which our evangelist wishes us to find in the following words of Jesus.

Reading John 6:48-59

" _And the bread that I shall give is my own flesh for the life of the world_ " (6:51). These words refer to the death of Jesus: to give one's flesh is to lay down one's life. In the language of the evangelist Jesus is saying exactly what he said at the Last Supper: " _This is my body which will be given up for you._ " Saint John uses the word " _flesh_ " instead of the word " _body_ " which the other evangelists use." " _Flesh_ " is a more forceful word because it emphasizes the reality of Jesus' mortal nature.

* In fact, many scholars believe that the Aramaic word which Jesus would have used at the Last Supper is more accurately translated as " _flesh_ " rather than " _body_ ". Thus Saint John may well be more precise than the other evangelists.

The Jews, that is, the unbelievers among them, are baffled and even shocked by the promise of Jesus to give his flesh to eat. Their protest is intended by the evangelist to echo that of anyone who first hears the truth about the Eucharist. To believe that through the Eucharistic Bread and Wine we enter directly into communion with the divine Son of God is difficult enough; to believe that this is accomplished by eating the flesh and drinking the blood of the Son of Man seems downright unthinkable (6:52, 60). Yet this is what our Lord's words mean.

" _For my flesh is real food, and my blood, real drink_ " (6:55). The Greek word translated as _"real_ " can have two meanings: first, what is fact, or true, as opposed to what is imaginary or false; secondly, what is in the realm of the completely true, the fully real, that is, the realm of God, as opposed to what is only partly true and real, that is, the realm of earth. Both senses apply to the food and drink of the Eucharist. In the first meaning, the flesh and blood of Jesus in the Sacra men are not imaginary but real. In the second sense, the flesh and blood of Jesus are the food and drink belonging to the realm of the fully real, the realm of God. By contrast, the manna eaten in the wilderness was only partly real; it was earthly food to sustain earthly life. The flesh and blood of Christ in the Eucharistic Meal are food and drink to sustain the life of God in those who receive it.

" _The man who feeds on my flesh and drinks my blood remains in me and me in him_ " (6:56). Par taking of the Eucharistic Meal brings about a most intimate union between Jesus and his disciples; it is union with a flesh-and-blood brother. And it is union with him in his greatest act of love for us and for the world, his death on the cross.

" _Just as the Father who has life sent me and I have life because of the Father, so the man who feeds on me will have life because of me_ " (6:57). Chapter five established the fact that the Son shares the eternal life of the Father. Now we are being taught that by union with Jesus in his humanity at the Eucharist we too may share the Father's life even in this world. Because communion with Christ through the Bread and Wine of the Eucharist gives a person eternal life now, it is by that fact a pledge of everlasting life on the last day (6:54).

The Spirit gives life (6:60-71)

The words of Jesus are direct, even blunt. Jews, who abhorred anything having to do with the eating or drinking of blood, would find his teaching outrageous. Of course our Lord did not expect unbelievers to understand his instruction on the Eucharist. But now even his disciples are having difficulty accepting his teaching.

The message of Jesus however, is not as crude as some of his listeners think. In the next passage John explains that the flesh and blood he spoke of is not the carnal body which they see before them, but that same body risen and glorified. The humanity of Christ partaken of at the Eucharist is his body and blood ascended into the realm of God, filled and transformed by the Holy Spirit.

Reading John 6:60•71

Then as now, the full reality of the Bread and Wine of the Eucharist is too much for many would-be disciples of Christ (6:60, 66). Preferring something less intensely real, they refuse this word of Christ (6:64); and in rejecting his teaching on the Eucharist, they break away from Jesus himself (6:66).

_"And so Jesus said to the Twelve, 'Do you also want to go away?' Simon Peter answered, 'Lord, to whom shall we go? It is you who have the words of eternal life; and we have come to believe and are convinced that you are God's Holy One_.'" John 6:67-69

The Eucharistic Presence of the Lord is not the limited, earthly presence of his state before his death and resurrection. His earthly flesh and blood was then like that of every man; it was imp possible for him to share it with all his disciples throughout all time. But the Eucharistic Presence is of the realm of the Holy Spirit. " _It is the Spirit that gives life; the flesh is useless_ " (6:63). Once ascended into the presence of God, the Son of God made man continues to be a man, but a man glorified, limitless, filled with the Spirit of God, able to share his perfected humanity with all who come to believe.

When Jesus challenges the Twelve, " _Do you also want to go away_?" Peter answers for them: _"Lord, to whom shall we go? It is you who have the words of eternal life; and we have come to believe and are convinced that you are God's Holy One_ " (6:68f). As in the other Gospels, Peter is the leader and spokesman for the Twelve. His confession of faith here is basically the same as the one he makes in Caesarea Philippi (see Mark 8:27-33; Matt 16:13ff). Peter accepts as fact that Jesus does indeed have the power to grant eternal life. In the language of Saint John " _God's Holy One_ " is an exalted title: Jesus is the one whom the Father has made holy, that is, consecrated (10:36); in the Priestly Prayer Jesus says that he makes himself holy (consecrates himself) for the sake of his disciples (17:19). This is the language of priestly sacrifice. In pro claiming Christ as " _God's Holy One_ " Peter is identifying him as the. one great offering made to God to bring about union between God and man.

# Chapter 12c I AM (John 7:1 ... 8:59)

This section (chapters 7 and 8) is the most tension-filled of the entire Gospel. The speeches of Jesus are interrupted again and again by angry remarks and indignant questions; there are repeated references to the plan to kill Jesus, and the section ends with an actual attempt to stone Christ to death. These are also the most obscure chapters of the entire Gospel. The main reason for this is that much of the discussion and debate is based on types of argument used by rabbis of the first century. It is a kind of reasoning totally unfamiliar to us. Since an explanation of the entire section would be too lengthy, we have chosen to summarize the principal points of chapters seven and eight and then comment in more detail on a few texts which are of special importance.

Jesus reveals his origin and his destiny

In each of the previous episodes the " _signs_ " were readily identifiable. In the present episode, however, the sign is less evident; it is also more complex. According to our interpretation, the sign spans the entire episode and points to the whole mission of the Son of God. The key to understanding it lies not only in what Jesus does but also in the way in which he does it. He goes to Jerusalem without anyone seeing him (7:10); he then appears in public and teaches in the Temple (7:11 - 8:58); after this, he departs, as secretly as he came (8:59). He goes there secretly, preaches publicly and leaves secretly. These three elements, taken together, constitute the " _sign_ " of this episode. The hidden way in which Jesus comes to Jerusalem symbolizes the mysterious way in which the Son of God entered the world in the Incarnation _("the Word became flesh_ "). His teaching in the Temple is a sign of the whole of his public ministry in which he revealed who he is and why he came. And his disappearance at the end of the episode points to the mysterious way in which he returned to the Father (his " _glorification_ "). The fact that he came from the Father and went back to Him is a truth hidden from people's minds; no one would know it if it were not revealed. Therefore it must be openly and publicly proclaimed. This Jesus did throughout his public ministry and this is what he does in these two chapters; he announces again and again that he has come from God and is returning to Him.

In the reasoning of Jewish scholars of the time, to know the origins and the destiny of a person was to know that person's identity. A human being has human origins (earthly parents) and a human destiny (death). Jesus, however, announces that he comes from God the Father, and proclaims that he is going back to God (7:16-19, 28-29, 31-36). He explains that he was sent by God, that his message is God's message. Everything he says about himself teaches that he is not a mere human being but one possessed of divinity. His hearers understand what Jesus is saying, for their fury mounts with each new statement he utters in support of his claims. Jesus persists, and, in spite of numerous interruptions, brings his message to a dramatic conclusion with a most powerful and clear statement of his divinity: " _Before Abraham even came into existence, I AM"_ (8:58). At this his listeners take up stones to kill him. But Jesus hides himself and escapes (8:59). These are the principal points of chapters 7 and 8. We will now turn to a more detailed commentary on three important passages.

Rivers of living water (7:37-39)

The setting of chapters seven and eight is the Feast of Tabernacles (7:2, 11, 37). Our evangelist presumes that his readers know what this festival was and what it meant at the time of Christ. Some of the statements Jesus makes are understandable only against the background of the feast.

Tabernacles was the third* and last great pilgrimage feast of the Jewish year. It was originally a celebration of the harvest of fruit. Coming at the end of the dry season (September/October), it was natural that the feast should also become the occasion to pray for the return of the rains which would guarantee the crops for the following year. Accordingly, on each of the seven days of the festival there were water-ceremonies and prayers for rain.

The feast was called " _Tabernacles_ " (" _Booths_ " or " _Tents_ ") because the People constructed shelters of branches and leaves and lived in them during the feast. This may well have been in imitation of the makeshift shelters farmers built for themselves in their orchards and vineyards during the harvest.

The feast always retained its connection with the harvest and prayers for abundant rain. Over the centuries, however, it had taken on deeper significance. The People were taught that the camping out in flimsy shelters during the hot dry days of the feast was to remind them of the years their ancestors spent wandering in the desert with no habitat ion but tents (Lev 23:42f). During the festival they recalled the events of those days in the wilderness when God guided them by means of a pillar of fire at night and of cloud by day, when he fed them with manna and quail and gave them water to drink from the rock which Moses struck (Exod 17:1-7; Num 20:7-11).

The feast also became a way of honouring the Temple. This was probably because Solomon dedicated the first Temple during the Feast of Tabernacles (1 Kgs 8:2). In honour of the Temple large golden candelabra were lit in the Court of the Women, illuminating the Temple during the night for all to see and admire.

But this feast, like Passover and Pentecost, was not simply a celebration of the past. The great pilgrim-feasts drew Jews from all over the Mediterranean world, and the hearts of these pilgrims reunited in the homeland would inevitably turn towards the hopes and expectations of God's People. In times when their country was occupied by a foreign power, any celebration which brought Jews together in large numbers would be potentially explosive. Rumours of revolt would spread through the city accompanied by talk of a leader able to rally his people against the oppressor. People expected that the Messiah would make himself known during one of the great festivals. During the Feast of Tabernacles, therefore, hopes ran high. Discussions concerning the Messiah, where he would come from (7:27, 40-44) and who he might be (7:10-16), were going on everywhere.

The prophet Zechariah wrote several chapters on the hope God offered his People. To describe the future God had in store for them, Zechariah used the images and ceremonies of the Feast of Tabernacles (Zech 9-14). He wrote of the Day of the Lord, the day of God's final intervention into the history of man, the day when God would make all things right. He tells us that on the great and final Feast of Tabernacles the messianic king would enter Jerusalem triumphantly (Zech 9:9), the Lord would open up a fountain of water for the House of David (Zech 13:1) and would make living waters flow out in abundance from Jerusalem (Zech 14:8).

* The other two were Passover and Pentecost.

On each day of the festival, water was ceremonially drawn from a spring at the bottom of the hill Jerusalem is built on and taken in solemn procession to the Temple where it was poured into the ground. As the water was drawn a choir sang, " _You will draw water joyfully from the springs of salvation_ " (lsa 12:3), and during the procession people chanted, " _We beseech you_ ,

" _Lord, save us; we beseech you, Lord, send us prosperity_ " (Ps 118:25). These songs were much more than petitions for rain and abundant harvests; along with other hymns they expressed the hopes and expectations of the People, their longing, their " _thirst_ " for the Messiah. It is against this background that the words of Jesus in the passage you are about to read are to be understood. On the last day of the festival, when the emotions of all his listeners were at their peak, Jesus proclaims that he is the One for whom they and their forefathers have waited so long.

Reading John 7:37-39

During the feast, when the " _thirst_ " for the Messiah was deeply felt, many people were wonder in whether Jesus might be he (7:25-27, 31, 41-42). Some were convinced of it (7:31, 41). To all who were sincerely seeking the Messiah Jesus proclaims: " _If anyone thirst, let him come to me; and let him drink who believes in me." Jesus is offering the true waters of salvation_ (lsa 12:3) about which they have been singing in the procession of the water. He invites those who believe in him to come to him and drink, that is, to take into themselves the truth he teaches about himself. Jesus is using the highly personal language of the Books of Wisdom: they present Divine Wisdom shouting out her invitation to all who are seeking her, " _Come and eat ... drink ..._ "(Prov 9:5). His words recall God's invitation, " _Oh, come to the waters all you who are thirsty_ " (lsa 55:1).

_"As the Scripture says, 'from within him shall flow rivers of living water'_ " (7:38). This line raises a few problems of interpretation: does the pronoun " _him_ " in the phrase " _from within him_ " refer to the believer or to Christ? Both interpretations can be defended. If " _him_ " refers to the believer, then the meaning is the same as 4:14: the person who thirsts for and finds Christ and who takes his teaching to heart, receives the Holy Spirit who becomes within him a well spring of eternal life. If it is Christ himself who is meant, then it is from him the rivers of living water are to flow, for it is he who will bestow the Spirit. We prefer this second interpretation, even though the presentation of it entails certain complications.

First we should note that our evangelist writes the passage as though it were a direct quotation from the Old Testament: " _As the Scripture says, 'From within him ..._ ' "However, there is no passage in the Old Testament which conforms exactly to John's wording. It appears that the evangelist has adapted phrases from Psalms which refer to the rock in the desert which was struck and gushed forth water to quench the thirst of God's People: _"(God) split a rock .. . and he brought water out of the rock, and caused waters to flow down as rivers ... He smote the rock and the waters flowed_ " (Pss 78:15-16, 20; 105:41). John would be identifying Christ with the rock, teaching us that Jesus is the true rock, the one from whom the living waters flow. In the context of the Feast of Tabernacles, when the wandering in the desert and the incident of the Lord providing water from the rock were recalled, this interpretation seems appropriate. Just as the manna in the wilderness pointed to Christ as the true bread from heaven, so the rock which gushed forth water was a sign of Christ from whom flow the true waters of life.

The evangelist then goes on to tell us that the rivers of living water are the Spirit which Jesus will give: " _Here he was referring to the Spirit which those who came to believe in him were to receive_ " (7:39). The prophets had long ago proposed water as an image of the Spirit. Ezekiel had written that God would one day renew his Covenant by pouring clean water over his People and by sending them his Spirit (Ezek 36:25-27). Another prophet wrote: _"I will pour out water on thirsty ground. ... I will pour out my Spirit on your descendants_ " (Isa 44:3). In line with this tradition, John uses water as a symbol of the Holy Spirit (e.g. John 3:5f).

The waters which Jesus offers, therefore, refer to the Spirit which he will give. John reminds us, however, that Jesus can pour out the Holy Spirit only after his " _glorification_ ", that is, his death and resurrection: " _For there was as yet no Spirit, since Jesus had not been glorified."_ This does not mean that the Holy Spirit did not exist before the death and resurrection of Jesus; nor that he was inactive before then. Rather, it means that the gift of the Holy Spirit through the glorified humanity of Jesus is a totally new way for the Spirit to come. Never before was the Spirit given in the way Christians receive him, that is, through the sacred humanity of the Son of God.

When he writes of the crucifixion, John deliberately recalls the passage we are studying: _"(Jesus) exclaimed, 'It is finished'_ ; _and bowing his head, he handed over the spirit . .. one of the soldiers stabbed at Jesus' side with a lance, and immediately blood and water flowed out_ " (19:30, 34). The death of Jesus is the hour of his glorification, and now that he is glorified, he _"hands over the Spirit_ "; the water which is then released from his pierced side symbolizes the outpouring of the Spirit from the sacred body of the Son of God. The rock which was cleft in the wilderness and gave water to quench the thirst of the ancient People was an image, a " _sign_ " pointing to the Messiah, the Rock from whose pierced side would flow the true Living Water.

It is quite possible that John intends his readers to remember also the prophecies of Ezekiel and Zechariah in connection with the words of Jesus in 7:37-38. Ezekiel had written of the great and perfect Temple of God from which would flow a great river of water giving life to all things (Ezek 47:1-12); Zechariah had spoken of an ideal Feast of Tabernacles when waters would gush out in abundance from Jerusalem (Zech 14:8). John may well want us to remember that the new and perfect Temple is the sacred body of the risen Lord (John 2:21), the true source of eternal life.

Note: For a commentary on the woman caught in adultery (7:53- 8:11) see Appendix, p. 38

The light of the World (8:12)

As mentioned above, during the Feast of Tabernacles large golden candlesticks with a multitude of wicks were lit in the Temple area. From many parts of the city, the Temple could be seen shining in the dark, reminding the People of the presence of God in their midst. The prophet Zechariah looked forward to a perfect Feast of Tabernacles when the presence of God would shine with such power as to overcome all darkness: " _And there shall be continuous day for at evening time there shall be light_ " (Zech 14:7).

This feast, as we have seen, commemorated the years of wandering through the desert. The flaming candlesticks would, therefore, remind the People of the pillar of fire, the symbol of God's guiding presence during the long nights of their pilgrimage towards the Promised Land (e.g. Exod 13:21).

The writer of the Book of Wisdom tells us that the pillar of light represented the Law by which God made his will known: " _You gave your people a pillar of flaming fire to guide them on their unknown journey ... the imperishable light of the Law_ " (Wis 18:3-4). For this author and many others in the Old Testament, the guidance which God gave his People through the Law was symbolized by light. Because he made his will known to his People God was a light dispelling darkness (Ps 18:28), a lamp to their feet and a light to their path (Ps 119:105, 130).

Furthermore, God himself dwells in light and is wrapped round in purest light (Ps 104:2). And whenever he appeared on earth his presence was marked by fire and light (Exod 3:2; 19:16ff).

Reading John 8:12

_"I am the light of the world_." By these words Jesus applies to himself the symbol of light which the Old Testament attributed to God and his Law. The lights in the Temple on the Feast of Tabernacles signalled the presence of God, but Jesus is the real Temple, the presence of God among men. The pillar of light in the wilderness represented God guiding his People to the Promised Land, but Jesus is God guiding all mankind to their eternal home. The flaming pillar was seen as representing the Law by which God made his will known to his People, but Jesus is the full manifestation of the will of God for all mankind. Jesus is the light of the whole world, for he is the divine presence guiding the entire human race to their destiny, union with God the Father.

To understand the full meaning of the phrase, " _I am the light_ " it is not enough to consider that what he revealed is light, or that his teaching about God and human life is light. No, we must realize that he is designating himself. It is he who is the Light, he himself.

" _No follower of mine shall ever walk in darkness_." This line supposes the familiar image of life as a journey in the night (Ps 119:105, 130). The traveller needs light, a lamp to find the path and a beacon in the distance to mark his destination. For all who believe in him, Jesus is the light; it is he who will guide their every step and mark the goal of their journey- eternal union with the Father. In fact he not only points them to the goal, he is himself their goal, for he is the man who is one with God.

Saint John once again reminds us that every true disciple already possesses eternal life, even in this world. The follower of Jesus does not walk in darkness, " _No he will possess the light of life._ " The light is eternal life, and this life of union with God begins here on earth in everyone who accepts Jesus as the Light of the World.

I Am (8:58)

The last part of chapter eight (vss 31-59) contains the most violent exchange of words in the entire Gospel. Jesus accuses his listeners of having the devil for their father (8:44ff). They denounce him as a heretical Samaritan and as insane (8:48, 52). At the end of the section the infuriated audience picks up stones to hurl at Jesus (8:59). What is most astounding is that this heated argument takes place between Jesus and " _Jews who believed in him_ " (8:31). Who are these people? If they are disciples, why does Jesus denounce them as people who want to kill him (8:37, 40)? If they are indeed followers of Christ, why do they insult him and finally attempt to stone him to death?

The identity of this group, the " _Jews who believed in Jesus_ ", is revealed first by the peculiar language of the evangelist and secondly, by the community of the evangelist himself. First, in John's vocabulary the term " _Jews_ " normally refers to those compatriots of our Lord who did not believe in him (see Chapter 31, p. 25). We also saw in the previous chapter (Chapter 31, pp. 24-25) that the word " _believe_ " can have two levels of meaning in this Gospel. People can believe in Jesus with a faith that is incomplete: they may accept him as a great man, a prophet, a wonder-worker; they might even believe that he is the Messiah. But if they do not believe that he is the Son of God, truly divine, their faith is inadequate. The only full and complete faith in Christ is that which accepts his divinity. In the light of these observations on the language of Saint John, we can understand the phrase " _Jews who believed in Jesus_ " as referring to people who were ready to accept Jesus as a great prophet and even as the Messiah, but were still far from recognizing him as the Son of God. They claim to be disciples but in effect they are still " _Jews_ ", that is, unbelievers. The fierce dispute that breaks out between them and Jesus shows that they are anything but authentic disciples.

The second way of identifying the " _Jews who believed in Jesus_ " of 8:31 is to consider the community of the evangelist himself. It appears that John was writing for a community in which there were a large number of people of Jewish origin. These were prepared to be Christians in the sense of being recognized as disciples of Jesus. They openly belonged to the Christian community. But as the faith of the Church matured, as it became more and more obvious that Jesus was not simply the Messiah or a great prophet, but in full truth the eternal Son of the living God, some of the Jewish " _Christians_ " rebelled. Though willing to accept Jesus as the Messiah, a true messenger from God, the model for upright living, they fell back before the awesome truth that he was divine. Yet they continued to insist that they were his disciples.

The evangelist could not permit this situation to continue. Such would-be disciples had to be exposed, and in no uncertain terms. John had to make it clear beyond all dispute that to be a true disciple meant to embrace the whole truth about Jesus, and the whole truth is that this man is God. To Saint John it is nothing short of diabolical that people who claim to be Christians should deny the divinity of the Lord. The vehement language of this passage is to be attributed as much to the evangelist as to Jesus himself.

In chapter 7 Saint John points out that while Jesus was teaching during the Feast of Taber ankles a number of people were won over to him: some said, " _he is good_ " (7:12), others, remembering the miracles he had worked, came to believe he was the Messiah (7:31, 41); still others held him to be the great Prophet God had promised (7:40; see Deut 18:15-18). But all of these titles, true as they may be, remain inadequate. To be a genuine disciple requires faith in the divine Sonship of Christ. It is to people of imperfect faith, to those with a merely human understanding of Jesus, that the following words are addressed.

Reading John 8:31-38

Gently at first, Jesus urges his hearers to be true disciples, to live in his word, to take to heart what he teaches (8:31-32). The reward for this complete trust in the teaching of Christ is knowledge of the truth about him (8:32), and it is this knowledge that will set them free. What Jesus wants his half-convinced followers to accept is that he was with the Father from all eternity, and that the teaching he offers was learnt in the Father's presence (8:38). If the " _Jews who believed in him_ " want to know freedom from sin and the slavery sin imposes, they must come to accept the truth that Jesus is THE SON, and has the full power of God to forgive all sin (8:34-36). Their faith, their hope, is in the divine Sonship of Jesus and in nothing less.

But it is in something much less that his listeners put their trust; they place their hope in belonging to the blood-line of Abraham (8:33, 39). Jesus tells them that if they were really children of Abraham they would have the faith of their ancestor (8:39ff: " _works worthy of Abraham_ " = faith). The argument becomes more heated and bitter; accusations are hurled back and forth. Jesus accuses them of wanting to kill him.

Finally Jesus makes a statement on his identity which is clearer and more forceful than any yet made in this Gospel. Still keeping to the subject of Abraham which his hearers introduced earlier, Jesus states that Abraham himself saw him, but the listeners do not understand what he means. Then Jesus proclaims his eternal pre-existence.

Reading John 8:56-59

" _Your father Abraham rejoiced at the prospect of seeing my day. When he saw it, he was glad"_ (8:56). The rejoicing of Abraham was caused by the promise of a son (Gen 17:17) and even more so by the birth of Isaac (Gen 21:1-8). Abraham obediently offered up his beloved son and God restored him alive (Gen 22). These events in the life of Abraham, like the events in the wilderness during the Exodus, are signs pointing to Jesus. The manna, the rock which gushed forth water, the pillar of fire, all foreshadowed Jesus, the true Bread from Heaven, the giver of the waters of eternal life, the Light of the world. So Isaac the beloved son of Abraham is a sign of Jesus. When Abraham rejoiced at the fulfilment of the promises made to him, he was in fact rejoicing at the complete fulfilment of all God's promises - Jesus.

Furthermore, in the Prologue to the Fourth Gospel we have already learned that all God did for his People was done through the Word, his Son. Accordingly, when God called Abraham, promised him a son, fulfilled that promise, rescued Isaac from death, God was acting through the Word. When God appeared to Abraham (Gen 15; 17; 18), it was through the Word that he made himself known. But Jesus is the Word-made-flesh. Therefore the visions of God which Abraham was granted were in fact visions of Jesus.

" _I solemnly assure you (Amen, Amen I say to you), before Abraham even came into existence, I AM"_ (8:58). The person of Jesus is the divine Word, the Son of God who is eternal as God is eternal. The Word did not come into existence; he simply exists as the Father exists. The Son is. Before Abraham was born, the Son was already in existence. Jesus, who is the Son of God made man, can therefore use the eternal present tense, " _I AM_ ". As we have already seen, the " _I AM_ " Jesus uses so frequently in this Gospel is derived from the divine Name revealed to Moses (Exod 3:12ff): " _I am who am_ ".

The hidden origin and destiny of Jesus have been made known; throughout these two chapters Jesus has proclaimed that he came forth from God and is returning to God. He does not expect his listeners to be able to come to a knowledge of his divine person until taught by himself. Genuine disciples will submit to his word, and acknowledge that he is indeed God present among them. False disciples will reduce Jesus to the status of a great man. This kind of discipleship is the work of the devil, the father of lies (8:44, 55).

# Chapter 12d Judgment by the Light (9:1 - 10:39)

**I am the Light (9:1-41)**

A man born blind is given sight and comes to see the Light of the World. It is Jesus who leads him from the night of blindness to the light of faith. As he is being led by Christ, other " _leaders_ " attempt to steal him from the Lord, but the man has courage and strength: he is threatened and insulted, but does not waver; he is thrown out of the synagogue, but he stands by what he knows to be true. When Jesus hears that the man has been expelled from his own community, he seeks him out. When he is found, the man recognizes Jesus as the Son of Man and the Lord. This is the extraordinarily simply and beautiful narrative of chapter 9 which forms the sign of this episode in John's Gospel (9:1 - 10:42). The sign speaks of leadership and discipleship, master and follower, the Shepherd and his sheep. And this is the meaning drawn out in John's commentary which follows in chapter 10.

In the man born blind John gives us an example of the way a person comes to faith in Christ. The man does not immediately arrive at the fullness of faith; he does so by degrees. At the start he simply says he was healed by " _that man they call Jesus_ " (9:11). Later he is able to say that Jesus is " _a prophet_ " (9:17). Then he comes to the point of professing Jesus to be a virtuous man, a man from God (9:33). Finally, on meeting Jesus face to face, he bows down in worship confessing, " _I do believe, Lord_ " (9:38).

The man grows in faith and understanding, not in spite of, but because of persecution. The more he is badgered by the Pharisees, the deeper his understanding becomes. When he is totally rejected as a " _man steeped in sin_ " (9:34), he is then disposed to make his greatest act of faith.

As this man's inner power of vision grows, so does the blindness of the false leaders. At first they are divided about Jesus, some saying he cannot be from God because he breaks the Sabbath, others wondering how a sinner could possibly heal a blind man (9:16). Then they resolve their differences by attempting to discredit the miracle altogether (9:18ff). They condemn Jesus as a sinner (9:24). In their minds it is he who is tried and found guilty. But by their own actions they have judged themselves: they claim to have sight, but they are blind; they condemn Jesus as a sinner, but by their own behaviour manifest that they are false leaders. They had no use for the man when he was blind, they treat him badly when he is healed, they reject him when he stands by the truth that Jesus has healed him.

Reading John 9:1-41

Saint John and the community he led could easily recognize themselves in the blind man. His persecution by Pharisees paralleled their own treatment at the hands of Jewish authorities; his expulsion from the synagogue was much like their own rejection by the Jewish community. We might think that excommunication from the synagogue would cause little more than embark assent, but for Christians in the first century of our era, it could mean death. The reason is this: Jews throughout the Roman Empire enjoyed certain privileges granted to them by the Romans. One of these was exemption from taking part in the official religious ceremonies of the empire, ceremonies which could involve worship of the emperor. As long as Christians were considered part of the Jewish community, they were exempt from this pagan worship.

"'It was no sin on this man's part, nor on his parents' part. Rather, it was to let God's work be revealed in him.' "John 9:3

Once publicly thrown out of the synagogue, however, Christians lost this exemption and were expected to take part in the idolatrous cults of the empire. Should the emperor (or one of his high officials in a province) demand public worship, Christians who refused could be executed for disobedience. In the first two centuries, many Christians met their death because they had lost the protection of the synagogue.

The evangelist's community could see their own baptism in the blind man's washing in the pool of Siloam, the waters of the " _one who has been sent_ " (9:7), that is, Jesus. They could sense in the fear of the man's parents (9:22) not the fear of embarrassment but of death. For John's first readers, the man's expulsion from the synagogue was tantamount to being thrown " _to the wolves_ ". In this light, the figure of the man born blind takes on the dimensions of a hero, the devoted and fearless disciple who acknowledges his Lord in the face of the gravest dangers. The Pharisees in the story take on the character of false leaders, shepherds who want to lead their sheep astray and, failing this, expose them to death at the hands of the enemy. By contrast, Jesus is seen as the true, the good, the model Shepherd.

I am the Gate (10:1-10)

The history of the People of God is a history of leadership. This is so because the People were never thought of as a collection of individuals, but as a society, an orderly community with recognized leaders. God gave them David, the shepherd-king who brought peace to the land and ruled with justice. Indeed, the ideal of the kingly ruler was based upon David (e.g. lsa 9:5ff; 11:1ff; Ps 72), and eventually this developed into a kind of portrait of the Messiah, the Anointed One. Of course the greatest leader the People ever had was Moses, a man totally devoted to God and unselfishly dedicated to God's People (e.g. Exod 32:7-14, 30-35; 33:12-23). Their greatest prophet, he brought God's word to men, and interceded on their behalf before the Lord. " _To him God spoke "face to face", and yet he was the humblest man on earth"_ (Num 12:1-8). Later prophets would develop a model of leadership based on Moses and other great messengers of God. They hoped for the coming of that great Servant of the Lord who would be all that Moses had been and more: a leader who would lay down his life for those in his care, even for those who rejected him (lsa 52:13- 53:12).

Ultimately, all leaders of Israel were measured against God himself, the one and only true Shepherd of Israel. He was the Good Shepherd who led his flock to green pastures, who brought them to running streams and defended them with his staff (Ps 23). The prophet Ezekiel, angry and disgusted with the kings and princes of his nation, passes a typical judgment upon them (Ezek 34:1-16; see Chapter 14, pp. 18-19): through this prophet, God himself is condemning them for the ruthlessly self-serving way they treated the common people. In no way does their treatment of the poor and defenceless reflect the Lord's own care of his sheep. God casts aside these wretched shepherds and promises to come himself to his flock: _"I myself will shepherd my sheep ... I will look for the lost, bring back the stray, bandage the wounded and strengthen the weak ... And you, my sheep, are the flock of men I will pasture, and I am your God"_ (Ezek 34:11, 16, 31).

As Jesus describes his leadership in chapter 10, it becomes clear that he is the Shepherd in whom all the hopes of God's People are fulfilled and surpassed; in him they find the ideal that took its origin in David's rule and was represented by all that was great in Moses and the pro pets; in him the promises of God made through Ezekiel come true. As Jesus reveals his leadership, he is casting his light on all leadership. When he who is the Light of the World makes known the nature of a true shepherd, all shepherds are exposed to judgment. They are judged by the Light.

The first verses (10:1-10) describe the true shepherd and his sheep. Between them there is a relationship that is intimate, even affectionate: he knows his sheep by name and they recognize his voice; he is no stranger to them. He goes before them, ready to be the first to meet any danger; he does not drive them where he himself would not go. They follow him with quiet trust.

The shepherd enters the sheepfold through the gate, the normal and expected way for a shepherd to approach his flock. The " _gate_ ", therefore, becomes a symbol for the proper way of approaching, of handling or dealing with the sheep. In effect, " _I am the gate_ " has basically the same meaning as, " _I am the Good Shepherd_ ".

Reading John 10:1-10

" _I am the gate_." Jesus is the perfect leader; in him lives the ideal of all shepherds of God's flock. He is the gate, because his is the right approach to the sheep, his is the only true way of tending the flock.* Every leader, in any age, who models himself on Christ, will find salvation for himself and for his people: " _Whoever enters through me will be saved; and he will go in and out and find pasture"_ (10:9; see Num 27:15-17).

" _A thief comes only to steal, slaughter and destroy. I came that they may have life and have it to the full_ " (10:10). In the last analysis the leader must give his people the one and only thing they truly need, and that is life. What the perfect leader offers is eternal life in union with the Father. This is the life " _to the full_ " of which he speaks. Hence, the leader who directs his followers away from eternal life is not merely a cause of distraction and delay, he is a thief and a murderer. Anyone who offers the People of God anything less than union with God is a false and treacherous shepherd.

I am the Good Shepherd (10:11-18)

Jesus now gives us a more detailed description of himself as the Good Shepherd. The Greek word translated as " _good_ " (10:11, 14) literally means " _beautiful_ ", but its sense is " _perfect_ ", " _ideal_ " or " _model"._ The perfection of leadership is found in Jesus because he is the full expression of love. The language of 10:11-18 is that of love: he lays down his life for his sheep (vs 11), and there is no greater love a man can show than to lay down his life for those he loves (15:13; see also 13:1); he " _knows_ " his sheep and they " _know" hi_ m (vs 14) with the knowledge that unites in the most intimate way those who love each other. The Father " _knows_ " the Son and the Son _"knows_ " the Father; from all eternity they are one in love (vs 15; see also 10:30, 38). In his human nature the Son reveals his undying love of the Father by willingly and freely laying down his life, for he was sent by the Father out of love for the world (10:17; see 3:16).

Reading John 10:11-18

The great prophet who wrote of the Suffering Servant of God had foreseen the plan of God to save mankind through one who would willingly undergo death for the sake of sinful men (lsa 52:13- 53:12). In Jesus, who _"lays down his life for the sheep_ ", this prophecy is fulfilled. False shepherds abandon the sheep the moment their own lives are threatened; they care more for their own lives than for those of the sheep (10:12).

*Verse 8 poses problems of interpretation. It appears to be a condemnation without exception of all leaders who came before Jesus. However, verse 8 is not well preserved in the ancient manuscripts. Since we are not certain how it should read, we should not make too much of it.

" _I know my sheep and mine know me_ " (10:14). " _To know_ " is here used in the common Old Testament sense of the knowledge that unites lovers to each other. Our Lord has already made it clear how close is his union with his flock: the sheep actually belong to the Shepherd, they are his very own (see Pss 95:7; 100:3). But even this image does not satisfy him. Nobody could be closer to the disciples than Christ. So in chapters 13 to 17 he speaks of this intimacy as of a mutual in-dwelling. He lives in them; they in him.

" _I have other sheep too ..."_ (10:16). Jesus is shepherd of all people; his flock includes Gentiles as well as Jews.

_"I have power to lay it down, and I have power to take it up agai_ n" (10:18). The New Testament usually speaks of the resurrection of Jesus as an act of God the Father (e.g. Acts 2:24; Rom 4:24; Zeph 1:20). But Jesus as Son of God has all the power of God and can raise himself from the dead; it is therefore quite proper to speak of the resurrection of Jesus as his own act. The words of Jesus in vs 18, however, are not intended to emphasize the omnipotence of Jesus so much as the total freedom with which he both lays down his life and takes it up again. Both in dying and in rising Jesus acts freely in obedience to the Father's will. Jesus did not die because men decided to put him to death, nor because of some accident or chance. His death was freely chosen because it was necessary in order to reveal the Father's love and to accomplish his will of uniting mankind to Himself. In like manner, by his own free choice he rose from the dead; it was not imposed upon him from outside as it were, but willed by him from the heart. His free choice to rise again is linked, not only to his desire to return to the Father from whom he came, but to be one with all his disciples forever (see 17:22f).

The Father and I are one (10:19-42)

This last section of chapter 10 takes up again the reaction of the Jews, that is, of the unbelieving compatriots of Jesus. Some condemn him as possessed by a devil and insane; others are inclined to think he must be sane because he cured the blind man (10:19-21). But none has understood Jesus' saying, _"I am the Good Shepherd_ ". At a later date, when Jesus is walking in the Temple, they ask him to state clearly whether he is the Messiah, the great Shepherd-King they are awaiting (10:22-24).

Jesus has proclaimed himself to be much more than the expected Messiah; he has announced that he is the Model Shepherd. He has revealed that he is the fulfilment of Ezekiel's prophecy in which God himself promises to come and shepherd his People: " _I myself will shepherd my sheep_ " (Ezek 34:11). In Jesus God the Father is present and shepherding his flock because the Father and Jesus, his Son, are one (10:30, 38).

Reading John 10:19-39

To the charge of blasphemy Jesus replies by quoting from Ps 82:6 in which judges are called " _gods_ " because they were the recipients of the judgments (words) of God. If those mere mortals who received the word can be called " _gods_ ", then how much more proper to call God the One who is himself the Word, the One whom the Father has sent into the world (10:34ff).

# Chapter 12e Life Triumphs Over Death (11:1-54)

Once more we come to a narrative which displays the exquisite artistry of Saint John. The story moves forward with the simple logic and vivid realism of a factual report, yet it is charged with symbolism communicating truths of the highest order. For the evangelist, the raising of Lazarus is the most important sign in the public life of Jesus, first because it is the immediate cause for the official decision to have him killed (11:45-53), and secondly, because it speaks most clearly of both the death and resurrection of Jesus and the resurrection to eternal life of his disciples.*

The evangelist has composed the account of this miracle in such a way as to make of it a witness to the truth of what Jesus has taught in previous chapters. As we hear Jesus call out to Lazarus, we are reminded of the words, " _the dead shall hear the voice of God's Son. Those in the tombs will hear his voice and come forth_ " (5:25, 28). That Jesus could restore life to a man four days in the grave is the strongest testimony to his power to raise the dead to eternal life.

The Raising of Lazarus shows us Jesus as the Good Shepherd who does not run away from danger but risks his life for his sheep (10:11f).He is perfectly aware that the Jewish authorities in Judaea are intent on killing him (11:7f}, but chooses to return there for the sake of Lazarus, the man he loves.

Chapter 11 also illustrates the freedom with which Jesus prepares to lay down his life. He has already taught that he would go to his death freely: " _I lay down my life ... no one takes it away from me; rather, I lay it down of my own accord"_ (10:17f). Now we see him freely deciding to go to Judaea. In doing so he is motivated, not by his friends' request, but by the knowledge that this is to be his final journey to Judaea and that the time for his death has come. If Jesus delays two days and arrives at the home of his friends only four days after Lazarus has died, it is because he has decided to make the raising of Lazarus the miracle which will culminate his public ministry and cause the officials in Jerusalem to take definite steps to put him to death. It is of his own accord, then, that Jesus moves toward his death.

As Son of God Jesus knows that the " _hou_ r" of his death and resurrection has been set from all eternity (e.g. 12:23; 13:1; 17:1). This " _hour_ " can neither be advanced nor delayed by any human agents; all attempts on his life before the appointed time must fail (e.g. 7:30; 8:59). When Jesus says, _"Let us go back to Judaea_ " (11:7), he is declaring that the time has arrived to go to his death. This is the sense of his little parable about walking while the sun is up. Should Jesus refuse to go to Judaea now, at the appointed time, he would be like a man walking by night, certain to stumble and fall.

Note: In 11:9-10, " _the light of this world_ " refers to the sun; it is not to be confused with " _the light of the world_ ", which is Christ. The phrase, " _there is no light in him" simply means_ "he is in the dark".

The Jews spoke as though light came into a person through the eyes, filling the body with light. If, for example, a man were blind, they could say he was filled with darkness (see Matt 6:22f). The same was true of a man who was out after sunset. Since there was no light to shine into him from the sun, they could say there was " _no light in him_ " (11:10).

*There is no distinguishing " _sign_ " from _"commentary_ " in chapter 11. The account is so written as to include both " _sign_ " and " _commentary_ " in a unified narrative.

As we explained in the previous chapter (Chapter_ 31, p. 25), the term " _Jews_ " bears different meanings. In this Gospel. While it often refers. To hostile compatriots (especially those in power), it sometimes simply means the .People of God (e.g. 4:22);-and sometimes, as in chapter 11, the inhabitants of the province of Judaea (e.g. 11:19, 31, 33, 36, 45, 54). In 11:8, however, it appears in its more usual sense: Jewish authorities hostile to Jesus.

Reading John 11:1-54

_"This sickness is not to end in death; rather it is for God's glory, that the Son of God may be glorified through it_ "(11:4). By these words Jesus tells his disciples that the sickness (death) of Lazarus will bring about his own death (glorification). The disciples may not understand all the implications of what Jesus says, but they know that to visit Judaea at this time is extremely dangerous. This is why Thomas says, " _Let us go too that we may die with him_ " (11:16).

" _Our beloved Lazarus ..._ "(11:11). Saint John emphasizes the love Of Jesus for Lazarus. Lazarus thus comes to represent every disciple, for every disciple is one who is loved by Jesus. That Jesus is willing to die in order to give life to Lazarus whom he loves, is symbolic of his willingness to lay down his life in order to give eternal life to all whom he loves. In this sense the Raising of Lazarus is a sign of the perfect love of Christ: "No man can have greater love than this: to lay down his life for those he loves" (15:13).

_"I know (my brother) will rise again in the resurrection on the last day_ " (11:24). Martha's faith is typical of the devout Jews of her day. She expresses the belief which the Pharisees had been teaching for some time (Dan 12:2). To this traditional belief Jesus adds: " _I am the resurrection and the life_." For Disciples of Christ the resurrection is not a kind of impersonal universal event at the end of time, but the perfection of their union with--the person of Jesus. The resurrection is a personal event in every way: it will be the day when all those with whom Jesus is united in this life will enter body and soul into the fullness of his divine life. At the resurrection disciples will become completely one with Him who loved them and laid down his life for them. The share in divine life which disciples receive in this world is not at all the participation in God's life which all living beings enjoy by nature (as in Acts 17:27ff), nor is it even a general kind of participation in the supernatural, eternal life of God. The " _life_ " which disciples enjoy in this world is " _Jesus_ ", for. He is himself eternal life, that is, union with God.

None of those who accompany Jesus as he stands before the tomb of Lazarus so much as imagine what he is about to do. Though Martha makes an extraordinary profession of faith in him (11:27), she does not expect Jesus to raise her brother to life (11:39). Mary also shows faith, but she weeps as though Jesus can do nothing (11:32f). The Judean neighbours accept the fact that Jesus has worked many miracles, but it does not occur to them that he can raise the dead (11:37).

As he approaches the tomb and is about to call Lazarus back to life, Jesus " _shudders_ " and is " _moved by the deepest emotions_ " (11:33, 38). In part this is explained by the lack of faith in those bout him, for he prays that their faith may be perfected through the miracle he is about to perform (11:41-42). But the main reason for the turmoil within Christ is not to be found in the unbelief of the bystanders. Nor are his tears to be explained as expressing sorrow over the loss of a friend (11:35-36), for he knows he will raise Lazarus and will enjoy his company again (12:1f). The real reason for the tears and the profound distress of Jesus is that he is at this moment face to face with his own death. He knows that the miracle he is about to perform will provoke the authorities to turn on him with determination and that the result will be his crucifixion. From the beginning our Lord knew that this miracle would mean his death and he willed it, " _that the Son of God may be glorified through it_ " (11:4).

Saint John does not give us an account of the Agony in the Garden (see 1i:1-3), but does make it clear that Jesus underwent intense suffer, as he awaited the coming of his " _hour_ ": Jesus weeps (11:35), his soul is greatly distressed (11:33, 38), he is deeply troubled (12:27). Though our evangelist constantly stresses the divinity of Jesus, he does not diminish the mystery of the Incarnation by ignoring the intense, human feelings of our Lord as he approached his passion. " _Untie him and let him go_ " (11:44). Lazarus comes out of the tomb still wrapped in the signs of Death; the burial cloths hold him fast. He has come back to life, but it is to ordinary human life.

He will die again. But when Jesus rises from the dead, he rises free of death forever; the burial Cloths are set aside. And our evangelist will make sure that this mighty contrast does not escape us (20:6f).

The prayer of Jesus is answered, for many of the people who witnessed the astounding miracle now put their faith in Jesus (11:45). His enemies hear of what Jesus has done and of the multitude of new followers. They insist on a meeting of the Sanhe4rin, the highest authority in the land. Their concern is for their own lives; they fear that the Romans will consider Jesus and his followers as a band of rebels, and will hold them for the Sanhedrin responsible (11:47f). The Pharisees do not propose that Jesus be put to death's is Caiaphas, the high priest, who does so. His words mean far more than he intends (11:50-54): Jesus will in fact lay down his life for his own nation and for the entire world.

# Chapter 12f Life Through Death (11:55 .. 12:36)

Jesus is now bringing his public ministry to an end. The raising of Lazarus has had the in tended effects: many have come to believe in him, and, the Sanhedrin has taken its final decision to put him to death. The Passover during which he is to lay down his life is only six days away (12:1). With these thoughts in mind the reader is prepared for the instruction that Saint John is about to give.

The evangelist presents two events, the Anointing in Bethany and the Triumphal Entry into Jerusalem (12:1-19); these serve as signs which are commented upon in the remaining verses of the section (12:20-36). In the Anointing and the Entry into Jerusalem, John is careful to keep before his readers both the death and resurrection of Jesus: in Bethany Mary anoints Jesus for his burial, but present at the supper is Lazarus whom " _Jesus had raised from the dead_ "; the triumphal entry of Jesus into the Holy City suggests the majesty of the risen Lord, but in this same passage John reminds us twice of Lazarus who had died and been raised to life, and in forms us that the chief priests are now intent on killing not only Jesus, but Lazarus as well. In this subtle way the evangelist is preparing us for his teaching, namely, that the death and resurrection of Jesus must be held together as two aspects of one saving act. In the passage on the Entry into Jerusalem, John repeatedly notes that large crowds are going over to Jesus (12:9, 11, 12, 17, 18). These crowds represent the entire human race, and, in a special way, all future disciples. The passage comes to an end with the Pharisees declaring their frustration, in words which carry more meaning than they intend: " _Look, the world has run off after him_ " (12:19).

Reading John 12:1-19

In his commentary on these two signs (12:20-36), John uses all those special words of his which refer to both the death and resurrection of Jesus: " _the hour_ ", " _glorify_ ", " _lifting up_ " (see Chapter 31, p. 27). The " _hour_ " is the appointed moment for Jesus to die and rise again; the Son of Man is " _glorified_ " by doing the Father's will in laying down his life and taking it up again; the upward movement by which Jesus is raised on the cross is for John a sign of his being " _lifted up_ " to the Father in the resurrection. The first point, therefore, which our evangelist wishes to make is that we shall never truly understand the death of Jesus if we detach it from his resurrection. The two make up one saving act.

At first glance verses 20 to 36 appear to have little unity. For example, in the opening lines some Greeks ask to see Jesus; but Jesus appears to pay no attention to them. His answer to Philip and Andrew, their go-betweens, seems to have nothing to do with their request. A closer reading of the passage, however, reveals that Jesus is speaking directly about the fact that he must die and rise again in order that all may be able to come to him.

Reading John 12:20-36

" _Unless the grain of wheat falls to the earth and dies, it remains just a grain of wheat_ " (12:24). The sense of this line is that unless a grain of wheat " _dies_ " it remains a single grain. If a seed is preserved intact and is not allowed to undergo the transforming (and destructive) process of sprouting in the earth, it will remain one seed and nothing more; if it is placed in the earth it will germinate and grow into a plant which will produce many grains each alive with the life of the first, and with the power to pass it on: " _but if it dies, it bears much fruit_ " (12:24).

So it is with Jesus. If he preserves his human nature as he received it in the womb of Mary, he will remain as limited as any man. In his mortal flesh he was not able to have even a passing ac quittance with all the people who lived in Palestine in his day; and it would certainly be imp possible for him to know each of his future disciples by name (10:3). As an individual man in the ordinary sense, Jesus could not be united to all his disciples in the intimate and personal way he intended. Like the grain of wheat which remains a single grain unless it falls to the earth and dies, Jesus would remain a limited individual, alone and apart, if he did not die. Death in the earth is not the end of the grain of wheat; nor is the cross the end of Jesus Christ:* dying and rising are two aspects of the same mystery.

Through death the finite, limited human nature of Jesus comes to an end. By being raised again in glory his human nature breaks through all earthly limitations. By his death and rising Jesus becomes the man who is the human presence of God to all mankind: " _And when I am lifted up from the earth, I shall draw all men to myself_ " (12:32). All will be drawn to union with God through the glorified human nature of Jesus; " _all men_ " will have a human access to God through Jesus risen from the dead.

The Greeks who want to see Jesus (12:20-23) stand for all the Gentiles who will become disciples. These too Jesus wishes to gather into one fold along with his fellow Jews who have faith in him (10:16), but while Jesus is on earth as a human being limited in energy, time and movement, he cannot take to himself all " _the Greeks_ ". But the fact that they are seeking him, reinforces his conviction that the hour for his death has come, because it is only through his death that he will become the man within reach of all men, the man in God, limitless in his capacity to draw all people to himself.

" _The man who loves his life destroys it_ " (12:25). The basic instinct for survival, noble as it is in itself, must not become the dominant motive in a person's life. To love one's life in this world above all else is to act as though no greater life existed. Disciples of Jesus must learn that limited human existence in this world is not the goal of man.

Jesus invites his followers to love the immortal life he offers, even if it means giving up this earthly life. To love this life alone, is to live for it alone. To " _hate_ " it, is to set it below life in union with God: " _If anyone would serve me, let him follow me; and where I am, my servant will also be_ " (12:26). After Jesus is glorified he returns to the Father, and all who serve Christ will one day be with him in God.

" _Now my soul is troubled_ ..." (12:27-28). After urging the people to follow him by prizing union with God more than their love of life in this world, Jesus suffers the pain that all men feel in the face of death. But he accepts the Father's will: " _Father, glorify your name_ " is the prayer he taught his disciples, " _Father, hallowed be your name . .. Your will be done_ ", and the prayer he cried out in the Garden, " _Father ... your will be done, not mine_ " (Luke 22:42).

What Satan, the Prince of this world, wants more than anything is that people set their hearts first and foremost on clinging to life in this world. He wants to rule, and he rules when men seek only what he can offer them this side of eternity; for it is of this world and this world only that he is Prince. Jesus, by his death and resurrection, passes judgment on the Prince of this world, and in so doing destroys Satan's hold on mankind. By the power of Jesus risen from the dead all men are snatched away from Satan and his earthly princedom and drawn into the kingdom of the King of kings (12:31 f).

* St. Paul also makes use of the imagery of the grain of wheat to teach the mystery of the resurrection (see 1 Cor 15:35-53).

The passage concludes with Jesus pleading with the crowds to put their faith in him so that they can become " _sons of light_ " (12:35-36). In John's Gospel these are the last public words of Jesus.

Conclusion to the Book of Signs (12:37-50}

The evangelist now brings the first half of the Gospel to an end. He has presented Jesus as the Light and the Life of the World, he has recorded many of the great miracles of our Lord and shown how each bore witness to the fact that Jesus was sent from God. He has given us the teaching of Jesus on his own identity as the Son of God, equal to the Father and one with him. But the evangelist has also noted that though Jesus worked signs of power and goodness, he was accepted mostly by lowly people and rejected by the majority of the leading men of his country. Saint John, reflecting on the blindness of these leaders, recalls that, in fact, their reaction to Christ is the same as the response which the great prophets received from the men of their day. When Isaiah was sent out to bring the word of God to his countrymen, he was told by God to expect nothing but rejection. Blindness was• the commonest characteristic of the rulers of God's People.

Saint John, however, makes a note of the fact that even among the most powerful group in the land, the Sanhedrin, there were some who believed in Jesus. The pity was that these men loved the life of this world more than the life Jesus offered: they were disciples in secret.

Reading John 12:37-43

" _Lord, who has believed what we have heard? To whom has the might of the Lord been revealed_?" (12:38). Saint John is quoting from Isaiah's Song of the Suffering Servant (lsa 52:13-

53:12). We believe that the evangelist chose this verse carefully, and counted on his readers to recall the entire passage from which it comes:

" _See, my servant will prosper,_

He shall be lifted up, exalted, rise to great heights.

As the crowds were appalled on seeing him

So disfigured did he look

That he seemed no longer human -

So will the crowds be astonished at him, for they shall see something never told

And witness something never heard before:

'Who could believe what we have heard,

And to whom has the power of the Lord been revealed?'

... Without beauty, without majesty (we saw him), no looks to attract our eyes;

A thing despised and rejected by men,

A man of sorrows and familiar with suffering...

And yet ours were the sufferings he bore, Ours the sorrows he carried ...

Yet he was pierced through for our faults, crushed for our sins.

On him lies the punishment that brings us peace,

_And through his wounds we are healed ..._ "(J B, Is a 52:13ff)

The evangelist gives us yet another quotation from Isaiah: " _He has blinded their eyes and numbed their minds._ ...11 (12:40). This is taken from Isaiah 6 where the prophet describes the vision of God which he was granted. He saw the Lord God seated in majesty surrounded by myriads of angels singing, " _Holy, holy, holy is the Lord of hosts. His glory fills the whole earth."_ It was after this vision that Isaiah received his prophetic calling and was told to expect nothing but rejection and disbelief (blindness) from the People.

_"Isaiah uttered these words because he had seen his glory, and it was of him (Jesus) that he spoke"_ (12:41). Saint John wants us to understand _"these words_ "as referring to both texts from the prophet, and the two texts are to be taken together if we are to understand how Isaiah saw the glory of Jesus. When the prophet beheld the glory of God it was Jesus he saw; when he " _saw_ " and wrote about the Suffering Servant it was Jesus again, not as God this time, but as the suffering Son of Man. Isaiah saw the glory of Jesus in both the death and the resurrection.*

The Book of Signs comes to a conclusion with a final statement by Jesus. It is a summary of the message found in the first part of the Gospel. We notice especially that he reminds us once more that he comes from the Father and speaks only as the Father commands him.

Reading John 12:44-50

Saint John considered Isaiah to be the author of the entire Book of Isaiah. Today, we would attribute the Song of the Suffering Servant to a later prophet. It matters nothing to John's argument whether one or two different prophets saw Jesus long before his birth.

# Appendix 1

**The Woman Caught in Adultery (John 7:53 - 8:11)**

The story of the woman caught in adultery is certainly, a part of Sacred Scripture, but it is not the work of John. Many ancient manuscripts place it after John 7:52, but some place it elsewhere in the Fourth Gospel and some omit it altogether. Still others place it in Luke's Gospel (in fact the language and style of the story are closer to Luke than to John). This precious section of Scripture was incorporated into the Gospels not by the evangelists, but by the Church after the Gospels were written. For this reason we are treating it separately.

This story depicts beautifully the great wisdom and mercy of Jesus as he is challenged to pass judgment in a situation where justice and mercy seemingly cannot meet. The scribes and Pharisees bring him a woman who has been caught in the very act of adultery and they ask him for his opinion on what should be done. The Law, they remind him, is clear: the penalty for such a crime is death by stoning (Lev 20:10; Deut 22:21).

The Law contained strong legislation against the act of adultery because of the great injury it causes to marriage and family life. But it was only rarely, if at all, that the sentence was actually carried out. The Old Testament contains no record of anyone actually being put to death for adultery and, by New Testament times, divorce was the usual action taken by a man whose wife had been unfaithful. The scribes and Pharisees, by appealing to a law the letter of which was no longer observed, show how evil is their intent. We are told that they wanted to trap Jesus into saying something they could use against him and their trap was cunningly devised.

They ask Jesus for his judgment, certain that he cannot avoid a reply which will contradict his own teaching. If he agrees that the guilty woman should be stoned he will be rejecting his own teaching about mercy and love. Moreover, the Jews were forbidden by Roman law to put anyone to death (see John 18:31), so if Jesus declares that the woman should be executed he could be denounced to the authorities for inciting murder. If, on the other hand, Jesus says she should be pardoned he will be guilty of inviting them to ignore the Law, something which he had said should never be done (Matt 5:17-19). To refuse these options leaves him with only one other way out: he could propose the settlement usual at the time, namely divorce. But then he will contradict his own strict teaching against divorce (Matt 5:32).

Jesus replies to the woman's accusers in the well-known words, " _The man among you who is without sin- let him be the first to cast a stone at her_ " (John 8:7). This response does not com promise his teaching; it simply makes them realize that he sees through their crafty scheming. They asked him for a judgment on the woman and they receive one pronounced upon themselves. Only after they have gone away does he give his judgment on the crime of adultery, and then it is to the guilty woman alone. To her he pronounces a judgment which does not con demon but forgives; at the same time he does not minimize the seriousness of what she did. He commands her to go and sin no more (vs 11).

Since the first centuries of the Church this story has been used in instructions for persons seeking Baptism. The woman who is brought before the Lord is like every person, a sinner deserving only condemnation. Her meeting with Jesus parallels every person's encounter with Christ in Baptism; the Lord's mercy is superabundant, he will always forgive even the most serious sin, but will also expect the forgiven sinner to avoid and renounce all sin. This story is fittingly used as one of the Gospel readings during Lent, when the whole Church enters into a spirit of penance and conversion in preparation for making or renewing the promises of Baptism.

"~~~~~~~~~~~~~"

## Chapter 13 It is Accomplished

In the Book of Glory (Chs 13-20), Saint John shares with us his most sublime insights. The "Eagle"* soars to great heights and he uses the best of his literary powers to share with us the magnificence of what he sees. And so it should be, for he is describing the " _hou_ r" of the Lord's " _glory_ ". To our surprise the vision he imparts is not only of the dying and rising of the Son of Man but of that for which he died and rose, that is, the Church. And what he describes is not the glory of the Church in heaven, but the splendour of the Church on earth. The new People of God is on the evangelist's mind throughout these chapters. Even his description of the death of Jesus is surrounded by rich symbols of the Church which is being born at that moment: the seamless robe of Jesus; Mary ice mother of Jesus; the disciple Jesus loved. The blood and water which flow from Christ's side are symbols of the Spirit who bestows divine life through the two greatest sacraments of the Church, Baptism and the Eucharist. So too, when John writes of the resurrection, he shows us the Risen Lord breathing his own Spirit on his Church: the Spirit of Love who imparts to her the power to forgive sins; the Spirit of Truth who enables her to profess her faith in Jesus as her Lord and her God.

If it is the Church he has in view when he describes the _"hour_ " of Jesus (Chs 18-20), it is even more clearly the Church he has in mind in the Farewell Discourses (Chs 13-17). In these chapters Saint John draws us into the circle of "friends", the circle of Jesus and his "beloved". Alone with those who are the Father's gift to him, Jesus quietly assures them of the greatness, the dignity that is theirs as his People. As we reflect on his warm and gentle words we become increasingly aware of the amazing confidence Jesus places in his Church, and as we come to realize this, we are overwhelmed at the extravagance of his love for her. It truly does appear extravagant. His affection, his trust seem excessive: while we know that all the disciples except Judas will prove faithful in the end, we also know that one will deny him, and all but one will abandon him at the hour of his death, and some will doubt that he has been raised from the dead. But the frailty of his followers does not in any way diminish the love he has for them. On the contrary, their weakness calls forth from him greater and greater assurances that he will not abandon them, never "leave them orphans".

*Since the first centuries of our era, certain symbols have been given to the four evangelists: a man for Matthew; a lion for Mark; an ox (or bull) for Luke, and an eagle for John. These are taken from the Book of Revelation 4:6-8 (see also Ezek 1:5-10).

As we can see, these final chapters are closely tied together by one theme, the Church. The first five (13-17) provide a commentary on the rest (18-21). Though the last chapter (21) is probe ably the work of a disciple of Saint John (Chapter 31, pp. 4-5), it nevertheless forms an integral part of the whole. It supplies a necessary instruction on leadership in the Church, one which is in complete harmony with the rest of the Gospel.

# Chapter 13a The Farewell Discourses*(John 13:1 -17:26)

Throughout these pages Saint John describes the Church by evoking the main teachings of the Old Testament on the People of God. As God chose Israel as his own People, saved them out of Egypt by a mighty deed, bound them to himself in the Covenant, gave them his commandments and promised them many blessings, so Jesus chooses the members of the New People, saves them by his death and resurrection, unites them to himself in the eternal Covenant, gives them his commandments, and lavishes his blessings upon them. We will now consider these ideas under the three headings of Election, Salvation and Covenant.

_Election_ : God chose Israel to be his own People. He took the initiative. It was not for any merit on their part that he " _elected_ " them from among the nations; he chose them out of love, and love cannot be explained (Deut 7:7ff). Jesus chooses the members of the New People (John 15:16) not for any greatness or special holiness they possess, but simply out of love.

God chose Israel to be a priestly nation, that is, not for its own sake, but to serve the good of all peoples (Exod 19:3-8, Chapter 5, pp. 3-6). Similarly, Jesus chooses the New People for the sake of the whole world (17:22; see 3:16).

_Salvation_ : God saved his People from slavery in Egypt and led them to the freedom of a new life in the Land of Promise. By his death and resurrection Jesus leads the New People from the slavery of sin and death to eternal life in God. As the People of old celebrated their salvation out of Egypt at the Passover, so Jesus accomplishes the final saving act at a Passover; and his disciples will celebrate their salvation at the Eucharist, the Christian Passover.

_Covenant_ : By the Covenant God sealed his choice of Israel. On Mount Sinai he bound his People to himself, assuring them that he would be with them to lead and protect them. The union with God achieved by Jesus in the New Covenant is such that God is not only with or among his People, but within them; God, the Father, Son and Holy Spirit, dwells in each member of the New People (14:17, 23). Union with God begins on earth and is made perfect in eternity.

The former Covenant contained commandments which God expected his People to observe (Exod 20). Jesus also gives commandments to the New People of God, all of which can be sum married in one: "Love one another as I have loved you" (13:34).

By keeping the commandments of God, the People of the Old Covenant were to be a witness to the nations, a sign of wisdom and prudence, a testimony of God's presence among them (Deut 4:5-8). The New People too are to be witnesses to the world by the love they have for one another; they are to be a sign of Christ their Saviour: " _By this will all identify you as my disciples- by the love you have for one another_ " (13:35; 15:27).

*This title has become customary in recent years. It is quite accurate, for these chapters con taint the final instructions of Jesus to his disciples. They are, in a way, his last will and test mint. They bear a resemblance to the last words of Jacob (Gen 49) and Moses (Deut 31). But these chapters could just as rightly be called the Discourses on the Return of Christ, because as often as he speaks of going away, Jesus announces that he will come back.

As it was by a sacred meal in the presence of God that the Old Covenant was concluded (Exod 24:1-11), so is it at a meal that the New Covenant is sealed (13:1 off). At table with Jesus the disciples eat and drink in the presence of God the Father with whom Jesus is one (14:10f).

The Covenant given through Moses was accompanied by many blessings (e.g. Deut 28:1-14); the New Covenant in Christ brings the greatest of all blessings, the Holy Spirit, with his gifts of peace and joy (14:26f; 15:11).

Note: These teachings on the People of God have been summarized in order to alert our readers to allusions in John's Gospel which, for lack of space, we cannot always point out in our commentary.

I am the Way (13:1 - 14:31)

Unless I wash you (13:1-38)

As we have already said p. 4, see Chapter 31, p. 9), the Farewell Discourses provide a commentary on the Great Sign, the Death and Resurrection of Jesus. To introduce this commentary on the "hour" of the Lord, Saint John records an action of Jesus which serves as a kind of lens through which we can see the meaning of the Crucifixion and Exaltation of Christ. At first glance the Washing of the Feet appears to be no more than a chapter in humble service; on closer examination, however, it becomes clear that its significance is far deeper.

Saint John introduces the account of the Washing of the Feet with solemn sentences which recall the great sweeping movement of the Prologue (1:1-18): " _In the beginning was the Word and the Word became flesh . God the only Son ever at the Father's side."_

Reading John 13:1-3

_"Having loved his own who were in this world_." " _His own_ " refers to his disciples. The entire public ministry of Jesus is described here as one continuous act of love: _"Having loved his own_ ".

_"He now showed his love for them to the very end_." Jesus reveals his love perfectly, fully, by laying down his life. The phrase, "to the very end" means both " _completely_ " and " _to the very end of his life_ ".

_"Fully aware ... that he had come forth from God and was going to God_ ..." This line describes the movement of the Word coming from the Father, becoming flesh and returning to the Father through his death and resurrection. Saint John places this line here as an introduction to both the Washing of the Feet and the entire Book of Glory (13-20).

In the passage on the Washing of the Feet, Jesus performs three actions: he removes his robe, washes the disciples' feet and puts his robe back on again. In order to understand the significance of these actions, we must know that in Jewish thought clothing represents the person to whom it belongs. When Jesus removes his robe, therefore, we are reminded of the Son coming from the Father and, as it were, laying aside the glory of his divine Sonship to become man. When Jesus puts his robe back on, we are reminded of his return to the Father and the glory he had before the creation of the world (1:14, 18; 17:4f). The action of washing the disciples' feet is symbolic of his death, the lowest point in the movement of the Son coming forth from the Father and returning to him.

Saint John further emphasizes the symbolism of the death of Jesus by the verbs he chooses to describe what Jesus does with the robe. If literally translated, the phrases, " _Jesus ... took off his robe ... Jesus put on his robe_ ", would read, " _Jesus laid down his robe ... Jesus took up his robe_." The verbs are the same as those used of the Good Shepherd who " _lays down_ " his life and "takes it up" again (10:11, 15, 17, 18). In the light of this, the robe takes on a second seem boric meaning. It represents not only the glory of the divine person of the Son of God, but also the human life of Jesus which he freely lays down and takes up again. If we keep in mind that the action of washing the feet is a symbol of the death of Christ, the several levels of meaning of the dialogue between Peter and Jesus become clear. On the surface, Peter is simply pro testing against Jesus humbling himself: " _You shall not wash my feet- ever_ ". But if we read his remarks in the light of the evangelist's symbolism, Peter's protest here is the same as his pro test against the death of Jesus in the other Gospels, when Jesus first announced that he would die (Matt 16:21ff; Mark 8:31ff). Jesus' reply, _"If I do not wash you, you will have no heritage with me_ ",• stresses the necessity of his death for Peter (and for all mankind). If Jesus does not undergo death, Peter will not be able to inherit eternal life with Christ.

The evangelist intends us to see even more in the words, _"If I do not wash you_ ..." The death of Christ is a " _washing_ " away of the sins which separate mankind from God. By the cross Jesus, the Lamb of God, takes away the sins of the world (1:29). By the cross too, Jesus forms a People whose promised heritage is eternal life in union with God. All who wish to share in this heritage must become members of his People by entering into the saving death of Jesus, and this is done through baptism. Peter, representing all disciples, must be " _washed_ ", baptized into the death of Jesus (see Rom 6:3).

Note: The use of " _washing_ " and, by extension, " _baptism_ " as symbolic of the death of Christ, is found in other Gospels. In Luke 12:50 Jesus refers to his death as " _a baptism I must still receive_ ". In Mark 10:38f Jesus asks the sons of Zebedee whether they are willing to lay down their lives as he will: " _Can you ... be baptized with the baptism with which I must be baptized?_ "

Reading John 13:4-12a

It is evident from his request to have Jesus wash him from head to foot, that Peter does not understand the symbolism involved. What he does understand is that he risks losing his relationship with Jesus if he resists having his feet washed. Christ's reply has nothing to do with any physical washing but with the spiritual cleansing of baptism: " _The man who has bathed has no need to wash, except for his feet; he is clean all over_." Baptism is a ritual. It is enough, therefore, that it be a symbolic washing; there is no need to turn it into an actual bathing of the whole body. The ritual bath of a part can signify the cleansing of the whole. The words of Jesus also imply that baptism is to be administered once, and not several times: "The man who has bathed (been baptized) has no need to wash." Unlike the Jewish ritual washings which could be done every day, baptism is received once only.

*The word which is here translated as " _heritage_ ", is rendered in a variety of ways by translators: " _nothing in common with me_ ", " _no part in me_ ", " _you will no longer be my disciple_ ". While these versions give something of the meaning of John's word (meros), they fail to make clear that what is at stake is the inheritance of eternal life with Christ. In the Greek version of the Old Testament, _meros_ is used to refer to the inheritance which the People of God will receive from the Lord (see Num 18:20; Deut 12:12, 14:27).

The phrase, " _except for his feet_ ", has posed problems for interpreters from the beginning. Most manuscripts contain these words, but some omit them. It is not possible today to know for certain whether they were truly written by Saint John. In any case, the interpretation offered by a number of ancient Christian writers appears as good as most modern ones: by baptism a person is made clean once and for all; the barrier of sin separating man from God is removed by the Sacrament. But personal sin can still soil " _the feet_ " of the baptized, and so these sins need to be washed away by the Sacrament of Penance.

After he washes the feet of the disciples, Jesus gives an explanation which provides still deeper insight into his action. Research has shown that among the Jews it was not normal for a servant to wash the feet of his master. The devoted student, however, might wash the feet of his teacher. The gesture, therefore, was not a sign of the lowly service of a slave to his owner, but a sign of the affection and loyalty freely offered by a disciple to his esteemed teacher. In this light, the words and actions of Jesus are startling: Jesus, the Teacher (Master), is exchanging places with his disciples.

Reading John 13:12b-20

" _You address me as 'Teacher' and 'Lord', and rightly so, for that is what I am._ " Jesus is the teacher, the Lord and Master of all. But he chooses to reverse roles, so to speak, to adopt the position of a disciple, a student, washing the feet of the "rabbis" he loves and admires. By washing their feet

Jesus demonstrates his affection for the disciples: he is devoted to them, he shows them the highest esteem. It is as if he places them on a pedestal above himself in order to teach them a chapter on their own worth.

" _You are to do exactly as I have done for you_." This command will be stated again and again in the following chapters in the words, " _Love one another as I have loved you_." As Jesus gave the disciples a position of great dignity by treating them as his superiors, so should disciples do to others? Love, then, is not only service, but any action by which the beloved is lifted up, given dignity.

The death of Jesus, symbolized by the washing of the feet, was not simply an act by which Jesus lowered himself, but one by which mankind was raised on high, lifted to union with God. Those who come to accept Christ's death and resurrection are exalted even here on earth to the point where they are one with God the Father and his Son: " _Whoever welcomes anyone I shall send (disciple) welcomes me; and whoever welcomes me welcomes Him who sent me_ " (13:20).

To conclude, we can say that the overall message of 13:1-20 is that Jesus, by his death, lowered himself in order to raise us up to God. The Son came forth alone from God, but returns to him in the company of all who are "his own", all whom he has drawn to himself through his lifting up on the cross (12:32). By his death and resurrection he forms a People to himself, the community of those who are washed by him that is, baptized into his death. These are given a part in his heritage of eternal life in union with God. This is the great privilege offered to disciples, but it is not without responsibility, for along with the great gift comes the duty of every disciple to love others as Christ himself loves them.

In the next passage, 13:21-30, the way is prepared for the remaining speeches of Jesus in the Farewell Discourses. And this is done by the departure of Judas, the betrayer. Once he has left, Jesus can give his faithful disciples the Good News he has for them.

Reading John 13:21-30

In this passage we meet the beloved disciple for the first time. He is closest to Jesus at table and Peter asks him to question Jesus on the identity of the betrayer. Through the beloved disciple Peter can learn the secret thoughts of Jesus. We shall frequently see these two disciples together in the remainder of the Gospel. If we take the unnamed disciple in 18:15 as the beloved disciple, then it is he and Peter who follow Jesus as he goes to trial. Peter ceases to follow Christ and ends up denying him (18:25ff); the beloved disciple, however, perseveres to the foot of the cross (19:25ff). On the day of the resurrection, Peter and the disciple Jesus loved run to the tomb together (20:1-10). The disciple allows Peter to enter first. Both see the empty tomb and the burial cloths, but it is the beloved disciple who first believes in the resurrection of Jesus. Again in chapter 21, Peter and the beloved disciple are found side by side. The disciple Jesus loved is first to recognize the Lord, but Peter is the one who acts. Peter's position as shepherd of Christ's flock is reaffirmed (21:15ff), but the favoured disciple is promised a future which is disclosed neither to Peter nor to the reader (21:20ft).

There is little doubt that Peter, as is usual in the Gospels, stands for the Twelve, the leaders of the Church (see 6:67ff). But who does the beloved disciple stand for? We believe it is best to see him as representing not the apostles, but disciples; not the shepherds, but the sheep. In modern terms, he is not the clergy, but the laity. We can probably be even more precise in defining those whom the beloved disciple represents: he is not simply the sheep in general, but the most faithful of the flock, the saints, we might say. The beloved disciple, because he represents the most devoted disciples, will serve as an image of all disciples in the Church when he stands at the foot of the cross (19:25ff).

Since the beloved disciple is present at the Last Supper, therefore, we are to understand that the words of Jesus are addressed not only to the leaders but to all members of the Church: to the Twelve and to all other faithful disciples. The entire Church is symbolically present to receive the final instructions of Jesus. This makes it clear that no disciple is excluded from the promises and gifts of Jesus, no one is denied access to his most intimate thoughts. The in heritance of eternal life is offered to all, without distinction of rank or office.*

Once Judas has gone and our Lord is left alone with his faithful disciples, he begins his teaching on the new and eternal Covenant. He gives them his commandment and reminds them that it is by loving as he did that they will become known as his followers.

Reading John 13:31-37

I am coming back (14:1-3)

We have seen that the Church is formed in and through the death of Jesus (13:1-20), that she is to live by the love he commands (13:34); now we come to the great privileges which she enjoys on earth and in heaven (14:1-31).

The section begins with a little parable, full of warmth and tenderness, in which Jesus reminds his followers of the goal of the Church, union with the Father. He likens himself to a man whose father lives in a splendid mansion spacious enough for all his son's friends. So, if he must now leave them for a while, it is only in order to return to the palace and make it ready for the arrival of his honoured guests. Though he is the Son, he takes on himself the duties of the servants and staff of a royal estate, and makes everything ready in his Father's house. When all is properly prepared, he will come back to escort them to his Father's home. And he will welcome them to stay with him, not for a short visit, but forever.

*This is probably why Saint John avoids the word " _Apostle_ ". Though he is fully aware of the existence of official leaders in the Church, he refers to all alike as " _disciples_ ". When he wishes to speak only of the leaders he uses the term, _"the Twelve_ " (see 6:67, 70, 71; 20:24). John takes for granted the necessity of leadership and structure in the Church, but he lays more stress on the important truth that all are disciples first. Some may be called to be official leaders and some to serve in other ways. But all are called to be _disciples_ , united to Christ and faithful to him

Reading John 14:1-3

This beautiful parable expresses the esteem in which Jesus holds his disciples (the Church). He thinks so highly of them, he so enjoys being with them that he will put himself to no end of trouble in order to have them at his side forever.

I am the Way, the Truth and the Life (14:4-31)

The way to the Father is Jesus himself, not a set of impersonal rules and regulations, not even a series of commandments to be observed, but a person, Jesus. He is himself the Way to the Father. The Church will arrive at her goal, not by a list of truths but through the person who is the Truth. The danger always facing God's Church is that of reducing her moral teaching and her doctrine to principles and ideas. Her Way, however, can never be a mere code of ethics, her Truth is not concepts; her Way is Jesus, her Truth is Jesus. Furthermore, she does not walk this earth yearning for a life which lies far ahead; even now she possesses eternal life, for the One who is with her is Life itself.

Jesus is the Life because he gives knowledge of the Father: he who sees Jesus, sees the Father. Eternal life is that loving knowledge which unites the believer with God (see 17:3).

Reading John 14:4-11

Jesus reveals the Father; he is the Word made flesh, making God visible to mankind. To see Jesus, therefore, is to see the Father. If Jesus can make the Father known, it is because the Father and he are one.

Jesus goes on to assure his disciples that they will perform works (miracles and great public acts) as great and even greater than his own. Once his human nature has been transformed by his glorification, Jesus will release into his Church a surge of power so great that she will even outdo him in mighty deeds. Her power will be the power he has as the Son in his Father's glory.

Reading John 14:12-17

The prayer of the Church is like a command which Christ promises to obey: " _If you ask anything of me in my name, I will do it._ " What the Church is to pray for must be in keeping with what Jesus himself would ask of his Father; her prayer must be in his name. If the Church expects the Lord to " _obey_ " her prayers, then she must obey his commands (14:15). The greatest gift the Church can ask of Jesus is the gift she will most assuredly receive, the Holy Spirit. Though the Spirit is no more visible in himself than the wind (3:8), and therefore can neither be seen nor recognized by the world, he will come to the Church and abide with her, indeed, will live in her: " _he remains with you and is within you_ " (14:17).

Note: Since the Holy Spirit is to be considered again in chapter 16, we postpone further comment until all the texts on the Paraclete can be examined together.

In previous chapters we have been told that Jesus grants eternal life even in this world (e.g. 5:25; 6:40, 47, 54). We have also learned that eternal life is union with God. Now, in chapter 14,

Jesus reveals in greater depth the meaning of this awesome yet joyful truth- the community of disciples is one with God on this earth. And it is not simply that God is with the disciples or among them; God dwells within them. The Father, the Son and the Spirit live in the disciples.

Reading John 14:18-24

On the last day, Jesus will raise all the just to eternal life (5:28); he will usher all the faithful into his " _Father's house_ " (14:2) where they will dwell with him forever. But now on this earth, while the Church awaits her entry into God's dwelling-place in heaven, God the Father, Son and Spirit, will make of her their dwelling-place on earth. The divine presence is more than a general one pervading the whole Church; it is a personal presence in each disciple who loves Christ and obeys his commands (14:23).

Disciples who are faithful, who obey the command to love as Jesus loved will not only be the dwelling-place of God on earth. As they progress in loyalty and devotion to Jesus, so will they grow in awareness of the inner presence of their Lord: " _I shall love him and reveal myself to him._ " The unbelieving world cannot see this self-revelation of Jesus (14:22); only faith and humble obedience to the will of Christ can make it possible.

The Spirit who is sent by the Father and the Son will be a teacher, reminding the Church of all that Jesus taught, and explaining his message to her (14:26).

Reading John 14:25-31

As the world cannot see or recognize the Spirit Jesus will send (14:17), neither can it know or grant the peace he gives (14:27). His peace, like his joy, is that intimate union with God which disciples enjoy on earth. The loving company of Father, Son and Spirit dwelling within disciples is enough to enable them to withstand any trouble, any difficulty they may experience on earth. While disciples will no longer see and touch Jesus in the same way his companions at the Last Supper could, they will be one with him, and that is the greatest " _peace_ ".

Jesus can say that the Father is greater than he (14:28) because, first, as a man he is one of the Father's creatures and less than God; secondly, though he is equal to the Father, his relation ship to Him is one of mysterious dependence, like that of a son to his father (5:19-20).

I am the Vine (15:1-25)

This section of the Gospel speaks of the Church and of the persecution which she can expect from the world. Because the People of God are a visible society, they can be identified, and therefore, they can be persecuted. The more the Church lives as her Lord commands her, the more likely is she to be the victim of the hatred which he encountered. Jesus often warned his followers that they would suffer and even have to face martyrdom. Nevertheless, no amount of warning can completely eliminate the natural fear of pain and death. Some disciples will be tempted to deny Jesus as their Lord; others might want to hide their membership in his Church; still other may be driven to despair, interpreting their suffering to mean that Jesus has abandoned them. It is with these pastoral concerns in mind that we are to read the next section, in which Jesus teaches what the Church really is and how necessary it is for every disciple to re main a living part of her.

Reading John 15:1-6

_"I am the real vine_." The vine is a symbol of the People of God, one often used in the Old Testament (e.g. Ps 80:8ff). The People under the Old Covenant and under the New remain a visible society on earth, with leaders and whatever form of organization best fulfills their mission. It is necessary that the Church, the New People, possess some of the structures of human institutions. Inevitably, she will also have within her all the weaknesses, shortcomings and sins of her members.

Disciples of Christ who see only these aspects of the Church can become disillusioned and tempted to value their membership lightly. In times of persecution especially, such disciples will be inclined to disappear from view; they will attempt to justify their absence from the Church's gatherings, especially the Eucharist, by imagining that they can remain united to Christ privately, in the depths of their heart, without publicly taking part in her activities. These would be like Nicodemus, coming to Jesus only " _by night_ ".

Disciples tempted in these ways need the consoling and strengthening truth contained in the words, "/am the real vine." The vine, as we have said, is a symbol of the People of God. The " _real_ " vine is the People of the New and Eternal Covenant, that is, the Church. (For more information on the word " _real_ ", see Chapter 32, p. 12.) The sense of the words of Jesus, therefore, is, " _I am the Church_ ". The Church is not a "thing", an institution created by mere men; the Church is that human society which is mysteriously one with the person of Jesus. Anyone who claims to be a disciple of Christ must be a member of Christ's Church, a branch on the Vine. Apart from membership in the Church there is no discipleship.* The illusion of private, hidden discipleship is shattered by the words, " _apart from me you can do nothing_ "; the " _me_ " in that phrase is the entire Vine, at once Jesus and his Church. Those who claim to be disciples in their hearts but refuse to belong openly and actively to the Church are only fooling themselves, for apart from the Church they can do nothing of worth; they are lifeless.

*It should be kept in mind that this chapter and the others in the Farewell Discourses are ad dressed to disciples, not to the whole world. What is at issue, therefore, is not the salvation of mankind, but authentic discipleship: once a person becomes a believer, he or she is joined to the Vine and must remain part of it. Later in chapter 17 we shall see that the Church, like her Lord, is sent for the sake of the world (see 3:16).

Disciples who withdraw from the Church for fear of being burnt at the stake of martyrdom have a much worse fire to fear: " _If a man does not remain in me, he is like a branch, cast off and withered, which they collect and throw into the fire to be burned_ " (15:6). Harsh as it sounds, those who pretend to follow Christ in a hidden manner are to be treated as dead branches to be burned. Christ did not found the Church by his death in order to make of her an optional institution.

But what of faithful disciples? How are they to understand what is happening when they see brothers and sisters desert the congregation in times of persecution? Jesus teaches them that if they remain in the Church, they remain on the Vine, and are one with him. They will therefore be cared for by the Father as he was. The Vine is tended by God the Father: " _and my Father is the gardener._ " Persecution is no more a sign that the Father has abandoned his Church than it was a sign that he had abandoned his Son. The sufferings of the faithful only prove their living unity with Christ: " _any of my branches. ... That bears fruit he trims clean to make it bear more fruit._ " The vinedresser's pruning may be severe, but its purpose is to make the vine produce a more abundant harvest.

Neither is the fact that brothers and sisters leave the Church, for any reason, to be interpreted as neglect by God. The vine keeper not only trims away useless shoots from good branches; he also cuts off branches which are dead. Jesus, in his earthly life, lost disciples (e.g. 6:66). His Church will also see members fall away. The Father "cuts off any of my branches that does not bear fruit" (15:2).

The next section (15:7-17) makes clearer what is meant by " _bearing fruit_ ". To bear fruit is to love as Jesus loved. There are two stages in the process of love, both of which are implied in the imp age of 'bearing fruit". The first is to love the members of the Church, "love one another" (15:12, 17); the second is to love those outside the Church. In this second stage love within the Church reaches out to embrace new members; new disciples, indeed, are the fruit of that love which disciples show for each other: "I appointed you to go and bear fruit, fruit that will remain" (15:16). In light of this, the branches which bear no fruit and which the Father will cut off (15:2), are members of the Church who have no love for the others in the community. Not only do they fail to bring new members into the Church, but by their loveless lives they actually prevent people from coming in.

It is evident from the teaching of Jesus in the passage you are about to read that membership in the Church does not of itself prove that a person is a true disciple; the Vine can have dead branches. The authentic follower of Christ is a "branch which bears much fruit" by the love he exercises.

Reading John 15:7-17

" _My Father has been glorified in this: in your bearing much fruit and becoming my disciples_." Jesus glorified the Father by doing his will and laying down his life for " _his own_ ". When Jesus returns to the Father, the disciples will continue his work on earth. And so, after the ascension of Jesus, it is through the Church that the Father will be glorified. When the members of the Church love each other and draw others into this love, the Vine will be bearing fruit and glorifying the Father.

The love which Christians exercise on earth is divine in origin: it is the love which flows from the Father to his Son, and from the Son to his disciples (15:9). As Jesus' love for the Father showed itself in total obedience to his Father's will, so the love of disciples for their Lord will be exercised by obedience to his commands (15:10). It was fidelity to his Father's will that led Jesus into the joy of union with him, and it will be their obedience to Jesus that will lead his disciples into the same joy (15:11).

The love which Jesus commands his disciples to have for one another is much more than affection. It is in essence a deliberate choice to be obedient to the Father's will, obedient even to the point of death. If Jesus can command love at all, he can command the greatest act of love: the laying down of one's life (15:13). The command to love requires a disciple to stand ready for martyrdom. This is not, of course, to be taken as justifying a suicidal attitude in which disciples take unnecessary risk or actively seek to get themselves killed. But when the Church is being persecuted, and disciples are therefore being tempted to deny the faith, then they are to find strength and courage in Christ's command to love to the point of laying down their lives.

_"No longer do I call you servants ... (but) my beloved_ " (15:15)." Though disciples are subject to Jesus and expected to obey him, yet they are not slaves. First because he loves them, and loved them before they ever showed love for him (15:9; see 1 John 4:19); secondly, because he has shared with them all that he has learned from the Father. Disciples are not slaves; they know they are loved for themselves and not simply for the service they can render. Unlike slaves, they are not kept in ignorance of the reasons for their obedience. Jesus shares his knowledge with all his disciples (cf. Exod 33:11 and Wis 7:27).

_"It was not you who chose me; it was I who chose you. And I appointed you to go and bear fruit_ " (15:16). Though these words apply in a special way to the Twelve, they are intended here for every member of the Church. All have been chosen by Jesus and delegated to go out and make other disciples. There is no human explanation for the choices Jesus makes, for his election of disciples reveals the mystery of divine love (see Deut 7:7ff). No member of the Church can boast of having gained or earned the distinction of being loved, of being chosen by the Lord; love has been granted to all, and it has been granted freely.

The final verses of this section describe the hatred of the world for the Church. We move from love within the Church, to hatred attacking her from outside.

Reading John 15:18-25

In itself the world's hatred does not prove that the Church is living up to the commandments of the Lord; nor does the world's admiration prove that the Church is watering down the demands of discipleship (see Matt 5:14-16, Chapter 28, pp. 18-19). However, whenever the Church is persecuted because of her fidelity, disciples are to know that their suffering is a share in the passion of Christ (15:20). There is no reasonable explanation for the hatred of the world towards the Church, just as there was none for the animosity which some of his countrymen felt towards Jesus (15:25).

"" _Beloved_ " is a more accurate translation than " _friends_ ". The context requires a more powerful word than " _friends_ ", for the disciples are those for whom Jesus exercised the greatest love; he laid down his life for them.

**The Paraclete (14:15-18, 26; 15:26 - 16:33** )

Our Lord's announcement that he is going away and coming back again runs like a refrain throughout the Farewell Discourses. He reminds them that he is returning to the Father so that the world will see him no more; but he will return to his disciples and they will see him again (14:19). He will reveal himself to them (14:21) and will dwell within them (14:23); they will in fact live with his own Life (14:19). So filled with his power will they be that they will continue to perform his mighty works (14:12). How is all this possible? How can Jesus be with the Father in heaven and with his disciples on earth at one and the same time? The answer lies in the Holy Spirit.

We have seen how Saint John constantly focuses our attention on the person of Jesus. He places Jesus at the centre of his teaching, whether it be on the Eucharist or on the Church. It is not surprising, therefore, that he does the same when he teaches about the Holy Spirit. All that he says of the Spirit he says in terms of Jesus. In order to make us see that the relationship between Jesus and the Holy Spirit is the closest possible, Saint John uses a single title for both: they are " _Paraclete_ ". Jesus is the first and the Spirit is " _another_ " Paraclete.

"If you love me and keep my commandments,then at my request the Father will give you another Paraclete to be with you forever" (14:15-16).

What does this most unusual title mean? It comes from two Greek words: para (alongside) and kalein (to call). A Paraclete is one who is called alongside a person in order to be of assistance. The exact form of assistance varies according to the circumstances. If a trial is taking place, the Paraclete can be a witness testifying in defence of the one at whose side he stands. In other situations he can be a helper, an interpreter, a spokesman. The meanings which Saint John favours are those in which the Paraclete assists by giving witness, by being a spokesman, a consoler, or a teacher who reminds the student of what he has already heard and helps him to interpret it. We should not, however, limit John's teaching on the Holy Spirit to what is sung gusted by the title Paraclete.

John's principal concern is that we understand the Spirit in relation to Jesus. He writes in such a way that everything which is said of the Spirit is said also of Jesus: Jesus is the Holy One, the Spirit is holy; Jesus gives witness, the Spirit does the same; Jesus teaches and so does the Spirit; Jesus is the Way and the Spirit is the guide; Jesus is the Truth, the Spirit is the Spirit of Truth. Many more examples could be given. What matters is that the Spirit is to the disciples everything Jesus was to them before his ascension. Even more important, it is through the Holy Spirit that Jesus glorified becomes personally present in the Church and dwells within each Christian. Jesus comes back to his disciples through the Spirit whom he sends.

_"He is the Spirit of Truth whom the world cannot accept since it neither sees nor recognizes him, but you do recognize him since he remains with you and is within you. I shall not leave you orphans: I am coming back to you_ " (14:17-18).

Jesus, the man who is God, returns to his " _beloved_ " through the Paraclete who is sent to be not only "alongside" the members of the Church, but "within" them.

We have seen in the previous chapter (Chapter 32, p. 34) how during his earthly life Jesus was as limited as any man in his ability to communicate with others. He was not able to give himself to every person on earth, incapable of uniting himself to everyone. But once glorified by his death and resurrection, Jesus, the man, enters the realm of God, of the Spirit, and is henceforth able to unite himself fully with every man, woman and child on the face of the earth. It is only by his death and resurrection that Jesus can send the Holy Spirit and through the Spirit he becomes present to all who accept him. And so Jesus must "go away" (die and rise again) in order to come back again through the Paraclete.

"Still I am telling you the truth: it is for your own good that I go away.

For if I do not go away, the Paraclete will never come to you;

_whereas, if I do go, I shall send him to you" (_ 16:7).

If Jesus does not go away, he will remain as limited and alone as the single grain of wheat before it falls to the earth and dies (12:24). But once his human nature is transformed, glorified by his death and rising, Jesus becomes the human presence of God to all his followers, and this takes place through the Spirit. In sending his Spirit, Jesus himself returns to dwell within his own.

In the remaining texts on the Holy Spirit Saint John draws our attention to two particular aspects of the work of the Paraclete: witnessing and guiding. Both are forms of the special assistance which the Paraclete provides in times of crisis. When the Church is suffering persecution from without, the Spirit acts as a witness; when the Church is disturbed from within, by disputes over the truth about Jesus, the Spirit acts as a guide. Both kinds of crises will threaten the faith of disciples.

Persecution must never dismay or confuse the disciples. When they are put on trial, judged guilty and condemned to death, they are to understand that they are enduring what their Lord endured before them (15:18-25). But the temptation can arise: What if Jesus was mistaken? What if he was wrong? What if Jesus is not really God-made-man? When such temptations occur, Jesus will send the Paraclete. The Spirit will testify to the disciples concerning the truth about Jesus ("He will bear witness on my behalf'} and will prevent their faith from being shaken. Thus the Spirit will make witnesses out of the disciples themselves so that they can testify to the truth.

Reading John 15:26 ... 16:4a

These words are addressed primarily to the Twelve who were with Jesus " _from the beginning_ "; they are to be his first witnesses. But these words are also meant for all disciples who are to carry on the task of witnessing. The promise of the Spirit is given to all who suffer persecution and are tempted to deny Jesus.

When Jesus was accused of sin and condemned, the authorities considered their judgment to be just. The disciples, however, know that Jesus was innocent and the judgment against him was false. When their turn comes to be tried and condemned, they too will become victims of the world's distorted notion of justice. When they are persecuted for the name of Jesus, the Paraclete will come to the disciples and make them see that the world is in error about sin, justice and judgment. The world was wrong when it condemned Jesus, and it is wrong when it condemns his faithful followers.

Note: The exact meaning of 16:8-11 is unclear. A mind as great as Saint Augustine's was thoroughly baffled by these verses. Our brief comment below does not pretend to solve all the problems posed by these lines. We hope only to indicate the general direction in which a solution to the problems might lie.

Reading John 16:4b-11

For Saint John and his community, the reason why disciples were being thrown out of the Synagogue was that they believed Jesus to be God (see Chapter 32, pp. 24-26). Their experience of being handed over to the " _world_ " (Roman authorities) by hostile Jews was exactly what Jesus had experienced, and for the same reason - the declaration of his divine Sonship. We believe it is against this background that the puzzling words of 16:8-11 are to be considered.

" _And when (the Paraclete) does come he will prove the world wrong about sin, about justice, and about judgment ..._ " (16:8ff). The Spirit will bring proof, not to the world but to the disciples. Acting within them, the Paraclete will convince them of how wrong the world is, first about Jesus and then about themselves. The unbelieving Jews thought it blasphemy when Jesus declared himself equal to God, and they accuse his disciples of the same sin. But the persecuted members of the Church will come to understand that the real sin is precisely the refusal "to believe" in Jesus, that is, in his divinity (16:9).

The enemies of Christ thought that they had achieved justice in putting Jesus to death; but it was precisely through his death that Jesus was able to return to his Father. By killing him, then, by the ultimate injustice, the powers of this world were unwittingly bringing about the greatest justice, his glorification. This is the true justice which the Paraclete will make the disciples understand. Should they be condemned to death, they too will go to be with the Father and Jesus their Lord (16:10).

" _Finally, about judgment- in that the Prince of this world has been condemned_ " (16:11). To the unbelieving world who condemned him, the fact that Jesus died was proof that he could not be God, proof that he was a blaspheming heretic. The death of Jesus appeared to vindicate the judgment passed upon him. But the Paraclete will reveal to the disciples how wrong the world's judgment was. The Holy Spirit will enlighten the disciples, convincing them that Jesus has triumphed over death and in doing so has conquered the Prince of this world. Satan can only rule over people who deny eternal life, deny any possible union with God in this life or after death; but his power is reduced to nothing in disciples who know that they have eternal life now and will enter fully into it after death. It is the Prince of this world who is defeated by death, not Jesus and his followers.

Whenever Christians are besieged by enemies from outside the Church, the Holy Spirit comes to assist them in these and many other ways. But he is also needed when the Church is being threatened by conflicts within herself. In particular, John is concerned with the disputes which will arise over the meaning of the message of Christ. In such times of conflict within the People of God, the Paraclete can be counted on to teach what Jesus taught.

_"But the Paraclete, the Holy Spirit that the Father will send in my name, will teach you everything and remind you of all that I told you myself" (14_ :26).

The Holy Spirit is particularly important for the future life of the Church because of his work of teaching and "reminding". While Jesus revealed all to his original disciples (15:12), the meaning and the implications of his revelation were not immediately and completely understood by them. There is much more to the message of Jesus than the first generation of Christians was able to absorb. In fact, there were many things which Jesus could not explain to those who were with him before his death; it would have been too much for them at the time (16:12). Only after his glorification when he could send the Spirit of Truth, could he lead his disciples to a deeper and more complete understanding of what he taught.

Reading John 16:12-15

The Spirit of Truth " _will guide you along the way of all truth_." Jesus knows full well that the Church must probe his teaching and struggle to understand it more clearly as she interprets it for every generation on earth. He foresees the great problems which will arise as new insights are discovered and new applications of the Gospel are made. He assures his disciples that the Spirit will be there to guide them every step of the way, and that the Church, guided by the Spirit, will not begin to invent teachings which have nothing to do with Jesus; for the Spirit passes on to the Church only what he receives from Christ (16:14). The truths which his con temporaries could not yet receive, the "things to come" (16:13), will be made known to the Church by the Spirit at the proper time. Though the Church can expect conflict among her members over every new insight which the Spirit grants her, she can be confident that she is guided along the way of all truth.

The remaining verses of this chapter (16:16-33) bring us back to the theme of Jesus' departure and return. Though it is a sad hour for the disciples, it is one which will turn to joy. Jesus com forts his followers with the promise that the day will come when they will indeed understand his teaching. Even though he is leaving them, he will return to them and will continue to teach them in words more clear and definite than any they have yet heard. It is, of course, through the Spirit that Jesus will continue to teach his Church.

Reading John 16:16-33

Regardless of the turmoil they may face in the future, no matter if members of the Church abandon their Lord, disciples are not to be discouraged. No conflicts from outside or from within should dishearten them, for Jesus, their Saviour has conquered the world: " _In the world you find suffering, but have courage: I have conquered the world"_ (16:33).

Father, Glorify your Son (17:1-26)

The Farewell Discourses come to a close with the prayer of Jesus (Ch 17). It is the most extraordinary of prayers, profoundly human in feeling, yet greater than human in mystery and power. In this one magnificent poem the entire Gospel is found, for it is the prayer of the "hour" of Jesus, the moment towards which the Gospel has moved from the beginning. It is a prayer in which time is suspended. Jesus is both on earth (" _while still in this world, I pray_ ") and in heaven _("I am no longer in the world_ "). He is with the Father and with his disciples, one with both. The prayer lifts time into eternity, for it is the prayer of Jesus being lifted up, drawing all men to himself and uniting them to the Father. It springs from the human heart of God as he saves us: " _Father, the hour has come_ " (17:1).

The prayer resembles the Our Father in many ways. In fact, it may well be Saint John's version of the Lord's Prayer. There is, however, one significant difference between the two prayers. The Lord's Prayer (Matt 6:7ff; Luke 11:1ff) looks to the coming of the Kingdom at the end of time. This prayer, however, dwells on the period of time before the end. In John 17 Christ is praying for his Church on earth as she awaits the coming of the Kingdom.

Jesus prays to the Father in the hearing of those at table with him. He expresses the total submission of his will to the Father, but at the same time he declares what he wills for the Church present in his disciples. In effect, he prays to the Father on behalf of the Church. What he asks is that during her time on earth the Church be given eternal life, in other words, that his disciples in this world be united to God. And he prays that they be so united to each other as they move through the centuries that they will reveal to the world their oneness with God.

Unlike most prayers uttered by man, the prayer of Jesus is not the expression of a wish, a hope that something will happen. There is not the slightest possibility that his prayer may go unheard, for whatever he asks of the Father he receives (see 11:42). His prayer is always effective. If we remember this, we can appreciate the entire prayer not as a set of petitions but as a series of promises. And so, what Jesus asks the Father to give the Church, the Church possesses. His petitions become historical facts: the unity he requests is always present in the Church and can never be lost.

The prayer of Jesus for the Church is always answered, but this does not rule out the possibility that some, even many of her members may at various times break away from her. Disciples abandoned Jesus during his ministry on earth; they will also abandon the Church even though Jesus is interceding for her from heaven. For this reason the words of Jesus in John 17 are not only a prayer to the Father, but also an exhortation to all disciples. Jesus foresees the dangers which the Church will have to face in her pilgrimage through time, and he urges every one of her members to remain faithful to the end.

Chapter 17 can be divided into three parts: in the first (17:1-8), Jesus prays for himself; in the second (17:9-19), he prays for the disciples at table with him; in the third (17:20-26), he prays for every succeeding generation of disciples in the Church.

The work you have given me to do (17:1-8)

In John's Gospel the work of Jesus is interpreted almost entirely in terms of revelation; it is a work of making visible Him who is unseen: " _No one has ever seen God ... God the only Son ... has revealed him_ " (1:18). In 17:1-8, three different expressions are to be found: " _Glorify_ ", revealing God's " _name_ "; and giving God's " _word_ ". Each of these declares the work of Jesus to be that of making God known to man.

**1.** _"Glorify_ ": to glorify God is to make him visible by acts of power. Now Jesus is the Word made-flesh. As Word he is the perfect expression of the Father; as " _flesh_ " he can be seen by man. Jesus, therefore, is the One who is able to make God visible most perfectly. He revealed the Father by his mighty words and deeds during his ministry. But these signs were all pointing to his greatest act, his death and resurrection. It is in this final act of power that Jesus glorifies the Father to the fullest and by this same act Jesus himself is glorified. In order to glorify the Father, therefore, the Son must be glorified (17:1).

**2**. Revealing God's " _name_ ": To reveal God's name is to reveal God (see Chapter 28, p. 27). Jesus is God, the Son made flesh, one with the Father. By revealing himself, therefore, by making known his own identity as the divine Son, he reveals the Father. In other words, Christ reveals God through his own person.

**3**. Giving God's " _word_ ": this is revelation through the teaching of Jesus. Jesus did not invent what he had to say; he taught only what he first received from the Father who sent him (12:49f).

We may summarize the meanings of these three expressions as follows: to glorify is to reveal God through acts of power, principally the death and resurrection; to reveal His name is to make God known through the person of Jesus, and to give God's word is to reveal him through teaching.

Reading John 17:1-8

The purpose for which Jesus made the Father known was that as man he " _might grant eternal life to all_ " whom the Father gave him (vs 2). In 17:3 the evangelist adds an explanatory note on the meaning of eternal life. Eternal life, he tells us, is knowing the Father: John uses the verb " _to know_ " in its Hebrew sense of the intimate knowledge which unites those who love each other, and so, he intends us to understand eternal life as union with the Father. But he insists that eternal life is knowing the " _true_ " God. This gives the verb " _to know_ " a slightly more Greek meaning: to know is to recognize something for what it really is; to know God, therefore, is to recognize him as he truly is. The truth about God has been made known by Jesus Christ, and it is in knowing the truth about Jesus that we learn the truth about the Father: _"And eternal life consists in this: that they know you, the one true God, and Jesus Christ, the one whom you sent_ " (17:3).

_"I glorified you on earth by completing the work you gave me to do_ " (17:4). By his words and deeds Jesus revealed the Father throughout his ministry. From the first his mind was set on bringing his work to completion (4:34; 5:36), and this he does on the cross; his last words are, "It is completed" (or " _It is accomplished_ ", " _It is finished_ ", 19:30). By dying and rising Jesus perfects his work of making the true God visible to man.

By his death and resurrection Jesus ascends to the Father and to the glory which he enjoyed as Son with the Father from all eternity. Jesus prays for the glorification of his humanity; he asks that he be made known as he truly is, the divine Son in the glory of the Father: " _So now glorify me, Father, in your presence with that glory which I had with you before the world existed_ " (17:5).

Until he had been given disciples who embraced the truth he had revealed, Jesus could not return to the Father. He had to have followers who accepted his word. Now, surrounded by his faithful disciples, Jesus is certain that he has before him the foundations of his People; they have accepted his teaching and the Church to be created out of them will be able to transmit the truth to all generations to come: " _For the words that you gave to me I have given to them, and they accepted them ..._ "(17:8).

I pray ... for those whom you have given me (17:9-19)

Every faithful member of the Church has belonged to the Father from all eternity, and the Father has made a gift of them to his Son (17:6). It is for all of these that Jesus now prays. His prayer is that they may glorify him just as he glorified the Father. As Jesus made the Father visible on earth by acts of power and by his teaching, so now the Church will glorify Jesus, making him visible by her acts of power and by her teaching.

The Church will do the same work Jesus did and she will meet the same obstacles; she will do battle with the same enemy. Satan fought against Christ and he will likewise pit himself against the Church. As long as the Church is in this world, and she must remain in it until the end, she will find her members subjected to temptations by Satan, the father of lies. The most terrible of these is the temptation to distort the truth. Jesus foresees this; he knows that the greatest controversies in his Church will arise over the interpretation of the truth about him self and the Father. He is aware that the Evil One will attempt to lure members away from him and from the Church with whom he is one. And so he prays that all disciples be " _consecrated in the truth_ ".

Note: In John's Gospel the term " _world_ " always refers to creation as the dwelling-place of man. John, however, can give the term slightly different shades of meaning, depending on the aspect he wishes to emphasize. In chapter 17 he employs it in three ways: the " _world_ " as created in contrast to the Son who is uncreated and has no beginning (17:5, 24); the " _world_ " as the realm in which the Evil One rules over those who oppose Christ and his true disciples (17:11-16); the " _world_ " as the mission-field of the Church and the object of God's love (17:21-22; see 3:16).

Reading John 17:9-19

_"I do not pray for the world but for those whom you have given me_ " (17:9). As the Father sent Jesus for love of the world (3:16), so Jesus sends his disciples, the Church, for love of the world. But the Church's mission will be ineffective unless she herself is safeguarded from falsifying the truth she is meant to proclaim. Therefore, Jesus must pray for the Church; he must obtain for her the same fidelity to the truth which he himself enjoyed. Without this guarantee of truth, the Church can be of no service to the world. This is why he prays not for the world, but for his own disciples.

Jesus prays that his disciples will be able always to resist the temptations of Satan (17:11-16). During his ministry Jesus was attacked, especially when he publicly proclaimed the truth about himself (see Ch 8). His attackers were unknowingly being used by the Prince of this world, enemy of the truth and promoter of lies (see 8:44). The truth Jesus announced was that he is the divine Son of God, eternally alive with the very life of God, and he resisted any temptation to distort or veil this truth. When Jesus returns to the Father, he leaves the Church still in the world and subject to the onslaughts of the Evil One who will continue to press for the dissemination of lies about God and about His Son. Jesus prays that the Church may be protected always from the attacks of Satan:" _I am not asking you to take them out of the world but• to keep them safe from the Evil One_ " (17:15).

Eternal life, we have been told (17:3), depends on knowing the true God and Jesus whom he sent. It is not possible to know Jesus, the person, without accepting the truth about him. And the central truth is that he is God-made-man; from this flows all else that Christians hold. Now if the mission of the Church were only a matter of repeating and reasserting this truth as a formula, few problems would arise. But the fact which Jesus fully realized is that disciples would probe that truth, discover new insights and make new applications of it throughout the ages. In chapter 16 we saw how he promised to be with his Church through the Spirit to teach and guide her as she unfolds and develops the truth he gave her. The guarantee of fidelity given the Church through the Holy Spirit is repeated again in the effective prayer of Jesus, " _consecrate them in the truth_ " (17:17).

The word " _consecrate_ " means " _make holy_ ". God is perfect holiness; whatever is made holy, therefore, is somehow made to belong to God. In the Old Testament both people and things are consecrated. For example, priests are " _made holy_ " for the service of the altar (Exod 28:41); prophets are consecrated to proclaim God's word (Jer 1:5). Also things offered to God in worship are consecrated (Lev 27:28). John employs the term in both senses: to be consecrated is to be given a mission, to be "sent" to serve God, and also to be offered up to God in sacrifice.

Jesus is " _consecrated and sent into the world_ " (10:36) as prophet to proclaim God's word and as priest to offer the sacrifice which takes away the sin of the world. The word he proclaims is himself and the sacrifice he offers is himself: "I consecrate myself" (17:19). He offers himself up in sacrifice, making of himself both the priest and the victim (see Heb 9:12ff; 10:10). And this he does so that the Church brought into being by his own consecration may be totally dedicated to the truth.

As the Father consecrated his Son and sent him into the world, so the Son sends his disciples and consecrates them to the service of God: _"For as you sent me into the world, so I sent them into the world_ " (17:18). The mission of the Church is the mission of Christ; as Christ was endowed with the gift of fidelity to the truth of God's word, so the Church is likewise given the grace of fidelity to the truth. Her consecration is like his: she is set aside as prophet, priest and offering, like Christ her Lord.

To be consecrated "in" _the truth means to be set aside, made holy_ " _by_ " the truth and " _fo_ r" the truth. Saint John, who always puts poetry at the service of teaching, intends us to remember that Jesus is the Truth; he also expects us to recall that the Paraclete is the Spirit of Truth. In this way the prayer asks that the Church be consecrated in Christ, by him and for him. Because the Spirit is to the Church all that Jesus was to his disciples, we can also understand the prayer as asking that the Church be consecrated in the Holy Spirit, by him and for him.

Because the prayer of Jesus is always effective, the Church can rest assured that she will always be consecrated in the truth, always made holy by it and always fit for it. The prayer of Jesus guarantees the presence within the Church of disciples who will be ready to offer themselves up in sacrifice for the sake of the truth he proclaimed. There will always be members of the Church prepared to be made holy by the service of the word, and prepared to be consecrated in the truth by laying down their lives for it.

**I pray ... for those who believe in me through their word (17:20-26** )

In this section of the prayer Jesus looks to the future of the Church to the end of time. He prays for all those in ages to come whose faith will depend on the " _word_ " of the first generation of disciples: _"those who believe in me through their word_ " (17:20). What will happen to the Church through the centuries as she moves further and further away from the first disciples? Will her testimony grow feebler as she passes through struggle after struggle over the truth, forcing her to define and elaborate the simple message of her youth? Will the passage of time place later disciples at a disadvantage? No. In fact, disciples of all later ages will benefit rather than suffer from the struggles of earlier Christians, for their witness will become ever more powerful as each new generation professes the one faith, the one truth in all its timeless power. As the Father and the Son are one in proclaiming the same truth, so every generation of disciples will be one with every other in announcing the one truth. Their witness will become more convincing as time draws the Church nearer to her completion. The world will not be able to ignore such evidence; and those whom God calls out of the world to be disciples of his Son will come to believe in him because of the unity throughout the centuries which the Church will display.

Reading John 17:20-26

_"I pray ... that they all may be one, just as you, Father, in me and I in you, that they also may be one in us_ " (17:20-21). The Father and the Son are one because they proclaim the same truth; the Son receives the words of the Father and faithfully hands them on to his disciples (17:8). And throughout history each successive generation of believers will be united to all who came before because all will be announcing the same truth. The prayer is for unity in the truth. The word of the Father given to his Son will certainly be the word of the Church from the days of her first members to the days of her last, for the prayer of Jesus is always answered.

The Church's unity in truth is one sign which will lead people in the world to believe in Christ. A second sign to unbelievers lies in the glory of Christ which the Church forever shares: _"I have even given to them the glory which you have given me._ " Jesus shares with the Church the glory of his own divine sonship. This he does by the gift of eternal life to begin here and now; and eternal life is union with the Father.

The glory of his divine sonship, hidden during his earthly life, is manifested, revealed by his death and resurrection. It is by this event that Jesus is glorified. Therefore, in sharing his glory with his disciples he grants them the privilege of being glorified, of passing through death and resurrection as he did. Jesus laid down his life and took it up again in obedience to his Father's command; thus he testified to his unity with the Father. When the Church suffers, dies and rises to new life in her fidelity to Christ, she testifies to her unity with him: " _I have even given to them the glory which you have given me, that they may be one, just as we are one, I in them and you in me_." The Church manifests his glory in many ways; for example, whenever she dies to the ways of the world and rises to renewed life, whenever her members lay down their lives in martyrdom, she glorifies her Lord.

" _that they may be brought to completion as one" (_ 17:23). Jesus prays that the unity of the Church perdure, that she arrive at the end of time "as one". He wills that the last generation of disciples be one with every generation which came before.

The love of the Father for the Church will be shown to the world by the fact that he preserves her unity to the end of time. As we have seen, there are two aspects to this unity: all disciples in every age will be one in their profession of the same truth, and one in bearing within them the mystery of Christ's death and resurrection. This amazing two-fold unity will provide evidence to the world that the Church throughout her history has been cared for by the Father: " _Thus the world may come to know that you sent me and that you loved them even as you loved me_ " (17:23).

_"Father, they are your gift to me; and where I am, I wish (will) them also to be with me, that they may see my glory which you have given me because you loved me before the creation of the world"_ (17:24). When her work is completed and her time on earth is finished, the Church will be taken into the heavenly presence of Jesus, and there she will see clearly the magnificence of his eternal glory.

Having prayed for the final entry of the Church into his own divine glory, Jesus turns back to the disciples in this world (17:25-26). He assures them, and through them all other disciples, that the Church was indeed founded on men who knew his true identity: "these men came to know that you sent me." And as he made the Father known to these first followers by revealing himself as the bearer of the divine name, so will he continue throughout time to reveal himself and the Father to his Church: "And I will continue to make (your name) known." Jesus was the Revealer to the Christians who came first and he will be the Revealer to those who come last. Throughout all the intervening history, the love of the Father for the Son will permeate the Church, for Jesus will be united to her, and in loving his Son, the Father will be loving the Church: "so that the love you had for me may be in them and I may be in them."

# Chapter 13b The Death and Resurrection of Jesus (18:1 - 21:25)

As we have seen, Saint John wishes us always to view the death and resurrection of Jesus as one event. Though he is fully aware that Jesus died on one day, rose from the dead on another and ascended to the Father still later, he invites us to look upon these events " _from above_ " as it were, from the viewpoint of God where all these form the one saving act of the Word-made flesh. In these final chapters the evangelist keeps this unity in mind. In his account of the death of Jesus he makes us see something of the glory of Christ the King, risen and triumphant; and when he recounts the appearance of the risen Lord, he shows us the wounds in his hands and side.

This way of viewing the death and resurrection provides us with an important insight into the new People of God formed through the hour of Jesus. The Church is a society on earth, with a heavenly king, but a king who rules forever from the cross. The new People have a new kind of king, not one to be seen as gloriously reigning in such a way as to be totally and forever de tacked from human suffering. No, for Saint John the cross can never be forgotten, nor can the King be thought of apart from it. He who rules the new People of God, though he is in the glory of his Father, bears still in his body the marks of his death. He remains, as it were, perpetually in the hour of his death and resurrection, perpetually expressing his greatest act of love.

Many passages from Saint John's Gospel could serve as a reminder of the reality which underlies these final chapters. The Prologue (1:1-18) could be read again, or the introduction to the Book of Glory (13:1-20). But perhaps the most succinct expression of the sublime truths taught by all the events of chapters 18 to 20 is to be found in the conversation with Nicodemus:

"Now, no one has gone up into heaven

Except the one who came down from heaven -

The Son of Man who is in heaven.

And just as Moses lifted up the serpent in the desert,

So must the Son of Man be lifted up, that everyone who believes,

May have eternal life in him.

Yes, God loved the world so much that he gave the only Son,

That everyone who believes in him may not perish but may have eternal life.

For God did not send the Son into the world to condemn the world,

_But that the world might be saved through him_ " (3:13-17).

The lifting up of Jesus is the supreme revelation of the love of God for all mankind. Every single person in the narrative of the passion and death of Jesus is loved: Mary and the beloved disciple; Peter who denies his Lord; the leaders of the Jews who betray their heritage and claim Caesar as their king; Pilate, the Gentile, who refuses to recognize the "Truth" who stands before him; Nicodemus and Joseph, the timid secret disciples who bury Jesus, and even Judas, the traitor. All are loved by God, and for all of these Jesus lays down his life. Though all are loved, not all recognize that they are. But those who know the love of God revealed in the death of Jesus, stand before the cross as before the throne of God.

The Hour (18:1 \- 19:42)

The Arrest (18:1-12)

Saint John transforms the Arrest of Jesus from a simple historical account into a cosmic confrontation between God and Satan. Judas, whose heart is ruled by Satan (13:2), leads the forces of his " _Prince_ ". On meeting God in Jesus, the armed band is thrown into total confusion and falls to the ground. If they regain their composure and carry out their design, it is only by divine permission. And this divine permission is granted by Jesus himself.

Judas, under cover of darkness, leads a detachment of Roman soldiers and of Jewish police provided by the chief priests and the Pharisees. The irony of the situation is clear: with lanterns and torches they look for the Light of the World; with weapons they intend to take by force the One who lays down his life freely.

Note: In 18:5, 6, 8, the expression"/ am he" is in fact the divine Name " _I am_ " as in 8:24, 28, 58. In chapter 8 English usage allows a literal translation (" _I am"),_ but in the passage which follows our language obliges us to write " _I am he_ ".

Reading: John 18:1-12

Jesus is in total control of the situation. He does not wait for Judas and his crew to seize him; he goes to meet them and asks whom they seek. When they reply, " _Jesus the Nazorean_ ", he identifies himself using the divine Name " _I AM (he_ )". The power of the Name throws the armed band to the ground (see Dan 2:46; 8:18; Rev 1:17). Thus rendered helpless, they could have done nothing to prevent Jesus from escaping. But Jesus has no intention of avoiding or delaying the hour now that it has arrived. His only concern is for the safety of his disciples. He commands his captors, " _Let these men go_ ", and they obey. The whole passage illustrates not only the total freedom with which Jesus goes to his death, but also the power of the divine Name by which Jesus protects and defends his disciples (17:11-12; see also 6:37ff; 10:15, 27f).

The weapons in the hands of the soldiers and police are the tools of violence with which earthly kings, managed by the Prince of this world, defend their power and their territories. Jesus needs no such defence, for his power cannot be threatened nor his kingdom destroyed. But Peter has not yet understood. In his misguided love for his Master, he takes up the sword, the instrument of the Prince of this world, to come to the defence of Jesus. He cannot yet accept the fact that Jesus must lay down his life, and he therefore unwittingly finds himself on the side of Satan's forces (ct. Mark 8:31-33).

The New People founded through the death of Christ is a society of human beings on this earth. It will, therefore, be tempted to imitate the methods of the Prince of this world. Leaders of the Church, like Peter, can play into the hands of Satan by attempting to defend the Church, or even Christ, by violent means. Whenever this temptation occurs, they must recall the stern command of Christ issued to the first leader of the Church, "Put back that sword."

The Interrogations (18:13-27)

In the next scene Peter acts out the truth about himself without realizing it: at this moment he is not yet a true disciple; he is, in fact, on the side of the enemies of Christ. And so we find Peter with the soldiers and police who arrested Jesus; they are all together huddled around a fire to keep warm.

Note: Saint John has inserted the interrogation of Jesus by Annas between the first and the second denial of Peter. Thus we are to understand that the questioning of Jesus and the questioning of Peter are going on at the same time. This fact heightens the contrast between Christ and the leader of his Church.

Reading John 18:13-27

Peter is telling the truth when he denies being a disciple. Only after a profound conversion can he become truly the leader of the " _kingdom not of this world_ ". The day will come, however, when Peter will be able, like Jesus, to " _glorify God_ " by laying down his own life (21:19).

**The Trial (18:28 - 19:16a** )

Unnamed, unseen, the moving force behind the chief priests and their collaborators is the Prince of this world, who is a murderer and a liar (8:44). The leaders of the Jews have already condemned Jesus to death (11:49-53); now it is only a matter of getting Pilate to carry out the execution. They have their lies ready. They call Jesus a dangerous revolutionary, a threat to the authority of Rome; Pilate, the representative of the Emperor, must put this man to death, if only out of loyalty to his ruler. To carry out their plan the Jewish leaders are prepared even to pledge their loyalty to Caesar, the oppressor of their people. Their exclamation, "We have no king other than the Emperor" (19:15) is intended only as a ruse to sway Pilate, but in fact it makes clear that they are on the side of the Prince of this world and his earthly puppets, the Roman Emperors.

The Jewish leaders had no authority to carry out a death-sentence. The Romans reserved this power to themselves (18:31-32). For Saint John there is a providential aspect to the fact that Jesus must be put to death by the Roman method, for it means that Jesus will be raised up on a cross. This gives the evangelist the basic symbolism by which he interprets the death of Jesus as a _"lifting up_ " which is the beginning of the Son's return to the Father (3:13ff; 12:32f).

Reading John 18:28... 19:16a

The evangelist describes the dialogue between Jesus and Pilate with deliberate irony. Pilate is concerned about keeping order among the Jews; he is not interested in their internal squabbles. Yet from his lips comes the truth, first in the form of a question, "Are you the King of the Jews?" (18:33, 37), then as a statement, " _Look, here is your king_!" (19:14, 19, 21-22). Of course, Pilate does not believe that Jesus is a king, for Jesus is unlike any earthly ruler and his subjects are not behaving the way earthly subjects do.

" _My kingdom does not belong to this world. If my kingdom belonged to this world my subjects would be fighting to save me ..._ "(18:36). The Disciples of Christ together form a kingdom; they are his subjects. They live on this earth, they are in the world, but they are not of this world (17:14ff). They are not to act like the subjects of an earthly king, taking up the world's weapons of war to defend their leader. In fact, a distinctive characteristic of this People must be their refusal to kill, even in defence of their king.

Jesus, the Son of God, is indeed the King come to drive out the Prince of this world (12:31), the evil one who rules by means of lies and violence. Jesus advances against the enemy armed only with his absolute fidelity to the truth. The whole purpose of his coming into the world was to reveal the truth about God the Father, and to do so he had to make known the truth about himself: "The reason I have come into the world is to testify to the truth" (18:37). The truth is that he is God and this makes him King. All who are "consecrated in the truth" are his subjects; they are those who listen to his voice (18:37). By contrast, Pilate, while uttering the truth with his lips, is actually held so firmly in the grip of the father of lies that he cannot even hear the voice of "the Truth" _who stands before him_ (18:38).

Jesus, the King, allows himself to be mocked and slapped in the face (19:1-3), and takes no revenge. Refusing to save his life by denying that he is indeed the Son of God (19:7), he consecrates himself in the truth. It is for this truth that he is put to death.

In what is possibly the most dramatic moment in the Gospel, Jesus is dressed in purple, the imperial colour, crowned with a wreath of thorny branches and presented to the chief priests and temple police (19:1-6). In this scene Jesus is being subjected to a mockery of the ceremony whereby a new emperor was crowned with a laurel wreath, robed in splendour and formally presented to his subjects for their applause. Instead of cheers of "Long live the king", Jesus is greeted with cries of " _Crucify him_ ".

As Pilate presents Jesus to his accusers, he declares, " _Behold the man_." This simple statement has engaged the hearts and minds of saints and scholars over the centuries with the result that many profound interpretations can be given to it. We wish to point out here only the first of its many levels of meaning. The words of Pilate show his utter contempt for the Jewish leaders. He makes known to them that he sees through their false accusations against Jesus. To Pilate, Jesus is only a man, and a pitifully helpless man at that, certainly no threat to the security of the Roman Empire. For Saint John, however, Pilate's words are profoundly true, for Jesus is indeed " _the man_ "; he is the Son of Man, the human saviour who is the Son of God (19:5, 7).

The Enthronement (19:16b-22)

Though he is aware that Jesus is innocent, Pilate hands him over to be crucified. The Roman governor, however, realizes that he has been manipulated by the chief priests and so he plans a small spiteful act of revenge. According to Roman custom, when a man was crucified, the charge against him was posted on the cross above his head. Instead of writing that Jesus pretended to be the king of the Jews, Pilate writes the charge as a fact: " _Jesus the Nazorean the King of the Jews_ ". The insult to the chief priests is effective. They protest the wording, but Pilate insists, " _What I have written, I have written."_

For the evangelist the inscription on the cross is supremely true. Jesus is indeed King of the Jews, and as King of God's People, he is King of all nations. The fact that the notice is posted in Hebrew, Latin and Greek indicates the universality of his kingship.

Reading John 19:16b-22

In Hebrew, the sacred language of God's People, in Latin, the official language of the Romans, and in Greek, the language spoken throughout the civilized world, Jesus is proclaimed King of the Jews. Jesus is a Jew, the son of a Jewish mother. The blood flowing from his wounds is the blood of Abraham. He is a member of the nation God chose to bring salvation to all mankind (4:22). Now that through one of their race they have become a "blessing to all nations" (Gen 12:1-4), God's People must be made new and able to welcome into their midst people of every tribe, race and nation.

The New People (19:23-24)

Without a people to rule, a king is not a king. It is, therefore, to the subject of the new People founded in the hour of Jesus that the evangelist now turns. He does so through symbols. Ac cording to Roman custom the soldiers who carried out an execution had a right to the clothing of the condemned person. Both in the clothing of Jesus and in the action of the soldiers John see profound significance. As we have said already (see p. 6), in biblical thought clothing represents the person to whom it belongs. The clothing of Jesus therefore stands for the person of Jesus, not Jesus as he hangs on the cross, but as he will live in his disciples. Thus, the clothing is a symbol of the Church, the new presence of Jesus in the world.

Reading John 19:23-24

Many modern commentators hesitate to find meaning in the soldiers' gesture of dividing Jesus' clothing into four parts. It seems appropriate to us, however, to recall what some ancient Christian writers saw in the scene. The number four is to remind us of the four points of the compass, the four corners of the world. And the Church, the Body of Christ, is to spread to the farthest reaches of the earth. To this insight we can add that the growth of the Church will take place through Gentiles, represented here by Roman soldiers. The scene, according to this interpretation, becomes a dramatic acting out of the saying of Jesus that the grain of wheat must fall to the ground in order to bear much fruit (12:20-24).1t is by his death that Jesus is able to reach out to all men and draw them to himself; this he does through the Church, his living presence on earth.

John turns our attention to one very special article of clothing, the tunic Jesus wore next to his body. Literally translated, his description of the tunic would read, " _this tunic was without a seam, woven throughout from above._ " He intends us to understand that this garment was woven from the top downward, that the whole tunic was as though knit from a single long thread and therefore had no seam. There is meaning in every word of his description.

_"From the top_ " ("from above"): The tunic is a symbol of the Church formed not by human initiative but by God's.lt is from the Father, _"from above_ " that the Son was sent to grant union with God. All who believe in him are joined to God even in this world. As the Father is one with His Son, so the Son is one with his disciples. Together all make up an indivisible whole, the new People of God (17:21). The unity with God which the Church enjoys is a gift of God, not the result of man's efforts. The Church, like the tunic, is made one "from above".

_"Woven in one piece. ... and had no seam_ ": Unlike the Roman empire, a patch-work of nations held together by force, the new People of God is a unified whole. Though it stretch to the four corners of the earth, it will be one organically united body, for the entire Church is the new Temple, the Body of the Lord (2:21 f) of which the tunic is a symbol.

The soldiers divided the other articles of clothing among themselves, but, struck by the unusual character of the tunic, they decide not to cut it into four parts (19:24). Instead they throw dice to see which of them is to have it. In these gestures John sees the fulfilment of Psalm 22:18: "They divided up my clothes among them, and they rolled dice for my clothing."

*The symbols (the clothing, tunic, and the persons by the cross) are capable of many acceptable interpretations, all of which help us to grasp the deep meaning of this most solemn moment. It is not possible for us to mention them all. However there is one which deserves notice. The tunic of Jesus might be a symbol of his priesthood. This long robe woven in one piece could suggest the garment of the high priest, and so signify that in his death Jesus is not only the sacrifice but the priest who offers it.

Mother and Son (19:25-27)

In this passage and the next Jesus utters his last words from the cross. These are the most solemn moments in the Gospel and the evangelist does not fail to give them the depth of meaning they deserve. If John attaches such importance to the words of Jesus, it is because they are the words of the Saviour in his "hour". His statements, therefore, cannot be taken as though they were only those of a dying man; they are the words of the Son of Man raised up on the cross and already returning to the Father.

At the ordinary human level, the words of Jesus to his Mother and to the beloved disciple are readily understandable. They express the concern of an only son about to die asking his mother and his most trusted friend to care for each other. But Saint John intends us to see a much deeper meaning than this.

John chooses his words very carefully in order to emphasize the importance of what Jesus says. He writes that Jesus " _saw_ " his Mother and the beloved disciple, and _"said, 'Behold (Look, here is) ._..' " As natural and uncontrived as these words are, they nevertheless constitute a kind of formula of revelation. Old Testament authors write in this way when they want to convey the idea that a messenger of God is revealing the hidden identity or mission of a person (e.g. 1 Sam 9:17). In the New Testament only Saint John employs this formula (see 1:29, 35, 47). His explicit use of it here in 19:26f indicates that he wishes the words of Jesus to be taken as a revelation of the true significance of Mary and the beloved disciple.

In addition to being a revelation, the words of Jesus are also a commandment to the disciple. Saint John indicates that the beloved disciple understood them as such, for " _from that hour the disciple took her into his care_ " (19:27). It is significant that the evangelist does not tell us Mary took the disciple into her care. From this we are to understand that Jesus is issuing a commandment to the disciple, a commandment which flows from the revelation contained in his words. We will consider these words, therefore, in terms of the truth they reveal and the duty they impose on the disciple.

Reading John 19:25-27

The words Jesus speaks from the cross are solemn statements of what is brought about as a result of his glorification. Jesus reveals to Mary that the disciple is now her son, and he reveals to the disciple that Mary is his new mother. From the cross, the throne of the King, Jesus announces that a new state of reality now exists because of his "hour". Henceforth he will be in his disciples (" _I in them"_ , 17:23) and they will live with his own divine life (14:19). In other words his human presence on earth will be through his disciples. And he shows how real this presence will be by what he says to his mother and to the disciple: Mary is to find Jesus, her son, in the disciple, and the disciple, because he takes the place of Jesus, is to see in the mother of Jesus his own true mother.

The bond now created between Mary and the disciple is the strongest that mankind can imagine, the bond of love between mother and child (see lsa 49:14ff). With this thought in mind, we can proceed to consider the symbolism which is attached to the beloved disciple and to Mary in this passage.

The beloved disciple stands for every disciple, that is, every member of the Church. He represents each disciple by being the symbol of all that is best in a follower of Jesus: he keeps the commandments of Christ (19:27). Therefore, when Jesus tells the beloved disciple, " _Behold your mother_ ", he gives every disciple a last commandment; as King enthroned on the cross, he is ordering his followers to love his Mother as he did. The deep significance of this commandment becomes clear when we consider the symbolism attached to Mary.

Saint John makes mention of the Mother of Jesus in only two passages, at the Marriage in Cana (2:1-11) and here at the foot of the cross. In both places John presents her in the company of the disciples; in both he avoids her personal name but calls her " _the Mother of Jesus"_ , and in both he has her Son address her as " _Woman_ ". We can therefore assume that the same threefold symbolism which we found at Cana is also to be found at Calvary (see Chapter 31, pp. 22-24). Mary is the Church, Mother of all disciples. Mary is Israel, Mother of the Messiah. And Mary is the new Eve, Mother of all mankind.

_Mary, Mother of the disciples_. At Cana Jesus told Mary that his hour had not yet come; now, with his lifting up on the cross, the hour has arrived. At Cana Mary made a request of her Son, but here she does not need to ask him for anything since he is accomplishing all that she could possibly ask for. At Cana Mary was spoken of as simply in the presence of the disciples; here she is revealed as the mother of all disciples. She is the symbol of the new People of God, the Church. She who gave birth to Jesus in the flesh, stands for the Church who gives birth to disciples through whom and in whom Jesus lives in the Spirit. The love Jesus has for his Mother is the model of the love every Christian is to have for the Church.

_Mary, Mother of the Messiah_. Mary is also a symbol of the Jewish nation, the People God chose to bring forth the Messiah. She represents the entire nation, from Abraham onward, through whom God worked his salvation (4:22), for it was this nation that brought forth the Saviour of all. The command to love her is, therefore, a command to love the nation she represents, the nation which was chosen by God. Any Christian who despises Jews is despising her who is not only the mother of Christ but his own mother.

_Mary, the Woman_. At this final level of symbolism Mary stands for Eve, mother of all the living (Gen 2:23; 3:20). In her person all mankind stands at the foot of the cross. It was for love of the world that Jesus was sent to lay down his life (3:16). Therefore the words, " _Behold your mother_ " are a command to all his followers to love all people as he himself loves his mother Mary.

By way of summary, then, when Saint John writes, " _and from that hour the disciple took her in to his care"_ (19:27), we are to understand that the Hour of Jesus imposes on all disciples the obligation to show the same care for the Church, for the Jewish nation and for all of mankind as children show for their mother, the kind of love which our Lord himself had for Mary his mother.

It is completed (19:28-30)

Having given his final command, Jesus knows that he has now brought his earthly ministry to an end (19:28). There remains only one thing to do and that is to "bring the Scripture to its complete fulfilment". He does this by his cry of thirst and by accepting some common wine offered to him in a sponge at the end of a branch of hyssop. While this clearly recalls Ps 69:21 (" _In my thirst they gave me sour wine to drink'_ ), it appears that Saint John sees here a fulfilment of Scripture that is broader and more "complete" than that of one single passage.

Throughout his account of the passion Saint John has emphasized the kingship of Jesus and has presented his crucifixion as an enthronement. Time and again he has pointed out that Jesus, the Son of God, is in control of the events surrounding his terrible death; and even here in this passage he informs us that Jesus is "aware that all was now finished" and is consciously performing one last act in order to fulfill the Scripture. And this final act is a statement of intense human suffering: "I thirst".

Our evangelist is aware that his readers may believe that an agony so completely under control was no agony at all, that it was not a true human agony, Such an error would be fatal since it would lead us to doubt whether Christ was truly a man like us. The Lord's thirst is used by John as evidence that the sufferings of Jesus were real. Thus Saint John makes sure that our understanding of the passion is true and balanced. Though Jesus, as the Son of God, knew and understood what was happening and was even in control of events, as Son of Man he under went terrible agony. The suffering he endured is the "complete fulfilment" of Scripture, for all of God's servants who prefigured Jesus underwent suffering in doing God's work.*

Jesus must " _drink the cup_ " of pain and death which the Father has given him to drink (18:11), and his accepting of the sour wine is a sign of his full acceptance of his entire passion. Now he can utter his last word, " _It is completed (finished, accomplished)."_

Reading John 19:28-30

Throughout the Gospel Saint John has shown us that the motive which inspired Jesus was that of doing the Father's will, and of " _bringing His work to completion_ " (4:34; see also 5:36; 17:4). This moment of completion has now arrived. As he lays down his life out of love of the world, he is accomplishing all the Father asked of him, and so can exclaim, _"It is completed_ ".

" _And bowing his head, he handed over the spirit_ " (19:30). The Holy Spirit was bestowed by Jesus only after the resurrection, as John well knows (20:22); but he wishes us to understand that the Spirit is given through the " _hour_ " of Jesus and this " _hour_ " includes the death as well as the resurrection of Jesus. In order to bring to mind this relationship between the Holy Spirit and the death of our Lord, John described Jesus' very act of dying as if it were a granting of the Spirit. His phrase is explicit: " _he handed over the spirit_ ".

The Lamb of God (19:31-37)

On the Day of Preparation, the lambs for the Passover Meal were slaughtered in the Temple at about noon, the hour at which Jesus was condemned to death (19:14). According to Saint John's order of events, therefore, Jesus dies as the lambs are being slain. And like the lambs for the Passover, not a bone in Jesus' body was broken (see Exod 12:46).

A soldier, observing that Jesus was already dead, pierces Christ's side. For the Roman soldier this may have been simply a way of making certain that the man was dead; for the evangelist, however, it has much deeper meaning. According to Jewish sacrificial laws taught by the rabbis, the blood of a victim offered in sacrifice was not to congeal within its body. The priests were to pierce the heart of the victim to allow a quick and complete outflow of blood. So it is probable that Saint John intends to suggest that Jesus is not only the Paschal Lamb, but a sacrificial victim offered up to God. When John writes that Jesus' side was pierced "and immediately blood. ... Flowed out," he could be suggesting that Jesus is being treated as all victims of sacrifice were to be treated. His heart is pierced and at once all that remains of his blood flows out. The evangelist would thus be combining the ideas of Jesus as Paschal Lamb and Jesus as the sacrificial victim who takes away the sin of the world (1:29).

Saint John points out that water flowed out with the blood. The flow of water from the pierced side of Christ is a symbolic fulfilment of the text, " _From within him shall flow rivers of living water_ " (7:38-39). The water, of course, is an image of the Holy Spirit. Thus, once again the evangelist reminds us that the gift of the Holy Spirit comes as a consequence not only of the resurrection but of the death of Christ. Now that Jesus has "been glorified" (7:39) he can impart his Spirit.

*Saint John would be giving much the same message as Luke, who teaches that the Messiah had to suffer in order to enter his glory. See Luke 24:25ff, Chapter 26, pp. 22-23, 25-26.

The flow of water from the pierced side of Christ has even deeper meaning. But this has already been explained in our commentary on 7:38-39 where Jesus was described as the " _Rock_ " and the " _new Temple_ " (see Chapter 32, pp. 18-19).

The water and blood from the side of Christ also suggests the two greatest sacraments of the Church, made possible by the gift of the Holy Spirit, baptism and the Eucharist. The water symbolizes baptism (3:5-8), the blood the Eucharist (6:53ff; 6:62-64).

Reading John 19:31-37

Our evangelist quotes Zechariah 12:10 as being fulfilled in the piercing of the side of Christ. It is important to note the entire passage of Zechariah from which the line is taken: " _And I (the Lord) will pour out on the house of David and the inhabitants of Jerusalem a spirit of compassion and prayer, so that, when they look on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a first-born."_ Five verses later, Zechariah writes, " _On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness_ " (Zech 13:1). It is probable that John wishes us to see all of this fulfilled in the flow of blood and water from the side of the one " _whom they have pierced_ ". From Jesus flows the Holy Spirit for the forgiveness of sins (see 20:22-23).

The royal burial (19:38-42)

Two secret disciples, Joseph of Arimathea and Nicodemus, find themselves brave enough to ask for the body of Jesus in order to prepare it for burial. The large amount of spices (about a hundred pounds), the choice of a new tomb and its location in a garden are all significant. Kings received such costly ministrations in death; and kings were buried in new tombs. In particular, the kings of Judah, it would appear, were buried in gardens (e.g. 2 Kgs 21:18, 26). Jesus who was enthroned as King on the cross is given the burial of kings.

Reading John 19:38-42

**The Disciples Come to Faith (20:1-31** )

In chapter 20 much of the material Saint John uses is part of the common tradition of the Church: the empty tomb, the appearances of the risen Lord, his commissioning of the Twelve, the gift of the Spirit for the forgiveness of sin, the doubting of the reality of the risen Lord. We have commented in some detail on each of these as they appeared in the other Gospels. We shall not restate here what we have already said (see Chapter 23, pp. 27-29; Chapter 26, pp. 18-28; Chapter 30, pp. 12-14). Instead, we will concentrate on faith in Jesus glorified, for this is the particular concern of our evangelist.

He saw and believed (20:1-10)

In the first section of this chapter, Saint John reports the various responses of disciples to the fact of the empty tomb. Mary Magdalene reacts in a natural, human way. When she arrives at the tomb and sees that the stone at the entrance has been moved aside, she fears that our Lord's body has been stolen. This is what she tells Peter and the beloved disciple. But when they go to look for themselves, they see evidence that Mary's conclusion is impossible. The burial cloths are still there, and in particular the cloth wrappings for the head have been care fully rolled up. Grave-robbers would have neither time nor inclination to take such pains. Thus, the passage establishes that the body of Jesus was not stolen.

What is more important, this passage presents us with the first act of faith in the risen Lord, faith of the sort that is asked of us who are not numbered among the first witnesses. The be loved disciple, without the benefit of an appearance of the glorified Christ, comes to believe. In this he is the type and the model of Christians in all ages to come, for he has "not seen and yet believed" (20:29).

Reading John 20:1-10

The beloved disciple runs to the tomb with Peter, arrives there first, but waits to allow Peter to enter the tomb before him. These gestures all point to this disciple once again as the model for Christians. Though his love is enthusiastic and his faith is greater than that of Peter, he defers to the leader entrusted with authority by the Lord.

**I am ascending ... (20:11-18** )

We can unfortunately only touch the surface of all the meaning contained in the beautiful passage where Mary Magdalene recognizes the Lord. She is one who loved Jesus in his earthly life, who had great affection for him as a man. As yet she has no faith in Jesus; she still thinks his body has been stolen. All she asks is to know where it is lying so that she can mourn over it. When Jesus does appear to her, she cannot recognize him. It is only when he calls her by name, as the Good Shepherd calls his sheep (10:3, 14, 27), that she realizes who he is. But even then, she wants to cling to him in an earthly and human way. She wants to keep him as her great Rabbi (Teacher). Noble and beautiful as her affection for the earthly Jesus may be, it is not enough to make of her a true disciple. She must come to faith in him as her Lord. This she does when she announces to the other disciples, " _I have seen the Lord_."

Reading John 20:11-18

John presents the encounter between Jesus and Mary as though it were taking place as Jesus is ascending to the Father: " _Jesus told her, 'Don't cling to me, for I have not yet ascended to the Father. But go to my brothers and tell them, 'I am ascending to my Father_. .. '"The ascension of Jesus is the completion of his return to the Father which began when he was lifted up on the cross. His return to the glory of heaven marks the beginning of a new and mysterious union with him as the Son of Man glorified. Faith is the foundation of the new bond between the Christian and his Lord. Mere human affection for the man Jesus, laudable as it may be, can not be a substitute for belief in Jesus as the Lord. The scene with Mary Magdalene, therefore, reveals that by his ascension Jesus establishes a personal relationship with all his disciples, but one totally different from natural human ties, for it is a relationship with the Man who is now our brother more truly and profoundly than we shall ever be able to comprehend since, in him, we have become children of the same eternal Father.

_"But go to my brothers and tell them, I am ascending to my Father and your Father, to my God and your God_." It is by his ascension that Jesus, our brother in the flesh, establishes the New Covenant which makes of everyone who enters it a child of God. The message which Jesus asks Mary to announce is an echo of the Old Covenant formula, " _I will be their God and they shall be my people_ " (see Lev 26:12; Jer 31:33; Ezek 36:28). The words of Jesus declaring the New Covenant established might be paraphrased in this way: " _My Father will be your Father, my God your God, and you shall be my brothers and sisters."_

Peace (20:19-23)

Now that Jesus, the Lamb of God, has taken away the sins of the world, he proclaims peace. The barriers between God and man are gone forever. The promise to Nathanael has come true: the sky has been opened and the angels of God are ascending and descending upon the Son of Man (1:51). The union of peace between heaven and earth has been made. Having accomplished his work on earth, Jesus, who has returned to the glory which he had before time began, appears to his disciples and commissions them to continue his work on earth, to pro claim the peace which comes with the forgiveness of sins.

Reading John 20:19=23

Jesus breathes eternal life into his followers by giving them the Holy Spirit, so that they may take away sins or hold them fast. By giving them the Holy Spirit, Jesus endows his disciples with authority to forgive sins and to judge. He imparts the Spirit to the community of disciples, the Church (see Matt 18:18 and 16:19, Chapter 29, pp. 17-18, 22).

My Lord and my God (20:24-29)

When Jesus appeared to the disciples and showed them his hands and his side, they believed (20:20, 25). But one of the Twelve was not present at that time, Thomas, the one who had urged the others to go to Judaea to die with Jesus (11:16). He refuses to believe on the testimony of the disciples. Until he has both seen and touched the wounds of Christ he will not be satisfied that the One the others have seen is truly Jesus who had been crucified.

Reading John 20:24-29

Thomas does not have to touch the wounds of Jesus; sight is enough for him as it was for the others: " _You have believed because you have seen me_ " (20:29). Thomas' profession of faith is truly the climax of the Gospel. Having begun with the solemn declaration, " _The Word was God"_ (1:1}, the Gospel ends with the astounding proclamation that the Word-made-flesh is _"Lord_ " and _"God_ ".*

This sublime truth has been the subject of John's teaching throughout his Gospel. In his return to glory, the Word retains the "flesh" he became. Though glorified, his human body retains the signs of his death. Thus, the evangelist proposes to our faith the great mystery of the Incarnation as revealed most fully in the "hour" of Jesus, that is, in his death-resurrection. John wants us never to forget the cross of Christ in which his humanity is most fully expressed, never to separate the death of the Saviour from his resurrection. For the mystery lies in this, that Jesus was, is, and always will be both God and man; and that the humanity of Christ now passed into eternity is as much an object of our faith as his divinity. Further, John wants us, whenever we think of Christ, to imagine him as in the moment of his supreme act of love, in the "hour" of his dying and rising. He wants us never to think of Christ without the wounds in his hands and feet; never to think of Jesus glorified without the heart pierced for love of us, the side opened so that he might draw us into union with himself (12:32).•

When Thomas sees the risen Lord still marked by the wounds, and when he proclaims him to be _"Lord_ " and " _God_ ", he is proclaiming faith in the divinity of one who is obviously human. No greater act of faith could be made, and yet it is the act of faith expected of every true disciple to the end of time. The faith of disciples is not in some abstract idea, but in Jesus, man and God; it is faith in a truth that was lived by a member of our human race, one who shared our humanity fully and who continues to share it to the full both now and forever. By the proclamation of this faith, all the followers of Jesus " _honour the Son as they honour the Father_ " (5:23). In this way the promise in Jesus' words is fulfilled, for it is in his " _lifting up_ " that the truth about him is made fully known: "When you lift up the Son of Man, then you will know that I AM" (8:28).

The last words of Jesus in the Gospel are addressed to all of us who come to faith without seeing the risen Lord. Upon us he bestows a final blessing: " _Happy those who have not seen and yet have believed."_

The evangelist brings his Gospel to a close with a succinct expression of the purpose for which he wrote.

Reading John 20:30-31

_"Kyrios ("Lord_ ") translates the divine name Yahweh (Exod 3:14); theos (" _God_ ") translates the Hebrew word for God.

# Epilogue 1: Jesus, Peter and the Beloved Disciple (21:1-25)

As we have said, Chapter 21 was probably written by a later disciple of the evangelist. He reminds us that there were " _many other things that Jesus did_ " (21:25}, more than could ever be recorded, but he was resolved that the things told in this chapter should not be forgotten. It is an account of another appearance of the Risen Lord to the disciples, one that is important for its teaching on the Church and her leadership.

It is the Lord! (21:1-14)

In the freshness of early morning, a little group of disciples are heading their boat toward shore on the Sea of Galilee. They have spent the night fishing but have caught nothing. From the beach a man calls out to them, asking if they have had any luck. They do not know that the man is Jesus, but because of his presence their failure turns to success. And the story itself is transformed from a simple tale about fishing into a chapter on discipleship and a prophecy on the success of the Church in her mission to people of all races and nations.

Reading John 21:1-14

The abundant catch makes the beloved disciple realize that the man on the shore is Jesus. But Peter is not so quick to perceive; he has to be told, " _It is the Lord_!" (Vs 7). Peter depends on the beloved disciple's ability to discern the presence of the Lord, just as he had to rely on him to discover the secret thoughts of Jesus (13:23ff). This passage, therefore, provides us with a further insight into the relationship between these two disciples.

We have seen that the beloved disciple represents the saints in the Church, the men and women of exceptional love and faith. And now we can define more clearly the service he per forms. It is a service of leadership, different from that of Peter, but just as important. If Peter stands for appointed and official leaders of the Church, the beloved disciple stands for the unofficial yet powerful leadership provided by holy men and women, most of whose names re• main as unknown to us as that of the beloved disciple himself.

The relationship between these two forms of leadership, moreover, ought to be as close as that of Peter and the beloved disciple in this Gospel. Each has an important part to play in the direction of the Church throughout the ages; and each one needs the special gifts of the other. They should work together as Peter and the beloved disciple do in the passage we are considering. The beloved disciple serves Peter by his power of discernment, and yet he defers to him, for Peter is the one entrusted with authority by the Lord (20:5f). For his part, Peter must always be willing to listen to the beloved disciple and ready to be decisive action. In this particular scene, once he learns that the person on the beach is Jesus, he cannot wait to get to him. Leaving the others, he dives into the water and swims to shore.

Upon landing, the disciples find that Jesus has made a fire and begun to cook breakfast for them. In this little foretaste of the welcome Jesus will offer to his disciples when they reach the eternal shore, Jesus asks them to bring him the results of their work: "Bring some of the fish you caught just now" (vs 10). Once again, it is Peter who acts; the leader of the disciples hauls in the net filled with fish.

"When they landed, they saw there a charcoal fire, with a fish laid on it, and bread." John 21:9

" _The net (was) loaded with large fish - one hundred and fifty-three of them! Yet, in spite of the great number, the net was not torn_ " (vs 11).

It was believed by some ancient scholars that the varieties of fish in the sea numbered one hundred and fifty-three, so it is likely that the fish caught by the disciples represents the vast numbers of people from all nations who will come into the Church. So abundant a catch should have broken the net, but it did not, and this is symbolic of the unbreakable unity of the Church. Because of the great number and diversity of her members, it would seem that her unity could not possibly be maintained. But Jesus has given his assurance that the Church, like the net, will not break apart, but will remain one to the very end (17:23).

Feed my sheep (21:15-25)

Jesus makes provision for the unity of his Church by leaving her a leader like himself who will be the visible sign and cause of her oneness. He has already made his choice in Peter, but this man has renounced his discipleship, not just once but three times, that is, completely. Now he must make a fresh commitment. Jesus asks Peter to declare his love, repeating his question three times. Thus Jesus leads Peter to undo, as it were, the triple denial he made several nights before.

Reading John 21:15-17

As it was by a charcoal fire (18:18) that Peter rejected the Lord, so it is at a charcoal fire (21:9) that he is asked to express his love. With each profession of love he receives a command from Jesus: " _feed my lambs. ... tend my sheep ... feed my little sheep_ " (vss 15-17). He is to be the shepherd of the People Jesus forms. Peter is to see to all the needs of the People, both spiritual and material. This is the meaning of the Greek word which is usually translated " _feed_ " (vss 15 and 17). But the nature of Peter's leadership is further defined by the word we translate as " _tend_ " (or " _take care of_ ", vs 16). This word means "govern", " _guard_ " and " _guide_ ", so Peter's leadership is one of both service and authority over the flock of Christ.

Peter's model is the Good Shepherd himself. Just as Jesus fed his People both physically and spiritually (6:1ff), so must Peter; and as Jesus set no limits to his dedication to the flock, neither may Peter.

Reading John 21:18-19

" _What he (Jesus) said indicated the sort of death by which Peter was to glorify God_ " (vs 19). Peter's task of shepherding must be closely patterned after that of Jesus himself. Thus Peter will be given the honour of witnessing to Jesus by "glorifying God" as Jesus did. By his command, " _follow me_ ", Jesus calls Peter to total discipleship, to follow perfectly in Christ's footsteps by laying down his life for the sheep.

The disciples counted it a great honour to be able, like Peter, to lay down their lives for the faith. In fact, martyrdom came to be seen as a sign, even a criterion of sanctity, so numerous were the men and women who died in this way. Yet many obviously holy people were dying natural deaths, denied the privilege of being martyrs for their faith. One such person was the beloved disciple, and the members of the community were troubled: Was he not as holy as all those others who showed the perfect love Christ had described (15:13)? As the " _brothers_ " at tempted to come to grips with this " _problem_ ", they remembered that Christ had made a prophecy about the future of their beloved leader, just as he had for Peter.

Unlike Peter, the disciple Jesus loved was not to die a martyr. About him Jesus had said, " _Sup pose I would like him to remain until I come_. ..." (21:22). the " _brothers_ " saw in these words a prophecy which put an end to their concern. They took Jesus to mean that he would return before their leader died. And so they thought the beloved disciple would not die at all. This interpretation, however, turned out to be incorrect. At the time this chapter was written, the beloved disciple was either close to death or had already died. He had not been granted the honour of martyrdom, nor had the Lord come back. Their confusion remained. To put their minds at ease, the author of chapter 21 inserted the next passage.

Reading John 21:20•23

From the death of the beloved disciple the members of his community learned two important chapters. The first was that the return of Christ in glory was not to be as soon as they thought. The second was that a person could attain genuine holiness without dying the violent death of a martyr. And so the beloved disciple represents the many faithful men and women who are denied the privilege of martyrdom, the ultimate sign of love.

The Epilogue (Ch 21) closes with words very similar to those which end the main part of the Gospel (20:30-31). Both endings stress the impossibility of recording everything Jesus said and did. In the first we are told that the Gospel was written so that we may have " _faith_ " and " _life_ ". Now we are assured that these things were written by an eyewitness, namely, the beloved disciple himself: "it is he who wrote these things and his testimony, we know, is true."

Reading John 21:24-25

"~~~~~~~~~"

# Chapter 14 Rejoice in the Lord

# Chapter 14a The Life and Ministry of Paul

**Paul's background**

About four years after the birth of Jesus, St. Paul was born to a Jewish family of the tribe of Benjamin, in the city of Tarsus. Tarsus, the capital of the Roman province of Cilicia, was situated close to the Mediterranean at the foot of the Taurus mountains. In Paul's time it was an important city, a centre both of commerce and of Greek culture.

Paul's family belonged to the "Diaspora". The "Diaspora" is the term which came to be used around the time of Christ for Jewish communities outside of Palestine. Such settlements had been common from the time of the deportations under the Assyrians and later, under the Babylonians. Although the earliest had been created by force, later colonies were the result of voluntary emigration. The actual total living outside of Palestine during the Roman occupation has been estimated at 4,500,000. This number represented 7% of the population of the empire.

The "Diaspora" Jews played an important role in the empire and enjoyed special privileges not often granted to minorities. Those who came under the rule of the Ptolemies (333 B.C. - 63 B.C.) had won valuable concessions; under Roman dominion (63 B.C. - 135 A.D.) these were confirmed and expanded. Some of the privileges which they enjoyed were the right to organize their own communities politically and religiously, and the right to self-jurisdiction, to the extent that it did not infringe on the common law of the empire. They were free to practice their religion and were exempt from both emperor-worship and military service. In addition, they might become Roman citizens. This privilege was usually acquired, but once acquired was passed on by birth, as in the case of Paul. Paul, therefore, was both a Jew and a Roman citizen. In fact, "Paul" is a Roman name; "Saul" is his Jewish name.

Like all pious Jews of the Diaspora, Paul and his family would have been devoted to the Temple, the priesthood and the sacrifices in Jerusalem. They would have contributed to the yearly "tax" which was used to support the worship at the Temple. In daily life, however, the practice of their faith revolved around the synagogue in Tarsus, where all was focused on the Law (Torah) and its interpreters, the scribes and lawyers.

At some point in his youth, Paul was trained in the strictest observance of the Law (Phil 3:5). He studied in Jerusalem under the famous teacher Gamaliel (Acts 22:3). According to Acts, he was present in Jerusalem when the first Christians began preaching the gospel; he witnessed the martyrdom of Stephen and became a leader in the Jewish campaign of persecution against the Hellenist Christians (Acts 8:1-3, Chapter 27, pp. 12-14). But his mission as a persecutor of the Church was destined to be short-lived.

Paul's conversion

While on the way to the city of Damascus, Paul underwent a mysterious experience; he was granted a vision of the risen Jesus and, as a result, became a follower of Christ. This event, which occurred about two years after Jesus' death and resurrection, was of crucial importance to the early Church. In fact, it was of such significance that Luke reports it in three separate accounts (Acts 9:1-8; 22:5-16; 26:10-18).

These accounts differ in some details, but all agree on the dialogue between Jesus and Paul: Jesus calls Paul by name; he reveals his own identity, and then identifies himself with his persecuted followers.

".. _'Saul, Saul, why do you persecute me_?' And he (Paul) said, _'Who are you, Lord_?'

And he said, 'I am Jesus and you are persecuting me— (Acts 9:5-6).

Paul speaks of this experience in Gal 1:11 - 2:1. His description there brings to mind the call of the prophets, especially Isaiah and Jeremiah. Like the prophets, Paul was chosen from before his birth and given the mission of proclaiming God's word (see Isa 6:1-9; Jer 1:4-10). Paul refers to his call also in 1 Cor 9:1, 15:8-11 and Phil 3:7-10.

Luke's and Paul's descriptions of the event differ in some of their details, but agree on what is most important, that is, on the meaning of Paul's conversion, both for Paul himself and for the Church. The experience transformed Paul, by an upheaval of his personality for which he was totally unprepared. There is nothing in any of the accounts to suggest, as some writers do, that he was already thinking of becoming a Christian. No, he was fiercely persecuting the Church, intent on destroying her with all the righteous zeal of a fanatical believer seeking to eradicate a heresy. Paul's conversion was sudden, unexpected, God's work.

Paul recognized the coming of the Lord Jesus, not only as the fulfilment of all the Old Testament, but as the turning-point of history. By his conversion, Paul came to know that in Christ the decisive event of all history had taken place. And all Paul could think of doing from that time on was to serve the Lord. He refers to himself as Christ's " _slave_ ", totally devoted to Jesus Christ and committed to the mission he had received of preaching the gospel to the Gentiles.

Paul's letter to the Galatians, written more than 20 years later, gives us a valuable account, not only of his conversion experience, but also of the events which followed (Gal 1:15 - 2:1). He tells us how three years elapsed between his conversion and his first visit to Jerusalem, when he met Peter and James. There followed a period of fourteen years in Syria and Cilicia. We know almost nothing of Paul's activities during these years, but we can presume that he was hard at work. No doubt he was learning the faith, preaching the Good News and possibly even founding churches.

Paul and Barnabas

The book of Acts takes up Paul's story when Barnabas went to Tarsus to look for Paul and bring him to Antioch (Acts 11:25). Paul and Barnabas worked together there for one year. From this time on Antioch became his base. It was from Antioch that Paul and Barnabas undertook what is called "the first missionary journey" to Cyprus and the south of Asia Minor (Acts 13:14). It was also during Paul's stay at Antioch that troublemakers from Jerusalem caused a disturbance among the community by demanding that all Christians follow the Law of Moses, including circumcision (Acts 15:1). Their demands threatened the very unity of the Church and its leaders were obliged to deal with the problem. This they did by meeting in Jerusalem (Acts 15:2-29, Chapter 27, pp. 21-24).

Paul's account of the Jerusalem Assembly (Gal 2:1-10) gives us some very important insights into many of the problems he faces in his letters. Though anxious to preserve the unity of the Church, he would not compromise on the matter of deliverance from the Law, which he saw as essential for his Gentile converts. At the Jerusalem Assembly, Paul won the right for Gentiles to be exempt from the old observances, but this did not imply that Jews too should change their ways. The Jerusalem church at this early date still considered itself part of the Jewish faith and continued to insist on the observance of the Law and its rituals for Jewish converts to their community. But an important beginning had been made in the process of defining the Christian faith as unique and distinct from that of the Israelites. It is interesting to note, also, that the agreement concluded at the assembly required that a collection be taken up by Paul and Barnabas for the poor of the Jerusalem congregation. The effect would be to remind the wealthier Gentile churches how much they owed spiritually to the mother church in Jerusalem.

But the Council of Jerusalem obviously could not dispose of the cause of the problems. The two groups, the " _Judaizers_ " and the Gentile converts, had to co-exist in one community. How could one group faithfully follow the Jewish rituals while the other group ignored them? Even by sharing a meal with a Gentile the Jews offended against their traditions.

The question of hospitality led to a serious dispute. Paul stood firm. Insistence on full observance of the Law was dividing the Church and was, therefore, wrong. He even opposed Peter on the issue (Gal 2:11-14). This dispute may also have been part of the reason for the violent quarrel between Paul and Barnabas (see Gal 2:13; Acts 15:39).

Paul's journey to Europe

It was probably shortly after this episode that Paul began his "second missionary journey". From Antioch he travelled through the middle of Asia Minor to Troas, Macedonia, and Greece. On the way through Galatia Paul became ill (Gal 4:13ff) and during his illness founded the Galatian church. Upon his recovery he proceeded northwest to Philippi, a city which had been granted status as a Roman colony. Because it lay on a main route between the East and the West, Philippi was considered especially important. It was here that Paul was first persecuted by Romans (Phil 1:30; Acts 16:19ff). From Philippi Paul's journey took him to Thessalonika, Beroea, Athens, Corinth and then to Ephesus. His crossing from Asia Minor to Macedonia marked the spread of the gospel to Europe. Some details of Paul's visits to each city are given in Acts 16-18.

Paul's preaching

From Acts we can see a certain pattern developing in Paul's method of proclaiming the gospel. Usually he began in the synagogue (Acts 17:2). Though he made a few converts, invariably he met much opposition from the Jewish community. Most of his converts came from among the Gentiles or the " _God-fearers_ ", (Gentiles who had converted to Judaism without accepting some of the more stringent demands of the Law).

Paul generally refused to accept money from the people he evangelized. A leather worker (tentmaker), he chose to earn his living by his trade. He probably did this to avoid being confused with the many itinerant preachers who roamed the empire — men who were persuasive speakers, many of them miracle-workers, capable of impressing large crowds. They usually became quite rich from the donations of their audiences. Paul often warned against such charlatans whose sole motivation was financial gain. He made certain that nobody could ever accuse him of being a preacher of that sort (1 Thess 2:1-9).

Paul never remained for long in any one place. He felt it was his mission to spread the gospel throughout the world. In a town or city, he might stay a few months, even a year or more, but moved on as soon as he felt the new church was ready to function without him.

However, this method of evangelizing generated problems. He was very unpopular with the Jews, who considered him to be a heretic taking converts away from their ranks. Even among Christians he could provoke dissension. Some of them found his refusal to be paid unacceptable (see 2 Cor 11:7ff). In their minds, a good preacher should be paid well; conversely, a bad preacher would not make a living. So, it seemed to them that since Paul earned his living as a tentmaker, he could not be a very good preacher. Those who joined his churches would look foolish for following a man who could not succeed in what he declared to be his chief work.

His practice of leaving a newly-founded church to manage for itself brought problems also. The original enthusiasm of the new converts tended to wane; needing deeper instruction in the faith, they were easily influenced by their pagan neighbours. It therefore became necessary for Paul to keep in close touch with the communities he had founded. This he did by writing letters.

It was while he was in Ephesus, during what is called his "third missionary journey", that Paul wrote several of the letters which form part of the New Testament. Much of his time in Ephesus was spent in prison, but he was allowed considerable freedom to visit friends and to communicate with other churches by emissary or by letter. During this period he wrote to the church at Corinth, to the churches in Galatia, to the Philippians and to his friend Philemon. Parts of his letter to the Romans may have been composed here, as well.

He had by this time formed a little group of companions, people whom he trusted and who assisted him in bringing the gospel to the Gentiles. This group included Timothy and Titus, Aquila and Priscilla, Apollos, Epaphras, Epaphroditus and others. Familiar with Paul's method and thought, they formed a sort of "Pauline school" which was responsible for continuing his work after him. Paul sent them as his personal emissaries to the various churches which he was unable to visit. It is very possible that they also played an important role in the composition of some of the letters which bear Paul's name (e.g. the letter to the Ephesians).

Needless to say, this group of faithful friends was a real blessing for Paul. Confident that the people he had already evangelized were in good hands, he could obey his urge to press on, for he felt it his duty to journey to the ends of the earth and to proclaim the gospel to all peoples. For him, this meant travelling as far as Spain (see Rom 15: 24, 29).

Paul's journey to Rome

Paul was determined to visit the Christians in Rome, as a stage in his journey to Spain, but first he had an errand in Jerusalem. He had been charged with taking up a collection for the poor there and he wished to deliver it personally. He had intended to go by sea, but circumstances made him change his plans. His missionary labours had taken him to Corinth and it was from that city that he set out through Macedonia. After brief visits to Philippi and Troas, he finally took ship and from Asia Minor sailed to Palestine.

Upon arriving in Jerusalem Paul met James, whose first concern was how traditional Jews would receive this forceful missionary. He feared that Paul's work, reconciling Gentiles and Jews of the Diaspora, might be misunderstood. Eager to maintain unity in the Church, Paul agreed to submit himself to the traditional Nazirite vow as a gesture of reconciliation (Acts 21:15-26).

One day, while Paul was in the Temple, his old enemies mistakenly identified one of his companions as a non-Jew. To bring a non-Jew into the Temple was, of course, a sacrilege deserving of the death penalty. According to Acts, Paul would have been killed on the spot had not the Roman guard intervened (Acts 21:27ff). Paul was taken into custody by them and later put on trial. The Romans took him to Caesarea to the proper Roman authorities. To this court the Jews sent representatives to press their charges, but were unable to prove their case. The Roman procurator Felix, and later his successor Porcius Festus, were inclined to release Paul, but they were afraid of provoking the Jews. The case dragged on until Paul's imprisonment had lasted two years. Paul finally decided to appeal to Caesar, that is, to the supreme court of the empire, which was his right as a Roman citizen. This forced the Roman authorities to convey him to Rome. This voyage is described at length by Luke in Acts 27. Paul was put on a merchant ship and travelled as far as Lycia, in Asia Minor, where he was transferred to another vessel bound for Italy. The ship encountered bad weather and during a severe storm was shipwrecked on the island of Malta. According to Luke, Paul worked some miracles on that island, which resulted in his being treated very well by the Roman soldiers. From Malta to Rome he was given a great deal of freedom. Upon his arrival there Paul was allowed to visit Christian friends. He lived in Rome as a prisoner for two years, under a kind of house arrest which allowed him his own lodging but in the constant company of a guard. Luke's description ends with Paul as a prisoner. From tradition we know that at some later time Paul suffered martyrdom in Rome, probably under Nero.

Paul's letters

We are indeed blessed to have the letters of Paul as part of Sacred Scripture. They are the product of one of the Church's great thinkers, an apostle, a pastor and a saint. Yet it is possible to exaggerate the importance of these writings. Too many people treat Paul's letters as if they were the "Fifth Gospel". But Paul never intended his letters to be a complete exposition of the gospel.

When Paul set about one of his letters it was not with a writer's aim. He was a preacher, not an author. Not only do his writings form only a small part of a ministry devoted to preaching and teaching, but they were always occasional, always provoked by the needs or condition of one of his churches, if not by a positive emergency. Indeed, it would not be unreasonable to suppose that, were it not for these demands upon him, the Apostle would never have written anything at all.

Fortunately for us, churches which he had planted did require his further attention, and so called forth his wonderful reflections on the Eucharist, the unity of the Church, Christian freedom, humility, celibacy, marriage and many other topics. And the value of his letters lies in this, that they reveal the thoughts and methods of a true pastor, one who directs and admonishes the communities in his care. His words thus offer guidance to the Church in all ages.

Chapter 14b Joy and Hope at Thessalonika (1 Thessalonians)

**Introduction**

Because it is the oldest written document we possess concerning communities founded by disciples of Jesus, Paul's first letter to the Thessalonians holds a special place in Christian literature. It is considered to be his first attempt to spread the message of Christ by means of a written document.

In Paul's day Thessalonika was a large seaport on the northwestern tip of the Aegean Sea. It was a free city. This meant that no garrison of Roman soldiers was stationed there; instead, the city policed itself. The second largest city of Greece, it was situated on the very important _"via Egnatiana_ ", the main route which connected Italy with Turkey. Jews in large numbers lived there and had their own synagogue.

According to Acts, Paul began his work in Thessalonika by preaching in the synagogue (Acts 17:1-9). His stay probably lasted three months. During that time he succeeded in bringing a number of Thessalonians to faith in Christ. Of these some were Jewish, others Gentile converts to Judaism (God-fearers) who were associated with the synagogue, but most were pagan Gentiles. Paul's converts withdrew from the synagogue and began to meet in the home of a man called Jason. It was this little community which formed the original church in Thessalonika.

Forced by the hostility of the Jews to leave the city, Paul and his co-workers, Silvanus (called Silas by Luke) and Timothy, proceeded to Beroea, where the Jews from Thessalonika pursued them, to block their efforts.

The tone of the first letter to the Thessalonians reveals that the church there had a special significance for Paul (1:4; 2:8, 19). This may have been because Thessalonika was the first major capital of Europe in which Paul was able to found a church.* Paul's stay there had been so brief that he could not help being concerned about his new converts. He was well aware of what they would have to face: they had been called to a new faith and way of life which contradicted the beliefs and morals of the pagans among whom they lived. It was anxiety for them which prompted Paul to send Timothy back to Thessalonika.

When he rejoined Paul Timothy reported that the Thessalonian Christians were persevering in the faith and that they were as anxious about Paul as he was about them. Timothy also reported various problems within the community. Some of these arose from the hostile environment in which the new Christians had to live. For example, they were called to live chaste lives in a culture which placed no value on chastity. Other problems resulted from a lack of proper instruction in the faith. They were confused on such matters as the fate of their dead and the imminence of the second coming. Unable to return to instruct them personally, Paul decided to write and send the letter by one of his trusted helpers.

* Philippi was the first European town in which Paul worked, but Thessalonika was the first provincial capital, thus offering greater opportunity for the spread of the gospel.

In this letter, known as 1 Thessalonians, we see a true pastor at work, encouraging, correcting, consoling and teaching. The letter reveals some, but not all, of what Paul had previously taught them. They had received at least the basics of the faith and especially the grounds for Christian hope.

The letter is relatively simple. We must bear in mind that Paul wanted it to be read to the whole community assembled for worship (1 Thess 5:27). In the first three chapters Paul reviews his relationship with the Thessalonians. In chapters four and five he offers his teaching and exhortations.

Thanksgiving (1:1 - 3:13)

Paul begins with the kind of brief salutation which will become characteristic of all his letters (1:1). He identifies himself and his co-workers, without any titles. Although speaking of Silvanus and Timothy as joining him in this message, it is soon apparent that the letter was written by Paul himself. In his salutation he makes it clear that this gathering (" _ekklesia_ ") of Thessalonians now has a special relationship with himself and his co-workers. They are brothers alive with the life of Jesus and sharing the fatherhood of God. In keeping with the teaching of Jesus (Matt 10:13), Paul wishes them grace and peace.

Paul now adopts what will be his usual method, that is, to follow his opening salutation with a formal thanksgiving. This part of his letter then provides an introduction to the subjects to be discussed later. 1 Thessalonians offers three short thanksgivings (1:2-3; 2:13; 3:9-10) which provide the framework for a review of the relationship between Paul and his flock from the beginning of his preaching to the writing of this letter. Their acceptance of the gospel he preached is the principal cause of his thanksgiving.

Reading 1 Thessalonians 1:1-10

Paul assures them that they are " _chosen_ " by God. This reflects the theology which he taught the first Christians: in the Old Testament God's election was limited to one nation (Deut 7:6); now God chooses from among all nations. The first Christians are the new People of God. The first proof of their election is the manner in which they received the Good News. Paul uses the expression " _gospel_ " (Good News) more than any author of the New Testament. By it he does not mean an oral report nor a witness to events, nor an account of Jesus' words. When he speaks of " _the gospel_ ", he means such a message as received with faith and thus endowed with power to save, salvation, that saving power of God which the Old Testament had predicted (Isa 52:7; Ps 72:3).

The gospel came to them "in _power and in the Holy Spirit, and with much conviction_ " (1:5). Paul is reminding them of the dramatic effect of the gospel and of the extraordinary changes which it effected in their lives. Possibly he also has in mind charismatic gifts which some received upon their conversion. But it is more important to note that, in the same sentence, he tells how they became imitators of him and of the Lord (1:6). This is an important phrase for understanding Paul. In all of his letters he identifies acceptance of the gospel with the acceptance of his office. Paul is an apostle sent by God. His message comes from God. As an apostle he is committed to be an example to the people to whom he preaches; to receive him is to receive Christ. Not only does Paul recognize his personal conduct as an essential part of his preaching; he also considers the persecutions and afflictions he endures to be necessary to the proclamation of the gospel. In receiving the Word, therefore, the Thessalonians were showing themselves ready to accept the sufferings which were Paul's lot. Paul is overjoyed that they have not given up under persecution and is pleased that their good example has become known even beyond Macedonia.

In 1:9-10 Paul mentions three characteristics of their conversion: they turned from the worship of idols; they became servants of the true and living God; and they learned to live in the firm expectation of the return of Jesus.

In the next passage Paul, although he does not mention them, is contrasting his method of preaching to that of the popular philosophers of the time who travelled from town to town attracting great crowds by their clever rhetoric. Such men were entertainers rather than teachers of truth. They told the people what they wanted to hear; their method was flattery, their motive greed.

Reading 1 Thessalonians 2:1-16

Paul compares himself to a nursing mother who gives her very self to her children. It was out of love that he shared his life with them. In order not to be a burden to them, Paul, a leather-worker by trade, found work to support himself. He had every right as an apostle to seek financial help from the church, but he made it a practice to earn his own living whenever he could (1 Cor 9).

Paul reminds them that he and his companions gave them the example of a blameless life (2:10). Not only was Paul like a loving mother to them; he also behaved as a devoted father, teaching and exhorting them to lead lives worthy of God (2:11f).

Paul gives thanks to God for the way the Thessalonians responded to the gospel and became imitators of the churches in Judaea, and principally by suffering similar persecution from their own countrymen (2:13-16).

In 2:17-20 Paul makes a reference to the difficulties he experienced following his expulsion from Thessalonika. He had been eager to return to them to see how they were faring but was prevented from doing so. What prevented him is not made clear. Perhaps the city authorities made it a condition for the release of Jason (see Acts 17:8f) that Paul should leave and not return. Whatever the human causes, Paul interprets all opposition to his mission as the work of Satan.

The Apostle knows, however, that suffering and persecution can overcome even those who have faith. Fearing lest these new converts be tested beyond their strength, he had sent Timothy to Thessalonika to see how they did and to " _establish them in their faith and exhort them_." He reminds them of his teaching on the necessity of suffering.

Reading 1 Thessalonians 3:1-10

Timothy returned to Paul, probably at Corinth, and reported that the Thessalonians were standing firm in the faith and also in charity. Paul rejoices and gives thanks to God for their fidelity.

" _Let me remind you, brethren, how hard we used to work, slaving night and day so as not to burden any one of you while we proclaimed God's Good News to you._ " 1 Thess 2:9

The section concludes with a prayer (3:11-13). This is a beautiful example of Paul's prayers. In it he prepares his readers for the teaching on love and hope that he is about to present in the remainder of his letter (4:1 - 5:28).

Reading 1 Thessalonians 3:11-13

Hope in the Lord's coming (4:1 - 5:28)

In chapter 4 Paul takes up two of the problems which have been brought to his attention, probably by Timothy. The first is sexual misconduct; the second concerns misunderstandings about the doctrine of the second coming of Christ, the " _parousia_ ". We will devote most of our commentary to the second of these problems.

Paul has heard that some of the Christians in Thessalonika are falling back into their old ways in sexual matters. Temptations to fornication and infidelity would be especially strong for those who came to Christianity from paganism because their society was one in which sexual immorality was acceptable. Paul reminds them of what he has already taught and urges them to live chaste lives, in keeping with their call to holiness (4:1-8). Since true holiness means active love, he also exhorts them to practice true charity (4:9-12).

Reading 1 Thessalonians 4:1-12

In 4:9-12 Paul is referring to that love which expresses itself in material assistance to the needy. Christians were called to share their earthly goods with those less fortunate in the community and also with other communities in need. We have already seen how Christians in Greece collected funds to help the poor in Jerusalem (2 Cor 8:1ff). Some, however, must have abused this charity and lived entirely off the generosity of others. The reason for their laziness, though not clear in this letter, becomes abundantly so in the second (2 Thess 3:6ff). It was the supposed imminence of the Lord's second coming. Such behaviour in a Christian community was scandalous, so Paul exhorts them to work and to be examples of industry to others.

In 4:13 - 5:11 Paul teaches the Thessalonians about the second coming of Christ. First he addresses himself to an inquiry which Timothy must have reported. Paul had taught them about Jesus' resurrection and their own, and also about the second coming. But Paul's stay among them had been very brief and now he is apprehensive that his teaching has been misunderstood. He has learned of a question which they have been debating among themselves. When the Lord returns what will be the fate of Christians who have already died? Will they be present on the great day? Paul consoles them with the assurance that all Christians, whether dead or alive, will witness the marvellous event.

Reading 1 Thessalonians 4:13-18

" _You should not grieve as other men do, who have no hope_ " (vs 13b). Among the Greeks it was generally believed that death was the moment when the soul left the body and entered "Hades". There the souls of the dead continued to exist, but in an obscure half-life. Little comfort could be drawn from such an idea of existence after death. The faith of Christians, on the contrary, yields a firm hope and enables them to face death without the grief of unbelievers.

Paul then reminds them of the foundation of Christian hope, the death and resurrection of Jesus: " _If we believe that Jesus died arid rose again, so also it will be for those who died as Christians; God will bring them to life with Jesus_ " (4:14). Notice that the Apostle's promise is restricted to those who die in union with Christ. It is they who will be one with him in his resurrection. The hope of Christians is not simply of some sort of life after death for the disembodied spirit, a notion shared by both pagans and Jews. The hope of Christians is for bodily resurrection with Jesus.

_"We can tell you this from the Lord's own teaching_ " (4:15a). Paul is here stressing that his teaching is authoritative; it is from the Lord.

" _Any of us who are left alive until the Lord's coming will not have any advantage over those who have died_ " (4:15b). Paul is here taking care of the special difficulty which plagued the Thessalonians. When Paul was preparing them for entry into the church, he had taught that Jesus would return and take them all to himself in glory. Their response was so intense that many became confident of the Lord's return in their own lifetime. But now some members of the community had died. Would these be at a-disadvantage when the Lord returned? Paul declares in full confidence and with the authority of Jesus that the dead will not be at a disadvantage; indeed, they will be the first to rise from the dead when Jesus comes.

Paul then proceeds to describe the Lord's " _parousia_ ". The Greek word parousia, meaning " _coming_ ", " _arrival_ ", " _presence_ ", could have different applications depending on whether it was used by pagans, Jews or Christians. Pagan Greeks used it to describe the visit of a king. When a monarch came to pay an official visit or to lay claim to a city, he was met by the local dignitaries and led triumphally into the city. This arrival of the king in full dignity was called his _"parousia_ ". Greek-speaking Jews used this same word of God's corning in judgment. Every visitation of God in history, from the Exodus to his final coming to judge all mankind could be called a " _parousia_ ". Hence the first Christians quickly applied the term to the return of Jesus. It was he, above all, who would come in glory to judge all mankind.

Using the imagery of Jewish apocalyptic literature (see Chapter 23, pp. 10-13), Paul writes that at the " _parousia_ " of Jesus there will be a shout of command, and the blast of a trumpet. The Lord will descend out of heaven to take up with him all who have been faithful. The dead will have the honour of being first to join their Lord; the living will then be taken up into the clouds. With these lines he assures the Thessalonians that those who have already died in the Lord will most certainly share in his " _parousia"_.

" _Console one another, then, with these words_." Paul's concluding remark shows that his chief aim is to comfort his community in Thessalonika. He asks that the message of reassurance be spread. Thus in a sense he is speaking to Christians of all times.

Any discussion of the second coming nearly always generates another cause of disturbance. There are always those who pretend to know the date and the time when Christ will return. Clearly some of the Thessalonians were excitedly speculating along this line and so oblige the Apostle to offer them still further counsel.

Paul reminds them that he is about to repeat something he has already taught them. People should not waste time trying to guess when the Lord is to come. He will come _"like a thief in the night_ "; he will come when people least expect it.

Reading 1 Thessalonians 5:1-11

The expression, " _the Day of the Lord_ " is taken from the Old Testament. It was one often used by the prophets in illustration of God's justice. It was that inevitable day when God would bring all men to account; when the injustices of this life left unsettled at death, would be righted by God in a final day of judgment. For Paul the " _Day of the Lord_ " is the " _parousia_ " of the Lord Jesus. By applying this expression to the return of Christ, Paul reminds his readers that Jesus, the Saviour, is also their Judge. He warns them that they, too, could be condemned if they slip back into their old ways. By the image of light and darkness he reminds his converts that before God they are now very different from non-believers. Christians belong to the light, for they can tell what is right and know what is coming. Since the divine judgment may fall upon the world at any moment, they must remain sober and alert. By a slight shift of metaphor he makes sentries of them, their armour to be the great Christian virtues and their duty to keep constant watch (5:8; see Isa 59:17).

Paul concludes this section (5:10-11) by stating that whether we belong to those who are awake (alive) or to those asleep (dead), God has destined us to salvation through his Son Jesus. Again, Paul urges the Thessalonians to comfort each other with these words which he will later direct to be read aloud in the assembly (see 5:27).

Paul now makes some specific exhortations.

Reading 1 Thessalonians 5:12-22

His first exhortation is addressed to the whole community. Conscious of the need for order, he urges them to honour those who have the task of leading them. In the next verse (5:14) it is the leaders themselves that Paul seems to address. They must _"admonish the idle, encourage the faint-hearted, support the weak, and . . . be very patient with them all_." He then returns to general comments asking them to refrain from seeking revenge, a difficult thing for those who were being constantly harassed.

In 5:16-18 are found three commands especially appropriate to this community: " _be always joyful; pray continually; give thanks whatever happens_." He has reminded them of their obligation to live chaste lives, to work hard, to be vigilant and sober. But, lest they become bitter and grim in their faith, Paul balances his teaching by this call to a life of joy. Even in suffering and persecution the real sign of a Christian is his joy in Christ. Such joy leads to prayer, and to prayer in the high form of thanksgiving. The first three chapters of this letter offer them beautiful examples of such prayer.

In 5:19-22 Paul turns to the liturgy. It must have been common practice for members of the community to exercise the gifts of the Spirit at their meetings. Paul wants to encourage all gifts of the Spirit, but adds a warning: " _bring them all to the test and then keep what is good in them and avoid the bad_ " (5:21f).

Paul concludes this section, as he did the first, with a prayer. He prays that the God of peace will sanctify them totally, body, soul and spirit (5:23-24). Even in this brief prayer Paul is still teaching. In his first prayer (3:11-13) he had stressed the fatherhood of God. Now he stresses the peace of God, assuring his converts that God is faithful and will accomplish what he has promised.

Paul's prayer indicates that he wants his letter to strengthen the unity they enjoy with him and with one another. He asks them to pray for him; it is difficult to pray for another without being at peace with him, just as it is difficult to embrace another without wishing him well. So Paul requests that they give each other a holy kiss.

It is now that Paul commands his letter to be read aloud (vs 27). We can presume that this was to be done in their liturgical meeting, the Eucharist.

The closing verse is a prayer that the grace of Jesus Christ the Lord may be with them. This type of conclusion became customary in Paul's letters.

Reading 1 Thessalonians 5:23-28

# Chapter 14c Bringing a Good Work to Completion

# (Letter to the Philippians)
Introduction

The letter to the Philippians is Paul's warmest and most gentle letter. Everywhere it reveals his deep attachment to the young church at Philippi,* a community for which he yearns " _with the affection of Christ_ " (1:8). For them he feels only love and admiration, and he is aware that these feelings are mutual. As he had hoped, the quality of their lives is a powerful testimony of the great work God has begun in them. Their holiness witnesses to the strength of the gospel. Paul rejoices and urges his beloved community to be glad with him. Every chapter of the letter speaks of joy (1:4, 18, 19, 25; 2:2, 17, 28, 29; 3:1; 4:1, 4, 10). The Philippians are indeed Paul's " _joy_ " and his " _crown_ " (4:1).

The letter contains no harsh pronouncements, no rebuke to any member or group within the community. Paul finds no errors to correct, in their beliefs or conduct (except for a minor quarrel between two women, 4:2). Two thoughts dominate his letter: their growth in holiness and the enemies to that growth.

What Paul says to them is an encouragement to further growth. He will not allow them to relax their efforts. He prays that their " _love may abound more and more, with knowledge and all discernment_ " (1:9). The severe expressions of this letter are directed only toward the enemies of the Christians, the enemies of growth in genuine holiness. Paul warns his beloved community against two groups, the Judaizers and another group, more difficult to label, who represented a position directly opposed to that of the Judaizers. The former were going from community to community, presenting themselves as Christian missionaries whose duty it was to correct Paul's teaching. They called for allegiance to ail the obligations of the Law of Moses and traditions of Judaism. Those of the second group pretended to have achieved perfection already and therefore to be in no need of any rules and regulations whatever. Struggle for growth in holiness had no meaning for them. To Paul both positions mean death. With words as violent as any he ever wrote Paul warns against these " _enemies of the cross of Christ_ " (3:18).

Paul sends his letter from prison (see 1:7, 13). Since we know of two imprisonments during which he might have composed it, there are consequently two opinions about the place and time of writing. Traditionally, commentators have favoured the opinion that Paul wrote Philippians during his captivity in Rome, dating the letter around 60 A.D. Recent research shows that it could just as well have been written during his imprisonment in Ephesus, between 53 and 57 A.D. The second opinion seems more acceptable, but in our view difference of opinion on this question is of little significance for the interpretation of the letter.

*The success of this congregation was especially important to Paul since it was the first church established in Europe (see Acts 16:9ff). Philippi, situated 9 miles inland from Neapolis on the northern shore of the Aegean Sea, played an important role in Roman history (e.g. here Anthony and Octavian defeated Brutus and Cassius). Though its inhabitants spoke Greek, the official language of the city was Latin. Roman soldiers liked to retire there, giving the city a kind of military atmosphere. In many way it was a miniature Rome.

Recent scholarship has also put forth the theory that the letter is a compilation of parts of two or more letters from Paul to the Philippians. This theory helps to explain some of the abrupt changes in subject matter in the letter. Nevertheless, the inspired text which we have stands as a unit and will be treated as such.

**For your progress in the faith (1:1 - 2:30** )

Throughout this section (1:1 - 2:30) Paul is concerned with the Philippians' " _progress in the faith"_ (1:25). His attention is drawn especially to the unity of the community. Nothing gives clearer evidence of Christian love than unity of mind and heart in a congregation. Paul, of course, is speaking of a special kind of unity, not the unity of an army or a gang of bandits, but of that unity which flows from lives modelled after Christ Jesus. Of all the virtues of the Saviour, Paul singles out humility. Paul understood human nature well enough to know that humility is the only true foundation of the love which unites a community of disciples. It is now more urgent than ever that the Philippians be of one mind and heart, because they will have to stand firm together against the enemies who might already be threatening their community. With these thoughts in mind, Paul composes his opening lines.

Salutation (1:1-11)

As in the first letter to the Thessalonians, Paul begins by expressing his love and admiration for the community. He does not feel obliged to refer to himself as " _apostle_ " in the opening greeting, an indication of his confidence in their esteem.

Reading Philippians 1:1-11

" _Paul and Timothy, servants of Christ Jesus_ " (1:1). Like all Christians, Paul and his faithful co-worker have been redeemed by Christ. They belong to him and therefore owe him total obedience; they are his " _servants_ " (slaves). This is not a demeaning but an ennobling title, for it echoes that of Jesus himself, the humble and obedient servant (2:7).

Paul addresses the Philippians as " _the saints_ ", which means the consecrated, the holy ones, those set apart by God for his service. He is applying to the community a title given to the People of God in the Old Testament (e.g. Deut 7:6; 14:2; 26:19). Just as the People of God under the Old Covenant were called holy, so also under the New are the People called holy, for they are consecrated, set apart by God _"in Christ Jesus_ " (1:1). While it implies an obligation to live a saintly life, this title does not depend on the virtue of the members of the Church, but on the holiness of Christ, to whom they are united by their baptismal consecration.

Already in this first line Paul is preparing his case against the Judaizers. For, by applying the title " _saints_ " to the Philippians, he is declaring that they are already full members of God's chosen People and have no need whatsoever of circumcision and Jewish ritual.

Paul uses the words episkopoi (overseers, bishops) and diakonoi (deacons) to designate leaders in the community. Their functions are not made clear by this or the other letters of Paul. It seems safe to presume they were responsible for order in the community. The bishops may well have presided over the liturgy and supervised teaching. There is also evidence that both bishops and deacons managed the funds of the congregation. Since Paul, by way of exception, accepted financial help from the Philippians (4:14-19), his mention of the bishops and deacons in the salutation may be his way of acknowledging the part they played in supporting him financially.

In the thanksgiving (1:3-8) Paul expresses the happiness and joy which he feels because of the Philippian community. He is especially grateful for their participation in his work of spreading the gospel. They have assisted him not only financially, but also morally, by their faithfulness to him and to the gospel. In 1:6 Paul adds that this is the work of God acting through them, and God himself will bring it to perfection.

In his prayer (1:9-11) Paul expresses his desire that the community should grow in love. As their love grows, so will their knowledge and perception. Paul's thought is that love increases the individual and community sense of what is right by perfecting the ability to discriminate between good and evil.

" _Being filled with the fruits of the justice that comes through Jesus Christ_ " (1:11). This is the first reference to Paul's concept of justice. (The term will be more clearly defined in Chapter 36.) For Paul, justice is union with God, it is being at rights with God. Justice is not achieved by any human effort, but is a free gift given by the Father through Jesus his Son. No amount of human striving, no faithful following of the Law of Moses, can make one just.

Unity and humility (1:12 - 2:30)

If there is a common theme throughout this section it is that unity is made possible only through humility. A community becomes one in mind and heart only if each member is ready to give up personal interests in favour of the needs of others. Self-forgetting service is humility at its best. Jesus is the supreme model of humble service (2:6-11). If Paul (1:12ff), Timothy (2:19ff) and Epaphroditus (2:25ff) are examples of humility and selfless service it is because they pattern their lives on Christ.

Paul begins by giving news of his imprisonment; but before informing them that he is actually in chains, he anticipates their sorrow and takes care to lessen it by telling them first that his captivity has helped spread the Good News (1:12). Through the soldiers who kept watch over him, the gospel has become known " _throughout the whole praetorian guard_." (The praetorian guard were the military police attached to the residence of Caesar in Rome or to the residence of his governors in other countries.) Paul also wants his friends to know that far from hindering his preaching, his imprisonment has had the wonderful effect of impelling others to proclaim the gospel; his confinement has stimulated others to spread the Good News.

Reading Philippians 1:12-26

Paul's imprisonment has served to encourage some to preach Christ out of love, but others, taking advantage of Paul's situation, preach the gospel from selfish motives (1:16). Paul is not upset; as long as it is Christ they are preaching, he will rejoice (1:18).

Knowing that his imprisonment could end in martyrdom, Paul considers what living and dying mean to him: " _For me to live is Christ, and to die is gain_ " (1:21). To the unbeliever death is repugnant enough, but a life as miserable as Paul's would be even more abhorrent. For Paul, however, faith in Christ Jesus has changed all. By his life of suffering he is sharing in the passion of Jesus, and through death he will attain union with his risen Lord (see 3:10f). In the short phrase " _to die is gain_ " Paul proclaims a profound and consoling truth: at death the faithful enter into a union with Christ more perfect than is ever possible in this life; union with the Lord is not delayed until the general resurrection. Though it is the more difficult choice, Paul chooses to live: " _My desire is to depart and be with Christ . but . . I shall remain ... for your progress and joy in the faith_ " (1:23-25).

Paul then turns from his own situation to that of his readers. He knows that enemies will almost certainly test their faith and he wants to strengthen their unity so that they will more effectively resist temptation. Using the image of a contest in the arena, he urges them to fight as he himself is fighting.

Reading Philippians 1:27-30

With the next chapter we come to the heart of the letter (Ch 2). It is clear that the church in Philippi is already as fine a community as Paul knows. Nowhere in his letter does he have to correct error, rebuke immoral conduct nor condemn factions. But of course the community is not yet perfect. Petty quarrels and jealousies, hurtful selfishness, conceit and some harmful competition still exist in the congregation like blemishes in an otherwise healthy complexion (see 4:2f). The Philippians must continue to grow in holiness.

The touchstone of a community's holiness is the quality of unity it enjoys. In addition to the basic and essential unity of adherence to the truths of faith, a unity they already possess, Paul wants them to enjoy the warmth, the consolation, the encouragement which come from having one heart and a common outlook towards their life in Christ.

Chapter 2 begins with four _"if_ " clauses: " _So if there is any encouragement in Christ, (if there is) any consolation from love, (if there is) any communion in the Spirit, (it there is) any affection or compassion_. . ." The " _if_ " in each of these phrases does not indicate that Paul doubts the presence of these realities among them. He knows that they already possess the virtues he describes, but he calls upon them to make his joy complete by perfecting their unity.

Reading Philippians 2:1-5

The Philippians cannot grow in holiness, in the quality of their union with God, unless they first grow in humility. Pride and selfishness are the real enemies of holiness. Pride must be opposed by the humility which considers others to be better than one's self, and selfishness by the love which looks not to its own interests but to the interests of others (2:4). The proud pretend to have virtues they do not possess and profess qualities they do not own; they try. to make themselves superior by reducing others to a level beneath their own. Pride, therefore, divides; humility unites. So now Paul proposes the supreme model of humility, Jesus Christ (2:5). He reminds them that since they are already one in Christ by their membership in the Church, they ought also to have the mind, the inner attitude of their Saviour. What follows in 2:6-1 1 is the most simple and profoundly beautiful passage in all of Paul's letters.

This passage, carefully constructed of well-balanced phrases and beautiful in the original Greek as a mere sequence of sounds, is generally agreed to be a hymn which was composed by someone other than Paul. Today's scholars point out that there are many words in the few lines which Paul never uses elsewhere and that the hymn contains clear allusions to Isaiah's " _Servant of the Lord_ ", an image which Paul seldom, if ever, alludes to in his writings. However, no matter who wrote it, it is Paul who ensured its preservation and who clearly makes its doctrine his own by including it in this letter.

Reading Philippians 2:6-11

The first line of the poem affirms the pre-existence of Christ Jesus as the divine Son of God. Literally translated the first phrase reads: " _who originally in the form of God_ ", or " _who in the form of God from the beginning_." The word " _form_ "(morphe) means both "inner nature" and "outward appearance"; when the Greeks wanted to specify outward appearance only, they would normally use another word (schema). The first statement of the poem, therefore, announces the divine nature of Jesus in all its glory.

" _Did not count equality with God a thing to be clung to_ " (2:6b). Jesus, the Son, is equal to the Father; he is God with full right to all the splendour of divinity. The manifestations of divine glory described in the thunder, lightning, cloud and earthquake of Exod 19:16ff, in the marvellous display of colour, sound and images of Ezek 1:4ff and in the magnificent visions of heaven in the Book of Revelation, are faint and shadowy hints of the majesty which was Jesus' in his pre-existence as the Son. But all of the manifestations of God which he could rightfully have carried with him, Jesus put aside. There was in him no tendency to hoard these treasures, no matter how true his right to them.

Some commentators see in this verse an allusion to the sin of Adam, to the pride with which all mankind is marked. Though by nature only a human being, Adam sought to be like God (Gen 3:5). Adam was prepared to deny his humanity in order to reach for a divine quality. By contrast, Jesus put aside all outward signs of divinity in order to accept all human qualities.

" _He emptied himself_ " (2:7a). Jesus could not divest himself of divinity, but he " _emptied himself_ " of all that could have made him appear greater than human. And this he did, not under compulsion, but freely.

The pride or conceit (literally " _empty-glory_ ", 2:3) which Paul urges the Philippians to overcome is the vice which seeks undeserved honour. In Christ they find the supreme example of humility, for he deprived himself of the divine glory which was truly his. The phrases which follow upon " _he emptied himself'_ express the completeness of Christ's self-abasement.

" _Taking the form of a servant (slave)"_ (2:7b). " _Taking_ " suggests the voluntary nature of the act. The hymn uses " _form_ " (morphe) here as it did in the opening line: he who from the beginning was in the form of God, took on the form of a servant. " _Servant_ " is possibly the most powerful and profoundly accurate word for man; by nature he is a creature made for service, for obedience to his Creator and for service to other people. It is the very nature and calling of man that are described in the greatest of the commandments: to serve God, loving him with all one's heart, mind and strength; and to serve (love) the neighbour as oneself (Deut 6:4; Lev 19:18; Matt 22:34ff). To take on the form of a servant, therefore, is to become fully and truly human.

The hymn, notice, prevents a possible misunderstanding: Jesus did not become a superman, so far above others of our race as to be a stranger among us. For this reason the author writes: " _being born in the likeness of men_." The human nature of Jesus is the same human nature shared by other men. His humanity is ours (see Heb 2:17). In a crowd, Jesus would be truly one of the many. To emphasize this truth, the poet adds that Jesus had the "appearance" (schema), the look, the manner, the shape, size and features typical of our race: " _and being found human in appearance."_ He who had the right to reveal himself in all the splendour of divinity, made himself simply a man.

" _He humbled himself_ " (2:8a). Literally, " _he lowered himself_ ". Because he was equal to God, Jesus could rightfully have demanded to be served, and yet he did not. Instead he served. He obeyed Mary and Joseph (Luke 2:51), obeyed the Law (see Gal 4:4), but above all obeyed the Father and, in this hymn, it is his obedience to God which is supreme. Jesus came to do the will of his Father and it was by the will of his Father that he laid down his life. In this act of submission Jesus reverses the disobedience of Adam.

" _And became obedient unto death, even death on a cross_ " (2:8b). Paul and all other Roman citizens were exempt from crucifixion, the form of execution reserved for criminals who did not enjoy Roman citizenship. The effect of the words " _even death on a cross_ " would not be lost on the Philippians who, as Roman citizens, would never have to endure the cruel and shameful death which their Saviour suffered for their sake.

" _Therefore God has supremely exalted him_ " (2:9). Jesus lowered himself, and therefore God the Father raised him to the highest dignity. In Jesus is fulfilled his own promise: " _he who humbles himself will be exalted"_ (Matt 23:12). By the resurrection and exaltation of Jesus, God has placed Jesus at his right hand where he shares equally with the Father and the Spirit all the rights of the Godhead. In his human nature Jesus has received all the honours of divinity. This supreme dignity is expressed in the words _"(God) bestowed on him The NAME which is above every name"_ (2:9). These words do not refer to the name " _Jesus_ ", for the son of Mary had this name from birth and, though it was a noble name, it was one which many other men had. The NAME referred to here has a very special meaning. In a general sense, the NAME, according to Old Testament usage, refers to the name of God, that is, to the divine presence or majesty before which all must bow down in adoration. Specifically, the NAME is " _LORD_ " or " _KYRIOS_ ", the Greek title which was used as a substitute for the Hebrew name of God, "YHWH" (2:11, see Chapter 3, pp. 8-9, 15-16).

" _And at the name of Jesus every knee should bend, in heaven and on earth and under the earth"_ (2:10). To " _bend the knee_ " (genuflect) before God is to worship and adore him (see lsa 45:23). The image applies, of course, not only to human creatures with physical knees to bend, but to heavenly beings as well. Indeed, all creatures, past, present and future, and all things God made are to bow down before Jesus, who has been given the divine name, LORD. The entire universe is to acknowledge the lordship of Jesus (see Dan 3:52-90).

" _And every tongue confess_ " (2:11). All creation is to declare openly, to proclaim joyfully, " _that Jesus Christ is LORD_." It is to the Father that this great cry of praise and thanksgiving gives glory; for all that Jesus underwent was not ultimately for his own sake but for the Father.

The poem appears to be inspired in part by the description of the Servant of the Lord in the book of Isaiah, especially in Isa 52:13 - 53:12. There, a mysterious servant humbles himself, is mistreated and put to death for the sins of others, and then raised up high by God. Jesus had spoken of himself in terms of this Servant (e.g. Mark 8:31) and had clearly taught his disciples that his leadership and theirs was not be one of lording it over others but a leadership of service (see Luke 22:24-27).

Continuing his exhortation on humility Paul draws from the hymn a profound insight: perfect humility is perfect obedience. Addressing the Philippians as " _my beloved_ " he reminds them that they " _have always obeyed_ " and he asks them to continue working out their salvation with " _fear and trembling_ ", the biblical images for reverent obedience.

Reading Philippians 2:12-18

The Philippians must strive to become " _blameless and innocent, children of God without blemish_ ", not grumbling as the People of God did in the desert (see Exod 16:2; N urn 11). Paul wants to be proud of the Philippians when Christ returns (2:16) and it does not trouble him that he may have to shed his blood before then. His death would be a sacrifice of obedience united to their sacrifice, which is obedient faith (2:17). At the thought that, like Jesus, the humble servant of God, he may have to lay down his life Paul rejoices and invites the Philippians to rejoice with him.

When he writes of sending Timothy to them, Paul is not interrupting his chapter on humility. For, of all those whom the Apostle might send, Timothy alone can be counted on to put first their good and the cause of Christ (2:21).

Reading Philippians 2:19-30

Epaphroditus, whom Paul is sending home to Philippi, is also an example of humble devotion, for he risked his life in Paul's service. Paul asks the Philippians to honour such men.

Enemies of the Cross (3:1-21)

Paul now turns his attention to the " _enemies of the cross_ ", that is, the two groups we mentioned earlier: the " _Judaizers_ " and a second group whom we shall call " _the Perfect_ ". These " _enemies_ ", who held opposite positions concerning salvation, were not members of the Philippian community, but outsiders who travelled around spreading their version of the gospel. The Judaizers insisted that circumcision was still necessary for membership in the new People of God, and therefore for salvation. While they had faith in Jesus as the Messiah, they contended that faith and baptism were not enough; circumcision, the old sign of belonging to God's People, was still required. Furthermore, they attempted to impose all the dietary laws (clean and unclean foods: see Lev 11) and the customs of Judaism, ritual washings, fasting and so on (see Mark 7). For Paul such practices were not evil in themselves; indeed, he did not object to circumcision as a pious practice by devout Jewish Christians. What made him so indignant was the assertion that it was needed for entry into the Church. Were this true, it would mean that men were saved, not by the death and resurrection of Jesus, but by a piece of ancient ritual.

The other group, the Perfect, held that by baptism and faith they had been both saved and made incapable of sin. Since they were one with the risen Christ, no temptation could threaten, no rule could bind, any more. They could trust their every impulse, whether in the matter of food and drink or of sex. As for constant striving for growth in holiness? What was the. need? They had already achieved it. What they were calling freedom, of course, was only license, irresponsible self-indulgence.

Paul strikes out at both parties, attacking first the Judaizers (3:1-11), then the Perfect (3:12-16), and finally both together as though they formed one enemy (3:17-21).*

In speaking of the Judaizers, Paul uses his most violent language: " _Beware of dogs! Beware of evil-workers! Beware of mutilators!_ " (3:2). These terms require some explanation. Jews often compared Gentiles to the stray dogs of Jerusalem who ate up the scraps or refuse which had been thrown out of the Temple as unfit for sacrifice on the altar. Themselves they saw, by another image, as the children who sat at their Father's table, while the Gentiles were now the house-dogs who got whatever fell from the table or became unusable left-overs (see Matt 15:25ff). Paul audaciously reverses the image. The Judaizers are the dogs. If is they who skulk outside the Church or beneath the table feeding on what is now mere refuse, scraps of past rites and legal observances, which God has rejected (see 3:8). The children at table, the genuine People of God, are those whose lives are founded on faith in Christ, a faith which owes nothing to outmoded regulations, but which is the merciful gift of God.

* Many commentators hold that there were not two groups, but only one (the " _Judaizers_ "). These scholars say that Paul's remarks in 3:12-16 are directed not against a separate group, but against objections which the " _Judaizers_ " might raise in response to his teaching on freedom from the Law. We have taken the position that there were, in fact, two groups of " _enemies of the cross_ ". From Paul's letters to the Corinthians, we know for certain that there was a group in Corinth similar to those we have called the " _Perfect_ " (see 1 Cor 6:12-20), so that it is likely that a similar group was at work in Philippi.

Paul also brands the Judaizing Christians as " _evil-workers_." They have failed to grasp the true meaning of the gospel and are preaching falsehood, insisting that salvation is not through faith in Christ, but through observance of the Law. It appears that in their opinion, Jesus was nothing more than the Messiah, in the sense of providing confirmation of the Old Testament, so that following him meant mere renewed obedience to all of the Law of Moses and the traditions of Judaism.

Paul applies a third term to them: " _mutilators_ " (cutters). By this ugly word he is teaching that circumcision has lost all its meaning and has become a barbarous mutilation, something forbidden even by the Law (see Lev 21:5). To Paul, those who are in Christ are called to true circumcision, that of the heart, which produces humble and obedient worshippers full of the Spirit (Jer 4:4; Deut 10:16). The Judaizers think only of the flesh. The reality of the Spirit escapes them.

Reading Philippians 3:1-11

Now, if anyone can boast of perfection according to the flesh, it is Paul himself. He is of pure Jewish stock; not half-Jew, half-Gentile, as were so many of the Diaspora. Nor was he a Gentile convert who might have been admitted at any age, but " _circumcised on the eighth day_ ", exactly as prescribed by the Law. And he was not a lax Jew, as so many were in his day, but a strict observer of the Law, " _a Pharisee_." What is more, he had been filled with a missionary zeal for the Law, a zeal which compelled him even to persecute Christians. But all these qualifications Paul now recognizes as so much rubbish: _"Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord"_ (3:8).

For the Apostle the incomparable treasure is that of " _knowing_ " his Lord. He is using knowledge here in the ancient Hebrew sense of intimate union with another; for Paul, to know Jesus is to be " _in him_ ", united to him, one with him. It is this personal union with Christ which makes one " _just_ ", a friend of God, at peace with God. This justice is not something a person can claim as a wage for service: " _not a justice of my own_." Nor is it something achieved through careful observance of the Law: " _not . . . based on law_." No, it is _"a justice from God that depends on faith._ " Only faith disposes a person to receive it. And this faith is acceptance of Christ.

This passage contains Paul's first statement on " _justice_ " (3:9), a theme which he will develop at length in his letters to the Galatians and Romans. In these later writings the Apostle will write of justice mostly as an attribute of God (God's justice, that is, God being true to himself and his own promises to forgive man and unite him to himself). Here in Philippians, Paul is more concerned with justice as the condition of man who has received God's forgiveness and has been made just (righteous). For Paul what is of greatest importance for Christians is that forgiveness of sins and friendship with God is something which God has achieved through Christ. By the death and resurrection of Jesus God has cancelled man's sins. In order to enter into that forgiveness, man need only believe that Christ Jesus unites him to God. And even this power to believe is a gift of God. To Paul the Judaizing Christians with their insistence on human doings are giving man the credit for forgiveness and union with God. The Apostle insists that all the credit must be given to God who has united man to himself in Jesus.

By faith in Christ, Paul hopes to " _know the power of his resurrection_." While this may well refer to the final resurrection in which all believers hope, it is more likely that Paul is referring to a growing awareness in daily life of being guided, strengthened by the glorified humanity of the risen Lord. By faith, also, Paul hopes to " _share his sufferings_." Because he has accepted Jesus and is now " _in him_ ," Paul's own suffering becomes a share in the passion of the Saviour. The final hope is " _the resurrection from the dead_ " (3:11). In these few lines (3:9-11) Paul states clearly that the work of saving man is God's, and God's alone; man enters into it only by faith, not by any deeds of his own, no matter how good. In Christ God has reached down and drawn mankind to himself; by believing that this is so, a person is made just, united to God.

Paul is a pastor, a man of sound common sense and broad experience. He realizes that having stated this teaching on justice, he is opening a way for another deviation from the truth: if it is by faith that man is made just and not by human deeds, then faith may appear all-sufficient, to the degree that how people behave is of no consequence. It appears that some Christians were indeed declaring themselves utterly perfect by faith alone. For them knowledge of the forgiving love of God revealed in Jesus made human conduct irrelevant. According to these, the truly mature Christian enjoyed freedom from troubles of conscience, freedom from obedience to moral codes. In short, he could permit himself anything in the name of love. In the next passage, therefore, Paul describes Christian life as a race, a vigorous straining forward towards the prize, the final glorious reward, perfect union with Christ in the resurrection. The truly " _mature_ " see themselves as athletes racing for the finish line.

Reading Philippians 3:12-16

Faith in Christ, then, is the beginning of a race. The knowledge of Jesus which faith offers is so powerfully attractive that it impels Christians to seek the fullness of that knowledge. The mature Christian is willing to strain every muscle in order to possess the final prize, total union with the Lord. The truly " _perfect_ " realize their imperfection, their incompleteness; they " _press on toward the goal_." Genuine Christians forget what lies behind; they take no pride in past accomplishments; they put the starting line out of their minds and look ahead to the home stretch and last painful sprint. Those who " _are otherwise minded_ " act as though there were nothing left to do, nothing more to be gained.

In his final attack, Paul groups the Judaizers and the " _Perfect_ " together. Both are " _enemies of the cross"_ , for both trust in earthly, not in heavenly things.

Reading Philippians 3:17-21

" _Their end is destruction, their god is the belly, and they glory in their shame_ " (3:19). The real goal to which these false " _runners_ " are headed is not resurrection to eternal life, but _"destruction_ ", for their hearts are set on what is passing away. The thing they really obey is their stomach: " _their god is the belly_." This sarcastic expression refers to the Judaizers' preoccupation with dietary laws on clean and unclean foods. Applied to the " _Perfect_ ", the phrase points to their gluttonous ways. " _They glory in their shame_ ": the insistence on circumcision by one group, the sexual license of the other oblige the Apostle to accuse both of glorying in that part of the body which normally arouses shame. Such people have their minds set not on the true final goal, but on that which must end at the grave.

But Christians are not citizens of earth; in this world they are foreigners, whose true homeland is heaven where Jesus is Lord and Saviour (3:20). It is from this homeland that he will return to bring them back to it with him. It is then, and only then, that our physical bodies will be raised up, glorified by the power of the Saviour. Until then our bodies remain " _lowly_ " and must not become our chief concern (3:21).

Rejoice in the Lord always (4:1-23)

Paul concludes the letter with a number of exhortations. His first is directed at procuring peace within the community. There is a quarrel between two good women, Euodia and Syntyche, both of whom had worked with Paul in spreading the gospel. He urges a man, whom he refers to as his " _yoke-fellow_ ", but does not name, to help them settle their differences. But it is not just peace and quiet Paul wants; it is rejoicing, for this is the proof of true unity.

Reading Philippians 4:1-7

Paul's next exhortation is aimed at peace between the Christians and the pagans among whom they live. He lists virtues and qualities respected by all people of goodwill and he asks the members of the Church to hold these in highest esteem. When Christians accept as good that which pagans also recognize as good, some measure of peace becomes possible in the city which both inhabit.

Reading Philippians 4:8-9

Finally, Paul thanks the community for their financial assistance. In so doing he communicates many truths about the way in which money should be given and received.

Paul concludes by recalling the noble title with which he began his letter, " _Greet every saint... All the saints greet you._ " Among the Christians who are with Paul some belong to " _Caesar's household._ " If Paul is writing from Rome, this phrase means the staff of the imperial palace, from high officials to slaves. If it is from Ephesus or some other city that he is sending his letter, then he means the staff of the Emperor's representative in that city.

Reading Philippians 4:10-23

"~~~~~~~~~~~~~"

# Chapter 15 Love and Discipline

## Chapter 15a Be United in Faith and Practice (1 Corinthians)

Paul spent a year and a half in Corinth. His stay there can be dated fairly accurately since it was during the proconsulship of Gallio (Acts 18:12-17). An ancient inscription found at Delphi shows that Gallio was proconsul in January of 52. It was in that year that Paul established the church in Corinth.

A little knowledge of the history of Corinth is of value in studying Paul's letters. Corinth was one of the most important cities of the Empire, a focal point of industry, culture and sport. It was the capital of the province of Achaia and the seat of the proconsul. A seaport located on an isthmus separating the Aegean from the Adriatic, it had access to both seas and was an important shipbuilding centre. The population, drawn from all parts of the Empire, represented a variety of cultures and religions, including a large Jewish segment. As a centre for athletics Corinth was well-known. The Isthmean games were held there every spring and drew contestants from the whole of Greece and from other parts of the Empire.

The fame of Corinth, spread chiefly by sailors, reached every corner of the Empire. Its reputation was by no means limited to athletic contests, industry and commerce. Corinth was also notorious for sexual license. Paul's letters indicate that this reputation was well deserved. Undoubtedly many of Corinth's first Christians had a rather unsavoury background.

Paul's letters to the church of Corinth are especially pertinent to modern readers, since he deals with problems which are prevalent in the Church today: factions, false wisdom, immorality, scandal, various forms of idolatry, the breakdown of marriages, undue pride in spiritual gifts and distortion of the principles of our faith. The forcefulness, yet the diplomacy of Paul in dealing with these problems is a model for modern leaders of the Church.

* In the main, the quotations used in this chapter are from the Revised Standard Version of the Bible, copyrighted 1946, 1952,© 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used with permission.
Introduction

The opening verses of 1 Corinthians consist of a salutation, or greeting (1:1-3) and a brief thanksgiving (1:4-9). These few verses hold important clues to this letter's tone and content, so different from those of the letters studied in the previous chapter. In both 1 Thessalonians and Philippians, Paul is in a rather relaxed and joyful mood, like a tender father. In 1 Corinthians he is definitely more authoritative, though still paternal. He considers it necessary to assert his authority as an apostle (1:1), something he never does when writing to a church which fully accepts and respects this authority. Another difference between this letter and the two already studied is found in the thanksgiving section (1:4-9). In both 1 Thessalonians and in Philippians, Paul thanks God for the gifts of faith, love and hope which the communities have received (1 Thess 1:2ff; Phil 1:3ff). In 1 Corinthians, however, he makes no mention of these virtues, since there is much room for improvement in these areas of Corinthian spiritual life. Instead, he offers thanks for the many spiritual gifts with which the community has been endowed.

Reading 1 Corinthians 1:1-9

The church at Corinth is especially blessed with dynamic teachers and preachers and an abundance of the more spectacular spiritual gifts. But, for Paul, such gifts are a mixed blessing. Praiseworthy in themselves, they are causing problems, as becomes clear from his letter.

Paul's " _thanksgiving_ " then, provides a kind of introduction to his entire letter, a letter written to a charismatic community. The Christians of Corinth stand in need of correction. They suffer from certain serious weaknesses but are basically loyal to the gospel. Thus, if Paul appears stern towards them, he is not nearly so severe as he was to the Galatians, who were on the verge of abandoning the gospel.

Paul has received word from Corinth that there are dissensions and abuses in the community. Also, there has been a request for guidance on certain matters. His letter is a response to the problems and questions submitted to him. This fact helps to explain the diversity of material in 1 Corinthians and the difficulty involved in finding its common theme. We suggest that the common theme is Church unity, in the widest sense. In 1:10, Paul gives us the phrase which links all parts of his letter: " _be united in mind and practice_ ": " _in mind_ " since some parts of his letter treat of doctrinal differences; " _in practice_ " because others deal with moral problems.

Put an end to factions (1:10 - 4:21)

The unity of the church of Corinth is in serious danger because her members are quarreling among themselves and forming groups according to their loyalty to one or other of the Church's leaders. For Paul this state of things is simply intolerable; the Church must be united. And the only true unity is that which is in Christ.

Reading 1 Corinthians 1:10-17

Since it was Paul who had founded the Corinthian church, some of its members would naturally be especially devoted to him. After Paul left, Apollos, an eloquent man with a good knowledge of scripture, carried on with the work and it was understandable that he too should attract followers. The existence of a " _Cephas_ " party, however, is not so easy to explain. It may be that Cephas (Peter) had visited Corinth also. It is more likely, though, that the " _Cephas_ " party consisted of those who were loyal to certain preachers from the Jerusalem church who claimed a special relationship to Peter. The " _Jesus_ " faction is still more puzzling. Perhaps this was a group who pretended to enjoy some "direct" relationship to Jesus, a relationship based on mystical experiences or personal revelations or something of the sort.

Paul admonishes all such groups to be one in Christ. Any attempt to divide the Church is an attempt to divide and " _parcel out_ " Jesus himself (1:13). This is what the various groups are doing, although unintentionally, when they argue about which of their leaders they should follow. They have failed to understand the meaning of baptism, that in this sacrament a person is united to Jesus, not to the one performing the ceremony. It is Jesus, not any preacher or teacher or baptizer, who died for them (1:13).

It was partly because of the way baptism was being administered that the Christians in Corinth were divided. Some of those baptizing were creating factions. To counter this divisive activity, Paul states that his mission is not one of baptizing, but of preaching the gospel: " _For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power_ " (1:17). Since even the preaching of the gospel can feed a person's vanity, Paul stresses that he was sent to preach without striking eloquence. He relies solely on the power of the cross. It is through the message of the cross that the deviations in Corinth will be corrected. The Corinthians have forgotten about the cross of Christ; they are trying to bypass it so as to rejoice only in the triumph of the resurrection. But the power of the gospel is founded on both cross and resurrection.

For Paul, it is not even possible to speak of the resurrection without also speaking of the crucifixion. Likewise, disciples of Jesus must never try to separate the exalted Christ from the crucified Christ; they must share his cross if they are to share his glory.

The message of the cross cannot be expressed in the language of human philosophy or human wisdom. To try to do so is to empty it of all its meaning and effectiveness (1:17). The cross of Christ reflects God's wisdom and power, which are beyond the grasp of the human mind.

In the following passage (1:18-25), Paul explains that there is a real opposition between what he calls " _human wisdom_ " and the " _divine wisdom_ " of the cross. For Paul, _"human wisdom_ " refers to man's efforts to live without God, to be self-sufficient, arrogantly refusing to acknowledge his dependence upon his Creator. The divine wisdom which Paul preaches is God's gift of salvation, granted through the death and resurrection of Jesus.

Reading 1 Corinthians 1:18-25

Those relying solely on human effort are on the way to perdition; the message of the gospel, the message of the cross is meaningless to them. But those who rely on God's power are on the way to salvation. Paul underlines this truth by quoting Isaiah: " _I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart_ " (1:19; Isa 29:14). The cross is God's way of confounding proud human wisdom.

Paul's words in vss 18-25 should not be taken as a denial of man's ability to come to intellectual knowledge of God's existence (see Rom 1:19-20). He is simply insisting that God's way of acting to save mankind is beyond the reach of " _human wisdom_ ". Therefore those who rely only on what they understand intellectually can never accept the cross of Christ as God's saving act.

The Greeks had their intellectuals, the philosophers or " _wise men_ ". They failed to acknowledge God because they were satisfied with human wisdom. The Jews had intellectuals also; these were the scribes. They too failed to acknowledge God as he revealed himself in Jesus; they sought signs as proof that Jesus came from God. The demand of the " _wise_ " for intelligible proof, whether through logic or through divine signs, caused them to stumble at the cross. To the Greek " _wise men_ ", the cross is sheer foolishness, for they can make no sense of the suffering which it calls for. To the Jewish " _wise men_ ", the cross is " _a stumbling block_ ", for it does not agree with their expectations of a glorious Messiah. But those chosen by God, both Jews and Greeks, who rely on the divine power and wisdom rather than on their limited human thinking, are able to recognize the truth that a crucified Christ is both _"the power of God and the wisdom of God_ " (vs 24). This truth is not one that people can arrive at by their own efforts; it is given by God to those who humbly seek Him.

Through the cross God puts human wisdom to shame and graciously offers salvation to those who are weak, humble and foolish according to the world's standards. In 1:26-31 Paul tells the Corinthians that they are living examples of this mystery. It was not because of any special cleverness or wealth or social status on their part that God chose to grant them faith. In fact, by worldly standards, few of them could be considered wise, powerful or of noble birth. Yet God chose them, the weak, the lowly, the despised, the " _nobodies_ ". Thus did He confound worldly wisdom.

Reading 1 Corinthians 1:26-31

Having received many gifts, the Corinthians are becoming filled with spiritual pride, as if their gifts were their own doing. Their pride is a major cause of their disunity. Paul strikes at this source of division by pointing out that the wonderful changes brought about in their lives are the result, not of their efforts and accomplishments, but of God's gift in Jesus Christ, who alone is their wisdom, their righteousness, their sanctification and their redemption (vs 30). Thus, if they must boast, they should boast about the Lord (vs 31).

Paul then speaks of the manner in which he proclaimed the gospel to them. He came to them in weakness, with much fear and trembling and not with the self-assurance of the philosophers. His proclamation was based on the cross of Christ. He refused to use any rhetoric in his preaching, relying only on the power of the Spirit. Hence, their conversion cannot be attributed to human eloquence, neither his nor any other's; it is the result of God's power working through him.

Reading 1 Corinthians 2:1-5

The message of salvation through the cross cannot be expressed in terms of human wisdom, but it is wisdom nevertheless. Paul explains this truth to the Corinthians in the next passage, using the terminology of those who claim special wisdom and special revelations from God.

Reading 1 Corinthians 2:6-16

" _We have a wisdom to offer to the mature_ " (2:6). Paul does have a special wisdom and revelation to impart, over and above the basic truths of the faith. But only the " _mature_ " among them are capable of receiving it. The word Paul uses for " _mature_ " means perfect or complete. It can be used of someone who has reached a goal, or of someone who is far advanced on the road to a goal. Paul is obviously implying that some of the Corinthian Christians are further along the road to perfection than others, but they are not those who consider themselves " _mature_ " and " _perfect_ ".

The wisdom Paul speaks of is God's mysterious plan of salvation through Jesus Christ, the wisdom that was foretold and revealed in the Scriptures, which the " _masters of this age_ " failed to see (2:8). For Paul, the reason they failed was that they could not accept anything beyond the reach of their limited minds; they could not accept " _what no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him"_ (2:9; Isa 52:15; 64:4; see Sir 1:10). God grants this wisdom only to " _those who love him_ " (vs 9), to those who have the " _mind of Christ_ " (vs 16). The thoughts of God are conveyed by the Spirit of God, not by the spirit of the world. Paul has received the Spirit, enabling him to understand and to impart God's wisdom (vss 12-13). And only those who have received the Spirit can comprehend what he says; only the " _spiritual man_ " can " _receive the gifts of the Spirit of God_ " (vss 14-16).

Now Paul will turn from his general teaching to some specific applications. He begins with a severe reproach to those who pride themselves on their " _superior knowledge_ ".

Reading 1 Corinthians 3:1-9

Those in the community who consider themselves " _perfect_ " and " _mature_ " are nothing of the sort. That they are still unspiritual men, infants in Christ, is shown by their jealousy and wrangling (3:1-3). They build themselves up by aligning themselves with a certain preacher and by pitting themselves and their favourite preacher against others (see 4:6). Paul stresses that he and the others who preached to them are not masters over them, but _"servants_ "(vs 5). The Greek word for servants (ministers) is " _diakonos_ "; it refers to those who wait at table and perform other household tasks. Paul applies the image of " _servants_ " to gardening. Preachers are gardeners, each one having a different share in the work. The basic proclamation (" _the planting_ ") was done by himself; the second stage, the further teaching (the " _watering_ ") was done by Apollos and others. But, Paul emphasizes, the results can only be attributed to God. No one should forget that it is God who makes everything grow, that preachers and teachers are God's co-workers; the community is God's field, God's building (vs 9). All comes from God.

In the next passage, Paul uses the image of the Christian community as God's building to teach the Corinthians the different responsibilities of those who are helping to form the church.

Reading1 Corinthians 3:10-15

Through his proclamation of the gospel, Paul laid the foundation: he brought the community to faith in Jesus Christ. Others are now building on what he began and he warns them to do their work well. One kind of teaching, he says, is good; it builds a solid community, one made " _with gold, silver, precious stones, wood._ " But there is another teaching which is worthless (" _hay or straw"_ ), which can even block progress in the spiritual life.

All teachers will come under God's judgment (see also James 3:1). Those whose work withstands the final test will be rewarded. Others " _will suffer loss_ ", but if their work does not destroy faith, Paul promises, they themselves will escape condemnation (3:15).

In the next passage, however, Paul issues a stern warning to those whose work kills the life of Christ in the community.

Reading 1 Corinthians 3:16-17

The Church and her members are God's temple. If the teacher's work destroys this temple, then God will destroy him (vs 17). Above all, teachers must respect the holiness of the community and of each member.

It seems clear that the Corinthian Christians are being led astray, not by Paul or Apollos, but by other teachers who are calling for loyalty to themselves and creating divisions in the community. In the next passage (3:18-23), Paul strikes out again at such irresponsible and selfish leaders. He calls on the Corinthians to stop deceiving themselves by thinking that their worldly wisdom recommends them to God. Their true wisdom is to be found in God alone, even if this means being fools in the eyes of the world.

Reading1 Corinthians 3:18-23

The wisdom of the world, to which the Corinthians cling so steadfastly, is folly and futility in the eyes of God. It is this false wisdom which makes them " _boast of men_ "(3:21). It is not a matter of belonging to one preacher or another; no preacher has a special claim on them. They must see that all things are given by God for the benefit of the Church. The community belongs to Christ and Christ belongs to God (3:23).

Paul will now teach the Corinthians how they should regard him who brought them to faith. He has referred to himself and other preachers as " _servants_ ", but this term is open to misunderstanding and abuse. There are, in fact, some Corinthians who are criticizing Paul as if he were ultimately accountable to them. So Paul tells them that he is, first of all, a servant of Christ and a " _steward_ " of the mysteries of God.

Reading 1 Corinthians 4:1-5

The steward is responsible for the proper administration of his master's property. He must be trustworthy. As a steward of the mysteries of God, Paul is accountable to Christ. He will not accept judgment from any human court; he will not even attempt to judge himself (4:3-4), for judgment belongs to Christ alone (vs 5).

Paul concludes this section with another appeal to the Corinthians to come to their senses (4:6-21). He tells them to cease their divisive loyalties (4:6). They must realize that whatever spiritual gifts they have are the result of God's generosity, not of their own efforts and hence offer no grounds for boasting, much less for setting themselves above others (4:7-8).

Reading 1 Corinthians 4:6-13

" _Already you are filled! Already you have become rich! Without us you have become kings!_ "(4:8). Paul is mocking the _"spiritual perfection_ " of which they are so proud. He contrasts himself, his life and mission, to the haughty members of the Corinthian church (vss 9-13), sarcastically calling them " _wise_ ", " _strong"_ and " _honourable_ " while he is foolish, weak and dishonourable. He reminds them of the sufferings which he endures as an Apostle.

In 4:14-21, Paul makes it clear that his intention is not to shame, but to admonish the people in Corinth to be faithful to Christ.

Reading 1 Corinthians 4:14-21

" _I became your father in Christ Jesus through the gospel. I urge you, then, be imitators of me_ " (4:15-16). Paul expresses the fatherly love and concern he has for them. Others have tried to win the allegiance of the Corinthians by means of eloquence, miracles and signs of God's power in them. Paul, for his part, can rightfully declare that he bears for them the love of a father for his children. The genuineness of his love is shown in his determination that they shall not destroy themselves as a community. By urging them to " _imitate_ " him, Paul calls them to be as faithful to Christ as he is himself.

Scandal in Corinth (5:1 - 6:20)

The spiritual arrogance of some in the church of Corinth is affecting the conduct of her members. Paul has received word that they are tolerating a sinful situation, the union of a man with his stepmother in a husband-wife relationship. He has also heard of other forms of sexual immorality and of lawsuits among members of the community.

Pauls deals first with the incestuous relationship, a union against the moral code of both Jew and Gentile.

Reading 1 Corinthians 5:1-8

" _How can you be so proud of yourselves_?" (5:2). Paul is troubled as much by the attitude of the community as he is by the immorality of the couple. The Corinthian Christians are proud of themselves and of their gifts, yet they tolerate this intolerable situation in their midst. Paul passes judgment and tells them what they are to do: they must expel the man _"in the name of the Lord Jesus_ " (vs 5).

" _He is to be handed over to Satan for the destruction of his flesh that his spirit may be saved on the day of the Lord Jesus_ "(vs 5). The Apostle is using apocalyptic language and imagery, according to which Satan is the master of this world and death is the sign of his dominion. Since Jesus was victorious over death (1 Cor 15:55), the Church, the body of Christ, is no longer under Satan's dominion. A person expelled from the Church is thus sent back to the realm of Satan. The purpose of such excommunication is not to condemn the sinner but to make him come to his senses.

Paul is not recommending public censure for all sinners. He is well aware that the Church is made up of sinners and that all need constant forgiveness. There are sins, however, which are not only public in nature but, if tolerated, can destroy the life of the Church. Against such sins, the leaders of the local church must take appropriate action (see also Matt 18:15ff, Chapter 29, pp. 22-23). Excommunication, therefore, protects the community from further corruption and challenges the sinner to repent.

By means of an image from the Passover tradition Paul emphasizes the danger to the community in allowing scandalous conduct to continue. Each family was required to throw out all the old leaven (yeast) before the feast of Passover and to eat only unleavened bread during the feast. Paul applies this image to the Church. Grossly sinful public behaviour acts like leaven in the community, corrupting all the rest. The Passover of Christians is Christ's death and resurrection and their lives must reflect what they profess in the Eucharist, which is the celebration of their Passover. They will celebrate well only if they renounce the old leaven of sin and feast on " _the bread of sincerity and truth_ " (5:8).

Paul moves next to the subject of their relationship with non-Christian Gentiles (5:9-13). Many of the Corinthians are married to Gentiles and all must live and work among people whose moral standards are different from their own. Paul had told them before that they are not to associate with immoral people, but some have understood him to mean that they are to have no contact whatever with non-Christians. He tells them that this is not what he intended (5:9-13). His teaching applies only to those who call themselves Christian but whose conduct is that of pagans. It is such false Christians who are to be avoided.

The discussion of the relationship between Christians and Gentiles leads Paul into the next problem: some of the Corinthians are taking their disputes to the civil courts, another indication of the serious division that exists among them.

Reading 1 Corinthians 6:1-8

Jews were generally permitted to try their own people according to the Law, so Paul, a Jew by birth, would have a natural aversion to using the secular courts. As a Christian, he has less use than ever for the law courts of the world. Christians are destined to judge the world and the angels, so it is not right that they should seek justice from the unrighteous. Paul suggests that they find someone in the community to arbitrate their disputes. But he goes further: is it not more Christ-like to suffer wrong? Instead of bearing suffering, they are inflicting it on others (vss 7-8).

In 6:9-11, Paul names some of the sins which prevent people from attaining salvation, sins which were part of the Corinthians' former life, but which should have no place in their lives now.

In the next passage Paul takes issue with a specific misinterpretation of his teaching. Because he preached that the gospel frees mankind from the constraints of the Jewish Law, some people are interpreting this to mean that they may eat whatever they please and may indulge in fornication. Their slogan is " _all things are lawful to me_ " (6:12).

Reading 1 Corinthians 6:12-20

Paul affirms the truth of the slogan, but clarifies and corrects it with the addition, " _but not all things are helpful._ " Everything is given to the faithful for their benefit (3:21), but everyone must watch how he uses freedom, lest in the name of liberty he become enslaved to worldly things.

As mentioned above, some of the Corinthians have applied the principle, " _all things are lawful for me_ " to food and sexual conduct. Paul does not dwell on the question of food; it belongs to _"this world_ " which will perish. Sexual immorality, however, directly affects eternal life, and Paul condemns it. All who belong to Christ are members of his body and destined for resurrection. For this reason the body is sacred, a temple of the Holy Spirit. Sexual immorality profanes the body, which belongs to the risen Lord; those who unite themselves with a prostitute become one body with her. Christians must shun immorality, choosing rather to glorify God in their bodies.

Marriage and celibacy (7:1-40)

The last section ended with Paul's brief presentation of a positive theology of sexual morality. Now he turns to some specific questions which have been asked in a letter. It seems that the celibate life was beginning to be honoured in the Church, and the Corinthians were wondering how they should act.

In order to understand properly Paul's teaching on marriage and celibacy in this chapter, we must try to enter his mind and world-view. Paul believed that Jesus' death and resurrection marked the beginning of a new era. This new era is marked by the rule of the exalted Christ and stands in opposition to _"this age_ ", the age of sin whose master is Satan and which is characterized by man's disobedience toward God. Although they must continue to live in a world which belongs to " _this age_ ", Christians have been delivered from their former slavery to sin and live in the kingdom of the risen Lord. Beyond the present world is the age to come, the kingdom of God, which will begin at the coming of Christ when the dead will be raised and all will be judged (15:23-28). The kingdom of God is therefore a future reality, but one in which Christians already participate, imperfectly and in a mysterious way. For Paul, the present age is the final age. He hoped that Christ would return soon; and he lived and advised others to live as though Christ were going to return in their own lifetime.

For Paul, sexual relations belong only to " _this age_ " and are affected by the sinfulness and weakness of the flesh which mark this age. Intended by God for procreation, for man's good and for the glory of God, sexual relations have instead been the cause of man's turning away from God. Because of sin, the sexual appetite is disordered. It is often a destructive force in human relationships. Paul realizes that Christians are also affected by this disordered appetite.

Paul's answers to their questions reflect this awareness. He begins with some specific directives, then offers a general rule (" _stay as you are_ ") (7:17ff). Finally, he presents reasons for what he has said (7:25ff).

Paul affirms the value of celibacy, but in view of man's sinfulness and the devil's mastery over " _this age_ ", celibacy is not advisable for everyone. He recommends marriage as a positive means of dealing with sexual temptations: " _let each man have his own wife and each woman her own husband_ "(7:2). Then he makes a statement that would surely be startling to his readers who were accustomed to think of the wife as the property of her husband, but not vice versa.

Reading 1 Corinthians 7:1-9

Paul expresses the conjugal relationship in terms of the Christian ideal. He declares the equality of the marriage partners in their sexual relations (vss 3-4); each partner must be concerned for the needs of the other, even if this means giving up personal comfort.

But, since matters of " _this age_ " must take second place to one's relationship with God, Paul says that a man and wife may abstain from sexual relations in order to have time to pray*, as long as this is by mutual agreement and " _for a limited time_ ". Married persons should never use religion as an excuse for depriving their spouse of their conjugal rights.

In Jewish tradition abstinence from sexual relations was recommended for the practice of certain religious exercises.

Paul speaks of what he has said in vss 2-5 as " _a suggestion, not a rule_ " (vs 6). He does not want them to think he is saying they must marry. On the contrary, he would prefer that all be as he is, that is, content to be celibate.* Nevertheless, he is aware that celibacy is a special grace from God and that not everyone has received this gift.

To widows and widowers, Paul gives the same advice as he gave to those who have never married. The ideal is to control the sexual urge and remain unmarried, but if this presents too many difficulties, marriage is recommended (vss 8-9).

In the next passage (7:10-16) Paul turns to the subject of the permanency of marriage. It seems that some people were teaching that marriages contracted before conversion were not binding, that conversion to Christianity dissolved all former ties (see Chapter 29, pp. 23-24). Paul begins by repeating the Lord's teaching on the permanency of marriage (Matt 5:32; 19:9): as a rule, there must be no divorce; if necessary, a couple may separate, but they must practise abstinence (7:10-11). Paul is aware, however, that there are situations in which an exception to this rule is justified.

Reading 1 Corinthians 7:10-16

In the case of marriage between a believer and a non-believer, Paul knows of no teaching from the Lord. He makes it clear that he is presenting his own thoughts on the subject (7:12). The unbeliever is joined to the Church through the believing partner. By consenting to continue in the marriage, the unbelieving partner shows a certain degree of approval of the faith the other professes. If, however, that partner refuses to continue in the marriage and if the refusal is because of the faith of the other, then it is better for the believing partner to separate than to risk losing the faith. The marriage would be dissolved and the partners would be free to marry: " _the brother or sister is not bound_ " (vs 15).* *

Paul now gives a general rule, not just for marriage but for all states of life. Because we are in the final age, he says, because the end is near, _"let everyone stay as he was at the time of his call_ " (7:20). The members of the Corinthian church were subject to all sorts of conflicting instructions. Slaves were being counselled to free themselves from their masters. Those who were circumcised were being told that they should not be circumcised; others were telling the uncircumcised that they should be circumcised. Some were telling the married that they should not be married; others were telling the unmarried they should be seeking a spouse. For those who are confused Paul has a sound general principle.

Reading 1 Corinthians 7:17-24

Paul's teaching in these verses can be misinterpreted. It can be taken to mean that slaves and other oppressed groups should not seek to change their situation, but such an interpretation is contradicted by Paul's own words, " _if you can gain your freedom, take the opportunity_ " (7:21). It is better to interpret Paul's teaching as presenting some important guidelines for social change. Christianity is a truly liberating force in history; it calls upon us to reject unjust social institutions, such as slavery. Paul, however, is making the important point that no efforts to further the cause of justice must be allowed to cloud one's vision of the ultimate goal, that of life with Christ in his kingdom. There are times when unjust social conditions must be tolerated for the sake of the kingdom.

*It seems clear from Paul's words in this chapter that he was not married when he wrote this letter. Some people interpret his remark in 7:8 as an indication that he was a widower, but tradition has it that he never married.

This advice of Paul's was eventually accepted by the Church as an exception to the rule about permanency in marriage. It has become known as the "Pauline privilege".

In the next passage (7:25-35), Paul explains why he wants them to _"remain as they are_." He tells them to live as if the end of time were upon them and, since he also believed that the end would be preceded by great distress and tribulation, he concludes that it would be better to be unmarried at the parousia (vs 26). Moreover, the single person is free to give undivided attention to matters of the kingdom (vss 32-35).

It is not possible for us to know with certainty to what question Paul is responding in the next passage. He speaks of the relationship of men and their " _virgins_ ". There are several possible interpretations. Paul may be addressing the situation of engaged couples, or he may be speaking of fathers who are not sure whether they should permit their daughters to marry. In any case, the advice he gives is clear enough: celibacy is the ideal, but marriage is permissible.

Reading 1 Corinthians 7:36-38

Finally, Paul counsels widows to try to remain unmarried, but if they must marry, let it be " _in the Lord_ ", that is, let them marry a Christian (7:39-40).

Consideration for the weak (8:1 - 11:1)

In this section of his letter, Paul deals with another serious problem, namely, whether Christians are permitted to eat meat or other food which has been used in pagan sacrifices. In itself, of course, this is hardly a problem for the modern reader. But Paul's treatment of it contains a principle which will always have relevance. He perceives that the basic difficulty involved is that of giving scandal to others.

In pagan sacrifices, only a small portion of the food offered was consumed in the actual ritual. The remainder was either eaten in a sacred meal or was bought by the local butchers, who in turn sold it to the public. Among Jews, the eating of all such food was strictly prohibited, but Christians had no clear policy. They knew that they were no longer bound by Jewish regulations about foods; they also knew that there was only one God and that idols were nothing. But some still had qualms about the eating of food from pagan altars. To make matters worse, some people in the Corinthian church were making a deliberate show of eating such food in order to prove that they were free, not only from the Jewish law, but also from superstitions about pagan gods. Their conduct was scandalizing some of the more scrupulous members of the community.

Paul takes this opportunity to outline some important principles to guide Christians in making moral decisions. The first is that there is a difference between knowing moral principles and putting that knowledge into practice. All moral decisions must be guided by love, especially love and consideration for the weaker members of the community. Only then are decisions truly right and responsible. As Paul says, " _knowledge puffs up, but love builds up_ " (8:1).

Reading 1 Corinthians 8:1-13

Paul agrees with the objective knowledge or principle presented: in itself there is nothing wrong with eating food that has been offered to idols. But there are some " _weak_ " persons who have not understood; who do not " _share this knowledge_ " (8:7). In order not to induce the " _weak_ " to act contrary to their conscience, those with knowledge should abstain from eating such meat (vs 13; see also Rom 14:1ff).

In chapter nine, Paul uses himself as an example of the principle that freedom must always be guided by love. He is as " _free_ " as any person; he has as much " _knowledge_ " as anyone else. He has the right to material support from the communities he serves, but he has chosen not to exercise that right, for fear that his preaching ministry might somehow suffer as a result.

Reading 1 Corinthians 9:1-18

For Paul, the preaching of the Good News must be given priority. It is a task and an obligation which he received from the Lord. In order to lead people to Christ, he is willing to sacrifice his rights and even to limit his freedom. His whole ministry has been characterized by adaptation to those he serves.

Reading 1 Corinthians 9:19-23

Paul concludes this chapter with a very powerful image of the sacrifices which athletes make in order to win a prize (9:24-27). All athletes must maintain the rigid discipline of training. Those most dedicated and best prepared have the best chance of winning. Similarly, Christians must set no limits to their efforts; they must be prepared to sacrifice to the full in order to win the imperishable crown.

Reading 1 Corinthians 9:24-27

The race in which Christians are running will, of course, have many winners, but all should run as if there were only one prize. Paul applies this teaching to himself. He is running straight for the goal, lest, having preached to others, he be disqualified (9:27).

Paul has explained that the eating of sacrificial food by a person who does not believe in idols is not in itself a sin. But, if it becomes the occasion of scandal to others, it may be sinful. In chapter ten, he teaches that the eating of food offered to idols may be sinful for another reason. He offers a word of warning to those who are too complacent in matters concerning pagan worship. There is a real danger that people who associate too closely with idol-worship may begin to walk the road which leads to apostasy.

Paul illustrates this danger by a survey of Israel's experiences during the Exodus (10:1-13). Thus he is reminding his readers that membership in the People of God is not in itself a guarantee of salvation. Continued effort is required of those who wish to reach the Promised Land: _"therefore let any one who thinks that he stands take heed lest he fall_ " (10:12).

Paul adds a reassuring point: God will not test them beyond their strength. They may have to endure temptations, but God will help them overcome all trials (10:13).

It seems that some members of the Corinthian community are not merely drifting unconsciously into association with idol-worship, but are consciously participating in it. Paul rebukes these offenders (10:14ff).

Reading 1 Corinthians 10:14-22

Any sacred meal symbolically unites the worshipper to the god being honoured. The sacred meal of Christians unites the believer to Jesus Christ not just symbolically but really. It is clearly wrong for Christians to participate in the sacred meals of pagans while at the same time worshipping the Lord in the Eucharist.

Paul returns now to the teaching he gave in chapter eight. In the matter of eating, Christians need have no scruples, but they must always be on guard against harming the faith of others.

Reading 1 Corinthians 10:23 - 11:1

Be faithful to the tradition you received (11:2-34)

In chapter eleven, Paul attends to problems connected with the liturgical celebrations of the Corinthian community. The first problem is that of men's and women's apparel during worship; the second is the failure to honour the Eucharist.

The first part of this chapter is one of those passages which can arouse strong emotional reactions in the modern reader. Paul may offend defenders of the equality of women when he declares that women are subordinate to their husbands and must cover their heads while praying aloud. He also instructs women to wear their hair long. Such pronouncements have brought down upon him the accusation that he denies the equality of women. Is such an accusation warranted? The answer to this question must wait until we have studied him more closely.

Reading 1 Corinthians 11:2-16

On the surface, it appears that Paul wants to put an end to a practice that goes against tradition. Christians had accepted many Jewish customs. One of these was the rule that women should wear veils, especially during public worship, as a sign of respect for their husbands. Paul argues his point so vehemently, however, as to make us wonder if he is addressing a far deeper problem than that of a failure to follow custom.

" _A woman who will not wear a veil ought to have her hair cut off_ " (11:6). Shaving of the head was a punishment inflicted on women in both Jewish tradition and Roman law. Among the Jews, adulterous women were so punished; in Roman law it was the penalty for prostitution. Paul's judgment seems extremely harsh, but it shows the extent of his indignation at what was going on. We are not told what the evil was.

Whatever the problem, Paul clearly saw it as very grave and sought to put an end to it. His basic message is that there must be harmony and propriety during worship; that all should respect the tradition of the whole Church with respect to appearance and decorum, for the sake of peace and order. Some of his arguments are quite strange to us; they reflect a style of exegesis popular in his day but whose logic is difficult for us to follow.

Paul seems concerned that he may be offending the feelings of the women. Thus in vss 11-12, he adds that in the new dispensation, that is, " _in the Lord_ ", all are interdependent and all are equal. Paul's final word on the subject of women who pray with heads uncovered is that " _it is not the custom with us, nor in the churches of God; so don't argue_ " (vs 16). This remark betrays his exasperation; he seems annoyed that so small a problem should have gained such importance. He also appears to sense the weakness of his own position. He resorts to the simplest solution: " _respect tradition in these matters_ ".

Another tradition is being abused, this one related to the celebration of the Eucharist. The church of Corinth was made up of many small house-groups which met separately for prayer but came together for the celebration of the Eucharist. On these occasions they began with a meal and then celebrated the Lord's Supper. We can, therefore, make this point in their favour, that, despite the serious divisions among them, they continued to meet together in this way. But their celebration of the Eucharist fell far short of the ideal; it was not a sign or cause of unity.

Reading 1 Corinthians 11:17-22

Paul cannot endure their blatant disregard for the poorer brethren. The richer members of the community are eating and drinking to excess, while the poor have little or nothing. Such greed, such failure to share food and fellowship is for Paul an affront to the Lord himself, whose body and blood they share (vs 27).

Reading 1 Corinthians 11:23-34

Paul's account of the institution of the Eucharist differs only slightly from those we find in the Gospels (see Matt 26:26ff; Mark 14:22ff; Luke 22:14ff). For a commentary on the Eucharistic words, we refer the reader to those chapters which cover the various Gospel accounts of the Last Supper.

Paul makes it clear to the Corinthians that their practice of segregating rich and poor is an attack on the Eucharist. It strikes at the fundamental nature of the Church since she is made one with Christ by the Eucharistic celebration. Any community which participates in the Eucharist as the Corinthians are doing is exposing itself to the judgment of God (vss 27-32). In fact, Paul says, God's judgment is already being felt among them in the sickness which some are suffering (vs 30). In practice they are profaning the body of Christ. Because they are not united one with another they are fragmenting, as it were, the Body of Christ, the Church, in the very act of partaking of Christ's body in the Eucharist.

Paul concludes his remarks on this subject by appealing to them to wait for each other and to care for each other (vss 33-34).

The greatest of these is love (12:1 - 14:40)

The Corinthians have been blessed with numerous " _charismatic_ " gifts, such as healing, prophecy and tongues. Some members of the Church are overemphasizing the importance of such spectacular signs of the presence of the Spirit in their midst. Some of those who lack such gifts are a little envious, perhaps thinking that they are somehow inferior Christians, that the Holy Spirit is less present in them than in others. Paul responds, in typical fashion, by dealing with both the specific problem and the broader problem of the role and the place of each member in the Church as a whole. He begins with a general rule or principle.

Reading 1 Corinthians 12:1-3

The fact that a person goes into a trance does not of itself prove that he or she is being moved by the Spirit of God; nor is intensity of emotion a guarantee of a person's holiness. It is by what people say or do that they reveal their intentions. It is possible to discern what spirit is moving a person to say or do things. To acknowledge that " _Jesus is Lord_ " is to speak or act in conformity with the faith of the Church; this can be done only under the guidance of the Holy Spirit. If, on the other hand, someone is moved to espouse a belief or practice that is contrary to the teaching of the Church (to say " _Jesus be cursed_ "), then he or she cannot be prompted by the Spirit.

All spiritual gifts come from the one God, Father, Son and Holy Spirit. Therefore, there should be no division or conflict between people with differing gifts. Having the one God as their source, all true spiritual gifts will contribute to the unity and good of the Church.

Reading 1 Corinthians 12:4-11

Whatever the Lord chooses to give to an individual is for the good of the Church. There are various gifts, but all are of importance to the local church and to the whole Church. One person may be endowed with special wisdom and insight (vs 8); another may be granted extraordinary faith, or even the power to heal the sick (vs 9). Some may receive the gift of prophecy, that is, the ability to relate a special message from God to the congregation. Some may possess the gift of tongues, a special type of prayer-language; others may be able to understand and interpret this language. All spiritual gifts are given by God as He chooses. They do not depend on the ability, nor even the sanctity of the one who receives them. No one, therefore, can take pride in his or her spiritual gifts, but all must use them for the good of others.

Paul illustrates his teaching by means of a metaphor (12:12-26). The Church, he says, can be likened to a human body; each member of the Church is like a part of the body, united to every other part and functioning for the good of the whole.

Reading 1 Corinthians 12:12-26

" _For by one Spirit we were all baptized into one body . . . and all were made to drink of one Spirit"_ (12:13). The Church is the body of Christ; each person is made part of this body through Baptism. All members, therefore, are related to each other, dependent on each other, and united to each other through the action of the Holy Spirit.

_"Nor is the body to be identified with any one of its many parts_ " (12:14). By means of this example, Paul teaches that no one should think that he or she is a less important member through the lack of gifts present in others. Members of the Church should never think that they are better Christians simply by virtue of belonging to a particular group within it. In the Church, as in the human body, every part is important and contributes to the proper functioning of the whole: " _it is the parts of the body which seem to be weaker which are indispensable_ " (vs 22).

Christians are so linked to each other as parts of the one body that they must have the same love and concern for others in the Church as they have for themselves: _"if one member suffers, all suffer together; if one member is honored, all rejoice together"_ (12:26).

The presence or absence of a particular gift in an individual does not affect the value and importance of that person in the Church, but it is nevertheless possible to speak of the gift itself as more important in its benefit to the Church, whether local or universal.

In the next passage, Paul lists the gifts of the Spirit in the order of their benefit to the Church. **Reading 1 Corinthians 12:27-31**

Paul gives first place to the apostolic office. Apostles are those who proclaim the gospel to the world, who fulfil Christ's command to " _go and make disciples of all nations_ " (Matt 28:18). This mission is most important. The other functions or offices described have to do more with the inner life of the Church. Once the seed of faith has been planted through the preaching of the apostle, its further growth and strength is fostered by those who have the gifts of teaching, prophecy, healing and administration. Last of all comes the gift of tongues, whose chief benefit goes to its possessor in his personal communion with God.

Each person receives some gifts; no one receives all. Not everyone is an apostle; not all are teachers, or healers or speakers in tongues. The lack of one or other of the gifts does not make a person any less a Christian. However, there is one gift for which all must strive, even if it can never by fully possessed. The most important of all gifts, " _the more excellent way_ " (12:31) is love.

Paul speaks of the gift of love in chapter thirteen. This chapter, the most important part of the discussion on spiritual gifts, consists of three sections. In the first section (13:1-3), Paul teaches that no gift whatsoever is of any value if it is not exercised in love.

Reading 1 Corinthians 13:1-3

Paul lists the spiritual gifts in the order of the importance assigned to them by the Corinthians, the first being the " _ecstatic_ " gifts, tongues and prophecy: " _the tongues of men and of angels_ " (13:1). The gift of tongues was commonly thought to be the language of angels. Without love, Paul says, these gifts of " _supreme eloquence_ " are empty sounds devoid of meaning. They amount to nothing more than " _a gong booming or a clanging cymbal_."

To know all things, to understand every mystery, to have a faith strong enough to be able to move mountains, to perform spectacular acts of heroism, even giving up one's life - none of these is of any value without love. Love is the soul of all other virtues, it gives life and meaning to everything else. For love is the virtue by which we act for the good of others and for the glory of God.

A person may be extremely courageous, wise, knowledgeable, possessing fortitude, temperance and many other apparent virtues, yet still be very evil, since he will lack that quality essential to true goodness; he will have no love.

In the second part of chapter thirteen, Paul describes love (vss 4-7). No doubt he has in mind the shortcomings of the community at Corinth as he writes. They may be rich in wisdom, knowledge, prophecies and tongues, but they are poor in patience, kindness, humility and concern for one another.

Reading 1 Corinthians 13:4-7

In the final section of the chapter (vss 8-13), Paul compares love to the other spiritual gifts. Such gifts are temporary and imperfect; they are intended to help in this life. By contrast, love will never end. There will come a time when all the other gifts will be unnecessary, but love will never be superfluous. Paul illustrates his teaching by means of two metaphors. In the first, he contrasts the way of a child to that of an adult; in the second, he contrasts the image reflected by an imperfect mirror to what is imparted by direct vision.

Reading 1 Corinthians 13:8-13

Corinth was known for the polished metal mirrors it produced. They were better than most mirrors of the time, but still gave only an imperfect reflection. Similarly, the spiritual gifts so prized by the Corinthians give only a limited knowledge of God. By contrast, the knowledge of God which love imparts, the knowledge which unites a person to God, is far superior. But even this knowledge is as nothing compared to that which will be enjoyed when we meet God face to face: " _now I know in part; then I shall know fully, even as lam known"_ (13:12). Only when we attain full and lasting union with God will we know Him fully. We will know God as God knows us.

_"So faith, hope, love abide, these three, but the greatest of these is love_ " (13:13). The quality of Christian life is ultimately measured by the faith, hope and love in a person, not by the gifts of tongues, or prophecy, or eloquence, or wisdom.

Thus, in chapter thirteen Paul has redirected the Christians of Corinth away from secondary concerns toward that which is most important. In Ch 14 he returns to the subject of spiritual gifts, specifically the gifts of tongues and prophecy, but he does so in the light of what he has said about love.

Paul declares that the gift of prophecy should be sought more than that of tongues. The person with the gift of prophecy communicates God's word to the community. This gift is important, therefore, because it builds up the whole community rather than the individual (14:1.25). Hence it is more easily an instrument of love. The gift of tongues is valuable insofar as it is a sign of the presence and power of the Holy Spirit, but it does not help or build up others as prophecy does (14:20-25).

Paul's final remarks on the subject of spiritual gifts (vss 26-40) consist of some basic rules for good order during their prayer meetings. They should, he says, always be guided by the common good. All should respect order; no one should speak out of turn. Nor should anyone disrupt the peace of the meeting by conveying a message which no one understands. If there is no interpreter, the person with the gift of tongues should commune quietly with God. All prophecies should be discerned by the others who are present (14:29). The fact that a person sounds as though he is declaring God's word does not mean he is actually doing it.

Reading 1 Corinthians 14:26-40

Paul here seems to be against women speaking during public prayer, but he has indicated previously that women were permitted to speak in this way (11:3-9). It may be that he is addressing the problem of women who were disrupting the whole assembly; he commands them to keep silent.

Paul's last words on this subject show that he supports the gifts of tongues and prophecy so long as they form part of an orderly and well-conducted assembly (14:39-40).

The resurrection from the dead (15:1-58)

Paul's final topic is perhaps the most important of all, for faith in the resurrection and understanding of its implications for mankind is absolutely necessary to the Christian. It is here that he encounters and corrects a heretical tendency in doctrine which determines the entire way of life of the believer. The question is how Christ's followers share in his resurrection.

Like many people, the Corinthians are dismayed by the apparent finality of death. The corruption of the human body is so inescapable a reality and so difficult to accept. Understandably, people in Corinth find themselves attracted by the idea of some Greek philosophers that the body is unimportant, a thing to be scorned. Their low opinion of the weak and corruptible body has influenced their thinking about the resurrection. They seem to believe that Jesus was raised from the dead, but do not believe that they too will be raised as he was, body and soul.

Paul begins with a reminder of what he taught them about Christ's resurrection (15:3-11). **Reading 1 Corinthians 15:1-2**

The Apostle decides to present the gospel anew, for he fears that they have not understood it. He stresses that what he is about to teach is not unimportant or a matter of choice. It is essential to the gospel by which they are being saved, the gospel to which they must cling.

Paul will now present what is believed by some scholars to be the earliest " _creed_ ", the earliest expression of the Church's basic teaching. He emphasizes that he is not offering anything new or different from what is taught in all the churches; nor is it something he fabricated, but what he himself received (15:3). The tradition is contained in the four statements of vss 3b-5.

Reading 1 Corinthians 15:3-5

" _That Christ died for our sins in accordance with the scriptures_ "(vs 3b). The first statement of the tradition shows us that the nature of Christ's death as expiation for sin was recognized at a very early date in the Church. The phrase " _in accordance with the scriptures_ " indicates that Christ's death was seen as part of God's plan and according to His will. The early Church believed that Jesus' death had been predicted throughout the Old Testament (recall Luke 24:26f, 44ff), but if we were to point to the most important single prophecy, it would be Isa 52:13 - 53:12, known as the Fourth Song of the Suffering Servant of God.

" _That he was buried_ " (vs 4a). The second statement of the tradition merely emphasizes the reality of Christ's death. It is important to note that in the earliest tradition, the death of Jesus was never doubted, neither by his followers nor by his enemies (see Matt 28:11-15, in which it is clear that not even Christ's opponents doubted that he had really died).

" _That he was raised to life on the third day, in accordance with the scriptures_ " (vs 4b). The fact of the resurrection, expressed in this third statement, is fundamental to Christian faith. Christ's resurrection, like his death, was in God's plan; it was " _in accordance with the scriptures_." This phrase probably refers both to _"raised to life_ " and " _on the third day_." In Isa 26:19 and 53:10, 12 and Dan 12:2, we find the most important texts predicting the resurrection. In Hos 6:2 there is a reference to the third day as the day on which God would grant life to the dead.

" _And that he appeared to Cephas, then to the Twelve_ " (vs 5). Just as the phrase " _that he was buried_ " underlines the truth that Jesus died, so this, the fourth statement of the tradition, emphasizes the truth of Jesus' resurrection. The actual resurrection was not, of course, witnessed by anyone. What was witnessed were the appearances of the risen Lord. Through these the mystery of the resurrection was revealed to chosen witnesses. The appearances to Peter (Cephas) and the Twelve are first in importance. They are " _foundational_ ", since it was through the original apostles that Christ founded and commissioned the church; they were the first official witnesses and preachers of the faith.

Paul's purpose in quoting the tradition about Jesus' resurrection is to affirm the reality of our own future resurrection. In order to make it totally clear that Jesus rose from the dead, Paul lists further apparitions, ending with his own encounter with Christ the risen Lord.

Reading 1 Corinthians 15:6-11

_"Next he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep_ "(vs 6). There are no other references to this event and Paul says no more than that it happened. In the context of his instruction to the Corinthians, the important phrase is " _most of whom are still alive_." He is inviting anyone to seek out the people who witnessed the risen Lord and to verify for themselves what he is saying.

" _Then he appeared to James and to all the apostles_ " (vs 7). James was an important leader in the early Church, the first "bishop" of Jerusalem. This is not the son of Zebedee, but the one called the " _brother of the Lord_ ", that is, a close relative of Jesus (Gal 1:19). Because this James was influential in the early Church's missionary activity, Paul mentions him along with " _all the apostles._ " For Paul, the word " _apostles_ " is not identical to " _the Twelve_ "; Paul, and tradition before him, uses the term " _apostles_ " in the broad sense of those who are sent by God to proclaim the gospel to the world.

" _And last of all he appeared to me too; it was as though l was born when no one expected it_ " (vs 8). Paul is, of course, referring to his experience of the risen Lord on the road to Damascus (Acts 9:1ff; Gal 1:15). This is the last appearance of Christ to which reference is made in the New Testament.

Unworthy of the title as he may be, Paul says, he is an apostle. He brought the gospel to the Corinthians, and his gospel was the same as that preached by all true apostles: " _what matters is that I preach what they preach, and this is what you all believed_ " (vs 11). The Corinthians accepted the doctrine of Christ's resurrection, but, as will be clear from the next passage, they have not grasped the implications of this belief.

Reading 1 Corinthians 15:12-19

Some of the Corinthians doubt that those who have died will ever return to life. Paul shows them their failure to be logical, given their faith in Christ's resurrection. For if they are right in thinking that there is no future resurrection of the dead, he says, then Christ cannot have been raised and the faith of Christians is void, based on a lie. Furthermore, those who have already died have lost all, since their faith did not save them (vs 18). If there is no hope in Christ beyond death, the faithful are " _of all men, the most to be pitied_ " (vs 19).

In the next passage Paul teaches that Christ's resurrection is no solitary event, but one which guarantees the resurrection of all people.

Reading 1 Corinthians 15:20-28

_"Christ has been raised from the dead, the first fruits of those who have fallen asleep_ "(15:20). The concept of " _first fruit_ " implies that others are to follow, The first fruit represents and, in a sense, contains all the others that come after it. Just as our death was contained in Adam, so our life is contained and promised in Christ who rose victorious over death (see also Rom 5:12ff, Chapter 36, p. 22).

" _But each in his own order_ " (vs 23). Though joined to Christ in baptism and already participating in his kingdom, we are still in this world and subject to the " _powers and authorities_ "; we are still subject to death. When Christ comes at the end of time, he will destroy these evil powers and even death itself (vs 26). The destruction of death will be accomplished at the general resurrection. That great act will mean the fulfilment of Christ's mission, the moment when, in Paul's words, " _he delivers the kingdom to God the Father_ " (vs 24).

Paul now returns to the kind of argument he used earlier; if there is no resurrection of the dead, he says, all Christians are fools to live as they do.

Reading 1 Corinthians 15:29-34

This passage contains the only New Testament reference to baptism on behalf of the dead, a practice that was later discontinued. Paul points out to them that such a practice makes no sense at all without faith in the resurrection. Paul himself would be the most foolish of all people if there were no resurrection because he is constantly risking death (vss 30-32). If the Corinthians are right, they may as well begin living only for the present.

It appears that the Corinthians, in denying the future resurrection, were objecting to the idea of returning to the corruptible body. As mentioned already, they were attracted by the view of some Greek philosophers that the body is to be disdained. Paul deals with this objection in the next passage (15:35-44). He begins by asking two questions: " _How are the dead raised_?" and " _What sort of body do they have when they come back?_ " (15:35). Both are questions asked by people who seek intelligible proof of something before accepting it. Paul is well aware that there is no proving the mystery of the resurrection and follows the example of his Lord by simply speaking in metaphors.

Reading 1 Corinthians 15:35-44

By these metaphors Paul points out both the continuity and the difference between the mortal body and the immortal. The seed that is sown dies and from its death emerges a new kind of body, a new life which bears no resemblance to the original seed (vss 36-38). We see such things in nature; we see also that there are different kinds of bodies in nature, heavenly and earthly, each with its own brightness. We do not see in nature the resurrected body, but we can surely admit the possibility that the God who gives new life to the seed can transform the corruptible human body into one that is glorious and eternal.

In 15:45-50, Paul stresses the glorious " _otherness_ " of the resurrected body as compared to the lowly mortal body. The new body is imperishable, beautiful, glorious, and powerful. It is also something spiritual. The present body, like the first man Adam, is a living physical being; our future body will be like Christ, the last Adam, who is a life-giving spirit (vs 45). Such a transformation is necessary for all who would enter into eternal life, for, as Paul says, " _flesh and blood"_ , that is, the weak and corruptible body, " _cannot inherit the kingdom of God_ " (vs 50).

In the final passage of this section (15:51-58) Paul emphasizes that resurrection means transformation; that all people, living and dead, will pass from death to life. For the faithful, this will be the great final triumph, the victory over death.

Reading 1 Corinthians 15:51-58

Final words and farewell (16:1-24)

In typical fashion, Paul ends with practical matters concerning the community. In chapter sixteen he speaks of the collection for the Jerusalem church and of his hopes for future journeys.

Reading 1 Corinthians 16:1-9

The way Paul speaks of the collection indicates that the Corinthians are already aware of its purpose. This collection is generally considered to be part of an agreement between Paul and the leaders of the Jerusalem church (see Gal 2:10). Paul was especially eager to make the collection as successful as possible, for it affirmed the unity of the Gentile converts with the " _mother church_ " at Jerusalem. Besides, it helped him to be on good terms with the people in Jerusalem, with whom he was not always in agreement.

Finally, Paul mentions several matters which appear to be unconnected. These verses reveal his concern for the Church at Corinth, a church marked by instability and division. Paul seems aware that his authority is being challenged by some, or even by many. He makes a last appeal to them to love one another (vss 14 and 20) and bids them farewell.

Reading 1 Corinthians 16:10-24

# Chapter 15b In Weakness Strength (2 Corinthians)

**Introduction (1:1 - 2:13)**

From the last chapter of 1 Corinthians it is clear that Paul hoped for a healing of the many divisions in the Corinthian church, but we can detect in his words a hint of fear that his letter might prove to be ineffective. If he felt that he should perhaps " _spend the winter_ " with them (1 Cor 16:6), it might be because he thought they needed his presence for another extended period of time. In 2 Corinthians we learn that his fears were well-founded. They continued to be a source of much anxiety for their founder and " _father_ "(1 Cor 4:15). But this troubled situation led to a blessing for us, for 2 Corinthians provides us with some of the most intimate and personal revelations about Paul's life.

Second Corinthians consists of at least three separate parts (Chs 1-7; Chs 8-9 and Chs 10-13). The first and third parts are similar in many ways, but, whereas the tone of the first part is warm and conciliatory, that of the third is harsh. The middle section seems to have little in common with the rest of the letter. Such differences in tone and content have led most scholars to conclude that 2 Corinthians is a compilation of fragments from several letters which Paul wrote to the Corinthian church. This view, held by most, but not all scholars, is the one we have chosen to follow.

Paul begins with his customary greeting (1:1-2); in it he again reminds his readers of his authority as an apostle. After the opening salutation, Paul departs from his usual practice of offering a " _thanksgiving_ ". Instead of thanking God for the gifts the Corinthians have received (as in 1 Cor 1:4-9), he prays in words similar to the traditional blessings found in Jewish letters and liturgical ceremonies (1:3-7). Paul's blessing reveals his profound awareness of the mercy and gentleness of the Father, who consoles all who are afflicted.

Reading 2 Corinthians 1:1-11

Paul mentions a recent experience of unbearable affliction (1:8-11), one which caused him to " _despair of life_ ". But in this experience he felt the comforting hand of God. It was, for Paul, as if he were raised from the dead. From this experience he learned to hope in God, to rely on God more than ever; he learned, too, how he could console others who endure severe affliction.

With these words Paul has introduced the central theme of 2 Corinthians: the suffering which the true apostle of Christ must endure for the sake of the community he serves. Most of his letter will be devoted to a response to accusations that he is not an authentic apostle because he does not appear as powerful and impressive as others who proclaim the gospel. Paul's defence is that he has been commissioned by God and that he is sharing constantly in the sufferings of Christ.

Paul reviews his relationship with the Christians of Corinth (1:12 - 2:13 and 7:2-16). He had intended to visit them twice, once on his way to Macedonia and again on his way back (1:15f). It seems, however, that he paid them only one short visit (1:23; 2:1). He was unable to fulfil his promise to return again and some of the Corinthians have accused him of being a man who does not keep his word and who is, therefore, untrustworthy. Paul responds to this accusation by declaring that his reason for changing his mind was rooted, not in human selfishness, but in the very message he preaches.

Reading 2 Corinthians 1:12-24

The gospel requires that Paul be concerned for the good of the Christians at Corinth and it was out of concern for them that he changed his mind. This alteration in plan should not be construed as a sign of general vacillation, for he has never wavered in matters of importance: " _as surely as God is faithful, our word to you has not been Yes and No_ " (1:18). At all times Paul preached to them " _the Son of God, Jesus Christ_ " as the fulfilment of God's promises.

In chapter two we learn more about Paul's decision not to visit the Corinthians a second time. He did visit them briefly, but something happened which grieved him; someone in the community offended Paul (vs 5) and, it seems, even the community turned against him. Shortly after his departure from Corinth he wrote them a letter, which he refers to as the " _letter of many tears_ " (2:4).

The letter was effective; the community took action to reprimand the offender. Now Paul is concerned lest they go too far in their punishment. He asks them to forgive the person and restore him to their midst.

Reading 2 Corinthians 2:1-13

Paul had sent the " _letter of many tears_ " with Titus, then anxiously awaited his companion's report of how it was received by the Corinthians. Not finding Titus in Troas, Paul sought him in Macedonia. The two did meet there; Titus reported to Paul the response of the Corinthians and their decision to punish the person who had hurt Paul. Paul completes this story in 7:5-16.

Reading 2 Corinthians 7:5-16

Paul rejoices over the effect of his letter. He is touched by the love shown toward him by the Corinthians. They have proved themselves faithful to him by repenting and by renewing their zeal. He is relieved that his work among them has not been in vain.

We are ambassadors for Christ (2:14 - 7:4)

In this section Paul responds to accusations that he has asserted too much authority over the Corinthians. It appears that certain men had come to Corinth with letters of recommendation and had tried to discredit Paul by insinuating that, since he had no such letters, he was not qualified to be an apostle. Paul responds to this charge by declaring that no one can be worthy of such a supreme honour. It is God who chooses and commissions people to proclaim the gospel, and Paul can rightfully declare that he has been so chosen. If anything can be used as proof of authenticity, he says, it is the people who have accepted the gospel he preached. As he tells the Corinthians, _"you yourselves are our letter of recommendation_ " (3:2).

Reading 2 Corinthians 2:14 - 3:6

" _For we are the aroma of Christ to God among those who are being saved and among those who are perishing_ " (2:15). The gospel is a fragrance that no one can ignore. All who meet with the gospel are confronted with a choice: to accept or reject it. To those who welcome it, the gospel is " _a fragrance from life to life_ "; but to those who reject it, it is " _'a fragrance from death to death_ " (2:16).

The gospel is a matter of life and death; the task of spreading it is, therefore, of supreme importance and no one is worthy of it. As Paul says, " _who is sufficient for these things_?" (2:16). But, Paul is confident that he is acting in obedience to God; not like those who preach the gospel with impure motives (2:17). Paul's competence comes from God, not from himself (3:1-6). The only letter of recommendation he has is the one that Christ has written on the hearts of the Corinthians, " _not with ink but with the Spirit of the living God_ " (3:3). Thus, Paul can assert with confidence that he is qualified to be the minister of " _a new covenant_ " which is _"not in a written code, but in the Spirit_ " (3:6).

In 3:7-18, Paul compares the covenant of Moses with that of Christ. The old period of the Law is over (see Gal 3-4). Paul calls that covenant " _the dispensation of death_ ", for it could not impart life; it merely pointed out transgressions. Just as the light of glory slowly disappeared from the face of Moses, so too did the splendour of the old covenant fade away. By contrast, the splendour of the covenant of the Spirit will never fade.

Reading 2 Corinthians 3:7-18

Paul reflects with sadness on the fact that so many of the people who acknowledged the covenant of Moses failed to accept the gospel of Jesus Christ. Because they were not open to the new covenant in the Spirit, Paul says, because their minds were hardened, they did not grasp the meaning of their own Scriptures. God's word was veiled for them, as was the face of Moses. Only after accepting Christ can a person understand the Scriptures.

" _Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom_ " (3:17). These words express the superiority of the new covenant over that given to Moses. Now the Lord encounters and guides his People, not through the constraint of the Law, but through his own Spirit. The written code kills, but the Spirit gives life (3:6). Those who enter into the new covenant are living and growing constantly; it is they who " _with unveiled face, behold the glory of the Lord_ " and who " _are being changed into his likeness from one degree of glory to another_ " (3:18).

In chapter four, Paul again declares his sincerity and selflessness in proclaiming the gospel. His adversaries have accused him of being a poor preacher, someone who does not know how to convey his message effectively. They say he preaches a _"veiled_ " gospel, which no one can understand. Paul responds that his message is veiled only to those whose minds are blinded, that is, who refuse to recognize the glory of Christ; what he preaches is the message of " _Jesus Christ as Lord_ " (4:5).

Reading 2 Corinthians 4:1-6

In 4:7-18 Paul speaks of his sufferings, the ways in which he dies daily for the sake of the gospel. Throughout these trials he maintains his courage, confident that at the last day he will be raised to life with Jesus.

Reading 2 Corinthians 4:7-18

" _We have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us_ "(4:7). The sufferings which apostles endure help them to recognize their weakness. Thus it becomes apparent that the transforming power of the gospel comes from God alone. This power is not in any way diminished by the lowliness of those who proclaim the Good News. It is at work in Paul and has sustained him and all who, like him, have suffered as apostles (4:8-9). For Paul, it is " _carrying in the body the death of Jesus so that the life of Jesus may also be manifested in our bodies_ " (vs 10). Through all his severe hardships Paul is being renewed interiorly and made more alive with the life of Christ. He knows also that his sufferings benefit the people he serves, for they help others to come to life in Christ: " _so death is at work in us, but life in you_ " (vs 12).

Paul lives by hope and faith in the resurrection (5:13-18). He knows that in the end he will be raised to life and ushered by Christ into the presence of the Father. His present sufferings are helping him prepare for eternal glory (vs 17; see 1 Cor 2:9).

In the next passage (5:1-11a), Paul teaches the Corinthians that the glory which awaits the faithful will embrace both body and soul. In this way he corrects the false teaching that eternal life with God will be life without the body. Paul refers to our present body as the " _earthly tent_ ", saying that it will be replaced by " _a building from God_ ", that is, the resurrected body. The false teachers taught people to desire the " _nakedness_ " of freedom from the body. Paul says we should seek not to be naked, but to be further clothed.

Reading 2 Corinthians 5:1-11a

Death and mortality will be destroyed through the resurrection and glorious transformation of the human body (5:4; see 1 Cor 15:52-55); God has destined the faithful for this new life and has given the Holy Spirit to them as a guarantee of this promise. Since he is not yet totally united to his Lord and must walk by faith, Paul yearns to be rid of his mortal body. He longs to put on the heavenly body in which faith will be rewarded by vision (vss 6-8). But as long as we are in our present state, Paul says, we must strive to please the Lord, who will judge all people according to their deeds (vss 10-11a).

Paul feels confident that there is nothing in his teaching or in his conduct which will earn him condemnation (5:11b). He will not resort to the methods of his opponents, who are trying to disqualify him. He simply asserts that in all things he acts out of obedience to Christ; his entire life is controlled by Christ.

Reading 2 Corinthians 5:11b-1 5

" _For the love of Christ controls us, because we are convinced that one has died for all; therefore all have died_ " (5:14). Paul is seized by the love which Christ showed, especially by his death and resurrection through which he gave us life. Because Christ died for all by the will of the Father, " _all have died_ " and all must now live " _no longer for themselves but for him who for their sake died and was raised_ " (5:15; see also Rom 6:1ff).

All things must be seen in the light of Christ's death and resurrection, for by this event God has reconciled the world to Himself. All who are joined to Christ are transformed by him and in him; in Paul's words they are a " _new creation"._

Reading 2 Corinthians 5:16-21

Paul can no longer look on Christ from a merely human point of view, for to do so would mean failure to grasp his true identity. By faith in Jesus the whole universe is altered. Those who are " _in Christ_ " are different beings; they are " _a new creation_ ", the work of God who reconciled mankind to Himself in his Son. This reconciliation becomes effective in those who accept the gospel. Therefore it is necessary that someone announce this gospel to them. Paul is such a messenger. He is Christ's ambassador; through him God calls everyone to be reconciled and to attain the righteousness of God.

In the next passage, Paul appeals once more to the community (6:1 - 7:4). He is a " _servant of God_ " who has done all he can to make them ready to accept the grace of God. He has endured many afflictions for their sake (6:4-5) and always showed himself a true apostle (vss 6-8).

Reading 2 Corinthians 6:1 - 7:4

Paul declares with full confidence that in his ministry he has never wronged or corrupted anyone. He openly confesses his love for the Corinthian Christians and asks them to open their hearts to him (6:11-13; 7:2-4).

In 6:14 - 7:1, Paul inserts an appeal to keep away from the worship of idols. Christians are called to holiness, which is made perfect in the fear of God.

Chapters 8 and 9 of this letter deal specifically with the collection for the poor of the church in Jerusalem. Each chapter is believed to have come from a separate letter. In each, Paul's message is the same; he urges his readers to respond generously to his request for money. We are not assigning any readings from these two chapters, but they are well worth reading. They give us a picture of Christians who, despite very real poverty, are ready to share what they have with others.

The signs of a true apostle (10:1 - 13:10)

Chapters 10-13 differ so greatly in tone and style from the first part of this letter that many scholars consider them to be part of yet another letter of Paul's. Some think that they may be part of the " _letter of tears_ " referred to in 2:3-4. As already mentioned, we shall treat these chapters as a separate unit.

The Apostle deals once again with the problem of people who disparage him and contradict his message. It seems that another group of self-styled missionaries are turning the hearts of the Corinthians away from the founder of their church. They claim to be Christian (10:7), yet put great stock in their Jewish ancestry (11:23). They boast of their power to perform miracles; they brag about the visions and revelations they have received. They ridicule Paul, saying that he has none of the spectacular gifts and abilities about which they boast.

They accuse him of being " _humble when near but a bully when at a distance_ " (10:1), of exaggerating his importance and authority (10:8). They even attack his appearance and his ability as a preacher: " _His letters are weighty and strong, but his bodily presence is weak, and his speech of no account_ " (10:10). They question his mandate as a missionary, whether he had any right to come to Corinth at all (10:14). They accuse him of taking credit for work done by others (10:15). They use against him his refusal to accept payment (11:7) and accuse him of secretly exploiting people through his fellow-workers (12:17).

Paul's response, sometimes vehement (11:12.14) and even sarcastic (12:16-21), shows us clearly what he thinks of such accusations. For Paul, the very things of which they accuse him are the signs that he is acting as a true apostle, that he is being faithful to his call.

His anger at those who are accusing him is rooted in genuine concern for the Christians of Corinth. He considers himself to be their father and feels " _a divine jealousy_ " for them (11:2). He sees it as his responsibility to keep them faithful to Christ and will use every weapon available to him to destroy the arguments of his adversaries (10:4-5). His purpose is to defend, not himself, but the gospel he preaches and to keep those in his care faithful to Christ. If at times he emphasizes his authority, it is not for destroying, but for building up the Church (10:8).

Reading 2 Corinthians 10:118

Paul's opponents are trying to build on the foundation Paul laid and at the same time, to undermine his work among the Corinthians. They are " _boasting in other men's labours_ " (10:15). Paul promises that when he comes to visit the community, he will deal sternly with these troublemakers.

In 11:1-6 Paul indicates the depth of his concern over the situation in Corinth.

Reading 2 Corinthians 11:1-6

" _I feel a divine jealousy for you, fort betrothed you to Christ to present you as a pure bride to her one husband_ " (11:2). Paul feels that the members of the Corinthian community have become unfaithful to Christ by accepting the message of false preachers. They have submitted to " _another Jesus, . . . a different gospel"_ than that which Paul preached. They have been seduced, just as the serpent seduced Eve (11:3; Gen 3:1f f).

Paul explains why he refused money for his work among the Corinthians (11:7-15). He had accepted financial assistance from the Christians of Macedonia and hence had no need of help from the Corinthians. But more importantly, he did not wish to be identified with the false teachers among them who charged for their services. For these reasons, and not because he does not love them, he refuses to be paid.

In the following passage (11:16-30), Paul deliberately contrasts the boasts of his enemies with his own claims. They pride themselves that they are physically descended from Abraham. On this point Paul can match their claims (11:21-22). They consider themselves servants of Christ; so does Paul. They offer as proof of their authenticity their displays of power, their miracles and their success. Paul, for his part, will not use such signs as proof. For him, the signs of a true apostle are the hardships and sufferings he bears in imitation of his crucified master. And such proof he can offer in abundance.

Reading 2 Corinthians 11:16-30

In the next passage (12:1-13), Paul responds specifically to his enemies' claims that a true apostle must have many visions and revelations. They consider their mystical experiences to be proof of their divine mission; and it seems they did not tire of recounting them. Paul also has been granted mystical experiences, but for him it is not right to parade these before others. He feels obliged to mention them now, since the Corinthians are being misled by the boasts of his enemies. Clearly, however, what is important for Paul is not the ecstasy but the experience of the Lord's power which raised him in his weakness.

Reading 2 Corinthians 12:1-13

Paul mentions an ecstatic experience " _fourteen years_ " earlier. During it, he lost all awareness of himself; he did not know whether he was " _in the body_ " or out of it. He indicates the intensity of his ecstasy by saying he was " _caught up to the third heaven .. . to Paradise_ ", where he heard unutterable mysteries (12:2-4). But the knowledge he was privileged to receive is not for others; it does not add anything to the gospel message. He will not go about broadcasting the details of his experience for he does not wish to puff himself up (vs 6).

Besides this experience, Paul received many other revelations (vs 7). He was also given something to prevent him from becoming too proud, what he calls _"a thorn in the flesh_."" He accepts this affliction as the Lord's doing, for when he repeatedly implored the Lord to remove it, he was told, " _my grace is sufficient for you, for my power is made perfect in weakness_ " (vs 9).

The signs that a person is a servant of Christ and an apostle are the willingness to live by the Lord's grace, to be weak and to accept suffering so as to be one with the crucified Lord. Paul can boast about his weakness, for in and through it the power of Christ shines forth. This is Paul's humble reply to the proud boasts of his enemies and those in Corinth who are doubting his integrity.

* No one is sure what Paul means by this expression; there are many theories, but none are convincing.

Yet Paul did perform " _signs and wonders and mighty works_ " among the Corinthians (12:12), so that they have no reason to be ashamed of him and his ministry. Paul hopes that when he visits them again he will not find cause to be ashamed of them (12:14 - 13:10).

Final words and farewell (13:11-14)

Paul's closing words have none of the harshness or anger that we find in some parts of this letter. He makes a final appeal for unity and peace among them and blesses them in words as beautiful as any he has ever written.

Reading 2 Corinthians 13:11-14

"~~~~~~~~~~~~~~"

## Chapter 16 Salvation Through Jesus

**Introduction**

The two letters of Paul studied in this chapter have the same subject, namely, the role of Christ in God's great plan for our salvation and in the day-to-day life of the Christian. However, because of the respective circumstances of their writing, they are very different in tone and composition. Written about 55 A.D., obviously in the heat of the moment, Galatians is much shorter, a reply by Paul to an upsetting and dangerous turn of events among the recently-converted Galatians whom he had personally brought to the faith about 5 years before. Though it contains beautiful and profound passages, its style is uneven and emotional. Paul now reasons, now pleads, now reprimands. By contrast, his letter to the Romans is a more thorough, detached reflection on the same subject, addressed to Christians whom he hoped to visit but had never met. Composed a year or so later, it develops in a controlled and orderly way the great truths which, in his earlier letter, he was recalling in haste, indignation and grief. This is not to say that Romans will be much easier to understand. But the reasons for its special difficulty will be dealt with in their proper place.

# Chapter 16a The True Gospel of God (Letter to the Galatians)

Paul had founded a group of Christian communities among the pagans of Galatia on his second missionary journey just before 50 A.D. (Acts 16:6). He had been warmly received and remembers this with tender emotion (4:12-15). However, after his departure, other Christian missionaries from Jerusalem arrived, claiming an authority and a gospel superior to Paul's. They taught that to be saved and to please God it was necessary to follow the prescriptions of the Law of Moses such as circumcision, the Sabbath, the dietary rules and so on. Hence they are known to us as Judaizers. Their preaching alarmed Paul because it confused the Galatians and actually led them to begin adopting the old observances. The success of these newly-arrived preachers was understandable for they came from the mother Church, Jerusalem, where Christians still followed the Jewish Law (cf. Acts 2:46). The great apostles were there and also observed the traditional regulations. Besides, these new preachers may have known Jesus himself and could testify to his respect for the Law. Aside from the feelings of hurt which Paul felt at the desertion of his own teaching, he recognized that the Galatians' acceptance of the old ordinances was a denial of the heart of the Christian faith, namely, that we are saved by faith in what God has accomplished, not by something we ourselves accomplish. Paul therefore is reasserting that the gospel that he taught them is the authentic Christian message. He is resolved to explain it for them once more and to insist on their pursuing a life of true Christian freedom by following Christ. Paul will show that by declaring the Law to be at an end he is not advocating irresponsible freedom or mere selfishness. Indeed, his conclusion will be that the demands of the gospel are not less arduous than the Law of Moses.

By way of greeting, Paul reasserts his personal authority as an apostle and states the core of his gospel: the death and resurrection of Christ by which God sets us free. This is a preview of the two points which Paul will first develop to re-affirm the genuiness of what he preached to them.

Reading Galatians 1:1-5

After his greeting, Paul comes to the point abruptly, without the usual thanksgiving to God for those addressed. This already betrays how upset he is. The Judaizers who had provoked this crisis were well-known to Paul for they had already given him trouble in Antioch and Jerusalem. Among the Galatians, they had belittled his authority and criticized his abolition of the Law as watering down the gospel's demands to please Gentile converts. It is this charge which receives his immediate attention.

Reading Galatians 1:6-10

The Gospel of God (1:11 - 2:21)

Paul begins his defence of his gospel by showing its divine authority. He himself was called to be an apostle directly by God and he received his gospel straight from Jesus, not from any go-between, not even from the apostles in Jerusalem.

Reading Galatians 1:11-24

This dramatic transformation in Paul's life from Jewish persecutor to Christian preacher could have been caused, Paul declares, only by God's intervention. His experience on the road to Damascus was a summons from God and at the same time, a revelation to him of the risen Christ, who is the substance of Paul's gospel. Paul's mission as preacher, like that of the prophets of the Old Testament (lsa 49:1-4; Jer 1:5) is thus God-given.

It is because of these attacks on his right to teach in the name of Christ, made by the Judaizers, who maintained Paul was not apostle as were the Twelve, that he here so forcefully defends the authority and legitimacy of his mission, despite its late and independent origin. However, in the next section he modifies this position. His vocation was in fact recognized by the authorities at Jerusalem.

Reading Galatians 2:1-10

" _So James, Cephas and John, these leaders, these pillars, shook hands with Barnabas and me as a sign of partnership: we were to go to the Gentiles and they to the Jews."_ Gal 2:9-10

The hand of fellowship extended to him by the three pillars of the Church in Jerusalem, Peter, James and John, was a sign that the mother Church itself accepted Paul's mission and his version of the Good News. Nor did these leaders insist that Titus submit to circumcision as demanded by the Law. Men who were undoubted apostles, then, showed that they did not believe the Law was obligatory. As for Paul himself, he was only too eager to show his solidarity with the mother Church by coming to the help of their poor.

The confrontation with Peter at Antioch which Paul next reports reveals the great authority enjoyed in the churches by Peter and by James. Paul uses this incident in order to focus on the heart of the issue and to expose the inconsistency of those who profess faith in Christ but make the practice of the Law appear to be still of vital importance.

Note: _"Cephas_ " is the Aramaic word for " _rock_ ", the first designation for Peter among Christians because of his role in the Church. Eventually he became known by the Greek equivalent for this word, Peter (Petros).

Reading Galatians 2:11-14

The clash at Antioch enables Paul to go on to explain his gospel and how it differs from the position of the Judaizers. The right teaching is that a person is made to live in God by faith in Jesus Christ, not by practicing the Law of Moses.

Union with God through Faith, not through the Law (2:15 - 4:31)

Note on " _salvation_ " and " _justification_ "

To be saved or to achieve salvation refers to a fulfilment or perfection which lies in the future. In the strict sense, salvation is final union with God in heaven after our death and resurrection. Begun in time, final union is the ultimate goal of every man and the maturing in glory of a seed planted in him on earth. Salvation thus grows out of union with God on earth and is, as it were, its kill flowering or, perhaps better, its fruit. For this reason the term " _salvation_ " can obviously be used, as in this chapter, not only of union with the Father in eternity but of the whole process of life in God from its beginning here to its completion hereafter. When he means only that which is effected on earth, namely the beginning of life in God, Paul uses the term " _justification_ ", a term which will be explained in the course of this chapter. In summary, then, " _salvation_ " is the broader term; it includes " _justification_ " on earth and perfect union with God in heaven.

As he will show in his letter to the Romans (1:18 - 3:20), Paul supposes that every human being, whether Jew or non-Jew, begins life as a sinner, in rebellion against God. This is because each is part of a rebellious race. To be transformed from enemy to actual member of the divine family requires an act of God's forgiving love, a love which the Old Testament called God's " _justice_ ".

The biblical meaning of " _justice_ " is thus contrary to our modern legal notion which conveys the meaning of " _deserved punishment_ ". In the Old Testament it was at last understood that, faced with man's disobedience, God's constant will was to forgive, to reunite man with himself. Thus, God's justice that is, what is owed to sinful man on the part of God, is in fact what God owes to himself by reason of his own commitment to forgive. God's justice is thus actually a synonym in Scripture for God's mercy, his faithful love that never abandons the sinner (see Ps 143:2, quoted by Paul himself in 2:16). God acts in accord with his own justice when, despite man's sin, he shows mercy to him, forgives his sin and draws him into living union with himself. This merciful and forgiving act of God which creates divine life in man is called " _justification_ " by Paul. When freely and mercifully, then, God acts to forgive and to adopt man as his child, he acts according to his justice; he " _justifies_ " man. (The biblical word for God's punishment is not " _justice_ " but " _anger_ ".)

Until his conversion Paul, along with all faithful Jews, especially the Pharisees, had believed that God justified the sinner by bringing about the sinner's submission to God's will, as made known by his Law. It was not hard for Pharisees to go on from there to the conviction that, in carrying out the Law, a man justified himself by his own acts. Justification was now no longer a pure gift of God but was actually earned, or deserved, by the devoted follower of the Law. On his conversion, Paul came to see that justification was the free work of God, which Christ earned for all mankind by his cross and resurrection. Thus justification, the gift of divine life, could never be deserved by anything one did on one's own. Rather, God imparted this gift to the sinner upon his coming to believe in Jesus Christ, risen from the dead. Paul eventually came to understand that the death and resurrection of Christ is thus the central and unique act of history in which God bestows justification on mankind for all time, both before and after Christ. Every human being is called to be somehow joined to the death and resurrection of Jesus in order to become a child of God. But the supreme truth is that man receives this justification as a gift; never can he earn it by his own efforts.

Reading Galatians 2:15-21

Paul's Galatian readers are Christians who believe in Christ but do not understand clearly and fully Christ's unique role in reuniting man with God. He therefore uses various arguments to explain what justification means and why their present acceptance of the Law contradicts the Christian faith which they had received from him. First he points out that, if they believe it is the Law which justifies them, then they are implying that belief in Christ only makes them sinners: an absurdity (vs 17). His thinking in the next verse (vs 18) is not entirely clear. He seems to be saying that, if they now find it necessary to follow the Law, it was wrong of them to become Christian in the first place. This leads him to set down clearly in vss 19-20 what justification means. It means a total identification with Christ, so that what Jesus accomplished in his person now becomes reality in the Christian through the Christian's faith. The Christian actually shares both the death of Jesus and also his risen life. And so, in justification, there is a positive gift of that life of God which fills Christ's risen body. In vs 21, Paul sums up his argument exactly by stating that for anyone who believes that the Law justifies, the death of Christ becomes pointless.

What does Paul mean by faith? Paul will return to the question in 3:6-9 and 3:23-29. In accord with his Jewish opponents, Paul considers faith to be, on man's part, a total openness to God's initiative, a total trust in God and total obedience to God's will as revealed to his People in the course of their history. But now that he is a Christian, Paul recognizes how it is in Jesus that God has revealed his presence and his purpose. Therefore faith is simply acceptance of Jesus Christ as the only source of God's life and as the expression of His will for us. This is the meaning of his repeated cry that Jesus must be accepted as Lord.

In the next section (3:1 - 4:31) Paul offers further argument to show that life with God comes through faith rather than by the practice of the Law. In the course of his reasoning he establishes the positive dignity of believers in Christ. His first argument is drawn from the concrete experience of the Galatians themselves. On their conversion, they experienced the charismatic gifts of the Holy Spirit. These obvious manifestations of the life of God and of union with God came by faith in Christ, not from practicing the Law.

Reading Galatians 3:1-5

Paul next turns to the Scriptures to prove his point (3:6-18). His use of the Old Testament is typical of the first century rabbis who paid little attention to the literary or historical context of passages in their explanations. Rather, their arguments were supported by texts carefully selected for this purpose. Paul's first argument begins at the beginning. It will rest on the case of the man first required to put his trust in God, the great patriarch Abraham, accepted by all Jews as both father of their People and supreme example of faith.

Reading Galatians 3:6-9

As Paul points out, Scripture itself says (cf. Gen 15:4-6) that Abraham was justified and received God's free blessing through his faith, rather than as a reward for acts of obedience which came only later (Gen 22); or devotion to the Law, which did not yet exist. Therefore, the true descendants of Abraham are not those who follow the Law but those who have faith. It is they who inherit God's greatest blessing, namely, actual union with him.

In the next section (3:10-14) Paul turns aside to show, by means of various scriptural phrases, how the Law has the effect of condemning rather than of saving. He then returns to Abraham (3:15-18) and again, with the help of a text, this time from Genesis, shows how God's promises to Abraham were in fact accomplished in Christ his descendant (vs 16).

In the following section (3:19-29) Paul deals with a question which now naturally arises, that of the true purpose of the Law. If the way back to God is by faith in his Son and not by submission to the Law, why was the Law given at all? And if it was God's work, how dare man now dismiss it as useless? Employing Scripture in his usual fashion, Paul states that the Law truly expressed the will of God but was meant as a temporary measure to lead man to Christ. Its great function was to identify sin (vs 19). Of itself the Law was a dead thing, it could not grant life (vss 21-22), but only point forward to the need for faith in Christ (vs 22). The Law was like the pedagogue of ancient times, the trusted slave who had care of his master's children in order to get them ready for that day when they would enter fully into the life of the family and inherit all that their father owned. Now that day has come, they are being invited to take their promised place as children of the Father. The faithful slave (the Law), their former tutor, is no longer needed. His pupils cease to be pupils and all may now enter into their rightful state, becoming in Christ one great family under God, without distinction of race, sex, or previous religion.

Reading Galatians 3:23-29

" _You are all sons of God through faith in Jesus Christ_ " (vs 26). Faith in Christ brings a positive dignity. Christians joined to Christ by faith share Christ's own divine life and his personal relationship to God the Father. In a true sense they take on the identity of Christ.

" _For all of you who were baptized put on Christ. There is no longer Jew or Greek, no longer slaves or free persons, no longer male or female; for you are all one in Christ Jesus_ " (vss 27-28). Here Paul connects faith and baptism. Baptism is the normal completion of faith in Christ and expresses publicly the fact of belonging to Christ, because in a public, community rite, it joins the disciple to the public community of faith, the Church, which is the Body of Christ. Without faith, baptism is meaningless; without baptism, faith is incomplete and even misguided. Paul draws out, as already mentioned, the truth that when the identity of Christ is " _put on_ " (like a garment) through faith and baptism, all other divisions and distinctions among human beings lose their importance. All the baptized share the same dignity, infinitely more significant than any other. This doctrine of the unity and mutual solidarity of all Christians resulting from their union with Christ, is most often taught by St. Paul by means of the image of the Church as the Body of Christ, where every individual is a different part of the same body and exercises his proper role in it (see Rom 12:3-13 and 1 Cor 12).

" _lf you belong to Christ you are already the descendants of Abraham, the heirs in accordance with the promise_ " (vs 29).

To conclude, Paul returns to his earlier idea (3:16) that Christians are the true descendants of Abraham and receive the blessings promised to him.

Paul now returns to the contrast between minors, who are like slaves, and mature sons. The minors represent believing Jews under the rule of the Mosaic Law who, though indeed meant to inherit the full privileges of the family, could not do so as long as they remained bound by the Law.

Reading Galatians 4:1-7

" _So it was with us; when we were children we were enslaved to the spirits of the universe_ " (vs 3). In vs 3 and again in vs 9, Paul is probably referring to the celestial bodies which governed the Jewish liturgical feasts and cycles. In Paul's day they were thought of as controlled by intelligent powers or angels. Paul says that under the Law, people were under the influence of these intermediary powers in their worship of God just as children are guided by tutors and guardians. Now, Jesus has shared with them his own relationship with God; he has brought them into the Family. What he is by nature, they are by adoption. They may dismiss the mentor of the Law and deal with their Father directly.

_"But when the fullness of time came, God sent his Son born of a woman, born under the Law in order to free those under the Law so that we might receive adoption as sons_ " (vs 4). Again Paul clearly teaches the divine and eternal sonship of Christ and brings forward an idea that he stresses at length in his letter to the Philippians (22-11). The Son of God shared our humanity to enable us to share his divinity. God's sending of his Son reveals what he had always intended to accomplish in human history. Human life was to be raised to the level of his own life. The direction of man is to God, back to God, to share his eternal glory. We can now do what Jesus did: we can call God our Father, using the name which only trusting children use, " _Abba_ ", " _Papa_ ". Joined to Christ, human beings finally receive their ultimate blessing, their ultimate dignity.

" _That you might be sons, God has sent the Spirit of his Son into our hearts to cry out 'Abba', Father, so that you are no longer a slave but a son_ " (vss 6-7a). Paul specifies the gift received by the Christian in justification. It is nothing less than the Holy Spirit. In justification, then, the Christian actually enters into a living relationship with all three persons of the Blessed Trinity. It is the Spirit of God, the Spirit of Christ, who lives in Christians and is the source of all divine life and divine activity in them. It is the Spirit who creates them children of God, who lives, works and prays in Christians and brings them to an awareness of their Christian dignity.

_"If a son, then an heir through God"_ (vs 7b). Paul here touches on the difference between the Christian's life and dignity as begun in this world and as fulfilled in the next. The Christian is already an heir, enjoying in this life communion with God and divine sonship through justification. But this makes him an heir also to the fullness of divine life with God in heaven.

After this beautiful description of divine sonship, Paul deplores the Galatians' desire to enslave themselves by needlessly following the Jewish liturgical laws (4:8-11). This leads Paul into an emotional outburst in which he recalls their warm and enthusiastic welcome and expresses his pain and frustration at their thoughtless desertion of the way taught by him in order to follow the Judaizers (4:12-20). Paul concludes this section with another appeal to the Scriptures to make clear to them how they are betraying their Christian freedom (4:21-31). Even the Law itself reveals the folly of their ways. Following his familiar rabbinic method, Paul uses Abraham's two wives as allegorical figures (Gen 16:15 and Gen 21:2), in order to contrast the slavery and freedom seen respectively in the Old Covenant of Sinai which inaugurated the rule of the Law and the New Covenant which brought the freedom of the Spirit. The slave-girl Hagar and her son represent the People of God under the Law. Sarah and her son, born of God's promise, represent the New People of God who are free. Hagar and her child were remorselessly banished so that they might not share in the heritage to which only the son of Sarah, the free woman, had right. It is plain what the Galatians must do if, like Isaac, they are true children of the promise. They must banish the Law and lay claim to the freedom won for them by Christ.

**Christian Freedom (5:1 - 6:10** )

In the final part of his letter, Paul characteristically draws out the practical consequences of all that he has said before and calls upon his disciples to live them. First comes a strong appeal to his followers not to submit to the Jewish Law by being circumcised (5:1-12). He next makes it clear that Christian freedom does not mean the right to do as one pleases (5:13-25). On the contrary, it means a life of brotherly love in community, in obedience to the Spirit of God. It is the opposite of a life of selfishness and self-centredness.

Reading Galatians 5:13-25

No better description can be found than that which the apostle now offers of the attitudes and daily behaviour of a person of self-will, as contrasted with those of one who has surrendered to the Spirit of God. The latter will know true Christian freedom. Paul is insisting that, in order to attain Christian freedom, Christians must practice asceticism, that is, renounce selfish passions and desires. For Christians, this is to live out the Passion of Jesus, which they must share, since they are joined to Christ in one life (vs 24).

Paul's final instructions specify certain attitudes and duties, especially charity, which Christians are to practice. These concern both one's own personal life and one's relations with others. A Christian's duties are to be taken seriously. God is not to be trifled with.

Reading Galatians 6:1-10

Conclusion

In concluding, Paul shows his deep concern once more by adding in his own hand a further warning against the advocates of circumcision. By way of contrast to their behaviour, he adds a beautiful description of the Christian life as a life in union with Christ, sharing in a vital way both the suffering and renunciation of Jesus himself (his Cross) and his new life, risen and glorious.

Reading Galatians 6:13-15

## Chapter 16b Jesus the Saviour and Hope of All (Letter to the Romans)

**Introduction**

Though he is writing to them about much the same things, Paul's approach to the Christians of Rome is very different from that which he used for his Galatians. The Romans are not _"his children_ " (Gal 4:19) whom he personally converted and brought into the Faith. Hence it is not to be expected that he will face urgent questions requiring the firm and indignant replies found in the earlier letter. No, the reasons for the composition of Romans are to be found in Paul's own life. His work in the East as a founder of new churches is at an end. He has covered the entire area. Now he is turning westward, planning a journey to Spain, with a visit to the Roman community on his way. Conscious of his authority as apostle and teacher, he wishes to share his faith with them in a brotherly manner and to prepare them for his visit. Although unaware of their immediate problems, he knows this community to be composed of both former Jews and former Gentiles. They must therefore be in need of teaching on the same subjects as the Galatians — the central work of Christ, his role in the Christian's life, the unity and equality of all in Christ, the value of the Jewish Law and so on. It is of these matters that he treats but in a tone that is always calm, though sometimes moving. He takes special pains to reveal his great love for the Jews, his own people, and his desire that they should come to share the blessings for which they long so sincerely, though sadly unaware that God has already granted them in Christ. Finally, from what he has taught he draws, as usual, practical consequences for day-to-day life.

Paul first greets the community, expressing both his own authority and mission and, in a few brief sentences, the gospel he is charged with preaching.

Reading Romans 1:1-7

" _Servant",_ _"called_ ", " _set apart_." The titles by which Paul introduces himself, more numerous than usual because he is not personally known to the Romans, are all drawn from the Old Testament, except for that of " _apostle_." They point out the divine origin of Paul's authority and already suggest that the task of Christian apostles and preachers is by no means an interruption of the plan of God begun in the Old Testament. Rather, the gospel fulfills the " _prophets in the Scriptures_ " _The "Gospel of God_ " (vs 1) which Paul is commissioned to preach is also that promised in the Old Testament (see Isa 52:7) but now made a fact in Christ. It is the person of Christ which forms the entire content of Paul's gospel and Paul now defines more clearly the Church's faith in Christ by applying to him certain titles (1:3-5). In these verses Paul is probably repeating a well-known profession of faith perhaps used at baptisms. It expresses the eternal Sonship of Christ (" _Son of God_ ") and both his truly human, earthly condition (" _born of the seed of David according to the flesh"_ ) and the divine power of his humanity achieved through his resurrection, that is, the role of his risen humanity in saving the world: " _established Son of God in power according to the Spirit of holiness by his resurrection_ " (1:4b). Even as he fulfills the Law, Christ replaces it as the way to God.

" _Jesus Christ Our Lord_ ": This formula sums up all the titles of the Saviour that have gone before —his humanity (Jesus), his role in human history announced by the prophets (Christ), his divine power and authority as man risen from the dead through whom God saves the world and who is worshipped now as was God in the Old Testament (LORD).

Paul now adds a warm thanksgiving to God for the Romans and expresses his great desire to visit them (1:8-15).

Reading Romans 1:8-15

After these important preliminaries, Paul immediately states the subject of his letter: the gospel is the revelation of God's justice* and it is actually through their faith in Christ that God's justice reaches and saves human beings.

Reading Romans 1:16-17

_"For l am not ashamed of the gospel; for it is the power of God which saves everyone who believes — the Jews first and also the Greeks_ " (1:16).

" _The gospel (Good News)_." This Good News, which Paul has the task of proclaiming, is the fact that God has already reconciled mankind to himself in the death and resurrection of his Son, Who became one with all mankind at his birth. By the mystery of his death Christ brought it about that we, at our death, may leave behind all human life that is not of God. By the mystery of his resurrection he achieved total union with God in that human nature through which we are in union with him, drawing us after him towards glory. Thus, for mankind, the process of being reconciled to God in Christ is already a thing done, an accomplished fact.

" _For it is the power of God_." Union with God is a gift of God which of its nature cannot be earned, achieved, deserved, or in any way obtained in return for something man does. It is an act of God's own power. The preaching of the gospel to willing hearers calls down the gift of faith by which man is at once joined to Christ.

" _Everyone who believes_." Faith or belief is total acceptance of God's offer of salvation. Therefore, the faith which is God's gift is a free acceptance, a total surrender to God in complete trust and obedience. Of course it is a surrender to God as revealed and made present in Christ; thus a surrender to Christ as Lord.

*Because it is so essential to Paul's teaching at this point, we reprint here the description of justice given earlier in this chapter: Paul supposes that every human being, whether Jew or non-Jew, begins life as a sinner, in rebellion against God. This is because each is part of a rebellious race. To be transformed from enemy to actual member of the divine family requires an act of God's forgiving love, a love which the Old Testament called God's " _justice_."

The biblical meaning of " _justice_ " is thus contrary to our modern legal notion which conveys the meaning of " _deserved punishment_ ". In the Old Testament it was at last understood that, faced with man's disobedience God's constant will was to forgive, to reunite man with himself. Thus, God's justice, that is, what is owed to sinful man on the part of God, is in fact what God owes to himself by reason of his own commitment to forgive. God's justice is thus actually a synonym in Scripture for God's mercy, his faithful love that never abandons the sinner (see Ps 143:2, quoted by Paul himself in Gal 2:16). God acts in accord with his own justice when, despite man's sin, he shows mercy to him, forgives his sin and draws him into living union with himself. This merciful and forgiving act of God which creates divine life in man is called " _justification_ " by Paul. When freely and mercifully, then, God acts to forgive and to adopt man as his child, he acts according to his justice; he " _justifies_ " man. (The biblical word for God's punishment is not _"justice_ " but " _anger_ ".)

" _The Jews first and also the Greeks_." Paul reveals his racial and religious background and prepares us for his apostolic aims by describing the world as the Jews do — divided according to their relations with God into Jew (followers of the Law) and non-Jew (Greek). While maintaining the People of God's place of privilege, Paul teaches that before God all divisions among human beings have been overcome in Christ so that faith in Christ is now man's only means of reaching God.

" _For the justice of God is revealed in the gospel from faith to faith, as it is written, 'The man who is just through faith will five_ "' (1:17). God's forgiving love, his justice, by which he forgives man's sin and brings man into a bond of life with himself, became fact in Christ and is revealed to all sinners through the preaching of this Good News or gospel. Those who receive the gospel with faith and are thereby united to Christ are justified (receive God's forgiveness and life). The expression " _from faith to faith_ " could describe the process by which the faith of the Church's preachers engenders faith in their hearers. Paul's quotation of the Old Testament in vs 17 (Hab 2:4) is meant to teach that this way of saving the world -- through a faith in Christ which dispenses with the Law — was foreseen and prepared for in the Law itself. The new dispensation in no way contradicts God's dealings with his People in the past; on the contrary, it brings his purposes to their intended goal.

The world without Christ (1:18 - 3:20)

Paul first proposes to show why it is necessary for all human beings without exception to go to God through Christ. To do this he demonstrates the need on the part of both Jews and non-Jews for God's justice, a justice available only in Christ. This is to say that all stand in need of God's merciful forgiveness and gift of life; that on their own they cannot achieve union with God. This impossibility of pleasing God is simply proved by the facts, by what happened to both Jews and Gentiles when by their own efforts they tried to live good lives. Their failure was devastating. In a terrible phrase Paul declares that their histories reveal God's anger. He means that God let them suffer the consequences of their rejection of him, namely, lives of degradation. (While studying this section, the reader must keep in mind that Paul is here writing as if the grace of Christ was not active in the centuries before his birth, that this picture of the world before Christ is actually that of a world without Christ. Like an artist setting out to form an image of vice he quite legitimately disregards any examples of virtue.)

It is the fate of the Gentile world that he first describes. They have ignored the true God, and with what terrible results. Nor may it be pleaded in their defence that they were helpless, lacking the revelation of God provided by the Law. Pagan societies, he declares, even without the Law, should have been able to discern something of the true God through his visible creation. Instead, they fell into vices of which subhuman creatures are incapable.

Reading Romans 1:18-32

The apostle's picture of pagan society is therefore one of general depravity. We are not to think him ignorant of the many individual pagans who led lives of high moral goodness, any more than his Master was ignorant of the blameless lives of certain Pharisees while condemning the class. The wickedness of the pagans lies in their practice of idolatry and abuse of natural human relationships. And Paul holds them responsible for their sins. He does not make excuse for them, as might be expected, on the grounds of bad social environment, the confusion arising from the presence of so many conflicting religions and philosophies, or individual weakness. By the use of natural reason they ought to know better.

It is this failure to find even the most obvious principles of right and wrong by honest study of creation and of man's own nature which explains why the Apostle singles out the two great pagan vices already mentioned, idolatry, and abuse of natural human relationships. Idolatry first, that colossal betrayal of reason, which leads a man to bow down before some created thing, sun, or moon, or sea, because it arouses his fear or awe, although reason tells him that this thing itself must have a maker; so that it is his own fear or awe that he is worshipping. More absurdly still, he may be led to adore images of which he himself is the maker, so that he is still more obviously worshipping his own passions.

And Paul clearly sees that it is for this last reason, namely, that idolatry is self-worship in disguise that it leads to the terrible perversions of which he now offers a dreadful list. " _In consequence, I say, God has given them up to shameful passions_ " (1:26ff). Let man make sexual love into a god and to what divinity will he now turn for laws to control sexual love? Soon sexual passion will be judged acceptable no matter what form it takes, even unnatural forms such as homosexuality (1:26-27). And the same blindness, the same inability to tell the good and natural from the evil and unnatural will affect all human relationships: "... _they invent new kinds of mischief, they show no loyalty to parents, no conscience, no fidelity to plighted word; they are without natural affection, without pity ._ ." (1:29ff). We have not space to analyze this terrifying passage in detail but it is plain that the Apostle's warnings are as badly needed in our own time as they were in his.

Paul now turns to the Jewish world to make the same point. His condemnation of Jewish morals takes the form of an imaginary dialogue with the typical Jew, convinced of his moral superiority over the Gentiles. This feeling of superiority, stemming from belief in the Law, is hypocrisy to Paul, for the Jew is guilty of the same sins as the Gentile.

Reading Romans 2:1-29

Paul emphasizes (2:1-11) that both Jews and Gentiles will be judged by the same objective standard, namely, actual obedience to the will of God which leads, ultimately, to love of neighbour (cf. Rom 13:9) or the Golden Rule, acknowledged by Jewish rabbis and pagan teachers alike. While Jews have the gift of the Law to make plain God's will, Gentiles have the law of God which is engraved on their hearts, the " _natural law_ ", the will of God known to them through natural reason (their conscience). Each will be judged according to his actual practice of God's will (vss 12-16).

" _You who boast about the Law, do you dishonour God through breaking the Law? For the name of God is blasphemed among the nations because of you, as Scripture has it_ " (vss 23-24). Paul here makes an important point about the effect on the world of the sinful behaviour of believers. This faithless conduct misrepresents God to outsiders and leads them to reject his very existence.*

In the following verses (vss 25-29) Paul goes on to point out that in any case, what God demands is true, interior submission to him, a submission of which obedience to the Law is only the outward expression. Thus it is possible actually to be keeping the Law without accepting external forms of the Jewish religion such as circumcision. Practiced without interior submission such forms are a mere sham.

Paul now (3:1-8) answers briefly some questions a Jew would raise about the value of the Jewish religion, God's faithfulness to his People, and his attitude to sin. Paul's replies do not exhaust their subjects, but he will return to them in chapters 9-11.

This next section (3:9-20) concludes the first part of his letter. Summarizing his thought in a series of Scripture quotations (Pss 14, 5, 140, 10, 36; Isa 59:7-8), he states that all alike (Jews and Gentiles) are sinners and so can only deserve God's condemnation. Hence, no human being is able to gain God's friendship (justification) by his efforts to follow God's will (the Law). The Law merely serves to identify sin, to reveal our weakness and need for God. Paul has now cleared the ground for his great teaching on the mission of Christ.

*Something similar is true today. The Vatican Council declares that if atheism exists in the world, it is owing in some measure to the bad example of those who claim the gift of revelation of the true God.

Christ, the Revelation of God's Justice (3:21 - 4:25)

To be " _set right_ " with God is, in Paul's language, to be justified (united to God). But union with God can only come about by an act of God. However, Paul teaches that it has already been accomplished for all mankind in the death and resurrection of Christ. Christ both reveals the forgiving love of God and brings it about. Man's own part in receiving the new life is faith.* While justification is a divine gift that could never be deserved, God, in his infinite respect for man, does not impose even this gift. Man must freely open himself to God's offer of life by a trusting and obedient faith which is totally committed to God's will.

Paul now explains in a key passage how Christ's death and resurrection is God's act of forgiving love (his justice) which restores man to his friendship. Since it was announced in the Law and the Prophets, this act of reconciliation and restoration is explained by Paul using the Old Testament notion of " _redemption_ " as well as the ritual of the Day of Atonement. The prescriptions for this rite and their meaning are described in Leviticus 16. Essential to the rite was the sprinkling of blood once a year by the high priest alone in the veiled part of the Temple called the Holy of Holies. The blood was sprinkled in secret on that part of the Ark of the Covenant called the Propitiatory, which was a symbol of the Presence of God (see Exod 25:17-22; Num 7:89). In the Jewish thinking of the time there could be no forgiveness of sins without this sprinkling of blood. Through this rite the high priest purified the people of sin and consecrated them anew to God (Lev 16:2, 11-17). Paul sees this secret rite as a figure of the humble death of Christ on the cross through which all mankind is triumphantly reconciled to God.

Reading Romans 3:21-26

" _For all sinned and are deprived of the glory of God_ " (vs 23). Paul shows why he first dwelt at such length on man's sinfulness. All need God's mercy. It is by reason of his undeserved forgiveness that all (Jews and Gentiles) come to appreciate God's totally free and life-giving love, his justice. The "glory of God" is God's very life which man was meant to share.

" _They are justified freely by his grace through redemption in Christ Jesus_ " (vs 24). The grace of God is a synonym for the free gift of life and loving union with him. The act of redemption or buying back came to designate God's act of freeing his People from their slavery and making them his People (see Exod 6:6-7). It became a synonym for God's forgiveness of the sins of his People, especially the forgiveness promised and hoped for with the coming of the Messiah through which God would unite them to himself once more. Therefore, Paul says that in the death and resurrection of Christ, God has achieved this; he has forgiven his People's sins and united them once more to himself as his People.

" _God openly made him the propitiatory through faith by his blood in order to show forth his justice through the forgiveness of previous sins_ " (vs 25). What was prefigured in the secret of the Temple, God achieved openly for all sinners and for all time on the Cross for there he made of Jesus, who is his very presence, the true " _propitiatory_." Through the sprinkling of Christ's blood, mankind was forgiven all sin and united to God. In order to share in God's act of justice, sinners need only have faith, that is, entrust themselves totally to Christ's power and authority.

*As we have already described it, faith is the total acceptance of God's offer of salvation. The faith which is God's gift is a free acceptance, a complete surrender to God in trust and obedience. Of course, it is a surrender to God as revealed by Jesus Christ; thus it is a surrender to Christ as Lord.

" _God did so in his patient mercy in order to manifest his justice in the present time in order to be just and to be the one who justifies those who believe in Christ_ " (vs 26). Paul concludes his analysis of the effects of Jesus' death by saying that the act of Christ's death was the revelation of God's forgiving love (his justice). His death actually brought about God's justice.

Paul now restates the conclusion (3:27-31) that it is through faith in God's merciful act (Christ's death) rather than through any personal accomplishment that God's forgiveness is conferred upon the sinner. Therefore all, Jew or Gentile, are in the same position with regard to God since all are sinners (cf. 3:19-20, 23-24). The Law can no longer divide them. It has lost its reason for existing since it is now accomplished in Christ.

Chapter 4 is entirely dedicated to the question of faith. Anxious to show its necessity in order for all to become friends of God, including the Jews, Paul appeals to the example of Abraham, father and model for all Jews. Paul's lengthy reflection here completes that begun in Galatians (see Gal 3:6-9). Again he proceeds in the rabbinic fashion, exploiting the literal aspects of the story of Abraham in Genesis. He again makes use of the text which states that Abraham was justified by his faith (4:1-8; cf. Gen 15:6). In the next paragraph he points out that Abraham was justified before being circumcised (Gen 17:11). His circumcision was merely the sign, not the cause of his justification. Therefore Abraham is the father of the uncircumcised (Gentiles) as well as of the Jews; he is the father of all who have faith. The blessings promised to him have come to all.

The next verses (4:13-17) show that neither was it by keeping the Law that Abraham was justified, for the Law appeared only later, with Moses.

The final paragraph of the chapter (4:18-25) describes the faith of Abraham and shows that it was already the kind of faith which Christians are to have in Christ.

Reading Romans 4:18-25

Abraham's situation was humanly hopeless. Yet he placed all his trust in God. So too are Christians required to trust entirely in God's power to forgive their sins and restore them to life, a power revealed in the death and resurrection of Christ.

Paul has used Abraham to show that the Law itself presents salvation as a gift received by faith, not earned by practice of the Law. Even before Christ, then, God justified men by faith in him.

Jesus our Life, our Freedom and Hope (5:1 - 8:39)

The great chapters which now begin are the most important in Paul's letter. In them he explains the life resulting from justification. He has taught that justification itself comes only from faith in Christ. Now he will show that the entire Christian life is a life in Christ and through Christ. Because of his living bond with the risen Lord the Christian is sure of the Father's love. His life now becomes one of peace with God, of hope in God, of freedom from sin, from death, from the Law. Joined to Christ in faith, the believer receives the Holy Spirit, the source of Life and of all God's gifts. He is the very love of God in person, the bond between the Father and the Son and their mutual gift, God's creative and healing power, able to overcome all evil, all obstacles, all weakness, all that means separation from God. In the believer he generates and supports the hope of final union with God.

The first verses recapitulate Paul's teaching so far and introduce the guiding theme of the rest of his letter. To explain the marvellous transformation of the Christian from condemned sinner to child of God he has analyzed God's justice. Now to explain the sublime consequences of justification and the way to final glory, Paul turns to the theme of God's love. He will show how, in God, justice and love are, as it were, two sides of the same coin. Our justification in fact proves God's boundless, gratuitous love. That same love gives the Christian total confidence and the guarantee of salvation.

Reading Romans 5:1-11

_"Justified then, by faith, we have peace with God through Our Lord Jesus Christ_ " (vs 1). Peace embraces all the effects of justification. It is the state of true happiness which results from a right relationship with God and which includes all the divine gifts.

" _Through whom we have access to this grace in which we stand and boast in the hope of the glory of God_ " (vs 2). Unlike the Jews of old and the high priest himself, not to speak of the rest of the human race, believers in Christ have constant and universal access to God's presence and to his forgiveness. This forgiveness and the union with God made possible by it, is a grace, a gift that cannot be deserved. It is the beginning of eternal life and ground of our hope for final union.

" _Knowing that afflictions create patience and patience (creates) proof, and proof (creates) hope. And hope does not disappoint because the love of God is poured into our hearts through the Holy Spirit given to us_ " (vss 4-5). Paul shows how solid is the Christian's hope by remarking how troubles which ordinarily deprive us of happiness serve merely to strengthen dependence on God and his gratuitous love. Paul will return to this teaching in 8:11-39. The Christian's love and hope are not based on mere deduction or logic but on faith which springs from the Holy Spirit's presence in his heart.

" _indeed when we were still powerless Christ died for evil men . . . what shows God's love for us is the fact that Christ died for us while we were yet sinners. How much more, then, now that we are justified by his blood will we be saved by him from his anger. For if we were reconciled to God as enemies through the death of his Son, how much more will we be saved in his life_ " (vss 6, 8-10). Paul here interprets the death and resurrection of Jesus as an act of the Father's love. God's sacrifice of his beloved Son proves how much he loves us. Again it is this love which makes us sure that we are loved now and forever. Paul argues from the greater to the lesser. If God loved us as sinners, with all the more reason will he love us as his own children identified with his Son.

Confidence in the work of Christ (5:12-21)

The justified Christian already enjoys divine gifts which are the beginning of salvation. However, final salvation is not guaranteed absolutely, for these gifts can be lost. Until death, Christians daily face a world where sin reigns and where through weakness or pride they can become its slave. Consequently, they could only live in fear of sin, victims of its effects and in constant dread of losing salvation unless they knew that God's power and victory in Christ was total and absolute. It is to this subject that Paul now turns. The purpose of the following section is to teach that Christ's victory has crushed the power of evil.

Reading Romans 5:12-21

Paul is faithful to the entire biblical tradition which teaches that human beings are not merely individuals but make up one race. Consequently, at birth every human being becomes one with mankind, both in its evil and in its good. Normally, this natural solidarity is developed and strengthened through personal decisions. In the case of evil, as Paul points out, the explanation lies in personal sin. Like the rabbis of his day, Paul believed that all human beings at birth become one with Adam in his disobedience and rejection of God, and that all go on to make this rejection their own through personal sin. The role of Adam as the source of sin for everyone was taken for granted. To show that Christ's function is also universal, Paul compares the two personages. But it is far from being a mere matter of contrasting their roles. The difference is too great: " _But the grace was not like the offence . . . how much more did the grace of God and the gift in grace of one man abound for the many_ " (vs 15). " _And the gift is not like the one sinning" (vs 16). ". . how much more will those receiving in life the abundance of grace and the gift of justification reign ..._ " (vs 17). It is clear that Paul does not see the coming of Christ as a mere remedy for sin. God's act of forgiveness completely overwhelmed and overpowered the disorder caused by Adam. In fact, there is no proportion whatever between a remedy for sin and the incredible good which Christ confers on man. To live in Christ is not to go on with one's wounds merely patched over and bound up. It is to become a new creation, to achieve a new dignity, a new destiny, namely, a share in the life of God through his Son.

_"Adam is a figure of the one who was to come_ " (vs 14). Adam is to be understood only in the light of Christ. The sending of Christ was not an afterthought on the part of God but what he intended from eternity. It was forever his purpose to bring mankind to himself through Christ. Adam is an image of man's absolute need for God's grace, his need of Christ. It might even be maintained that God permitted mankind's sin only in view of sending his Son. It is Christ who is first in the divine mind, not Adam.

Paul's comments on the role of the Law as an actual provocation to sin in 5:20-21 offer him another means of emphasizing man's absolute need of God's grace given in Christ.

**Dying to sin (6:1-23** )

The Apostle now faces a possible objection. So generous, so mighty is God's redemption in the face of man's sin that it seems plausible to argue that man ought to persist in evil, seek out wickedness, so that he may provoke God, as it were, to more and more wondrous acts of mercy and healing. Plainly this is bad thinking, but it is not altogether easy to refute. It now leads the Apostle to his splendid teaching on baptism as death to sin and life in God.

Reading Romans 6:1-11

Paul never allows us to forget that the bond with Christ of which he speaks is a living one. It follows that the Christian's life must be that of Christ over again, so to speak. As Paul expressed it in Galatians, it is Jesus Christ himself who lives in the justified Christian (Gal 2:20). The Christian, therefore, is to imitate Christ in all his life (6:5). " _Or are you ignoring that if we are baptized into Christ Jesus, we are baptized into his death? so that as Christ was raised from the dead through the glory of the Father, so too, we are to walk in newness of life_ " (vss 3-4). Paul points to the rite of baptism itself — an immersion into water and a rising out of the water — as a graphic and symbolic representation of what actually happens. The baptized is actually joined in one body, one life with Christ. More exactly, the baptized joins Christ in his death and resurrection. Now Christ's death was a supreme act of obedience to God, therefore of love through which Christ renounced merely human life and in his humanity achieved the fullness of the life proper to God. Christ continues in glory as the man totally given to God, totally alive with God's own glorious life and power. For a Christian to be baptized, therefore, is to make his own Christ's total surrender to God and to share Christ's risen life. Therefore, says Paul, to be baptized into Christ is to be " _buried with Christ_ " (vs 4), " _made one with the likeness of his death_ " (vs 5), " _crucified with him_ " (vs 6), " _to die with Christ_ " (vs 8), " _and to live with him_ " (vs 8). To be baptized is to begin living the life the risen Lord now enjoys in heaven. Quite obviously, then, to become a Christian means to be free of the power of sin, utterly to renounce sin, to have done with sin forever, or in Paul's words, " _to be dead to sin but living for God in Christ Jesus_ " (vs 11).

The next verses (6:12-23) are an exhortation. He urges the Romans to renounce bodily passions, not to make their bodies instruments of sin, but rather, instruments of God's life (6:12-14). Evident in this advice is Paul's awareness that baptized Christians are actual members of Christ's risen Body, his bodily extensions, as it were.

In the last lines of his exhortation Paul returns to the question which began this chapter. He points out that the freedom of Christians is not to follow their sinful tendencies, which is slavery, but to serve God as did Christ and to become holy (6:15-19). He ends by pointing to the respective consequences of a life of sin and a life of service to God. The choice is between final and total loss of union with God, and life in him forever (6:20-23). The Christian is freed from sin and without compromise must renounce sin in his earthly life. He must die to himself and let Christ live in him.

Freedom from the Law (7:1-25)

Paul now turns to a question he has already dealt with in passing but wishes to treat more fully, the claims of the Law on those living in Christ. The matter proved troublesome for early Christian communities struggling to break away from all that was not of the gospel. In treating this question Paul is conscious that people cannot escape law of some sort; even pagan converts must reconcile allegiance to Christ with obedience to laws governing their society. Therefore his reflections cover the Christian's relationship to all law, though he singles out the Law of Moses as the one most worthy of the name. At first, Paul explains the limits of the Law by comparing them to the extinct claims of a deceased marriage partner. The Law is dead. The marriage between man and the Law is over and done with. The Christian is now summoned to a new and everlasting union in which Christ is bridegroom.

Reading Romans 7:1-6

What underlies Paul's thinking is an understanding of freedom inherited from the Old Testament. True freedom comes through the service of God. The People of God of old were called from slavery in Egypt to that true freedom which consisted in serving and obeying God (see Exod 4:21-22; Deut 6:4-15; 7:7-13). The Law was considered God's supreme gift to his People and obedience to its precepts their greatest dignity (Deut 4:6-9). As he will emphasize still more firmly in a moment (vs 12) the Law is holy, just and good. But the restless appetites of man's fallen nature find in it endless occasions of sin. By itself, then, it is powerless to save. Only by faith in the Messiah toward whom the Law forever pointed, could man be transformed into an obedient servant of God. But now the Messiah has come, and by union with him we are granted the Holy Spirit, the inner power to serve God. Christians, then, no longer have any direct obligation to the Law for it was only a provisional measure opening the way to the new Law, the Holy Spirit.

The next lines are Paul's reflection on the Law's effect based on the experience of sin (7:14-25). Here he again considers man as if Christ's grace were not at work. Each person has a natural sense of what is God's will and a natural desire to accomplish it. But each is also driven by self-will, self-seeking, a desire to be independent from God. Thus, within each person there is an interior struggle between a desire to do what is right and the longing to get his own way. In this struggle, man finds himself powerless.

The inability of man to please God even with the help of the Law does not lead Paul to say that all laws and rules should be abolished. He himself will later exhort Christians to fulfill the clear and detailed demands of love of God and love of neighbour (Chs 12-15). However, these demands are not rules imposed from without; they express rather that inner impulse of the Spirit which the Christian receives by union with Christ. It is this very power that was promised God's People by the great prophets. They foresaw the time of the New Covenant when God would place his Law and his own Spirit in their very hearts (see Jer 31:33; Ezek 36:27).

In the Spirit (8:1-39)

Paul's reflections on the powerlessness of the Law serve to introduce his teaching on the role of the Spirit in the life of the Christian.

Reading Romans 8:1-4

_"For the law of the Spirit of life in Christ Jesus has freed you from the law of sin and death_ " (8:2). Paul contrasts the two sources of activity in a person, the flesh and the spirit. By flesh Paul means self-will, the desire to be one's own end, independent of God. This self-will is often enough expressed in indulgence of one's appetites, with emphasis on greed, anger and lust. Of course by spirit as opposed to flesh Paul means, not the Holy Spirit, but the will of a person living in Christ, the will directed by the Holy Spirit so that a person becomes freely and totally obedient to Christ's will. A person governed by the flesh rejects Christ, the only source of divine life and so is doomed to separation from God. A person enjoying life in Christ and ruled by his Spirit accomplishes God's will. Because the Holy Spirit makes a person obedient to God, Paul can speak of the Spirit as a new kind of " _law_ ": " _the law of the Spirit of life_ " (8:2). Again Paul is alluding to Jeremiah's promise of the gift of God's law in his people's hearts, that is, an inner principle of obedience leading to union with God (Jer 31:31-33). Ezekiel would call this inner principle " _a new heart_ " and " _a new spirit_ " (Ezek 36:26-28). Paul is teaching what he has taught before, that in justification God actually bestows on the person his own Spirit who becomes the source of the person's activity moving him to obey God and thus achieve complete union with him. Because he is now subject to the Spirit, the Christian has no need for the old Law.

" _God achieved something impossible for the Law, which was rendered powerless by the flesh. He condemned sin in the flesh by sending his own Son in a flesh (mortal) like our own sinful flesh and in view of sin_ " (8:3). It is Christ as man who passed from our earthly condition, subject to death and the effects of sin, to his risen or spiritual state. He did this through his obedient death, an act of perfect love of God. In his risen state, Christ's human nature now lives entirely from God and with God. Now what Christ achieved in himself, he achieved for us, " _so that the command of the law could be accomplished in us who walk not in obedience to the flesh but in obedience to the Spirit_ " (8:4). He shares his obedient Spirit with us. In Christ we have been freed from the control of the flesh and granted the rule of the Spirit. It is the Spirit of God in us who henceforth accomplishes the will of God. He in fact achieves what the Law was meant to bring about.

In order to describe further life in the Spirit, Paul now contrasts persons who live according to the Spirit with those who live according to the flesh.

Reading Romans 8:5-13

Paul repeats that the Christian possesses the Holy Spirit as a permanent gift, the source of all divine life. The Spirit will also make the disciple share in his own body Christ's resurrection. So the life of the Spirit stands in violent contrast to that of the flesh. One brings life and peace. The other means death.

Paul now describes the work of the Spirit in man and in creation (8:14-30). The Holy Spirit makes mortal man a child of God and implants in the hearts of believers the conviction that the Father loves them as he loves his own beloved Son.

Reading Romans 8:14-17

Paul widens his view to take in the whole human race and even the whole of creation. The presence of the Spirit in Christians makes them part of Christ's one great act of re-creating and restoring the entire universe. It is not only the human race but the whole material universe which will be brought back to the Father. The divine victory over evil will be reflected in all that is made. Paul interprets the present struggles of the human race throughout history as a movement toward this goal. All creation is sharing in the passion and resurrection of Christ. Paul's teaching on history is full of confident joy, not only because of the glory he foresees for man, but because he knows that even the most insignificant of God's creatures will enter into his wondrous design.

Reading Romans 8:18-25

Paul now returns to Christians as individuals. If the Spirit gives direction and meaning to the mute struggle of the universe, surely he will do as much for the struggle Christians cannot express in words. No matter what their condition or state of mind, Christians are to know the Spirit is at work in them. When a follower of Christ is so sunk in misery that he can only groan, it is the Spirit who makes of that groan a prayer for faith and courage. Never may we protest that we cannot pray, that we do not know how, for we have been given this mighty loving Interpreter. He knows the language of the Father. We need only wish that God understands. The Spirit does the rest. Hence through the Spirit the Christian can be sure that at no moment is he deprived of the Father's love or beyond reach of his understanding and forgiveness.

Reading Romans 8:26-30

The lines with which Paul concludes his reflections on life in Christ through the Spirit are a rapturous hymn to God's love. It is love which prompted him to sacrifice his own Son and to give him forever to the human race as its intercessor. This love for us, alive and at work in Christ, knows no obstacle, not even during those terrible human experiences when we seem abandoned by God, and the plaything of evil men or evil spirits. For nothing now can separate us from the Father to whom we are joined in the Son.

Reading Romans 8:31-39

The fate of Israel (9:1 - 11:36)

Paul cannot think of God's love revealed beyond measure in Jesus, made available by faith in Jesus and by the gift of God's own Spirit without thinking of his own people who are deprived of these glorious realities. What is so tragic is that these are the very People who throughout their history hoped and longed for these gifts. He now reflects on the mystery of their refusal of Christ, the key to their history, and on the fact that their incomparable privileges as God's People seem to have led to nothing. Indeed, it seems that God has abandoned the People who were his first love. Paul himself is torn between the sight of their tragic failure and a boundless confidence that in the end, though they seem to have failed God, their God will not fail them.

Reading Romans 9:1-5

The Apostle will now attempt at considerable length (chapters 9, 10 and 11) to penetrate the sad mystery of his own people, that is, to explain how it could happen that they who, of all peoples had a right to him, could have failed to recognize and welcome their Messiah.* Love for his own nation will urge him to employ every sort of argumentation he can think of and to draw frequently upon the Old Testament for example and proof. But the mystery is too much for him. No explanation satisfies. No incident or image out of Israel's past is able to cast light on her tragic present. In the end St. Paul gives up. He knows that somehow, some day, the gracious design of God will be made manifest. He refuses to despair of his people. But for the present he can only acknowledge and praise the divine wisdom in its depth and inscrutability:

_"How rich are the depths of God — how deep his wisdom and knowledge — and how impossible to penetrate his motives or understand his methods! Who could ever know the mind of the Lord? Who could ever be his counsellor? Who could ever give him anything or lend him anything? All that exists comes from him; all is by him and for him. To him be glory for ever! Amen_ " (11:33-36).

*Modern readers, then, must expect to find these three chapters hard going. What the Apostle found obscure must assuredly remain obscure for us. But there is worse. The very methods of argumentation and proof to which Paul was accustomed and which, if applied to a less mysterious theme, might have brought him light and certainty, cannot be expected to work so well for us. It is the old question of rabbinical traditions and methods which everybody took for granted in his day as legitimate and effective means of interpreting the Word of God, but which seem to us like mere rules for an intellectual game rather than serious efforts to get at the truth. It is not that we enjoy any grounds for final complacency. Man's reason in any era casts a rather feeble glow. Perhaps later generations, for example, will smile at our modern worship of half-understood science. But from the methods dear to the rabbis of St. Paul's day we get no comfort, and about this there is nothing to be done.

Now, does this mean that our best course will be to skip over the next three chapters and join the Apostle in his brief but splendid homage to the wisdom and knowledge of the ultimate Mind? Of course not. Indeed, the devout consideration of even a few lines of St. Paul's powerful, if obscure, discourse, however little they may illuminate the tragedy of his own people, can still teach us much about God's dealings with his creatures. If these chapters contained nothing but the image of the potter shaping his clay; or the description of the Gentiles as the wild olive branch grafted on to the ancient stock of Israel, they would be worth our while. " _The root sustains you,_ " St. Paul admonishes the Gentiles, in comment on that last simile, and that root sustains us still.

So we must do our best with this obscure part of the Word of God. When God speaks to man by deed or by word, it should cause no surprise if the message at times taxes our poor powers of under-standing.

Paul begins by defending God's action in bringing the Gentiles rather than the Jews to belief in Christ (9:6-33). This was not a failure on God's part to keep his word to his People. Rather it shows, as the People's own history shows, God's sovereign freedom in choosing those he will. Paul appeals to the Scriptures in the accustomed manner proving his point by recalling instance after instance where the legitimate heir is passed over and the divine choice falls upon another.

Thus the accounts of the election of Isaac and Jacob at the very origin of God's chosen People show that in God's sovereign choice physical descent accounts for nothing (9:6-13). God's gifts, then depend only on his will, not on any human claims.

Any suggestion that God is unjust when he prefers the Gentiles over Israel is to be rejected. On the contrary, Scripture shows that God has always shown himself accountable to none, as his treatment of Pharaoh bears witness (9:14-18). God is sovereign and cannot be under obligation to creatures. But the difficulties are multiplying. If it was God who caused men like Pharaoh obstinately to resist, how dare he hold the wicked man responsible for his revolt? But the Apostle refuses to call into question the utter supremacy of the Creator and rejects this objection as arrogant and impudent. Man has no right to demand explanations from God. He has no more right to rebel against the divine decisions than a lump of clay in the hands of a potter (9:19-21).

However, Paul does offer a possible explanation of God's seemingly arbitary action: by not destroying those who reject Christ, God is displaying great patience for the sake of those who will accept his Son. In the last analysis, the very existence of the Church, the new People of God made up of Jew and Gentile, is proof of God's will to save (9:22-24).

Using texts from the prophets Paul now seeks to throw light on the entry of the Gentiles and the exclusion of so many Jews from the People of God, the Church (9:25-33). From Hosea he selects a passage which illustrates how God can reverse his choice, calling to himself a people previously excluded from union with him (Hos 2:25). Paul applies this text to the Gentiles who were once not part of God's People, but now belong. From Isaiah he chooses a text which predicts that only a remnant of Israel will be saved (Isa 10:22f). For Paul this remnant is the minority of Jews who have embraced Christ and become members of the Church. Paul quotes from Isaiah a second time to point out that the saving of even this small number of Jews is due to God's great mercy (Isa 1:9).

The final verses of the chapter (9:30-33) sum up Paul's argument so far and introduce his next theme. The pagans, without a history of striving to please God, have received God's gift through faith. The Jews, who tried so hard to reach God by their own efforts, failed. For Paul they failed precisely because they relied on their own good deeds and not on God's saving actions (10:1-4).

To the modern reader 10:5-21 is possibly the most obscure. Paul, using Scripture texts in the way of rabbis of his own time, applies passages from the Law and the Prophets to the tragic problem. We wish to call attention to one point Paul makes in 10:14-21: the Jews of his own day did have the gospel preached to them, and therefore, cannot be excused on the basis of ignorance. To this we must add, however, that since Paul's time, much has happened to confuse or discredit the presentation of the gospel to God's ancient People. Sad to say, throughout Christian history the cruel and evil example of so many professed followers of Christ, and in particular, their persecution of the Jews, has formed a barrier between the chosen People and the Saviour almost impossible to surmount.

Reading Romans 10:14-21

In the passage just read, Paul explains how God made sure the message about his Son would reach all men of good will but, unexpectedly met with an eager response, not from his own people, but from the Gentiles. The Good News is an event hidden in God. One must hear of it before one can believe. Therefore, it must be proclaimed by preachers commissioned by God. Was it so proclaimed? Assuredly it was. Paul finds support for this assertion in his usual fashion, citing unrelated but beautifully appropriate passages from Isaiah and a Psalm. But of course the great obstacle is lack of faith and again Paul finds something in Isaiah to support him: " _Lord, who has believed on hearing us?_ (vs 16b). Having built a case against his people, Paul passes judgment on them. Their lack of faith is not God's fault. They deliberately refused his gift (10:18-21).

Yet, as chapter 11 begins, Paul will not allow even the possibility that God has rejected his people. In passing judgment on them as he has done, Paul is more concerned to show that God is not at fault, than to condemn his fellow Jews. He will not give up hope. Indeed, it is God's unassailable justice and goodness that become the chief hope for Israel. In this final chapter on their mysterious destiny, he finds ample reason in Scripture to look forward to the salvation of the Jews. Some day they will come to Christ. There are too many signs of God's marvellous mercy evident throughout his people's history, not to speak of the mercy shown in the very conversion of the Gentiles.

Paul first emphatically denies that God could have rejected his People (11:1-10). He himself is an Israelite and yet has been granted the faith. Then, as the story of Elijah shows, the most that could be expected was that a bare remnant would submit to the truth. This remnant actually exists. The Jewish people as a whole have rejected Christ but a faithful few have accepted him.

Secondly, Paul argues not only that the Jewish rejection of Christ is only temporary, but that it actually served a good purpose (11:11-15). It encouraged and supported the admission of the Gentiles into the Church. How could it do this? St. Paul does not answer explicitly but must be recalling how he himself, confronted by the hostility of the synagogue, was forced to carry the Good News to the Gentiles. And now he is confident that the day is coming when Jews, out of sheer envy of converted Gentiles, will themselves want a share in the redemption which has always been theirs by right.

In a third reflection, Paul compares the People of God to an olive tree whose root was the Old Testament People of God (11:16-24). If on this tree God is able to graft alien shoots, namely the Gentile converts, he can certainly regraft the native branches, that is, the disbelieving Jews. And he warns his Gentile readers that they have no reason to boast. Not only are they drawing their very life from the old root, but they must forever admit that the people with the supreme right to belong to Christ are, and always will be, Christ's own race.

In a final attempt at explaining the plight of his countrymen and of finding grounds for hope, Paul states once more that their lack of faith is only temporary and for the sake of the conversion of the pagans (11:25-32). But they themselves will at last yield to the divine influence because God continues to love them and is faithful to the promises made to their ancestors. If anything is clear in the dealings of God with man, it is that God made all mankind without exception " _prisoners of disobedience_ " so that to all mankind without exception he might show mercy (11:32).

Reading Romans 11:25-32

Moved by the thought of God's wisdom and love working infallibly in unknowable ways to shape human events, Paul ceases to reason and breaks out in confident praise of the depths of God's mercy and wisdom.

Reading Romans 11:33-36

Life in the Spirit (12:1 - 15:13)

Having interrupted his thinking on life in the Spirit in order to deal with the question of his own people, Paul now returns to the subject begun in Chapter 8. His purpose is to point out the behaviour which is in keeping with the divine gift received in justification. He begins by expressing a rule which is to direct the Christian in every act of his life: the Christian must offer himself totally to God and act according to an entirely new interior principle, the Holy Spirit.

Reading Romans 12:1-2

_"I urge you therefore brothers, through the mercy of God to offer yourselves as living sacrifices, holy to God and pleasing to him; this is the spiritual worship you must render_ " (vs 1). In drawing out rules of behaviour, Paul again bases himself on what God has accomplished in the sacrifice of his Son and in the gift of his Spirit to believers. This act of mercy empowers Christians, as free and intelligent beings, to give themselves to God in total obedience. Paul's counsels are not merely external, like the Law or the rules of society; they call for an interior submission to an interior principle of love, the Spirit of God. Similarly, the worship of a Christian cannot be mere external sacrifice but the interior submission of the entire person. Exterior signs of worship are an expression of this interior sacrifice.

" _And do not be conformed to this age but be transformed by the renewal of the mind in order to discern what is God's will, what is good, pleasing and perfect_ " (vs 2). The Christian faced with decisions and choices is to be submissive to the promptings of the Holy Spirit, who accomplishes in the Christian the perfect love and obedience which are found in Christ.

Paul now offers more specific advice, beginning with a call for humility and service. Reading Romans 12:3-8

According to Paul, Christians must see themselves, not as individuals, but as living parts of one community. His advice concerns the use each makes of special gifts or charisms (see 1 Cor 12-14). Christians together form a body which is the Body of Christ. They are members of one another. Therefore, they must use their gifts, not for their own profit, but for the good of the community. They are not to pride themselves on their gifts but see them as a means of serving others.

Above all, Christians are to love the other members of the community. In magnificent paraphrases of the commands of Christ Paul explains in some detail what true love entails. The final verses of the next passage urge Christians to make their love go beyond their own community and let it embrace even their enemies. Never must evil treatment by others provoke in them an evil response.

Reading Romans 12:9-21

Paul now turns to the Christian's relations to civil authority. Though no doubt a frequent witness to its abuses, he still insists on its legitimacy. All authority is from God and the rebel is resisting God -- a hard saying for a man whose country lies under the heel of Rome. It is sometimes thought that Paul speaks so forcibly because of an impending revolt against Rome fomented by Jewish Zealots in which he wished Christians to have no part.

Reading Romans 13:1-7

Paul teaches that civil authority is established by God for society and requires obedience in conscience. Thus, an exhortation to civil obedience is not out of place among Paul's exhortations to love. For love is not a subjective thing; it is determined by objective right and wrong and by the demands of justice. Paul is defending the principle of civil authority and defending the authority of his day in its particular circumstances. His words cannot be used to justify compliance with civil authorities, regardless of the objective right or wrong of their acts and intentions. Paul is not recommending blind obedience.

But he is carefully stating that Christians are to render to others what is their due according to their function or office in society (vs 7).

The next verses (13:8-10) are the heart of Paul's teaching on Christian morals. Like Christ himself (Matt 7:12) Paul teaches that all the commandments are contained in the commandment to love.

Reading Romans 13:8-10

" _Love"_ is not a purely subjective thing. Love is governed by the real, objective needs of one's neighbour. Further, the measure of love we owe is now Christ's own love for us -- a love without distinction and without bounds. Therefore, Christians will always carry a debt of love. Finally, the love required by Christ is not governed by external rules and custom, but commanded by Christ's own Spirit acting within the heart of the Christian.

Paul next reminds Christians that they are living in an utterly new age, a critical time. They are to be aware that Christ has come and that every moment now brings nearer his Second and final coming. This entire epoch, then, is one of preparation. They must live soberly in keeping with their eternal goal and resist the temptation of mere bodily and earthly pleasures.

Reading Romans 13:11-14

Paul now is about to take up at some length a problem which existed in other Christian communities and is likely to arise in any. It is that of the friction which can exist among Christians of differing religious sensibilities. Those of mature faith can dispense without scruple with certain unnecessary observances such as dietary rules, feast days and the like. But these may be tempted to deride the scruples of others of weaker faith. As for the weaker, unable to distinguish essential from non-essential, they cannot achieve a balanced judgment and are scandalized when others ignore the rules they hold sacred. Paul sets down guidelines for peace.

Reading Romans 14:1 - 15:6

The community is to be open to persons of every degree of piety, for they are all accepted by God. Whatever his own convictions, a Christian is to respect those of others. Each has to act in accordance with his conscience, and will be judged by God, who alone can read the conscience. Therefore Christians are to leave judgment to God and to welcome all whatever their religious sensibilities. They must take particular care never to lead another into sin, avoiding even acts harmless in themselves, if they know such conduct is shocking to a neighbour. Fraternal charity commands this.

" _None of us lives for himself and no one dies for himself. If we live, we live for the Lord and if we die, we die for the Lord. Therefore, whether we live or die, we belong to the Lord_ " (14:7-8). Christ is Lord over every aspect of a Christian's life and death. He won that right as man by his death and resurrection. Therefore to judge another is to usurp the role of Christ. " _The kingdom of God is not a matter of food and drink but justice and peace and joy in the Holy Spirit_ " (14:17). Here Paul distinguishes between what is of the essence of belonging to Christ and what is trivial or accidental, and invites all members of the Christian community to do the same. Obedience to Christ does not concern unimportant and indifferent details such as what kind of food is to be considered acceptable. It is a matter of profound and total union with Christ and obedience to him. This union is expressed by loving others as God loves them. There can be no question in Christian communities of serious divisions caused by disagreements over comparatively trivial matters.

Paul concludes with an appeal for unity between those of Gentile and of Jewish origin on the grounds that Christ came for both.

Reading Romans 15:7-13

Conclusion (15:14 - 16:27)

At the conclusion of his letter, Paul returns to personal matters. He explains his own God-given mission, which is his principal reason for writing to the Romans (15:14-21). In the next lines he explains his plans for the future and asks for their prayers (15:22-33).

Reading Romans 15:14-33

Next Paul recommends the deaconess Phoebe to the Romans and sends greetings to a good number of friends.*

Reading Romans 16:1-16

There follows a final warning against persons who create divisions in the community or teach doctrines contrary to what the Romans were originally taught (16:17-20).

Paul adds greetings from his fellow workers and countrymen, followed by those of the scribe, Tertius (16:21-23).

The letter closes with a glorification of God. Scholars are doubtful that this prayer belonged to Paul's original letter, although it is entirely appropriate.

Reading Romans 16:25-27

*Some scholars have wondered whether 16:1-20 was originally part of the letter to the Romans or formed a separate letter later added here. This is an interesting guess, but only a guess. There is no way of proving that these lines are not the intended conclusion of the letter.

"~~~~~~~~~"

# Chapter 17 He Holds all in Unity

Colossians and Ephesians contain sublime teaching on the person of Jesus Christ and on the purpose of his Church, teachings which are the result of many years of prayer, reflection and preaching. These two letters are noticeably different from Paul's others in style and content, so much so, in fact, that a number of scholars have questioned whether or not they were actually written by him. In recent years this question has been much debated. We shall not enter into it here. Suffice it to say that the letters are worthy of the Apostle and since both claim him as their author (Col 1:1; 4:18; Eph 1:1), we will consider them to be his work, though they might have been written by a disciple in his name.

## Chapter 17a Jesus Christ, the Lord of the Universe (Letter to the Colossians)
Introduction

Colossae was situated in the Lycus valley of Asia Minor, a short distance from Laodicea and Hierapolis. These three towns lay about twenty miles off the main route between Asia and Europe, far enough that most travellers would miss them unless they had specific business there. Paul himself had passed by these towns without ever visiting them. He did not, therefore, know the Colossian Christians personally.

Paul received news of the community at Colossae from Epaphras, one of his co-workers and the probable founder of their church (Col 1:7). His report is, for the most part, favourable. However, problems exist: the faith of the community is being threatened by false teaching.

What this heretical doctrine was, we are not told exactly, but we can discern its principal points from Paul's response. The errors appear to be a mixture of Christianity, Judaism and Greek philosophy. The preachers of the heresy profess to be the only true Christians. They claim to understand Christ and salvation more profoundly than the traditional believers. Worst of all, they reject the divinity of Jesus. For them, Christ is but one among many celestial spirits who are mediators between God and mankind and who must be worshipped and appeased. Moreover, they believe that some of the angels are actually superior to Jesus. They also cling to certain practices and rituals of the Law (e.g. circumcision, clean and unclean foods, festivals of the new moon).

Word of this heretical group has come to Paul at a time when his thinking about Christ is reaching maturity. So the occasion is a good one for him to put his reflections and insights on paper. He presents a profound statement on the unique position of Jesus Christ as the incarnate Son of God, declaring in clear terms his divinity, his pre-existence, and his pre-eminence over all created beings, spiritual and physical.

The letter to the Colossians can be divided into two parts. In the first half (1:1 - 2:23), Paul instructs his readers on the person and work of Jesus Christ. As the Son of God, he is eternally with the Father. Through him was created all that was made. By his death and resurrection everything in heaven and on earth has been reconciled to the Father. He is Lord, therefore, of all things natural and supernatural. Through him mankind has been redeemed and brought back into union with God, and not only mankind but all of creation. The redemption and reconciliation brought about by Christ must, however, be accepted or made ours by faith. By faith and through baptism we become joined to Christ in the Church. So intimate is the union between Christ and his disciples that Paul calls the Church the body of which Christ is the head.

The second part of the letter (3:1 e. 4:18) deals with the practical implications of the teaching found in the first part. Members of the Church are the living signs of the reconciliation which Christ has effected through his death and resurrection and must live accordingly.

Opening prayer (1:1-14)

Paul begins his letter in the usual way, by identifying himself. In this case he is also introducing himself to the Christian community at Colossae, since he is not personally known to them.

Reading Colossians 1:1-2

" _From Paul, an apostle of Jesus Christ, by the will of God, and Timothy our brother_..." (1:1). Paul wants his readers to understand that he is writing to them with the authority given him by Christ, the authority of an apostle. He wishes his teaching to be taken as words of a sure guide to those who are confused by conflicting teachings. Notice that he claims apostolic authority for himself only; Timothy is introduced simply as " _our brother_."

Paul reassures and encourages the faithful in Colossae by calling them _"the holy ones and faithful brethren in Christ_ " (1:2a). The expression " _holy ones_ " (" _saints_ ") is an Old Testament designation of the People of God. Thus Paul reminds them that they are God's special People, in whom the will of God is being carried out, a truth which the heretics deny.

" _Grace to you and peace from God our Father_ " (1:2b). The Greek words for " _grace_ "and " _peace_ " are translations of the Hebrew words " _hesed_ " and " _shalom_ ". In the Old Testament " _hesed_ " is used to refer to the great gift of God's love (see Chapter 31, p.16), while " _shalom_ " (peace) describes the condition of spiritual well-being experienced by those who enjoy God's loving favour (see Chapter 36, p.21). The greatest expression of God's love for us is, of course, Jesus Christ; he is the supreme example of " _hesed_ ". Through him we are granted perfect peace and harmony. Through him we have been made adopted children of the Father; hence Paul can call God " _our Father_ ".

In his " _thanksgiving_ " (1:3-8) Paul thanks the Father for the many blessings bestowed by Him on the Colossian Christians. They are bearing fruit and showing growth in the three great virtues: faith in Christ, love for one another; and hope of eternal life in union with God.

Reading Colossians 1:3-8

Paul makes mention of Epaphras, their founder, describing him as one of his co-workers, a " _beloved fellow servant_ " (1:7). He commends Epaphras for the work he has done in bringing the true gospel to them. Paul feels as deeply concerned for them as he does for Christians in any of the churches founded by himself. He may also be intending a gentle reproach to those in the community who are being tempted to believe the preachers of false doctrine. It was Epaphras, he tells them, who brought them the true gospel; they will continue to grow in faith only if they do not swerve from it.

Having thanked God for what they have received, Paul now prays for them that they may be granted even more gifts (1:9-14). Aware that their faith is being challenged and that they are becoming confused and insecure, Paul prays that they may attain full knowledge of God's will, that they may gain a deeper understanding of their faith in all its dimensions (1:9); and that such insight into the divine plan may motivate them to lead lives of goodness (1:10-12).

Reading Colossians 1:9-14

The knowledge Paul desires for them is not the kind that satisfies mere curiosity, but " _spiritual understanding_ ", which is the gift of the Holy Spirit (vs 9). Indirectly Paul is attacking those who are trying to lead the Colossians away from the true gospel, those who claim a deeper knowledge of the divine plan but who have failed to accept Jesus' divinity. Paul prays for the faithful that God will strengthen them with his own power so as to enable them to remain patient and firm in the faith throughout all trials (vs 11). He reminds them that they should always rejoice and give thanks for having been chosen to " _share the inheritance of the saints in light_ " (1:12).

_"He has taken us out of the dominion of darkness and brought us into the kingdom of his beloved son"_ (1:13). God's saving action toward us is described by Paul in terms that recall God's great acts of the past: the creation of the world and the deliverance of the People from their slavery in Egypt. God brought light and order out of that which was darkness and chaos (Gen 1:1ff; Chapter 1, pp. 4-10). In the same way, he has now dispelled the darkness and disharmony caused by sin and created a new harmony. God took the man he had made and placed him in the garden of Eden (Gen 2:5ff), just as later he would take his People out of the darkness of slavery in Egypt and bring them into a land flowing with milk and honey (Chapter 1, pp.11-13). Now, Paul says, through Christ God has enacted a new creation, a new exodus.

" _Through him we have redemption, the forgiveness of our sins_ " (1:14). As it is used in the Old Testament, the word " _redemption_ " has several associated meanings. When, because of his poverty, a person sold himself into slavery, it was the duty of his relatives to buy back his freedom (" _redeem_ " him, see Chapter 15, p.15). The Old Testament writers applied this idea of redemption to God's action of freeing the People enslaved in Egypt. When used in this way, the meaning of the word changed somewhat, while still retaining its basic significance. There was, for example, no question of God having to pay something to someone in order to obtain his People's liberty. God delivered them by his own sovereign authority and power. Furthermore, he did not simply free the People and let them go their own way; lie redeemed them in order to make them his own special People. The Lord _"acquired_ " them, so as to bring them into union with himself. Thus, the term " _redemption_ " maintained the essential quality of freedom or liberation; and while losing the notion of payment of a price, it gained the deeper meaning of acquisition by God and union with Him.

Christ's death and resurrection is the great act by which God redeemed mankind from slavery to sin. He brought about a new exodus from death to eternal life; he reconciled us to himself by forgiving our sins and thereby removing all obstacles to union with him. Through Christ a new, redeemed People has been created.

The two verses we have just considered (1:13-14) contain, therefore, many allusions to key Old Testament themes, allusions which shed light on the great mystery of our redemption through Jesus Christ. These verses serve as a fitting prelude to the sublime hymn to Christ which follows.

Christ, the first-born (1:15-23)

The hymn to Christ which we are about to consider is the fruit of many years of contemplation and reflection on the mystery of Christ's Lordship. It is made up of two parts, or stanzas. The first part (1:15-17) proclaims and celebrates Christ as the " _first-born of all creation_ " (1:15), a statement which is expanded and explained in the next two verses. Christ is supreme over the entire natural order (natural creation); all things were created in and through him (1:16-17). In the second part Christ is extolled as the " _first-born from the dead_ " (1:18), that is, the Lord of redeemed creation, the supernatural order. His People, the Church, are the visible sign of the new creation which he has brought about. The hymn thus brings together the themes of creation and redemption, and adds that of divine wisdom. The affinities between this great poem and those in John 1:1-18 and Phil 2:5-11 will be noticed by the reader (we recommend that you review the poems in John and Philippians and the commentaries on them found in Chapter 31, pp.11-17 and Chapter 34, pp.23-24).

Reading Colossians 1:15-20

" _He is the image of the invisible God..." (1:15a). The word "image_ " is the same as that used of mankind in Gen 1:27. All human beings are made " _in the image of God_ "' in the sense that they are God's special representatives in creation and are commanded to have dominion (or rule) over creation (see Chapter 1, p.8). The expression " _image of God_ " is also applied to divine Wisdom (Wis 7:26). When applied to Christ, of course, these words take on a whole new meaning. He is the image of God in a unique sense, for he is God made visible to us, the fullest revelation of the Father. To see him is to see the Father (John 14:9), for in him the fullness of the Godhead dwells bodily (Col 1:19; 2:9).

He is " _the first-born of all creation_ " (1:15b). The word for " _first-born_ " is another Old Testament word rich in meaning, with many associations. It is a title that denotes the special favour of God upon people or individuals. The People of God were called God's " _first-born son_ " (Exod 4:22); the kings of David's line were referred to in a similar way (Ps 89:27). Both uses of the expression suggest adoption: God's special choice of people is expressed by the idea that he has adopted them as his own children.

But the phrase " _first-born of all creation_ ", as used in the hymn, means far more than adoption by God. It identifies Jesus Christ as the Wisdom of God, who was with God at the creation of the world (Prov 8:22ff). The words _"...all things were created in him...through him and for him_ " (1:16) also associate Jesus with divine Wisdom, but they show us an important difference between the Old Testament understanding of God's Wisdom and the New Testament insight into Jesus as the Wisdom of the Father. With Saint John, for whom Jesus is the Word of God made flesh, this hymn states the mystery of Jesus as the incarnate Son of God who was not created but born of God from all eternity. This great truth is asserted in the words " _he is before all things and in him all things hold together"_ (1:17).

In the first part of the hymn, therefore, Jesus Christ is proclaimed as the eternal Son of God who came among us as a man. The title " _first-born of creation_ ", as understood in the light of vss 15-17, conveys the ideas of priority and sovereignty. There are two ways in which Christ can be said to be prior to all that was made, or first among all creation. As the Son of God he existed with the Father from all eternity and was, therefore, before creation. And since it was through him and for him that everything came to be, he is first in importance. This second sense of the idea of priority leads us to that of his sovereignty, for as the one in whom, through whom and for whom all was made, he is Lord of all creation.

Christ is Lord of the entire universe and all things are subject to him, but he is Lord of the Church in a special way and for a special purpose.

" _And he is the head of the body, the Church; he is the beginning, the first-born from the dead_ " (1:18). in the second part of the hymn, Paul moves from Christ's role in creating the world to his role in saving it. Natural creation was affected by the sin of mankind and fell into disharmony. Because it was created through the Son, the entire universe is profoundly affected by his death and resurrection. He has, as it were, brought about a redeemed universe, an entirely new creation. His Church is the visible manifestation or sign of the redemption brought about by him. The Church came to be through his dying and rising, and he is her head, since he is both the supreme Lord of the Church and the source of her life and growth. The Church, for her part, is the visible presence of Christ on earth; through the Church God reveals himself to mankind.

As Lord of both the natural and the supernatural realms, therefore, Christ holds first place; he is " _pre-eminent in all things_ " (1:18b).

_"Because the fullness was pleased to dwell in him_ " (1:19). The word " _fullness_ " (pleroma in Greek) means the abundant perfection of God. Thus, the complete fullness of divinity resides in Jesus Christ, who is also fully human.

" _And through him (God was pleased) to reconcile to himself all things, those on earth and those in the heavens_ "(1 :20). Because Jesus is fully divine and fully human, he is eminently suited to the task of reconciling all creation to God. In himself he is the perfect union of God with mankind and the rest of the created world. " _Reconciliation"_ should be understood as closely linked to the idea of redemption as explained earlier (1:14). It refers to the restoration of the harmony damaged by man's sin, the reuniting of man with God and a return to the favour and intimacy of communion with our loving Father. Such is God's free gift to us in and through his beloved Son.

" _Making peace through the blood of his cross_ " (1:20). With this phrase, Paul introduces the idea of sacrifice to help us appreciate the meaning of Christ's death and resurrection. This is a very important notion, but one which must be properly understood. The purpose of sacrifice is to unite believers to their God (see Chapter 5, p.11; Chapter 6, p.9; Chapter 38, p.10). The shedding of the victim's blood is important, since the blood symbolizes the life of those who are offering worship. Thus, the sacrificial spilling of blood represents the most intimate union of the worshipper and God. The blood of sacrifice also purifies; all people must undergo spiritual cleansing before they can be united to God. Blood, therefore, both purifies worshippers, by wiping away (expiating) their sins, and unites them to God.

Christ performed the perfect sacrifice when he offered his own body on the cross. He was both priest and victim. His act of reconciliation was the most perfect possible because he is both human and divine. As man, he offered a perfect act of obedient love to the Father; as God he gave himself up completely for us. Thus, he has accomplished for us all that was acted out symbolically in the Old Testament sacrifices. Through the gift of his own beloved Son, the Father has brought about what we could never have accomplished on our own. He has made peace with mankind and reconciled all creation to Himself.

To sum up, then, this magnificent hymn presents the historical person, Jesus of Nazareth, as the incarnate Son of God, born of the Father before all time. Through him the Father created the world and through him He redeemed and reconciled it. In this hymn we are also told something of the mystery of the Church, Christ's Body. The Church is the new People of God who have been freed from the domination of hostile powers, and united intimately to God. The Church is a People whose hope is in Christ her Lord and her head. He, the " _first-born of the dead_ ", is her promise of future resurrection and eternal life. While on earth, the members of his body participate in Christ's work of reconciling the world to God; they are his instruments through whom he makes redemption present in the world.

The hymn to Christ which we have just seen presents the central teaching of Paul's letter. He will devote the rest of the letter to an elaboration of this teaching and to the implications of it for the life of believers.

In his next words (1:21-23) Paul reminds the community that they were only recently part of the disharmony of a sinful world, but have now been made holy and blameless before God. He warns them that they must remain faithful to the gospel they have accepted. Only by fidelity to the true gospel will they reach their goal of eternal life with God.

Reading Colossians 1:21-23

Christ among us, our hope of glory (1:24 - 2:7)

In the next passage (1:24 - 2:7), Paul draws a parallel between the work of Christ and his own work of proclaiming the gospel. For Paul it is clear that the whole Church must share the work of reconciliation. To participate in this work is to share in Christ's sufferings for the sake of the Church and for the sake of the gospel message (1:24f).

The message he brings is the revelation of a great secret, a mystery hidden in God until now: the unfolding of God's eternal plan to unite all people and all things in Christ. For Christ has come, not only to the Jews but to all people; Christ is among the nations (1:26-27).

Reading Colossians 1:24 - 2:7

" _In my flesh f make up what is lacking in the sufferings of Christ for the sake of his body, the Church"_ (1:24). Paul's words in this verse have baffled scholars through the centuries. Many interpretations have been proposed but none is completely satisfactory. We can be sure that Paul does not mean to imply that Jesus' agony and death were somehow insufficient. On the contrary, as the hymn affirms so clearly, the redemption of mankind has been fully accomplished through Christ.

We do not pretend to be able to explain the verse fully but shall offer a remark or two which may point in the right direction. Paul's words should be interpreted in the light of his understanding of the intimate union which exists between Christ and his followers. This living bond of love is expressed in various ways throughout the New Testament. Saint Matthew tells us that whatever is done to one of Jesus' brothers is done to Jesus himself (Matt 25:31ff). For Saint John, Christ is the Vine and we are the branches (John 15:1ff). Saint Paul declares that Christ is the Head and the Church is his body. Thus, the love which Christ has for his People is so strong that he hears their cries of pain; he knows their afflictions (Acts 9:5; see Exod 3:7). In a mysterious sense, therefore, Christ suffers when his disciples suffer.

Moreover, Christ asks his disciples to accept suffering for the sake of the gospel; whoever wants to be a disciple must take up the cross (Mark 8:34). Jesus' followers are to be united with him in his agony and death. In this way true members of his Church participate in his work of redemption.

What Paul has come to realize is that his afflictions in union with Christ are effective; they actually contribute to the advancement of God's kingdom. In a mysterious way, he can speak as if there were something lacking in the sufferings of Christ; as if in some sense the sufferings of Christ need to be completed, and this will mean not only by Paul but by all who, through personal suffering, are one with their crucified Lord. It is in the hearts of our suffering brothers and sisters that we must seek the meaning of Paul's words.

In 1:26ff Paul speaks of the great mystery or secret which is nothing less than God's plan of salvation revealed in Jesus Christ. Christ reveals the hidden mystery of God; indeed, he is the mystery itself: " _in him are hid all the treasures of wisdom and knowledge_ " (2:3). Paul, who has spent many years attempting to probe God's plan, trying to understand the rejection of Christ by the Jews, and the place of the Gentiles in the plan of salvation has now come to see that all was foreseen by God. Jews and Gentiles alike are playing a part in God's mysterious plan. The gospel is the proclamation of this " _mystery hidden for ages and generations, but now revealed to his saints_ " (1:26).

Christ is present among his People as the source of their new harmony (2:5). All are invited to accept him as Lord, submitting to him in loving obedience. They are to witness to his presence by their steadfast faith and their spirit of constant thanksgiving (2:6-7).

The new life in Christ (2:8-23)

In the next passage (2:8-15) Paul teaches the Colossians what it means to " _live in Christ, rooted and built up in him_ " (2:6-7). They must firmly reject heretical doctrines which can only lead them away from Christ, in whom is perfect wisdom (2:3). In Christ alone the fullness of divinity dwells, and from him alone we have received fullness of life (2:9-10; see John 1:16). Paul explains why they are not to submit to heavenly spirits nor allow themselves to be bound by the demands of the Law.

Reading Colossians 2:8-15

Paul uses the images of circumcision and burial to teach what took place when they came to faith and accepted baptism. At baptism they were spiritually circumcised, that is, stripped of sin, the " _body of flesh_ " (2:11). They were spiritually buried with Christ and raised to new life with him by the power of God (2:12). Before baptism they were dead because of their trespasses, but now they have been brought to new life, a life in harmony with God (2:13; see 1:14,20).

By his death, in which we share, Christ eliminated the demands of the Law, demands which no one could meet and which had no power to save. Christ cancelled all debt incurred by our disobedience to the Law (2:14) and divested " _the angelic powers_ " of their authority over mankind (2:15). Since we have died with Christ, neither the Law nor invisible spirits have any claim upon us.

Paul continues his discourse on the effects of Christ's death and resurrection by drawing some practical conclusions about dealing with the false teachers in their midst. He makes it clear that the faithful are free of the bondage imposed upon them by these heretics, free of the constraints of the Law and the slavery of angel-worship.

Reading Colossians 2:16-23

The faithful are to ignore the proud criticism of those who claim to have superior knowledge. For Paul, such _"knowledge_ " is the product of inflated, sensuous and worldly minds; it is pious self-deception. The ascetical practices of which they boast serve only their pride (2:23) and do nothing to bring them closer to Christ the Head, the source of the Church's life and growth (2:19).

Salvation has been won by Jesus Christ alone through his death and resurrection. The crucified and risen Christ is not one among many heavenly powers, but the Lord of all, through whom the angelic beings were created and to whom they are subject. All who are joined to Christ are freed from any other spiritual power or principality.

Over all these, put on love (3:1 - 4:6)

In the second part of his letter (3:1 4:6), Paul concentrates on the practical aspects of faith. Here, as in all his writings, he makes it very clear that faith is not merely intellectual acceptance of revealed truths, but a complete interior submission to Jesus Christ as Lord. Faith involves a commitment of one's whole being in a personal choice to serve Jesus Christ the Lord.

Such living faith is a pure gift from God. It is not something we can attain by our own power; but neither is it something done by God without our knowledge or co-operation. We are asked to take part in the transformation of our hearts and minds. All of this points to a profound mystery: Christ has fully redeemed us, but we must work with him in order that his redemption may become real and effective in our lives (see Phil 2:12-13).

Paul constantly exhorts his readers to realize (make real) the reconciliation won for them by Christ's death and resurrection. He wants us to understand that we must actively work to make our redemption a reality in ourselves. He teaches this important point by means of powerful images: baptism is death to sin and rebirth or re-creation in the image of God; those who are baptized have put on a " _new self_ ", patterned after Christ; it is their duty to put to death all thoughts and practices of the unredeemed self and bring to life the ways of the child of God.

Reading Colossians 3:1-11

In his many moral exhortations, Paul may appear to be reverting to a system of rules no different from those of the Law of the People before Christ, a system which he has declared to be dead (Gal 3; Eph 2:15). But there is a very important difference between the demands of the Law and those of the gospel. Even though the gospel requires greater virtue than was commanded in the Law (Matt 5:20), it is not nearly so burdensome. Paul can confidently exhort his readers to put off sin and to live virtuously because he knows that the gospel has a power which the Law lacked, a power acting in people's hearts enabling them to do good. The gospel of Jesus Christ is the fulfilment of the hopes of prophets like Jeremiah and Ezekiel, who longed for the day when God would transform the hearts of his People and make it possible for them to live in obedience to him (see Jer 31:31-34; Ezek 36:24-28; Chapter 13, p.28; Chapter 14, p.22).

There is, therefore, an important difference between the demands of the Law and those of the gospel, but there is also a similarity which should not be overlooked. As rules of life, both the Law and the gospel are alike in their purpose, which is to form a People who proclaim God's goodness and love by their very lives. By acting with goodness and justice. God's People become like God Himself and thereby reveal the true God to others. So it is that Paul tells his readers that they must abolish all distinctions of race or social class (3:11). In the Church, the People renewed in God's image (3:10), the union of all mankind is being brought about by God. The great harmony of all people and all creation is made real in everyone for whom " _Christ is all in all"_ (3:11).

Paul will now describe the elements of a virtuous life. As a People sanctified and loved by God, Christians are called to live peacefully and in harmony in the one body, the Church. Just as they accepted the new white robe of baptism, so they should clothe themselves with those virtues which contribute to unity and peace.

Reading Colossians 3:12-17

Through his death and resurrection by which our sins have been forgiven Christ brought about the new harmony (1:14). His People are to proclaim this great act of reconciliation; they are to witness to their faith in a merciful and forgiving God by being a forgiving People (3:13). They are to remain united by the bond of love (3:14) and to be a People of peace, that peace which is Christ's gift and a sign of the new harmony (3:15). Another sign of their new life in union with the Lord is the spirit of joyful thanksgiving which should permeate all they do.

Especially when they assemble for worship they are to give thanks to God, to listen to the Word of Christ in the Scriptures and the teaching. All that they do, whether teaching or singing praise to God or performing the tasks of everyday life, all must be done in the name of Christ, that is, for him and with him. Thus they will never fail to acknowledge that through Christ and in Christ everything was created to the glory of God the Father.

In the next passage (3:18 - 4:6), Paul become seven more specific in his recommendations on the love which characterizes the redeemed People of God. He applies his teaching to his readers' various states of life. In all relationships, whether it be that of husband-wife, parent-child or master-slave, they are to live according to the new harmony perfected in them by Christ. Underlying his teaching is a deep conviction that _"in Christ_ " there is neither slave nor freeman (3:11), neither male nor female (Gal 3:28). There is no place for ill-treatment of others based on distinctions of sex or nationality or social status. For those who have been redeemed by Christ the world's social differences no longer have any meaning, for all are one in Christ and responsible to him.

Paul does not attempt to eliminate the basic social divisions of his day, but he makes it clear that they are now to be perceived differently. In the light of Christ's act of reconciliation, there is no justification for harshness and inequality in these relationships.

Reading Colossians 3:18 - 4:6

Paul seems aware of the great danger in a society which gives men too much authority in their role as husbands, fathers and slave-owners, an authority which is often abused. Most of his remarks are directed to the men in an effort to correct this evil. But he commands everyone to love one another. Wives are to be obedient to their husbands " _as is fitting in the Lord_ " (vs 18), that is, as those who acknowledge Christ as Lord. Husbands, for their part, are to love their wives and refrain from harshness. Children, too, are to be obedient, but fathers must guard against whatever provokes their children to resentment and frustration (vss 20-21).

Paul's words about slaves and masters (3:22 - 4:1) should be understood as directed to households in which both the family and their servants are Christian. In such a situation, Paul says, conditions under which the slaves live and work should be much more tolerable than those found among non-believers.

Paul reminds the Colossians of their duty to witness to their faith before non-believers (4:5-6). They should always be wise, gracious and prudent in their dealings with outsiders, ever willing to present to them the truths of their faith in Christ.

Final words and farewell (4:7-18)

Paul ends with assorted pieces of news (4:7-18). He is sending Tychicus, his fellow worker, to tell them about his condition and to encourage them. He is also sending Onesimus, who is probably the runaway slave mentioned in Paul's letter to Philemon. He conveys the greetings of other friends and associates, including Epaphras who brought the gospel message to them. Paul also mentions " _Luke the beloved physician_ ", who accompanied Paul on his journey to Rome. Finally, Paul requests that his letter be read in the neighbouring church of Laodicea.

Reading: Colossians 4:7-18

"I, Paul, greet you in my own handwriting. Remember my chains. Grace be with you."(Col 4:18)

## Chapter 17b Jesus Christ, the Head of the Church (Letter to the Ephesians)

**Introduction**

The letter to the Ephesians is similar in many ways to the one we have just studied. Like the letter to the Colossians, it is composed of two parts. In the first section (Eph 1:1 - 3:21), Paul teaches his readers about the limitless love of God for his People, a love which is revealed through the many blessings he has showered upon us. He has redeemed mankind through the gift of his own Son who died and rose again. He has done away with the Law, the barrier which separated Jew from Gentile, and has formed a new People for himself, a People whose members are drawn from every race and culture. Through the death and resurrection of his Son Jesus Christ, the Father has made it possible for all people to have access to himself.

In the second part of the letter (4:1 - 6:24), Paul exhorts his readers to make real the unity which God wills for the Church. He urges them to reverence Christ in their daily lives by fulfilling their domestic and social obligations in a spirit of genuine love and humility. The similarity between the teaching of this letter and that of Colossians will already be apparent.

The letters are alike also in style: there is a formality to Ephesians that is noticeable in Colossians, as well. Both lack the tone of familiarity to be expected in letters from someone who knows his readers personally. It is evident that Paul wrote both letters to people with whom he was not acquainted personally. The formal character of the letter to the Colossians has been explained by the fact that the Apostle never visited that community. But we know that he spent at least two years with the faithful at Ephesus (Acts 19:10). How, then, are we to account for the impersonal style of the letter to the Ephesians? Our answer to this question requires a brief discussion of the letter's authorship and probable destination.

Many competent scholars consider Ephesians to be the work of someone other than Paul. There are several good reasons in support of this position, which need not be entered into here. If it is the case that Ephesians was not written by Paul, then it came from someone very familiar with Paul's way of thinking, perhaps one of his close companions (see Chapter 34, p.7). But there is no conclusive proof either way in the debate about the authorship of Ephesians. For the sake of simplicity, we will treat the letter as it came from Paul's own hand; for the author intends it to be accepted as a true reflection of the mind of the Apostle (Eph 1:1; 3:1).

While there is much debate about its authorship, there is almost universal agreement that Ephesians was written as a " _circular letter_ ". In other words, it was not addressed specifically to the Christians of Ephesus, but intended to be shared by several communities. Although it has traditionally been referred to as the letter to the Ephesians, the original Greek text made no reference to the city of Ephesus. Most of our English translations take note of this fact: some omit the words " _at Ephesus_ " (1:1); others bracket them, or otherwise set them off from the rest of the text. Further proof that this letter was not written with a specific church in mind is the absence of any reference to particular problems of doctrine or behaviour.

In view of these considerations, therefore, the absence of a familiar tone in the letter to the Ephesians is understandable.

We have mentioned a few of the similarities between this and the letter to the Colossians, but there is also a difference between them that is worthy of mention. The difference lies in the tone of each letter. As we have seen, Colossians appears to have been composed rather hastily, in response to a dangerous heretical trend; its tone is urgent and polemical. Ephesians, on the other hand, is written in a calmer, more reflective mood; it is more like a meditation than a polemic. The relationship between these two letters can be likened to that between Galatians and Romans. One is a hasty and forceful response to a critical situation, while the other is a more serene presentation of the same themes (see Chapter 36, p.3).

**Every spiritual blessing (1:1 - 2:10** )

Immediately after his greeting (1:1-2), Paul enters into a " _prayer of blessing_ ", a solemn hymn to the Father, the God of love who has showered his blessings upon his People (1:3-14). When we read this great poem we get the impression that the author's spirit has soared into the heavens and that he is struggling to find words to convey his sublime insights. The movement, the rush of thought and image in these verses, gives them a kind of breathless quality. This is especially noticeable in the Greek version, for there it becomes apparent that our author never pauses until he reaches the last word; he has composed this hymn as one continuous sentence.

The first verse announces the subject of the hymn: " _Blessed be the God and Father of our Lord Jesus Christ who has blessed us in Christ with every spiritual blessing in the heavens_ "(1:3).To say " _blessed be God_ " is to acknowledge and extol him as the source of all good gifts. He blesses his creatures with life (Gen 1:28; 3:21; 4:15; 9:1). God blessed Abraham and promised to make his name great and, through Abraham he promised to bless all peoples (Gen 12:2). God's freeing of the People from Egypt, his Covenant, the Torah, the gift of the Land, all these were blessings from him. The prophets foretold future blessings for the People that would surpass any that had ever been received (e.g. Ezek 36:24-38).

Paul praises and thanks God with unbounded joy at the marvellous fulfilment of these promises. The Father has blessed his People in a new and definitive way, by giving them his own Son, Jesus Christ, through whom every blessing is now theirs.

The entire hymn consists of an unfolding of what is proclaimed in the first verse, It mentions eight specific ways in which the Father has blessed the Church through Christ. In order to aid your appreciation of this splendid poem, it is suggested that you jot down as many of these blessings as you can find.

Reading Ephesians 1:3-14

* Most modern translations vary the English words for " _blessed, blessing_ ", probably out of a desire to avoid the cumbersome repetition of the Greek. But in doing so, they lose part of the impact of this introductory verse.

_"...every spiritual blessing in the heavens_ " (1:3). God's blessing in Christ is rich in every spiritual and heavenly way. It is called heavenly because of its source and purpose, for it flows from God and it causes the Church to dwell with Christ in the heavenly places (see 2:6). The Church is both an earthly and a heavenly community.

The blessing of the Father consists first of all in God's eternal choice of his People, the Church (vs 4). Throughout his dealings with mankind, God has shown himself as the Lord who freely chooses individuals or groups (see Chapter 5, p.16; Chapter 33, p.15). It is a choice based not on merit (Eph 2:8-10; Deut 7:6-8), but on the unfathomable divine will. If we do not know the reasons behind his choice of one person or group over another, we do know the purpose for which he chooses them. For he desires to form a People for himself, a People who are " _holy and blameless_ " (Eph 1:4b; see Deut 14:1-2). He desires also that through his People his goodness may be revealed to the world.

God chose us in Christ " _before the world was founded_ " (1:4a).' Just as Christ, through whom the Church came into being, existed with the Father from all eternity, so the Church was in the Father's plan from all eternity. With the coming of Christ into the world as man, the promised blessings have been put into effect among believers. As his special People we are called to be holy and full of love. We have been set on a new path: henceforth all we say and do must be " _in Christ_ " (Eph 5:20; Col 3:16-17). Having been chosen and called in and through Christ, we now live in him for his glory.

The person of Jesus Christ is divine and eternal; he is the second Person of the Trinity. In this hymn the earthly name " _Jesus Christ_ ", that is, the name of the incarnate Son is poetically applied to the pre-existent Son. Obviously, Paul does not intend us to understand the Incarnation as having taken place in eternity.

_"(God) predestined us to be adopted as his own sons through Jesus Christ"_ (1:5a). Jesus Christ is the only Son of God, the Beloved, and in him we become adopted children of the Father. In him we are the undeserving recipients of the same outpouring of love and blessing which the Father showers upon his Son. We are " _sons_ " in the Son, beloved in the Beloved.

All is " _for the praise of the glory of his grace which he freely bestowed on us in the Beloved_ " (1:6). By sharing the riches of his grace with us through Christ, the Father glorifies himself. Hence, the Church exists for the purpose of making God known and glorified in the world and she exists in order that people may be drawn into the final glory of life with him for eternity.

" _In (Christ) we have redemption through his blood, the forgiveness of our sins_ " (1:7). By God's grace we are freed from slavery to sin, through the death of his Son. (For a comment on _"redemption_ " see p.6.)

God's marvellous plan includes not only the individual redemption of each person, but something far greater. It is his mysterious design to " _bring all things into harmony in Christ, those in heaven and those on earth_ " (1:10). We have seen this idea in the commentary on the hymn in Col 1:15-20. Through the death and resurrection of Christ, the Father has fulfilled the hopes of the prophets by restoring the great harmony disturbed through the sin of mankind. Christ is the cause of the unity and harmony of all creation because he has been made Lord of heaven and earth. The uniting of all things under Christ is something we accept by faith, for it is a " _mystery_ " (vs 9). It is a present reality, yet at the same time it is something whose full realization we await with eager longing (Eph 1:14; Rom 8:18-25). It is already a reality, but also " _not yet_ ". Christ is in command, he is the head and he is in the process of unifying all creation through his body, the Church.

The particular aspect of the new harmony which interests our author most is the coming together in the Church of both Jews and Gentiles (1:11-13): " _we, who were the first to hope in Christ" (Jews) and "you who heard the word of truth and believed_ " (Gentiles). All have been offered the gift of faith and the promise of salvation.

All who accept the gift of faith " _were sealed by the promised Holy Spirit who is the pledge of our inheritance_ " (1:14). The word for " _pledge_ " means a partial sum paid in advance as a guarantee of full payment in the future. The seal of the Holy Spirit which is received at baptism is the guarantee that God will bring his faithful People into the fullness of glory.

This great hymn, whose treasures we have only barely uncovered, provides us with a summary of the whole letter. In 1:6-7, Paul speaks of the redemption of mankind through the forgiveness of sins. The same thought is taken up in 2:1-10. The hymn mentions the reconciliation of Jews and Gentiles (1:12-13), which is treated in 2:11 - 3:13. The theme of Christ as the head or centre of the universe (1:10) is further developed throughout the letter but specifically in 1:15-23. Our call to holiness and perfection as God's children (1:4) is explained in more detail in the entire second half of the letter (4:1 - 6:24).

This hymn, therefore, has introduced us to the main themes of the letter to the Ephesians. A proper understanding of these opening lines will thus aid our understanding of the whole letter. And, conversely, our reading of the rest of the letter will shed further light on the meaning of its first verses.

In the next passage (1:15-23), Paul prays for his readers, thanking God for them and asking him to enlighten them spiritually: that they may be granted true knowledge of God and of their ultimate destiny according to his great plan, and that they may experience God's life-giving power which is now at work among believers.

Reading Ephesians 1:15-23

The " _spirit of wisdom and insight_ "to which Paul refers is something far greater than theoretical knowledge or understanding. It involves the idea of knowledge as understood in the Hebrew sense (see Chapter 11, p.26; Chapter 33, p.23). It is the profound awareness which comes from experience. Paul explains the meaning of the expression by saying that it is a " _spirit of wisdom and insight in the knowledge of him (God)"_ (1:17). He is referring to that knowledge of the Lord which is a deep conviction of God's love, a profound awareness of him as the loving Father, the source of every good gift (see 3:14-21). Paul elaborates still further on this knowledge when he prays that his readers may know the hope to which they are called, the riches of their promised inheritance (vs 18) and the great power of God which is at work among them (vs 19). This last point adds further meaning to the expression " _a spirit of wisdom and insight_."

It now becomes clear that the knowledge Paul is praying for is even more than a profound experience of the love of the Father; it is the experience of God's own power. It is, therefore, something alive and effective in the hearts of believers. Thus, the " _wisdom and insight_ "of which Paul speaks has some elements of intellectual understanding, but also constitutes a knowledge of the heart in the sense of something experienced. Finally, such " _wisdom and insight_ "is like the virtue of prudence, for it comprises not only the knowledge of God but the power to carry out his will.

The spiritual power given to believers is the same power by which Christ was raised from the dead and made to sit at the Father's right hand, supreme over all creation (1:20ff).

The Father has put " _all things under his feet_ "(vs 22). Christ is, therefore, the sovereign Lord of all angelic powers; he is the head of the entire universe. But the Church is his special dominion for she belongs to him as his body. She is nourished, guided and sustained by him. She is filled with his presence, and through her, he reveals himself to the world: he is " _head over all things for the Church, which is his body, the fullness of him who fills all in all"_ (1:22-23). It is through the Church that Christ fills the universe.

As members of the Church and recipients of God's blessings, the faithful now have a new identity and glory which Paul speaks of in the next passage (2:1-10). He teaches his readers about their new life in Christ by contrasting it with their life prior to baptism. Using the language and thought-patterns of his day, he speaks in terms of a universe in which the devil and other evil spirits inhabit the space between heaven and earth (" _the air_ ") and work among human beings on earth. According to this view, the demons rule over all those who refuse to acknowledge and obey god. They make such people slaves to sensuality; they cause them to follow their base instincts and ideas. People are unable to break out of the hold which the evil powers exercise over them; but God has mercifully rescued them from the grip of sin and death and brought them to new life in Christ.

Reading Ephesians 2:1-10

The faithful were formerly dead to God; their spiritual death was manifested by the sinful ways in which they followed " _the ruler of the air_ " (2:2). If they have now been brought to life, it is only by God's free gift, and this gift is superabundant.

The life of believers is intimately linked to that of Christ himself, who is our head. Not only have we been given new life, we also have been made to dwell with Christ in the heavens (vs 6; see 1:20). Mysteriously, but in a real sense, therefore, we are seated with Christ at God's right hand.

It must never be forgotten that all is a pure gift of God. There is nothing for anyone to boast about (vs 9); even our virtuous deeds are the result of God's power working within us (vs 10).

He is our peace (2:11 - 3:21)

In this section of his letter, Paul reflects on an important aspect of the reconciliation which Christ brought about by his death and resurrection: the uniting of two formerly hostile groups of people, that is, the Jews and the Gentiles. He speaks directly to Gentile Christians in 2:11-22, reminding them that they have special cause for thanksgiving since they, too, have received God's gift of salvation. They were not members of God's People. They were strangers to Christ who had been promised to Israel. They were not given the covenants and promises which Israel received. Hence they had no basis for hope; it seemed as if God had forsaken them entirely. But now, in union with Christ and through his death and resurrection, they have been brought into the hope that was Israel's. God has included them in his promise, not by incorporating them into the Israel of old but by making them members of his new People, the Church. By faith and through baptism they have joined with the Jews who also believe in Christ. The two groups who were formerly irreconcilable have now been formed into one body under Christ the head.

Reading Ephesians 2:11-22

Christ is the peace between Jew and Gentile. In his body, the Church, has been fulfilled the prophecy of Isaiah: " _Peace, peace to the far and the near, says the Lord_ " (Eph 2:17; Isa 57:19). Prior to Christ's coming, the Law stood like a wall of hostility which divided people into two groups as effectively as the barrier which divided Gentiles from Jews in the Temple of Jerusalem (see Chapter 23, p.4). Now, through the death and resurrection of Christ, the Law has been abolished (2:15), the wall of enmity has been broken down; henceforth all people have access to the Father in the one Spirit (2:18; 3:12). Gentiles are now full members of God's People, full members of his family (2:19-22).

In this passage, then, Paul affirms the privileged position of the Jewish People by stating clearly that the Church is rooted in Israel. At the same time, however, he shows that the Church is a new creation which transcends the old Israel. The Church is the living body of Christ, the holy temple of God which is held together in Christ and enlivened by the Holy Spirit. Thus, the Church reflects and participates in the very mystery of the Trinity.

In 3:1-13, Paul continues his discussion of the place of the Gentiles in God's plan and reflects on his mission to preach this good news to them. His vocation of proclamation is a gift of God, something of which he is not worthy, but which he is carrying out by God's grace.

Paul ends the first section of his letter with a beautiful prayer in which he brings together the main points of his teaching on the mystery of God's plan for the Church. He worships the Father, the Creator of all things and asks him to strengthen his faithful People, to grant them full understanding of his plan, and to bring them to their final goal of life in his presence.

Reading Ephesians 3:14-21

" _May Christ live in your hearts through faith_ " (3:17). The presence of Christ in the hearts of the faithful leads them to the perfection of understanding and love. In this way they attain a deep knowledge of the divine plan for them, a plan which embraces the entire universe. This knowledge or understanding is primarily the profound awareness of the love of Christ in all its fullness, a love which _"surpasses knowledge_ " (3:19).

Paul's prayer ends in praise of the all-glorious God, the source of all blessings: 'to him be glory in the Church and in Christ Jesus"(3:21). All people are to acknowledge and praise God's glory, but the Church especially must make this her constant duty. In and through Christ, her divine head, she gives glory to the true God by revealing Him to others.

Walk in truth and love (4:1 - 6:9)

In the second part of his letter, Paul deals with some practical matters in the light of his teaching in the first part. Having taught us about the harmony which God has restored through Christ, he insists that the Church must be the living sign of that harmony through the unity of her members (4:1-16). As a people called to be holy and blameless (1:4), the faithful must put away all that is sinful (4:17 - 5:20). In particular, Christians are to realize their redemption in their social relationships as husbands, wives, parents, children, masters or slaves (5:21 -6:9). Since much of Paul's teaching in this section reflects the teaching of the second part of Colossians, which has already been considered, our commentary will be brief.

In the passage you are about to read, Paul gives some rules of behaviour necessary for the preservation of unity in the Church (4:1-6) and explains the need for harmonious cooperation among those with different gifts and ministries (vss 7-16). Here, as in all his writings, Paul encourages his readers to work for unity; for while unity in the Church is a gift of God, it will be maintained only by the efforts of her members.

Reading Ephesians 4:1-16

The faithful can help to keep the Church united by creating bonds of humility, gentleness and patience (vss 1-3). God, for his part, has provided her with the bonds which Paul lists in vss 4-6. The phrase, " _one Lord, one faith, one baptism_ " (vs 5) seems to have been used by the early Christians as a sort of slogan by which they set the Church apart from other religions, most of which accepted many " _lords_ ". Christians profess faith in Christ as Lord when they are baptized. All receive the same baptism into the one body, the Church.

The unity of the Church does not require total uniformity among the faithful; the Church's unity exists in the midst of a diversity of gifts and ministries. All gifts come from the Father through Christ and all are for the good of the Church. They contribute to the building up of the body of Christ and the growth of all her members towards the perfection which God wills for them (vss 7¬16).

Paul goes on to admonish his readers to live according to God's will by practicing virtue and avoiding the vices of those who do not know God (4:17 - 5:20). then he discusses the Christian life in terms of social obligations (5:21 - 6:9). As in Col 3:18ff, he tells wives to be obedient to their husbands, and husbands to be gentle towards their wives. But here he expands on the reasons why the relationship of Christian married people should be different from that which prevails in the world.

Reading Ephesians 5:21-33

The relationship between husband and wife is a sign or symbol of the relationship between Christ and his Church. Just as the Church is subject to Christ, so wives should be subject to their husbands. The Church is not forced into submission to Christ; she belongs to him as his body and obeys him in freedom and love. And just as Christ loved the Church and give his life for her, just as he nourishes and sanctifies her, so husbands should love their wives as they love their own bodies, caring for them and cherishing them. Both husbands and wives should practice selfless love which seeks the good of the other.

In his final exhortation, Paul reminds his readers of the dangers surrounding them from their unseen enemy, the evil spirits who seek to destroy God's work in them. Paul uses the images of a battle to warn his readers to become strong in the Lord. He concludes his letter with warm greetings to all.

Reading Ephesians 6:10-24

"~~~~~~~~~~~~~"

# Chapter 18 The Old and the New

# Chapter 18a Our Great High Priest (Hebrews)

In the seventh chapter of Hebrews much is made of the fact that although we know almost nothing about Melchizedek, the king of Salem in Genesis 14, he is enormously important in helping us to see who Jesus is. The letter to the Hebrews is itself in some ways like that mysterious monarch: we know very little about where or when it was written, or by whom. And yet it is a marvellously rich statement of our faith in Jesus, who is " _the radiant light of God's glory, bearing the very stamp of his nature, upholding the universe by his powerful command_ " (1:3).

Hebrews has often been attributed to St. Paul. But his name is not found in the letter, and in the early manuscripts its title is simply, " _To the Hebrews_." The style is not that of Paul, nor are many of the ideas. We simply do not know who wrote it. In the third century A.D., Origen summed up the situation: "But who wrote the epistle, in truth, God knows." Whoever he was, the writer was a scholar versed in the Jewish tradition of scripture interpretation, a master of language and a concerned pastor.

As to the readers to whom the work is addressed, various guesses have been made. In view of the author's stress on the Old Testament (especially Old Testament priesthood and sacrifice) it is probable that they were Jewish converts to Christianity. This may account for the fact that from very early times the letter has been entitled, " _To the Hebrews_." Apparently they had suffered persecution (10:32-39), and some had fallen away from the faith. The author writes to encourage them to remain faithful to Christ, their great High Priest.

In his letter to the Corinthians (about 95 A.D.) St. Clement refers to Hebrews, and so it must have been written before then. In fact it may well have been composed before 70 A.D., the year in which the Temple in Jerusalem was destroyed by the Romans. If this work, so concerned with the theme of the passing away of Old Testament sacrifice, were written after the fall of the Temple, one would expect to find in it some reference to that disaster.

Hebrews was written to encourage a group of Jewish Christians who were beginning to falter. They may well have been tempted to return to Judaism. The author reminds them that the old Covenant has given way to the new, that Christ is the great High Priest who can in fact bring the believer to God, a thing the old order of priests could never do despite all their sacrifices. Jesus is a High Priest who is exalted and yet who has suffered with us — a perfect priest joining man to God. He has offered the great sacrifice of himself, and by shedding his blood on the cross has saved us from our sins. Since we have such a High Priest we must not falter, but remain faithful to him. This is the basic message of the letter.

In the main, the quotations used in this chapter are from The Jerusalem Bible, copyright© 1966 by Darton, Longman & Todd, Ltd. and Doubleday & Company, Inc. Used by permission of the publisher.

The way in which these ideas are presented may be seen in this outline:

Christ is our great High Priest exalted yet compassionate. We respond by our loyalty to Christ.

1:1 -2:9

2:10-18

3:1-6

3:7 - 4:16

5:1-10

5:11 - 6:20

7:1 -8:13

9:1-28

10:1-18

10:19 - 12:29

Hebrews is a highly-polished literary work containing various stylistic flourishes and an intricate pattern of repeated words and concepts. Most of the main ideas are presented in the first few chapters and then, following the Jewish style (seen in the Old Testament in Ecclesiastes and elsewhere)' these ideas are presented again and again, but each time with a different emphasis. Thus the whole message of the letter is slowly built up. Because Hebrews is so intricate, close attention is required of the reader. It helps to skim the letter first, going over (and perhaps writing down) any headings provided by your Bible.

It should be mentioned that the " _Letter to the Hebrews_ " may not even be a letter at all. We would expect a letter to open with a salutation as do the other New Testament letters. Instead the author of Hebrews plunges into a short summary of his key ideas. It is only at the end, in chapter 13, that Hebrews begins to sound like a letter. It may in fact be a homily which was circulated with a few personal notes attached at the end.

Soon after we have gotten past the rolling majesty of the opening sentence we notice that the author loves to quote the Old Testament, but in a peculiar way. His approach is basically that of a preacher who brings forward scriptural passages to support his message, and who considers it his main task to draw from them chapters for the present.

In light of his meditation on the whole of God's plan as revealed in Scripture and history, he interprets the ancient verses in the context of his readers' situation. He is not especially concerned about what the passages meant in their original context. In modern Scripture study this method would be unacceptable and a person using it might be accused of twisting the word of God to suit his purposes. But this kind-of interpretation was common in Jewish tradition around the time of our Lord and it was highly valued. We must take this characteristic procedure into account, if we are to get the point being made by the author. We must not be disturbed when his interpretation of Scripture seems a trifle forced.

**The Son (1:1-4** )

The author begins with a statement of his message in brief and powerful summary. He surveys the ways in which God has spoken to man, from past to present. The heroes of the Old Testament through whom God spoke, especially Moses and the prophets, were held in deep veneration by his readers. And so, like Stephen (Acts 7), the author begins by displaying God's actions of old, all of which have now come to fulfilment in Christ.

Reading Hebrews 1:1-4

One of the chief ideas of the letter is that after Christ has come it is unacceptable to cling to things that merely foreshadowed him. The past must be given its due, but it is through the Son that God has now spoken. The author will devote his letter to showing how the Son is the one to whom we must be faithful, for he stands infinitely above all others to whom we might be inclined to offer allegiance. First we see who the Son is and then what he has done.

The Son is appointed by God to inherit all that exists. Whatever is God's belongs to the Son; all creation is his by right. Indeed, through him it was made, or, as John puts it, " _Through him all things came to be, not one thing had its being but through him_ "(John 1:2). (It would be good to read the hymn on the same theme in Col 1:15-20.)

The Son is _"the radiant light of God's glory_ , "or, in the words of the Creed, " _God from God, Light from Light, true God from true God_." There was a foreshadowing of this in the book of Wisdom (7:22-30), where God's wisdom is described in similar terms. In the Old Testament the image of light is often used for God's presence (cf. Exod 3:1-6. 19:18). In the New Testament, light, which in Hebrews refers to the relationship of the Son to the Father, is used by John to describe the relationship of the Word to man (John 1:9).

The Son is in fact " _the perfect image of God's nature_. "The Greek word for " _image_ "refers to the perfect impression made by a seal or a signet ring when pressed on soft wax. Thus, by way of this metaphor, we are shown something of who the Son is: as the impression is a perfect copy of the seal, so the Son is the perfect image of God.

The Son of God has done three things. First, as through him the universe received its being, so, by him it is held in being. He exercises the power of God. Secondly, he has destroyed sin by his death on the cross. Finally, glorified forever, he now rules the universe.

The man greater than the angels (1:5 - 3:6)

In the next part of Hebrews (1:5 - 2:4), the author shows his readers that the Son is superior to the angels. His treatment of this question may seem to us to be a bit overdone since not many of us are inclined to put more trust in angels than in Christ. This is one of several places in Scripture in which an inspired writer discusses a problem which no longer troubles us (note the space devoted by Paul to the question of eating meat which has been sacrificed to idols, Rom 14:Iff; 1 Cor 8:Iff; 10:14-33). As our author deals with Christ and angels, however, he is telling us something important about Christ. And so, we must return to angels: why did God come among us in so lowly a creature as man? Would it not have been more fitting for him to save mankind and all creation through nobler and higher creatures such as angels?

The author of Hebrews is showing the superiority of Christ to the angels, but there is no Old Testament text which makes that point. However, this author's method of handling Scripture enables him to overcome the problem quite easily. Like other New Testament writers, he follows the ancient Jewish method of interpretation which allows him to stretch the meaning of a text to make it throw light on the present situation. The dangers in this sort of procedure are obvious, but it does have value: it acknowledges the fact that God, who sees the whole of history, may have intended a meaning unforeseen by the human author of an Old Testament passage. And, of course, since the writer who is thus interpreting the texts is himself inspired by God, his conclusions stand in their own right as the word of God.

Psalm 8 tells us of the glory of man, meant by God to be the Lord of creation and, in fact, only a little less than God's own heavenly court. This provides the author with just enough scriptural foundation for his own message that the Son, though himself superior to the angels, came among us to suffer and free us from sin. The Son, by becoming man, was set below the angels. The author is thus reading Psalm 8 to mean, not that man is a little less than the angels, but that the Son, as man, became for a short time less than the angels.

By this roundabout way the author conveys the main idea: the Son of God laid aside his power and exposed himself to suffering as man in order to save us. He did not cling to divine or even angelic immunity from the pain of our human lot. Paul says much the same thing in Phil 2:6-1 1. But here the author has his eye on what it means to be a priest, a theme which dominates his entire work. Christ is our priest, uniting man and God. His oneness with God is treated in the opening lines of the letter; his oneness with man is treated here. The point is clear: " _It was essential that he should in this way become completely like his brothers so that he could become a compassionate and trustworthy high priest of God's religion, able to atone for human sins_ "(2:17). Jesus is our priest: he is God, but he is one of us. He knows by experience what we endure.

In the next passage the author, who has taught that the Son of God is greater (and, in a marvellous way, lower) than the angels, reminds his readers that Jesus is also far greater than Moses.

Reading Hebrews 3:1-6

Moses is the central figure in Jewish history. Through him God gave the people his greatest gift, the Law. Through him he saved them from slavery and led them to the Promised Land. It is understandable that some of the early Jewish-Christians might not fully realize how totally Moses had been overshadowed by Christ. Using one text of Scripture after another our author urges his readers again and again to listen to Christ, to remain faithful to him, for it is only by persevering in their obedience that they can hope to enter the eternal " _rest_ " Jesus has earned for them (3:7 - 4:11).

To impress upon them the seriousness and the urgency of the warnings he has given them, the author concludes this section with a most remarkable description of the power of the inspired Word of God which he has been quoting.

Reading Hebrews 4:12-13

As God can see into the heart, so God's Word in Scripture pierces to the depth of the soul and exposes the first secret stirrings of disobedience and rebellion. Our author hopes his readers will allow the Word of God to do its work in them.

The compassionate priest (4:14 - 5:10)

In 2:10-18 the writer portrayed Christ as the compassionate priest. Here he declares what effect his priesthood should have on our faith, and on our relationship to him. Because Jesus is our priest, divinely powerful yet one with us, he is the reason for our hope. If he were no more than human, like the Old Testament priests, he would have no power to save us; if he were only divine, his majesty would fill us with awe, it would dazzle and perhaps terrify us. He is powerful, but he is so close to us that we are confident and not afraid.

We must be loyal to such a high priest. Throughout the letter a warning note is sounded against those who, though realizing who Jesus is, have become slack and have fallen away (see 6:1-8 and especially 10:19-31). It is not enough for a Christian to know the truths of the faith, to grasp intellectually what it means to be a disciple of Christ. The disciple must know in his heart as well as in his head that Jesus is the great high priest and he must live accordingly.

The author now outlines the qualifications of a true high priest: 1) he must be appointed by God, not by himself; 2) he must be able to sympathize with those for whom he offers sacrifice. Jesus meets these qualifications perfectly.

Reading Hebrews 4:14 - 5:10

We find here, as well, indications of how we are to imitate Christ. He experienced suffering, but in a spirit of humility, in obedience to his Father: " _He learned to obey through suffering_." We are to imitate this sublime acceptance of God's will. If we do, Christ becomes for us the source of our personal salvation.

This section, like the whole letter, is filled with puzzling truths. The powerful one becomes weak. The Lord who commands our obedience himself obeys. The one who is the radiant light of God's glory is, as man, made perfect through suffering. All this is explained by the linking of the divine and human in the Lord. In this union lies the foundation of his priesthood.

Priest of the order of Melchizedek, and forever (5:11 - 7:28)

Our author chides his readers (5:11 - 6:3), rebukes disciples who have fallen away (6:4-8) and then encourages and gently urges the faithful to continue to stand firm, for God will surely honour the pledge he has made (6:9-20). Then he turns once again to the priesthood of Christ (Ch 7).

He draws on Psalm 110 for his main ideas. In fact, the next part of the letter is a meditation on the words: " _You are a priest of the order of Melchizedek, and forever_ " (Ps 1 10:4).

Note: Before going any further it may be well for us to recall Psalm 110 and also Gen 14:17-20, which is the account of the meeting of Abraham and Melchizedek.

Reading Hebrews 7:1-25

It must be remembered that in the Old Testament the sign that a man belonged to the priesthood was not a personal call by God but membership in the family of Aaron. It was Aaron and his sons who were made priests by Moses, acting by command of God (Lev 8). It was thus vital for a priest to be able through his family tree to prove his priestly lineage.

Christ is the great high priest, the one who brings man to God. But he was not descended from the priestly family of Aaron. How then could he truly be a priest? This was a problem both for the author and his readers.

Our author solves the problem by reaching far back into the past, long before the time of Aaron and his sons. He calls attention to the text in Genesis 14 in which Melchizedek is shown to be both priest and king. The fact that nothing is said in that text about Melchizedek's ancestry (indeed little is said about Melchizedek at all) is turned to advantage: Melchizedek, with no genealogy and certainly with no descent from the family of Aaron, is nonetheless a great priest. Much later the Jewish king to whom Psalm 110 is addressed is promised by God that he will be a priest forever, not in the order of Aaron, but in the order of Melchizedek. Gen 14:18-20 and Ps 110:4 thus combine to provide a model for a legitimate, indeed higher, priesthood, one that does not depend on priestly descent. Christ is such a priest.

The author is not content merely to establish that despite lack of priestly lineage Christ can be a true priest; he goes on to prove, as just suggested, that a priest of the order of Melchizedek is in fact greater than those of the order of Aaron. 1) Aaronic priests have a right to tithe the People. But Melchizedek tithed Abraham, the father of God's People, and therefore of Aaron. 2) Aaronic priests can bless, but Melchizedek blessed Abraham himself. 3) Aaronic priests become priests without the swearing of an oath. But in Psalm 110 God himself swears an oath making the king (and Messiah) a priest according to the order of Melchizedek. 4) Aaronic priests die and must constantly be replaced. But Christ is a priest, like Melchizedek, forever: " _living forever to intercede for all who come to God through him_ " (7:25). All of this goes to prove that Christ is indeed a true priest, and far greater than those of the old order of Aaron.

The ideal high priest (7:26-28)

This section is rounded off with a description of Christ as priest. As in chapter 5 where the author described the qualities of a high priest, and then showed how they are found in Christ, so too here he sets forth the various attributes which make Christ not merely a priest, but the perfect priest.

There are two sides to priesthood: nearness to God and nearness to man. In Hebrews we see the emphasis shift back and forth between them, always with the aim of revealing Christ as the supreme priest; his priesthood is both unique and infinitely above that of the Old Law.

Reading Hebrews 7:26-28

First, the perfect priest must be holy, " _innocent and uncontaminated, beyond the influence of sinners, and raised up above the heavens_. "We have already seen that it is essential that a true priest be " _completely like his brothers_ " in order to help them (2:17-18); but he must also be exalted in dignity. Next, he should not have to repeat sacrifices day after day; his great sacred act is carried out only once. Finally, he is greater than all the priests who depend upon the old Law for their authority; his source of authority is higher than the Law, for it was by an oath sworn by God himself that Jesus was made a priest for ever. Furthermore, the priests of Aaron's line were men who were always subject to human weakness, but Jesus has been raised up and his human nature made perfect in every way. Such is the ideal high priest. Our author leaves no doubt about his identity: " _we have a high priest of exactly this kind_ " (8:1).

Now we see that there are double grounds for exalting the priesthood of the Saviour. Earlier in chapter 7, great weight was placed upon the fact that Christ's priesthood dates back to Melchizedek, long before the Law, the source of Aaron's. Here we are shown that his priesthood is superior because it is based on an oath (see Ps 110:4) sworn after the Law. Thus, his priesthood is both first and last; it both precedes and supersedes the inferior one established by the Law.

The perfect sacrifice (8:1 - 10:18)

Throughout the next three chapters our author continues to sharpen the contrasts between the old and the new, the shadows and the reality, the lower order and the higher, the imperfect and the perfect. He directs our attention to three closely related themes — covenant, sacrifice and sanctuary. He shows us how Christ establishes the new and eternal covenant which replaces the old; how his one, perfect sacrifice sets aside forever the imperfect sacrifices of the Temple which had to be constantly repeated; finally, how Christ the true High Priest enters once into the sanctuary of heaven to abide there permanently, thus rendering useless the yearly entrance of the former high priest into the inner sanctuary of the Temple.

Our author employs these three themes (covenant, sacrifice and sanctuary) to elaborate and deepen our understanding of the priesthood of Christ. Every priesthood has one purpose — to break down the wall of sin which separates man from God and thus to unite man to God. Now the Covenant made through Moses established a priesthood and decreed the sacrifices and rituals by which sins were to be taken away and man united to God. But the covenant which established the priesthood of Aaron was itself an imperfect covenant. Through the prophet Jeremiah God found fault with it and promised to establish a new and perfect covenant.

Reading Hebrews 8:1 -1 3

If God intended to replace the old and imperfect covenant with a new and faultless one, so he must intend a new and perfect priesthood to take the place of the priesthood established by the old covenant.

It is to this new priesthood and its sacrifice that our author now turns (9:1 - 10:18). He does so by contrasting the sacrifice of Jesus with the two most important sacrifices of the Old Testament: that of the Day of Atonement and that by which the Covenant on Sinai was sealed. Before considering these we wish to recall the significance of blood-rituals in the Old Testament.

Blood is a powerful symbol. It represents life. As blood runs out, life is ended. In animal sacrifice the blood of the victim represents the very life of the offerers themselves. Through the outpouring of the blood of the animal the worshippers pour out their own lives to God. The powerful symbolic action of shedding blood in sacrifice expresses in a most solemn way how unity between man and God must come about. It is a way of saying to God: " _We are yours, we offer you our life, we pour out before you this precious symbol of ourselves._ " This ritual met a very profound human need. By his very nature, as a creature of mind and body, man is driven to express his deepest thoughts and feelings by means of physical signs. By substituting the life-blood of an animal for their own, the People of God acted out their longing to be united to God. Through these rites they could make external their interior desire to be completely given over to the Lord. For the People under the old Covenant, it was " _blood as the seat of life_ " that made man one with God (Lev 17:11).

If the shedding of blood in sacrifice symbolically sealed the union between man and God, and if, when man sins, he breaks that unity with God, then, to make him one again with the Lord, to re-establish unity, blood must again be shed. This was the meaning of the Old Testament sacrifices for sin (Lev 4-5, 16). The pouring out of blood symbolically reunites sinners with God. By such sacrifice the offerers are purified and cleansed of their sins: " _if there is no shedding of blood, there is no remission_ "(Heb 9:22).

The most powerful of all sacrifices took place on the Day of Atonement when the high priest entered through the veil into the inner sanctuary, the Holy of Holies, to apply to the " _throne of mercy_ "(the place of God's invisible presence) the blood of animals that had been slaughtered outside. This yearly symbolic action was performed to take away the sins of the priest and the People. Though this solemn ceremony had the noblest of purposes, though it expressed the profoundest of human needs, it had to be carried out year after year. And this fact alone makes clear that it never accomplished perfectly what it was meant to do.

The other ritual of blood which our author has in mind in chapter 9 is that which concluded and sealed the old Covenant on Sinai (Exod 24:1-11; see Chapter 5, p. 11). Through Moses God gave laws to his People and invited them to unite themselves to him in faithful obedience. In the Covenant, the People promised to obey his commands and accepted union with him. They expressed their willingness to obey and their desire to be one with God by a ritual sacrifice, the shedding of blood. Moses took the blood of the animals and sprinkled it on the People and on the altar, which represented God. Thus was the unity between God and his People acted out as a bond of life. When this was done, Moses said, " _This is the blood of the covenant that the Lord has made with you_ " (Exod 24:8). But, as we have seen (8:1-13), this Covenant was imperfect and was meant to be replaced by one that was new and perfect. Indeed, these rituals, along with the entire Old Testament system of sacrifice were intended by God to be no more than preliminary, of value only up to the moment when the Son himself came to make all things new.

Reading Hebrews 9:1-28

On the Day of Atonement the high priest carried the blood of the animal victim through the veil into the holiest room of the earthly sanctuary in a gesture which pleaded for the forgiveness of sins and, at the same time, symbolized atonement. All this was done in prophecy, pointing forward to the true and final atonement. When Christ shed his blood on the cross he brought about by his act of perfect loving obedience the forgiveness of sins foreshadowed by the Day of Atonement. By his resurrection, Jesus entered into the perfect sanctuary of heaven. He passed through the veil of earthly life into the actual presence of God; and there he remains at the Father's right hand, forever pleading on our behalf. His self-offering was made once and for all because by it man is united to God forever and all sins are taken away permanently.

The new Covenant, like the old, took effect through the shedding of blood, not of some brute animal but of Christ, both victim and priest. The sins of the People which broke the old Covenant were cancelled out in the establishment of the new Covenant through the sacrifice of Jesus. Using a passage of Scripture which he quotes from the Septuagint, our author moves in chapter 10 to the very heart of the meaning of all sacrifice and of Christ's, most specifically. The ritual offerings of the old order of worship expressed man's self-gift to God, they acted out his desire to be given over totally to the Lord. In other words, it was obedience to God that was at the heart of all the old sacrifices and it is obedience that is at the centre of the sacrifice of Christ. The inspired writer of Psalm 40 knew well that it was not mere ritual sacrifice God wanted, but the obedience which the ritual signified. Our author actually places the words of this Psalm on the lips of the Son of God as he set out to become man, to save us by his perfect obedience to the Father.

Reading Hebrews 10:1-10

Christ was obedient unto death. He did God's will to the point of offering up his own body on the cross. It was not some animal's blood he shed, but his own precious blood. His was the perfect sacrifice, for it was the perfect act of obedience by which the Son of God laid down his human life. Once this final and complete sacrifice is made, all other sacrificial rituals are of no avail.

And his self-offering was made once and for all; it never needs to be repeated. Our great High Priest has not merely acted out a symbol of union with God, but has actually entered as man into the real presence of God, there to remain forever.

Reading Hebrews 10:11-18

The sacrifice of Jesus is the effective sacrifice. Because of it God will remember our sins no more, for he has forgiven them (10:17-18; see 9:15). By faith we can all enter into the new and eternal Covenant and have our sins taken away. Faith and obedience enable us to profit from the work of our great High Priest. And so our author now turns to these virtues.

Perseverance in faith and obedience (10:19-39)

Throughout his letter our author makes appropriate applications of his teaching on the priesthood of Christ. Already he has warned his readers to reflect on the ways in which his message affects them personally (e.g. 4:1-11; 5:11 - 6:12). Now he turns his attention to the main danger which faces his readers; slowly, almost unconsciously, they are drifting into disbelief. Our author wants to stir up their faith and to encourage them to persevere in obedience to Christ.

Reading Hebrews 10:19-39

In the next passage, our author emphasizes the absolute necessity of unfaltering faith, of faith ready to confront any trial or danger. By recalling to his readers the many heroic figures of the past, he shows how, in every case, what made those people dear to God was their faith. Chapter 11 is a magnificent chronicle, beginning with personages traditional and familiar and ending with a passionate tribute to the unknown multitudes who suffered every form of persecution, even agonizing death, rather than deny their God. They were men and women so strong in their faith that they were indeed, " _too good for the world_ " (11:38).

Reading Hebrews 11:1-40

We will confine our attention to only three or four names in this passage where the sacred writer's comment may perhaps offer some difficulty.

In the case of Abel, for example, the name which heads the list, all that Genesis observes is that his sacrifice was more pleasing than that of his brother Cain. For what reason? The author quite reasonably suggests that Abel was favoured because of his faith. As is so often the case in Hebrews, in doing this he is going beyond the evidence of the text. For him, the words of Genesis are no more than a starting point. And, in light of his awareness of the importance of faith, he reads back into the ancient narrative something which probably was not in the mind of its writer. He does this, not to abuse the word of God in any way, but rather to help his readers grow in faith. His concern is a pastoral one. And, although he expands the meagre Old Testament evidence, he in no way contradicts it. He is a preacher, not a scholar. His aim is not to cast light on the world of Genesis, but to make his readers into better Christians.

We see the same approach in his treatment of Enoch, although here there is even less Old Testament material upon which to build. Apart from his age and name of his son, all that Genesis says about Enoch is that he walked with God, and that he vanished because God took him (Gen 5:24). Why was Enoch so blessed by God? Because of his faith, of course.

This stretching bf the Old Testament text is not required in the case of Noah and Abraham. How they were heroes of faith is much more easily seen. Indeed Abraham is the great model of faith, especially in his decision to abandon home for a journey into an unknown land (Gen 12:1ff) and later in his willingness to offer up his only son Isaac (Gen 22). In both cases the only support for his obedience was faith.

After concluding his list of examples the author, at the end of chapter 11, is ready to invite Christians to draw the appropriate chapter. Once more the ground for his appeal is that, if such goodness was found in people of the Old Testament, how much more must be expected of us who know Christ.

Courage and discipline (12:1-29)

Faith must lead to action. Life is like a race to be run to the finish. We are to cast off the weight of sin which holds us back, and to be encouraged, despite our frailty, by the Old Testament heroes who successfully completed their race and are now watching to see how we do, and by Christ himself, our perfect model.

Reading Hebrews 12:1-4

Our author knows that despite all his exhortations his readers may be tempted to discouragement, because of the sufferings they have to endure. And so in the next passage he reminds them that pain is a necessary part of training. While still in this world, he tells them, they need this kind of training as they run towards the goal discerned by faith.

Reading Hebrews 12:5-13

We find here the author's favourite kind of argument. In teaching us about Christ and about the response to Christ which is expected of us, he consistently makes the point that whatever good is found in the Old Testament must take higher and better form in the New. He argues from the lesser to the greater. If Aaron was so important as a priest, how much greater is Christ. If sin against the Old Testament laws was severely punished, how much more will sin against Christ be punished. If the Old Testament heroes had such faith, how much more is to be expected of the Christian. In 12:9-13 he adopts the same kind of argument, but instead of contrasting the Old Testament with the New, he contrasts a human father with our heavenly Father. If we are to be thankful when our human father punishes us for our own good, we should be all the more grateful to our heavenly Father for the way he makes us strong by the test of suffering.

This is the stern side of the message. Now (after a warning against immorality and strife in the community, 12:14-17), the splendour of the Christian hope is emphasized, and once more by setting the old beside the new. The Old Testament encounter with God reached its high point on Mount Sinai. Amid thunder and lightning (Exod 19) the glory of God was revealed to Moses, and through him the Law was given to the People. Here too were received the instructions for setting up the earthly sanctuary, the place where, before the time of Christ, men could enter the presence of God. The veneration and awe aroused in devout Jews by those manifestations of the divine can only be imagined. Even those recently converted to Christianity would still be deeply stirred by these images of their sacred past. But our author insists that they are mere signs and shadows of what has now actually taken place: the entry of Christ into the heavenly sanctuary.

Reading Hebrews 12:18-29

The old Jerusalem and its temple are replaced by the new Jerusalem. Old Mount Sinai (for all the splendour of God's appearance there) gives way to the new Mount Zion, not the site of the earthly Jerusalem, but of the heavenly Jerusalem, the city of God's glory.

It would be good to compare this vision of what lies ahead for the faithful Christian with that found in chapter 21 of the book of Revelation. In many ways the messages of both passages are similar: we must stand fast in our faith, despite trials, for we are bound for glory.

Hebrews ends with some practical advice about Christian behaviour and the need for obedience to the leaders of the community. It is this final section (Ch 13) which most resembles a letter. Its connection with the preceding 12 chapters is unclear. Perhaps a sermon or treatise (Hebrews 1-12) was sent on with chapter 13 as a covering letter,

Reading Hebrews 13:1-23

"Think of a farmer: how patiently he waits for the precious fruit of the ground .. . You too have to be patient; do not lose heart, for the coming of the Lord is soon."James 5:7-8

# Chapter 18b Faith in Action (James)

The letter of James is a kind of handbook or " _rule_ " for Christian living. It provides valuable instruction for those who seek to become better witnesses to the faith they proclaim, especially in their life together, be it in the home or in the parish. James reminds all Christians that faith is not a matter of mere words; not simply a subject for abstract speculation, nor just an aid for self-satisfying personal devotion. James insists that the Gospel makes practical demands on those who accept it, and he devotes his letter to this truth. He puts very little emphasis on doctrine; he presumes that his readers are familiar with the intellectual content of the Gospel message. James concentrates, not on who Christ is, but on what is required of those who believe in him. He exhorts his readers to conversion and growth, urging them to bring their lives into harmony with the faith they profess.

He adopts a style of writing that is well-suited to his purpose. It is similar to that of the Old Testament wisdom writings, especially Proverbs and Sirach. It also resembles the style of certain Greek and Roman philosophers who were dedicated to challenging people to moral reform. He employs various techniques in order to convey his message effectively: he writes as though in a debate with an imaginary opponent (2:14-23); he uses rhetorical questions in order to lead his readers to examine their conduct more closely (e.g. 2:4-7); he catches his readers' attention with a paradoxical statement and then shows how this statement contains truth and wisdom despite its apparent absurdity (see 1:2, 9); he also uses proverbs, similes, vivid illustrations from everyday life, and even downright blunt commands (1:19; 2:1-4; 3:2-12).

James does not tell us anything about himself except his name (1:1). Since he relies only on his name in order to be heard, we can presume that he was highly-regarded by his readers and that he held a position of some authority. We are not certain who this James is. He may be the James who was the leader of the church in Jerusalem (see Acts 12:17; 15:13-21; 21:18f). His familiarity with the Old Testament and the fact that his readers seem to be Jewish-Christians are used by some scholars as evidence that he is indeed the James mentioned in Acts. But others feel that the sophisticated Greek of this letter could not have been written by the James who led the Jerusalem church. No one is sure of his identity, but this uncertainty does not, of course, diminish in any way the power and inspiration of the work.

The letter of James is not complicated; it contains one simple message, namely, that faith is shown through actions. James illustrates and expands this single theme through a series of examples drawn from the daily life of his readers. Some of these examples reflect a world long past, but the message remains timeless. The community that puts faith into action will enjoy the fruit of peace and harmony, and will overcome the barriers of sin, pride and folly. For James, faith in action means especially love for the poor and using the gift of speech only for the good of others.

Authentic religion (1:1 - 2:13)

James addresses his letter to " _the twelve tribes of the Dispersion_ " (1:1). By using this Old Testament expression, he makes two important points. Christians must never lose sight of their ancestry with its traditions of love and justice. To refer to them as " _the twelve tribes"_ is to recall that they are still bound to follow the moral commands of God expressed in the Old Testament. Thus, James reminds his readers of the truth that Jesus did not abolish what is written in the Law, the Prophets and the Writings; he came not to abolish but to complete them (Matt 5:17). The second part of James' expression, " _the Dispersion_ " is a term which refers to Jews who lived outside of Palestine. James applies this term to his Christian readers, reminding them that they should never feel at home on this earth. Their true home is with God. At present they are dispersed, but their hope is to be gathered together by God for eternity. While in this world they are to consider themselves as strangers, marked out from the rest of mankind by their distinctive beliefs and behaviour.

Reading James 1:1-18

Christians are to see all things within the context of God's plan; they are to see and judge all that happens with the eyes of faith. When they experience trials, for example, they are to understand them as opportunities for growth in faith. Trials help make better and stronger people of them (1:2-4). In order to perceive God's plan in the events of daily life, wisdom is necessary. It is through wisdom that one sees the purpose of life. The fool drifts aimlessly, but the wise man knows where he is going. Wisdom is a gift which God grants to all who ask for it (1:5-8). To see the world with the eyes of faith and with the wisdom which comes from God is to use a standard that is different from that of the world. In the world, wealth is a sign of God's blessing, but in the Christian view of things, it is the poor who are truly blessed (1:9-11; see Matt 5:3).

James reminds us that trials are part of life and should be seen as occasions for the strengthening of faith and the development of patience. But temptations to sin are a different matter, for these are never sent by God. He may permit temptations, but he never tempts anyone (1:13-15).

In the last part of this passage (1:16-18), James invites his readers to reflect on the reason why they are to act differently from others. They have been chosen by God and called to radiate his own goodness to the world. They are to live as God intends all his children to live. By their actions they are to show others what it means to be truly human, truly good and truly happy.

In the next passage (1; 19-27), James goes into more detail about the life of the children of God. To live as a true child of God is to renounce all sinful conduct, to give up all that leads to death (1:19-21; see 1:15). But mere renunciation of evil is not enough, for a person must actively seek to do good. James urges his readers, " _submit to the word which has been planted in you and can save your souls_ "(1:21). The word which James speaks of is, of course, the teaching of Christ.

Reading James 1:19-27

The word of Christ is not something for idle speculation, for endless intellectual debates; the word is to be obeyed. There is no merit in simply listening to Christ's teaching without acting on it. Unless people allow the word to take effect in their lives, it will do them no good at all. Christ's word is " _the perfect law of freedom_ "(1:25), for Jesus reveals to mankind their true purpose and dignity. He shows us our real value as beloved children of the Father; he shows us how to act in accordance with the dignity that is ours. And this is freedom. All who hear his teaching are like people who see their true selves in a mirror for they see themselves as God sees them and intends them to be. Those who fail to take action are like people who forget what they look like (1:23-24), for it is only by acting on God's word that a person becomes the complete human being God intends (vs 25). God's word shows us not only how we must act but also how we must not act if we wish to be free and happy. James illustrates his teaching (1:26): those who think they are doing well, but who cannot control an angry or spiteful tongue, have lost sight of the image they saw in the mirror of Christ's word.

The measure of goodness, the standard against which all should evaluate themselves, is given by James in a short but powerful statement: " _Pure, unspoilt religion, in the eyes of God our Father is this: coming to the help of orphans and widows when they need it, and keeping oneself uncontaminated by the world"_ (1:27). " _Orphans and widows_ " are those who have no one to help them, so Christians are to care for them and all others who are defenceless. For James, the measure of holiness is love which reaches out to those in need.

In contrast to those who make Christ's word their law of freedom are those who profess to be believers, but who accept the standards and values of the world. They are contaminated by the world, slaves to material comfort and selfishness. They are trapped by their own greed and ruled by their emotions (1:26; see 3:1-12).

James will now address the problem of people who profess the Christian faith without showing the fruits of true conversion. They are still holding on to the values and standards of the world, making distinctions among people according to wealth and social status.

Reading James 2:1-13

James is as critical of people who kowtow to the rich as he is of the rich themselves (see 4:13 - 5:6). Those who show honour to the rich but not to the poor have not accepted Jesus' teaching, " _blessed are the poor_ " (Matt 5:3; Luke 6:20). Moreover, in fawning over the rich they are favouring those who make everyone's life difficult: " _Isn't it always the rich who are against you_? Isn't it always their doing when you are dragged before the court? Aren't they the ones who insult the honourable name to which you have been dedicated?" (2:6-7). James is here referring in particular to rich pagans, those who have no love for the " _honourable name_ ," that is, the name of Jesus. In the Christian view of things, there can be no distinctions between people on the basis of social status. James insists that to differentiate in such a way is a serious sin (2:9). The Gospel requires love for one's neighbour no matter what his social rank may be. Failure to obey this basic commandment of God makes one a transgressor of the whole of God's law (2:10-13).

Faith and good works (2:14-26)

In the next passage, James continues his attack on people whose faith is hollow. He addresses those who are confident that they will be saved on the basis of their faith alone. It appears that these are misusing the teaching of Paul that salvation comes through faith and not by doing the deeds prescribed in the Law. At first glance James seems to contradict what Paul is teaching. On closer examination, however, we find that James only clarifies the apostle's doctrine.

Paul teaches that the mere performance of good deeds cannot win salvation for anyone (see Gal 3:1-18; Rom 4:1-25). We are justified, made pleasing to God, by our faith, not by obedience to the Law. Paul takes the example of Abraham, the Old Testament model of faith. Abraham was blessed by God, not because of his scrupulous performance of good deeds required by the Law, but because of his faith. And he is a model for us because we also are saved by faith, faith in Jesus Christ.

James may seem to be denying the necessity of faith, but he is not. Rather, he is insisting that faith without good deeds is not faith at all; it is dead (2:17, 26). For James, such " _faith_ " cannot save anyone. In order to teach the necessity of good works, James takes Abraham as his example, the very example used by Paul to teach the primacy of faith (2:21-23). For James, Abraham was pleasing to God because he acted on his faith.

Reading James 2:14-26

Paul and James are writing in different situations and dealing with two aspects of the same question. Paul is correcting the error of legalism. He is denouncing those who want to subject Christians to the specific demands of the Old Law. They are distorting the Old Testament reverence for the Law by thinking that they can earn their way to heaven through punctilious fidelity to a set of rules. Their emphasis on good deeds springs from this distorted approach. They need to be reminded that salvation is a free gift which comes through Christ and cannot be earned.

James is correcting the opposite error, that of people who feel they do not need to do anything except believe. To those whose faith in Jesus consists in words alone, who will not translate their belief into action, James' message is clear: " _faith is dead if it is separated from good deeds_ " (2:26).

Clearly, Paul and James must be read together, for each complements the other. They are dealing with the relationship between the role of God and the role of man in human salvation, with the mystery of divine providence and human free choice. When we read both Paul and James, it becomes clear that salvation does not come through faith alone, for faith is dead if there is no love. As James says, " _You believe in the one God — that is creditable enough, but the demons have the same believe and they tremble with fear_ " (2:19). And Paul, who teaches that faith, not obedience to the Law, is what saves us, also teaches that faith without charity is useless: ". _. .if I have faith in all its fullness, to move mountains, but without love, then l am nothing at all_ " (I Cor 13:2).

True faith accepts the mystery of human salvation in all its richness; it avoids the danger of holding to only one part of the truth. This danger threatened the Church of Paul's and James' day and it has continued to threaten her throughout history. People so emphasize one passage of Scripture as to make it the norm by which they judge everything else. It is particularly unfortunate that certain portions of the writings of Paul have sometimes been taken out of context and made into absolute truth, by which other truths of Scripture have been accepted or rejected. Such selectivity means impoverishment of the Gospel message. It is a refusal of the mystery contained in revelation. The failure to accept the revelation of God in its entirety leads to heresy.

Peace in the community (3:1 - 4:12)

James will now give his readers an outline of the necessary elements of a happy and peaceful community. The need to put faith in action becomes especially urgent whenever believers attempt to live closely together, for a community will flourish or die depending on how its members treat each other.

Every Christian community experiences some strife and turmoil among its members; and the Church of the New Testament period was no exception. It is important for us to remember that the Apostolic Church had to overcome disagreements as violent as any of those which have disturbed the Church throughout the ages (see 1 Cor 1:10, Phil 2:1-5; 1 Thess 5:14-18; 3 John). But the Christian community must respond to conflict among its members in ways that are different from those of the world. For example, as strong as the urge for revenge may be, the Christian community must never give in to it. Its members are called to be peacemakers, not sowers of discord, choosing to speak. the kind and uplifting word rather than that which is hostile and destructive (3:1-12). Christians are to practice compassion, humility, consideration and love, for these bring peace and harmony (see 3:13-18).

James points first to one of the most destructive forces in community life, the uncontrolled tongue (3:1-12). People use the voice with which they bless God in order to complain, to slander others, to tear others down. The gift of speech can be a tremendous instrument for good, but it can also be a powerful weapon for evil.

Reading James 3:1-12

The tongue can be used for good or for evil, for building up or for destroying. A word spoken in love and wisdom has real power to heal; but the selfish and hostile word contains a poison which hurts far more than any club or sword (3:8). No community, no family can grow, or even survive, if its members cannot keep control over vicious tongues. But those who speak only what makes for peace will be like a source of fresh water, causing good and abundant growth (3:10-12).

James does not stop at the sins committed with the tongue, for he is well aware that these are symptoms of a deeper disorder. He will now lead us from the external sins to those which lie at their root.

Reading James 3:13 - 4:12

In this passage, James is expanding upon a theme which he expressed earlier: " _Everyone who is tempted is attracted and seduced by his own wrong desire. Then the desire conceives and gives birth to sin, and when sin is fully grown, it too has a child, and the child is death_ " (1:14f). He is saying the same thing Jesus himself said: " _it is from within, from men's hearts, that evil intentions emerge_ "(Mark 7:21 ). At the root of communal squabbling and disharmony lie the sins of jealousy and self-seeking ambition (3:14; 4:1ff). These sins are poison to any community and their venom is applied through the tongue.

The sinner distorts the order of creation by pitting himself and his natural gifts against God who is the source of all good things. Sin turns a person inward and makes him a slave to his desires. And these desires are always for money, power, pleasure — things prized by the world. Hence, to sin is to worship the world and its values. This is idolatry, the sin which was often referred to in the Old Testament as adultery (e.g. Hos 1:2ff): " _You are as unfaithful as adulterous wives; don't you realize that making the world your friend is making God your enemy_?" (4:4).

As sin grows out of pride, so holiness arises out of humility (3:13). The wisdom which comes from God (1:5) makes a person willing to submit humbly to God. Wisdom gives a person the assurance that happiness is found in loving obedience to the Lord (4:7, 10), whose way is the perfect law of freedom (1:21 ff).

James returns once more to one of his favourite subjects, sins of the tongue (4:11-12). To pass judgment on one's neighbour and condemn him is slander. This is a grave sin for it violates a person's right to an honourable reputation by destroying his good name. It is all the more serious because, in passing judgment one lays claim to authority which belongs only to God (4:12).

" _Labourers mowed your fields, and you cheated them — listen to the wages that you kept back. crying out; the cries of the reapers have reached the ears of the Lord of hosts." James 5:4_

Woe to the rich (4:13 - 5:6)

In this section of his letter, James strikes out against the arrogance of the rich. They do not allow God to have any influence on their attitudes (4:13-16), nor do they permit his will to direct their behaviour (4:17 - 5:6). The rich make plans as though they were masters of their destiny, forgetting that God is the one who is really in control of their lives. They become fools for the sake of their money (see Luke 12:16-21). They get so caught up in the business of making profits that they forget the larger realities of life, death and judgment.

Reading James 4:13-16

Those who are successful in their business ventures easily develop an attitude in which God does not count. They forget that one day they will die and have to stand before him in judgment. If they become indifferent to the mastery of God over their lives, they are even more indifferent to the moral demands he makes. Somehow, they act as though God's laws do not apply to them. Though they know the justice he demands, they ignore it (4:17). In the following passage James places himself firmly in the tradition of the Old Testament prophets. By his blunt condemnation of the rich and the injustices they commit, by his deep sensitivity towards the poor and all victims of oppression, James deserves to be known as the "Amos of the New Testament" (see Chapter 11, pp. 13-22).

Reading James 4:17 - 5:6

All must one day leave their riches behind and face God with nothing but the record of their deeds. Wealth and status, the fruits of greed and ambition, must be left to rot away (5:2-3). Their lives of " _wanton luxury_ " were made possible by sins of gross injustice: _"Listen to the wages that you kept back, calling out; realize that the cries of the reapers have reached the ears of the Lord of hosts_ " (5:4). But the greed which injures others, utterly destroys those who practice it (5:3).

Patience and compassion (5:7-20)

Next, James urges his readers to be patient. Perhaps some of them have suffered injustice at the hands of the wealthy, perhaps some have had their wages held back by their employers. James exhorts them to patient trust in the God who knows all that happens on earth and who will come one day to reward and punish all according to their actions.

Reading James 5:7-11

It may be possible to catch a glimpse of the life of the people James is dealing with in his letter. In 2:1-14 we saw that there was a problem of people giving special honours to the rich. Was the gold ring (2:2) acquired somehow at the expense of the poor man whom they shunted aside? We can well imagine the indignation of that poor man. James condemns the favouritism which is being practiced in the community (2:9) and he bluntly confronts the rich with their folly and their injustice (5:1-6). But he opposes any tendency to revenge on the part of the poor victims. To encourage them to fight back would be putting them in danger of becoming as violent and unjust as the wealthy. It is better to let God be their avenger (5:7-11; see Heb 10:30f).

James concludes his letter with assorted pieces of advice and warning. One part of this final section is particularly important, for it shows us that the first Christians practiced a special kind of prayer for those who were sick or dying (5:14f).

Reading James 5:12-20

" _If one of you is ill, he should send for the elders of the Church, and they must anoint him with oil in the name of the Lord and pray over him. The prayer of faith will save the sick man and the Lord will raise him up again; and if he has committed any sins, he will be forgiven_ "(5:14f). These words of James form the scriptural basis for the sacrament of the Anointing of the Sick. They give us the main elements of the sacrament as we practice it today: the priest prays over the sick and anoints them with oil (see Mark 6:13) to bring about healing and the forgiveness of sins.

The mention of forgiveness of sins leads James to urge all the members of the community to confess their sins to one another and to pray for each other (5:16). His recommendation is general and cannot be taken as an explicit reference to the sacrament of Reconciliation (Confession). It is probable that James is referring to a communal confession of sins practiced in liturgical assemblies, a custom still observed in our day at the beginning of the celebration of the Eucharist. He may also have in mind a more private form of confession in which individuals confess their sins to each other. In any case, it is safe to presume that James would encourage members of the community to seek forgiveness from those they have offended (see Matt 5:23f).

Though James has issued many harsh statements and warnings in his letter he closes with words of encouragement. He reminds his readers of the extraordinary power of the prayer of saintly people (5:16b-18) and exhorts them to compassion. His final words recall our Lord's teaching on seeking the lost sheep (e.g. Matt 18:12-18): " _My brothers, if one of you strays away from the truth, and another brings him back to it, he may be sure that anyone who can bring back a sinner from the wrong way that he has taken be saving a soul from death and covering up a great number of sins_ " (5:19-20).

"~~~~~~~~~~~~~"

# Chapter 19 Peter and John

## Chapter 19a A People Set Apart (1 Peter)

The Church is unlike any other people, so different that she is like a stranger, an alien, an exile among the nations of the earth (1:17; 2:11). She is and she is called to become ever more clearly God's People, set apart for his purposes (2:9f). This conviction underlies everything in the First Letter of Peter. The Church is distinct by the truths she holds and by the way of life she leads. The letter teaches her unique doctrines and the exceptional standards she is called to live by. This little book is a concise and well-rounded presentation of the faith and morals of the Christian people.

Many of the New Testament letters were written in response to particular crises in the Church. (A problem of division in the community, or immorality, or heresy and Paul fires off a letter.) Such letters make for interesting reading, but naturally tend to be uneven presentations of the Faith. The First Letter of Peter however is remarkable for its balance of the doctrinal and moral elements of Christianity; it gives a sense of the totality of the Gospel. When is this kind of presentation of the Faith made? What occasion requires such an instruction? The letter itself suggests the answer.

In 3:21 Peter directly treats of baptism, and, throughout he refers to the death and resurrection of our Lord. It appears that the letter for the most part is a baptismal instruction of the kind delivered at Easter when persons were baptized into the Church. This would explain the letter's insistence on the great differences between the pagan way of life being left behind and the Christian way now being adopted.

The first line of the epistle tells us that the letter is from " _Peter, apostle of Jesus Christ_ " (1:1). The letter, however, is in such cultured Greek that it is difficult to imagine it coming directly from the Galilean fisherman. In the closing lines (5:12) we are told that it was written through a man called Silvanus. He is probably the one responsible for the elegant language. The letter may have been written in the 60's. However, several of the ideas found in the letters of Paul are expressed in 1 Peter, and for this reason some scholars believe that the letter was written much later, when the thought of Peter would have had time to fuse with that of Paul. But this theory does not oblige us to a change of date, since most of Paul's letters were written in the 50's and early 60's. Hence, it is quite acceptable to hold First Peter to be the work of Peter, influenced by Paul, and written by Silvanus sometime before the martyrdom of the leader of the apostles (c. 64 AD).

The letter was written from " _Babylon_ " (5:13). This is Rome. In times of persecution, Christians often used the name of the capital of the ancient enemy of God's People for the capital of their new enemy (see Rev 14:8). From Rome Peter writes to "the exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia"(1:1). This is the area of present-day Turkey. The apostle uses the term " _diaspora_ " (dispersed, scattered) which was originally applied to Jews living outside their homeland; here it is intended to refer to Christians "dispersed" throughout the pagan world, living like " _exiles_ " far from their heavenly homeland.

If the letter was written in the early 60's, Nero's attack on the Christians in Rome may well be the background of this epistle. It was during this persecution that Peter " _gave glory to God_ " by his death (see John 21:19). Were the people to whom Peter was writing suffering under an official persecution? While there are references in First Peter to the suffering of his readers caused by pagans, and indications that his readers ought to expect violence against them, there does not seem to be evidence that they were actually victims of a violent persecution when Peter wrote to them.

Reading 1 Peter 1:1-2

The greeting includes a reference to the Trinity—Father, Spirit, Jesus Christ. The Father has chosen them, the Spirit sanctifies them, Christ has atoned for their sins. We have here the two main doctrinal elements which run through the letter—the Trinity and the death and resurrection of Jesus. This is the basis for all that Christians believe, and therefore, for their whole manner of life. In the remainder of this first chapter Peter will outline the action of the Father and of Christ. He will instruct us on the response which is expected of believers in the light of what the Father has done through Jesus. The next reading is a summary of the message of the whole letter.

Reading 1 Peter 1:3-9

In God there is mercy and power; his mercy leads him to act with power for the sake of mankind. The Father raised Jesus from the dead and has by the same act given us a new birth as his own children (vs 3). We share in the divine life even now, and therefore we are fortified with hope, certain of our inheritance in heaven (vs 4). We are guarded by the might of God in this often frightening world. As we rely on the Father, so do we rely on Jesus, for he is " _our Lord_ ". (This title is so familiar we may at times forget that it expresses his divine majesty.) Joy is the mark of Christians, a joy which springs from the conviction that he who died for us and was raised from the dead, the One we love, is coming again. And when he does he will be revealed in all his splendour.

Our immediate situation, however, is a world where all things fade and decay, where suffering and violence abound, and where the presence of God is not easy to perceive. We live by faith in Jesus; we love "the One we cannot see"(cf. John 20:29). In the midst of the imperfections of this present life, we are nevertheless " _filled with a joy so glorious that it cannot be described_ "(1:8). What distinguishes us from the pagans is that we know that no matter what happens now, there lies ahead an inheritance that can never perish, fade or be defiled (vs 4). The trials and tests we are subjected to in this world only serve to purify our faith. That suffering leads to glory is as infallibly true for us as it was for Jesus. This is the Good News foretold by the prophets and now preached to us (1:10-12). Belief in such a magnificent future must affect our daily behaviour. We are not to act like those whose horizons are limited to this passing world. Our lives are to be distinctly different through that holiness we learn from God, the Holy One.

Reading 1 Peter 1:13-16

The next passage speaks again of the Father and of Christ. It contains two bracing reminders: the loving Father is also our judge, and, it was at the price of the precious blood of Christ that we were set free. God loves us and therefore takes us very seriously.

Reading 1 Peter 1:17.21

We are exiles, sojourners in a strange land. To pagans, life in this world is everything; to us it is not. We know that our eternal home is with the Father. Lest we take this for granted and slacken our efforts, we are to know that the Father is just and has no favourites; he will judge even his own children according to their deeds. Lest we think ourselves unimportant to God and imagine that our behaviour does not really matter to him, Peter recalls the " _price_ " God paid for us.

In the Roman world the freedom of a slave could be purchased. The price paid reflected the value of the slave. If Christians have been set free from slavery to the "useless ways" of paganism, it was at the infinitely high price of the blood of Christ, the lamb without spot or stain.* The reference to the blood of the lamb recalls three images of sacrifice in the Old Testament. On the Day of Atonement the blood of an animal was sprinkled on the altar (Lev 16; also Lev 6:17` *-7:6). Blood is a sign of life. The act of pouring it out on the altar is symbolic of offering to God that which is most precious, and therefore, of making peace between the Lord and his rebellious creatures. No offering could be more precious than the blood of Christ. The second image suggested by this passage is that of the paschal lamb. Again the sign is of freedom, this time from the slavery of Egypt (Exod 12). The sacrifice of Jesus brought about our deliverance from a way of life doomed to nothingness. The third Old Testament image which comes to mind is that of the Suffering Servant led to the slaughter like a lamb (Isa 52:13 - 53:12). By his suffering, the sins of mankind are taken away. Jesus took on himself the punishment due to us; by his cross he has set us free.

The proof of that freedom is revealed in the new life Christians lead. Peter makes practical applications.

Reading 1 Peter 1:22. 2:3

By baptism and faith, we are born to a new and eternal life. This life is displayed in love that is real and free of all hypocrisy. The spite and deceit, the jealousy and slander of unbelievers is left behind by those who have " _tasted the goodness of the Lord_ "(2:1ff; see Ps 34:8). Peter can tell his readers to strip away all pagan attitudes, because the new way of life is now genuinely possible: through Christ's saving act they have been born of God.

Having made the moral application, Peter, as is his habit, returns to the doctrine, the truths on which our way of life is based. He combines three passages from the Old Testament in which the image of a stone is used. From Isaiah 28:16 he takes the cornerstone God laid in Zion; from Psalm 118:22, the stone rejected by the builders; from Isaiah 8:14f, the stone one stumbles over. Each of these he applies to Christ.

Reading 1 Peter 2:4-8

When the people of Judah turned away from the Lord and put their trust in their own strength, they soon found themselves staggering about blinded by their own wickedness. Through Isaiah they were told that God, and God alone, was their cornerstone, the only foundation on which they could build securely. They were to put their trust in him alone.

*All images have their limitations. For example, when we speak of Jesus as the Good Shepherd we are not to push the notion of shepherd too far. If we did, we would have to say that Jesus, like all shepherds makes a living from his sheep. In like manner here, we are to respect the point Peter makes without forcing it any further. We are not to ask questions such as, " _to whom was the price paid_?" This would only lead us to ridiculous conclusions. What matters is that, in his mercy, God has paid an infinite price for his finite creatures.

**In some Bibles, Lev 6:24ff

Now Jesus is that living foundation-stone on which Christians are to build their _"spiritual house._ " But a stone can also be something people trip over. For those who refuse Christ, he becomes a rock that brings them down (see Luke 2:34). Those who reject Christ will discover too late that he is the only firm foundation on which they can build their lives.

Peter now moves to one of the greatest passages of the Old Testament, Exodus 19:3-8 (see Chapter 5, pp. 3-6). When God established his Covenant on Sinai, he told the Tribes that he was calling them from among all the nations of the world to be his very own, a people who would be a " _priesthood_ " for the world. Now in the new, final and universal Covenant made through the blood of Christ, the Church is that consecrated and priestly People of God.

Reading 1 Peter 2:9-10

Called out of the darkness of unbelief and into the marvellous light of faith, we are truly the People of God set apart to sing his praises. Peter often refers to the priestly sacrifice of Christ (1:17ff; 2:21ff; 3:18; 4:1), and here he tells us that the Christian community is a holy priesthood offering spiritual sacrifices made acceptable to God by Jesus (see 2:5). If we are a " _chosen race, a royal priesthood, a consecrated nation, God's own people,_ " it is not in any way by our merit; it is only God's abundant mercy that has raised us so high (2:10). No one can earn baptism. And only by baptism does one become a member of this kingly people and share in the royal priesthood of Christ. No one can claim faith as a wage; baptism and faith are gifts of the mercy of God.

In the following section (2:11 - 3:17) Peter gives several examples of what it means to live out this royal priesthood. In a word, it is to live as Christ lived. He was without sin, yet he suffered and died without complaint, because his pain and death were an offering for our sins. So his priestly people are to accept suffering though they have not earned it. Christ, the priest, was the Servant Isaiah foresaw: he bore our faults in his body and so by his wounds we are healed. By their share in the unjust punishment Jesus endured, his members, who are the Church exercise his priesthood. To be a priest is to take the place of others. In our place Christ accepted the cross. Following in his steps we are to bear the punishment others deserve.*

Jesus submitted to the unjust religious and political rulers of his day. He made no attempt to defy the oppressive authority of the Roman Empire. Yet he was supremely free, for his obedience was to God and to God alone. The Church, small and weak in Peter's day, is to imitate the Lord she serves. The radical changes she will bring about in society will be through her priestly action. In the next reading these thoughts are applied to the Christian's attitude towards secular powers and earthly masters.

Reading 1 Peter 2:11.24

The Roman Empire was as vicious and rapacious a power as ever existed, yet, strangely, its legal system displayed an extraordinarily keen sense of justice. Peter recognizes the legitimacy of Roman rulers and asks his readers to do the same. But he reminds them that their only real ruler, the only one to whom they owe absolute obedience is God (2:16). They are not to obey the emperor therefore, when he demands what God forbids. But in all matters where the earthly rulers' commands do not contradict the laws of God, they are to submit. Peter dreads the thought that members of the Church should fail to live up to the merely human demands of Roman justice. In every way possible they are to be good citizens, giving scandal to no one.

*A good example of this understanding of the priesthood is provided by Father Maximilian Kolbe, who took the place of a prisoner about to be killed in a Nazi concentration camp. When asked for his identity by the guard he replied simply, " _I am a priest_."

Slaves, the lowest in Roman society, are in a position which may draw them very close to their Saviour. Their endurance of injustices, if accepted, makes them priestly in the highest degree. By submission even to evil masters they can share in the passion of Christ (2:18-24). Once Christian, then, the slave is free; his ultimate obedience is to God and to Christ. He knows that he has been purchased at a high price and in the community of disciples he is the equal of the others and as free as they are.

In the first part of chapter three Peter speaks to husbands and wives, especially to wives with pagan spouses. Good example is foremost in the author's mind; the good conduct of Christians can bring others to faith in Christ. The Christian household is to have one head, the husband; this is clearly Peter's thought. It is also clear that husbands and wives are equal before God—they are heirs together of the grace of life.

Reading 1 Peter 3:1.17

Christians dedicated to doing what is right will draw others to Christ simply by good example (2:12). But Peter now adds a further thought: "Always be ready with your defence whenever you are asked to give the reason for this hope of yours, but speak gently and respectfully"(3:15f). Good example is to be bolstered by reasoned explanations of the hope we have. But in spite of their noble behaviour, Peter's readers can fully expect to be persecuted (3:17).

The next section (3:18 - 4:6) offers consolation for times of persecution. Christ the Lord suffered and died. As surely as he triumphed over death so will they. Peter makes a statement about Christ preaching "to the spirits in prison" which has baffled commentators through the ages (3:19-20). Several different interpretations are possible. We will offer the one which appears most likely to us.

Reading 1 Peter 3:18 - 4:6

The eternal truths about Christ in this passage are expressed in the language and thought of a day long past. What is taught about him is that, by his resurrection, he is the Lord of all creatures, he has the right to the submission of all, and is the Saviour of all. Every created being that is saved, is saved through him. At the time this letter was written, many people, Jews, Christians and pagans, conceived of the created universe as consisting of nine strata, layers, as it were. First came the underworld (hades, hell), the dwelling-place of human beings who had died. Then there was our visible world, the land of the living. Above this were seven heavens, each inhabited by different ranks of spiritual or angelic beings. Finally, supreme over all stood the eternal, uncreated realm of God (heaven, in the full sense of the word).

How was Christ to become Lord and Saviour of all these various realms? Given this view of reality, the ancient reply was rather logical: as long as Jesus lived on earth he was bound by the limitations of the flesh, but by dying and rising again he entered the realm of the spirit: "In the flesh he was put to death; in the spirit he was brought to life"(3:18c). He now had access to all the unseen, spiritual worlds. He therefore descended to the underworld, to the dwelling-place of the dead. In this way " _the Gospel was preached even to the dead"(4:6). Then as he ascended to the right hand of God, he passed through the seven heavens_ " . receiving the submission of angels, authorities and powers"(3:22). According to the popular thought of the day, there were spiritual beings imprisoned in the second heaven. These too had to receive Christ's offer of salvation: "in (the spirit) he went and preached to the spirits in prison"(3:19). It is not, of course, a matter of faith for us to accept the existence of spirits held captive in a second heaven. What is a point of faith is that the salvation accomplished by Christ is absolutely universal: all creatures, whether angels, spirits, humans living or dead, all who are saved are saved through the death and resurrection of Jesus the Christ.

In this same passage Peter inserts a comparison between the waters of the flood in Noah's day, and the waters of baptism for Christians (3:20f). As the Deluge put an end to a sinful world and prepared the way for a new beginning (see Gen 9), so the waters of baptism destroy the sinful ways of paganism and open the way for a new life according to the Gospel. As Noah was saved _"through water_ ", so Christians enter salvation through the waters of baptism. Peter is not interested in speaking of baptism as a washing away of sins; he is more concerned to point out that in seeking baptism a person makes a solemn promise, " _a pledge to God_ " to leave behind the depraved ways of the world (3:21; 4:3), and to adopt the way of Christ, a way leading to the acceptance of suffering after his example (4:10.

In the next reading Peter describes this new life, the most important feature of which is love. He then goes on to summarize what he has already taught. He reminds us of the glory that is to come at the end when Christ is revealed, warning us again of the judgment of God and urging us to accept our share in the sufferings of Christ.

"Above all never let your love for one another grow insincere... Welcome each other into your houses without complaining." 1 Peter 4:8-9

Reading 1 Peter 4:7.19

Several times in this letter we have found references to the harassment of Christians by non-believers (eg. 2:12; 3:16). Beginning in 4:12, however, the prospect becomes one of open and violent oppression. The readers are told that they should not be surprised at the " _fiery ordeal_ " (persecution) which may come to them. In words which closely resemble the beatitude in Matthew 5:11f, they are urged to rejoice and be glad for they are sharing in the sufferings of Christ (4:13). If Christians are being punished by the authorities for crimes against Roman law, there is no merit to be gained; but if it is for being faithful Christians, worthy of the name of Christ which they bear, then they will be strengthened by the presence of the Spirit of God (4:14-16).

The final section of the letter contains exhortations to the whole community, beginning with the elders (the presbyters).

Reading 1 Peter 5:1.14

In all probability appointed by apostles, as in Acts 14:23 or 20:17, 28, the elders oversee the churches in matters of doctrine and discipline. Peter warns them, as Jesus had warned him, not to be dictators over their communities in the pagan fashion (see Mark 10:42). They must do their work gladly, not simply out of a sense of duty, and certainly not for the sake of getting rich (5:2f). For every member of the communities he recommends humility expressed in service of one another. Once again he cautions them to be calm but vigilant in times of persecution. Under the guise of pagan persecutors, the devil prowls about like a raging lion looking for someone to devour (5:8). To be devoured is not to suffer martyrdom, which on the contrary means victory, but to deny Christ out of fear of being put to death. Peter reminds them that their fellow Christians all over the world are subjected to the same trials. But all of these troubles, he says, are for a short time only; the day will come when they will be called to eternal glory in Christ. Powerless as they may feel when they are under attack by a mighty empire, the power of the Lord is greater, indeed it lasts forever, and will strengthen and console all those who have been called to be with Christ eternally.

Supplementary note on the Second Letter of Peter

There is a second letter attributed to Peter in the New Testament. For a number of reasons, it is doubtful that the apostle wrote it personally; it is more likely that someone wrote it in his name. Whatever the case, its teaching is sound and Peter would certainly agree with it. The Second Letter of Peter is closely related to the Letter of Jude; the two should be read together.

The central point in its message concerns the delay of Christ's return in glory. The writer fears that Christians will lose their sense of urgency that they will begin to think this world will last forever. He wishes to revive a proper vigilance among his readers. But as they wait for the Day of Judgment, they are to be on their guard against false teachers. These proudly set themselves up as the final authorities in the interpretation of what God has revealed. They give their private views of Old Testament prophecies (1:20f) and of the letters of Paul (3:15ff). (The author considers Paul's letters to be inspired like the rest of Scripture.)

The author uses spectacular imagery to describe the Day of the Lord, the day of judgment (3:8-14). He borrows his poetry from Isaiah (Chs 65-66). The final day will see the destruction of the old, corrupt world, and the establishment of the new and glorious realm of God and his faithful. Why is this day delayed so long? If the final judgment is postponed it is a sign of God's patience allowing sinners time to repent. While the wicked take advantage of the divine mercy and sin the more, the faithful are to be alert, always ready to meet the Lord. He will come as a thief in the night (3:10). The author's message is the same as our Lord's (Matt 24:42f; see Rev 3:3).

## Chapter 19b Living the Truth (1 John)

People cannot believe what they wish or live as they please and still be Christians. There are certain unchanging truths which must be held, certain standards of conduct which must be met. Moreover, what they believe determines how they live, and their behaviour reveals what they believe. Faith and morals cannot be separated. These thoughts govern the whole of the First Letter of John. We should not allow the beauty of its poetry to weaken or conceal the stern message which this epistle conveys.

At the time this instruction was written, there existed many flourishing religious movements. The Roman Empire was being invaded by Eastern religions and various exotic cults. These were competing with the old Greek and Roman religions, and indeed with Judaism and Christianity. For Christians the greater danger by far was not that they would have to fight the new cults, but that they would be led to accept them in whole or in part. One of the most attractive and deadly of these new movements was a kind of philosophical system which promised its adherents a glimpse of the hidden mysteries of the universe. Secret knowledge could be imparted to those who accepted this system of thought, enabling them to rise above the lowly things of earth and enjoy the vision of divine light. Most of our information concerning this particular movement, called Gnosticism, comes from the second century after Christ. It seems, however, that it was this type of religion which had already affected the Christians to whom this letter is addressed.

Our sacred author is speaking throughout to faithful members of the Church who have been plagued by teachers attempting to foist on the community a beautiful, vague religiosity. Their version of Christianity pretended to be uniquely exalted, filled with knowledge of the hidden secrets of God. To them had been granted a divine light far above the darkness of the common people. In fact, however, they were self-centered people, too proud to be concerned with the earthly aspects of the Faith, such as the reality of the physical body of Jesus, and too 'spiritual' to be involved in the practical obligations of love, such as the sharing of money. The letter frequently echoes their arrogant boasts: _'we are in union with God'_ (1:6), _'we have no sin in us'_ (1:8), _'we know God'_ (2:4), _'we are in the light'_ (2:9), _'we love the Father'_ (2:15), _'we have the love of God in us_ ' (3:17), and so forth. To John such spiritual pride makes them the children of the devil. It is most important for the Church to recognize them for what they are. So he offers signs by which to distinguish the children of light from the sons of darkness.

Names have changed, different words are used, but the same heresies afflict the Church today. There are movements now which amount to little more than the promise of a profound religious experience, which will fill people with light, giving them insight not available to the common folk. Some of these take the guise of ancient Eastern religions, some pose as a return to authentic Christianity. Measured against the criteria fixed by John in this letter, they will be seen for what they are.

There is further application of John's instruction to our own day. We hear it said often, "We are all headed towards God in different ways." "It does not matter which Church you belong to, they all lead to God _._ " "What you believe doesn't matter; it's what you do that counts." No matter what truths may be hidden in such remarks, John would reject them vehemently as the work of liars. God has given us one way to him and that is Christ; he has chosen one People to be his instrument of salvation; he has told us what to believe in order to enjoy communion with him now and life with him in eternity.

The letter bears striking resemblances to the Gospel according to John. The author is never named in its pages, but he has understandably been indentified with the writer of the Fourth Gospel. The two compositions are at least productions of the same school of thought. To be utterly certain of the identity of the author is of course not possible. Whoever he is, he writes magnificently. He is a poet using a very limited number of ideas and images, going over them again and again, each time illuminating another dimension of his thought. In the style of John the evangelist he soars in rising circles like an eagle, viewing his subject from varying angles at different heights.

Prologue: Communion with God and the Church (1 John 1:1.4)

The letter is unusual because it has no opening salutation and no final greeting. Yet it is a letter to some specific community whom the author addresses as " _my children_ " (2:1) and " _my dear people_ " (4:1).This community had recently suffered a schism of sorts: a group of its members had broken away from it (2:19). John is obviously relieved that this group has left, but he is now concerned about repairing the damage these false members may have caused. He is also intent on preventing any further division. He tells us the purpose of his letter: " _so that you may be in communion with us; and our communion is with the Father and with his Son Jesus Christ_ " (1:3). His first words echo the prologue of St. John's Gospel (John 1:1-18), but he places the emphasis on the testimony of the apostles ("our testimony") to the reality of the humanity of Jesus.

Reading 1 John 1:1.4

The author identifies himself with the original witnesses to the earthly Jesus in whom the Word of life, who was with the Father from the beginning, became visible, tangible, audible. That Jesus was truly a man of this earth is of paramount importance, as is the fact that he is the Son of God. Upon these truths rests the whole body of truth by which Christians live. The apostles were the first to testify to these truths; they taught these things from the beginning (see 2:24; 3:11). Anyone who wants to be saved through Jesus Christ must hold these truths in communion with the apostles. To be one with God is to accept the truths he has revealed and to do so in union with those he chose to be his witnesses from the beginning.

God is light (1:5 -2:28)

The first major section of the letter teaches several ways in which the children of light may be distinguished from the sons of darkness. The author insists on the primary importance of what we call "tradition": he himself hands on what he heard from Jesus (1:5) and he urges his hearers to cling to what they were taught from the beginning (2:24) that is, the preaching of the apostles. To be in communion with God is to be in communion "with us" (1:3), and with the Church (" _with one another_ ", 1:7).

_Admit the truth and live by it_ (1:5 - 2:2). No phrase better expresses the central thought of the letter than "doing the truth" (or living the truth, 1:6). Thought and action go together; how we act inevitably reveals what we actually believe, regardless of the words we speak. It is in our action then that we express our true convictions. It is important therefore to hold firmly to what is true and to translate it into action. A fundamental fact to admit is our sinfulness. The 'sons of darkness' maintain they are free of sin, or even that they have never sinned. To John this assertion renders the death of Jesus meaningless.

Reading 1 John 1:5 - 2:2

Anyone who holds that he is no longer a sinner in need of the intercession of Jesus Christ is walking in the dark. Christians ought not to sin, but inevitably they do, even after the most profound of spiritual experiences.

_We know God if we keep his commandments_ (2:3-11). There is a no-nonsense quality to John. For him there is a definite way to test the authenticity of those who say that they have had a deep experience of God and have come to know him. John's criterion is simple: do they keep the commandments? To know God is to obey him. Our author is using the words " _love_ " and " _hate_ " in their covenant meaning; to love is to obey, to hate is to disobey.

Reading 1 John 2:3-11

All of the commandments of God can be summed up in the command to love one's brother. John is thinking first of all of love within the Christian community, selfless devotion to the brothers and sisters with whom one lives in faith. If a person does not serve those who are in communion with him in the Church, he will not love those outside the brotherhood.

_You cannot love God and worldly things_ (2:12-17). Christians who feel overpowered by God's love for them and their love for God can decide for themselves how genuine this feeling is by their attitude towards things of this world. If they love, that is, obey the world, they do not have the love of God in them.

Reading 1 John 2:12.17

John singles out three aspects of the world's enticing promises: " _the lust of the flesh_ "—this is the invitation to enjoy the comforts of the body, and luxurious living; " _the lust of the eyes_ "—this is the temptation to give in to what attracts the eye, the glitter of wealth, the seduction of pornography; " _the pride of life_ "—the world's attempt to lure people into thinking that material possessions are all-important: it wants people to yield to the temptation to become self-sufficient, needing no one; to the temptation to show off the things they own. But all these promises will lead to nothing, for the world is coming to an end. Only those who obey the will of God, who truly love him, will live forever (2:17).

_Hold to what you were taught in the beginning_ (2:18-28). As the Messiah was anointed by the Holy Spirit at his baptism, so Christians are anointed by their initiation through water and the Holy Spirit. This anointing brings them true knowledge. Any Christian may test the worth of his knowledge simply by asking whether it is in accord with what has been taught from the beginning.

Reading 1 John 2:18-28

People who deny that Jesus is the Christ (Messiah = Anointed One) are liars, for they are denying the Son of God. In denying the Son they reject the Father. The false teachers who have left the Church (2:19) hold to their own twisted version of the identity of Jesus; they abandon what was taught by the tradition of the Church. John is sure that they never belonged (2:19).

God is just (2:29 - 4:6)

This second major section of the letter deals with the notion of justice (righteousness). There are certain standards by which the just God will judge the members of his Church. These unchanging norms can be ignored only at one's own peril. Those who really are children of God will break with sin, keep the commandments and have no dealings with false teachers.

_Be just as he is just_ (2:29 - 3:10). Since Christians are God's own children they are to live as God's Son lived. They are to behave like Jesus now, if they are to be with him when he is revealed at the end of time. Christ was just, as his Father is just; so Christians are to practice justice, doing what the laws of God demand. Love cannot be separated from justice; justice is the foundation of love. Love grows out of justice, and justice keeps love from being reduced to warm feelings.

Note: Unfortunately, some translations render the Greek words for 'just' and 'justice' by the English words 'holy' and 'holiness'. If you are using such a translation, simply substitute 'just' or 'justice' for 'holy' or 'holiness'. Other translations use 'righteous' and 'righteousness'. This is accurate, but not common English.

Reading 1 John 2:29 - 3:10

Sin is first defined as a violation of divine rules. To sin is to break the law (3:4). To be virtuous is first of all to act justly. Our author, no doubt, has in mind the Old Testament commands of God (eg. Ten Commandments) and the constant teachings of God through the prophets which Jesus adopted into the Gospel. John speaks of Christ in an unusual way: Jesus is just. Since he is the Son of God, then all God's sons and daughters are to be just in all they do. If a person is not just, neither is he loving (3:10). There should be no illusions about this.

Love shows itself in deeds (3:11-24). John removes love from all sentimentality. When all is said and done, love is not an emotion, but an act of obedience to God, an act of service to those in need. To make certain that all flighty notions of love are put aside, John tells us plainly that loving means sharing your money, indeed giving up even your life.

Reading 1 John 3:1124

If a brother is in desperate need and is not assisted, that omission is a form of murder. To be indifferent to members of the Church who are poor is to hate them. By such relentless applications of his principle John brings love down to earth where it belongs. Really he is only repeating the old commandments of God uttered through Moses, announced again by the prophets and made new by Jesus (see 2:7f).

Trust in the teaching of the apostles (4:1-6). Those who have truly received the Holy Spirit accept the truths taught by the apostolic tradition and accept them without change. The Spirit of God cannot impart to one generation of Christians knowledge which contradicts what the same Spirit gave to previous generations. While understanding can grow, the truth must remain one. Whatever knowledge of God a Christian has, it must be in agreement with the truth preached by the apostles and authorized teachers. Therefore, John can say, " _those who know God listen to us_ " (4:6, " _us_ " refers to the apostles, and to those teachers faithful to the truths taught by the apostles).

Reading 1 John 4:1.6

The sacred author is especially concerned to preserve intact the truth that Jesus the Christ "has come in the flesh". The antichrists refuse so earthy a teaching. They have, in their own opinion, risen above such a degrading idea. To them divine truths are all sublime ideas having nothing to do with the base realities of flesh and blood. They find repugnant the notion that Jesus was truly a man, a member of the human race. John sternly reminds his readers that anyone who denies the true humanity of Jesus is moved by the spirit of lies.

God is love (4:7 - 5:12)

The third and final section of the letter combines the themes of love and faith. Genuine love is rooted in the true Faith, and genuine faith grows into true love.

_Since God has loved us, we are to love one another_ (4:7-21). John teaches as forcefully as he can that it is not in any way possible to love God without at the same time loving the other members of the Church. " _He who loves is born of God and knows God_ " (4:7). No mystical experience, no uplifting meditation, can impart knowledge of God as effectively as the experience of loving those whom God has placed with us in the community. To know what it is like to serve selflessly is to know what God is like, for humble service is love, and God is love. For John, Christian love is one: love comes from God himself, enters the believer and is acted out in deeds. It is one love, God's, which comes to its perfection when the members of the Church humbly wait on each other.

Reading 1 John 4:7-21

This kind of love flows from authentic faith. From the traditional teaching of the Church we are taught that God loved us first; he did not wait until we deserved his love, he did not oblige us to earn it. It was he who reached out first by sending his Son. And the Son revealed God's love by taking away our sins. When Christians live out this love they are to love as people who realize that sin has been forgiven by the sacrifice of Christ. If they fail in their charity, they know that pardon is always there for the asking. If others in the community sin, they remember the forgiveness that was won for them. God's love expressed itself in forgiveness, so when believers employ his love they also forgive. That is why they can face the day of judgment without fear (4:17). By exercising God's love they come to know what God is like and realize that he is a forgiving God.

Faith in the divine pardon obtained through the death of Jesus must be supported by belief in the truth that Jesus is the Son of God. His death proved beyond a doubt that he was human, but to accept his humanity is not enough. Jesus is the Son of God (4:15); that is why his cross could bring the forgiveness of sins for all mankind. A person who thinks he is truly alive with God, but denies the divinity of Jesus, is suffering from illusions. Union with God depends not only on acts of charity but on acceptance of the truth about Jesus (4:15).

Testimony to the truth (5:1-12). The first verses in this passage (vss 1-4) summarize what has already been said. John repeats that union with God depends on professing the truth about Jesus and on keeping the commandments. He consoles us with the assurance that it is not difficult to accept the truth and observe the commands of God. The reason it is easy to live as Christians is faith.

Reading 1 John 5:1.4

In the next reading we shall see John insisting on the truth about Jesus—Jesus is the Christ, a true human being whose humanity was proven beyond a doubt by the water and the blood which poured from his pierced side as he died on the cross (see John 19:34). But this same Jesus is also the true Son of God. The Spirit of God was given through him. The letter is probably making a reference back to the death of Jesus on the cross as recorded in the Gospel of John. The evangelist wrote that Jesus bowed his head and " _delivered (handed on) his spirit_ " (John 19:30). To the author of the letter, therefore, there are three witnesses to the truth about Jesus: the water and blood from his side testify to his humanity, the gift of the Spirit witnesses to his divinity—for only God can give the Holy Spirit.

Reading 1 John 5:5.12*

It is possible that our author is referring to baptism and the Eucharist when he writes "not with water only, but with water and blood." These two sacraments are the basic means by which people enter into the mystery of Christ. It is not by baptism alone, but also by partaking of the cup of his blood that union is achieved with Jesus true God and true man.

Epilogue: Eternal life (5:13-21)

The final part of the letter has a conclusion (5:13) and a kind of postscript where he clarifies a few ideas, especially concerning sin. The author tells us there are two basically different kinds of sin: one is not deadly, the other is. While he does not explicitly draw out what he means by a " _sin unto death"_ , we can safely say that he means a very horrible kind of sin, something like the mysterious sin against the Holy Spirit (see Mark 3:29, Chapter 21, p. 24). This passage offers no basis for our distinction between venial and mortal sins, because mortal sin can be forgiven, whereas John is referring to a sin about which it is useless even to pray, for it is beyond forgiveness. If any light can be thrown on his idea of a " _sin unto death_ ", it will be by identifying it with sin of the antichrists to which he has been referring to all through his letter: the sin which destroys communion with the Church and apostolic teaching, and therefore, severs union with God. Such a frightful sin would have to be one of great pride, where a person consciously and deliberately denies truths taught by revelation and stubbornly insists that he is right.

`Some ancient manuscripts insert a few phrases into verses 7 and 8. We print these in ordinary type here: " _There are three witnesses in heaven: the Father, the Word, and the Spirit, and these three are one; there are three witnesses on earth; the Spirit, the water and the blood_." These words, clearly professing faith in the Trinity of persons in the One God, are lacking in all of the best Greek and Latin manuscripts. They are found only in a few late ones. They appear to be a comment made by a copyist in the margin of a manuscript which was later incorporated into the text.

Reading 1 John 5:13.21

Union with God is the all of human life. If this is in jeopardy, everything is threatened. John wrote his letter to help the community maintain itself in union with God. But it is the true God to whom we are to be united, and the truth about God depends on the truth about Jesus Christ his Son who revealed him. The final lines make it clear that knowledge of the true God depends entirely on knowing the truth about Jesus, his Son. Verse 20 should be translated as follows:

" _We know, too, that the Son of God has come_

and has given us discernment

to recognize the One who is true.

And we are in the One who is true,

for we are in his Son Jesus Christ.

He is the true God and eternal life."*

As the Gospel of John begins with the eternal Word and ends with the proclamation of Thomas, "My Lord and my God", so the First Letter of John begins with the Word of God (1:1) and ends with a resounding profession of faith in the divinity of Jesus: " _He is the true God and eternal life_ ".—

*1 John 5:20 is taken from the New American Bible, copyright © 1970, by the Confraternity of Christian Doctrine, Washington, D.C., and used by permission of copyright owner. All rights reserved.

**A number of English translations render the last part of 5:20 as " _This is the true God_ . . ." While it is not impossible to translate the Greek pronoun here as " _this_ ", the context requires it to be translated as " _he_ ".

# Chapter 20 Come, Lord Jesus

The author of the Book of Revelation makes this his main theme: God is victorious over every evil power. His People may suffer persecution at the hands of the wicked, but God comes to their help as he has always done in the past. His greatest act of salvation is the death and resurrection of Jesus, the Lamb of God. As Jesus brought about final victory through his death, so his People will conquer with him by sharing in his passion. Through their suffering they will enter into Jesus' own glory and live with him forever in the new Jerusalem, the glorious city of God.

The Book of Revelation, the last book of the Bible, describes the end of our journey: the new Jerusalem, the glorious city of God (see Rev 21-22). This dazzling and mysterious book has fascinated its readers ever since it was written. Its language and imagery permeate Christian life and its general message strengthens and consoles the Church in her struggle to be faithful as she lives in the world. At the same time, it is a curious book, filled with strange events in the heavens and on earth; it speaks of flying mountains, monstrous devouring locusts and beasts with many heads and horns (e.g. Rev 6:14; 9:1-21; 13:1-18).

Revelation has had a profound influence on Christian life and culture. We meet it frequently in the prayer of the Church. Some of our popular hymns are based directly on it: " _Crown Him with many Crowns_ ", " _For all the Saints", "Holy, Holy, Holy, Lord God Almighty_ ", " _At the Lamb's High Feast we Sing._ " Other hymns show signs of its influence, such as, " _Holy God we Praise Thy Name_ " and " _Let all Mortal Flesh Keep Silence_." It has been a source of inspiration for artists, writers and composers throughout the ages. Albrecht Duhrer created woodcuts based on it. Holman Hunt's familiar painting of Christ standing knocking at the door is taken from this book (see Rev 3:20). Handel's famous " _Hallelujah Chorus_ " comes from Revelation (see 19:6, 16; 11:15). Some film-makers have found their inspiration in it (e.g. Ingmar Bergman's " _The Seventh Seal_ "). But, unfortunately, not all the influence has been good. Many have misused this book to issue condemnations of others, to predict the end of the world, to invent peculiar doctrines and to form strange sects.

Revelation is a difficult book to interpret because of its bizarre imagery, its sometimes harsh tone and violent language. The many peculiar interpretations of it, the numerous strange predictions that have been based on it prove how easily it can be misinterpreted. Nevertheless, the book offers a clear enough message. With some effort and with the help of a few simple guidelines, the reader can discover its main teaching. Those who are willing to give it serious study will be rewarded with a glimpse of the majesty of God and of his plan for mankind.

# Chapter 20a Introduction to the Book of Revelation

Those who would discover the true meaning of the Book of Revelation need to know the historical situation in which it was written and to recognize that it is a special kind of literature. We propose to deal with these two areas in this introduction. As we shall see, the two areas are linked; the historical situation was such that it called for this kind of writing.

Historical background

Revelation was composed about the year 95 A.D., during the reign of the emperor Domitian. This was a time of severe persecution of the Church throughout the empire. The Christian way of life was a threat to the Romans since it revealed the injustice and inhumanity of their rule. The imperial government, therefore, was using every possible means to make Christians renounce their faith.

The Christians had accepted the Good News which Jesus announced. They believed in God's constant love for mankind and in his will to form a People who would bring his love to the world. They knew they were called to be a People " _set apart_ ", distinctive, different from " _the world_ " in their outlook and in their view of what is important. They attempted to put into practice the demands of the gospel: love and mercy, the renunciation of greed and all forms of injustice toward others. They accepted their vocation to be a priestly People, whose mission was to bring mankind back into union with God and whose destiny was to share in the eternal banquet which God has prepared for his beloved children.

When Jesus gave them this mission, he knew that they would have to suffer as he himself had suffered. He warned them that they would have to face a world hostile to God, a world full of hatred and greed. But no amount of warning could fully prepare them for the reality of ferocious persecution. Members of their communities were being taken away; loved ones were being tortured; brothers and sisters were being put to death. Quite naturally, they would ask themselves whether it was worth all the pain. Would it not be easier simply to give in, to renounce the faith and to live in peace? They would begin to question and actually doubt their way of life. Was their God not supposed to be stronger than any earthly power? Why, then, was he not coming to their rescue? Why was he not intervening to save them from the relentless enemy who was torturing and killing them? How long must they wait for deliverance? Some would doubt the power of a God who seemed impotent in the face of the evil forces at work in the world. Others would wonder if it were not possible to seek out some sort of compromise between the demands of the gospel and those of the Roman system.

The persecution was having its intended effect. Those who resisted were murdered. The weaker were surrendering, they were beginning to give up what seemed more and more clearly a losing battle. The leaders of the communities, those who were the hope and encouragement of the others, were being systematically eliminated. The Roman empire seemed for all the world to be all-conquering. Out of this critical situation comes the Book of Revelation.

The author, whose name is John, probably held a position of leadership and was regarded highly by many Christian communities. But we know very little about him. In the past it was thought that he was the same John as the author of the Fourth Gospel and of the letters which bear this name. There are indeed some similarities of language and thought between these works, but there are just as many differences. Hence, it is probable that Revelation is the work of someone other than the author of the Fourth Gospel. The most that can be said is that the John who wrote Revelation was either a member of, or very close to, the community which gave us the Gospel of John.

As we have said, our author was a leader in the Church. He had shared in the suffering of his people (see 1:9). He had endured much but had clung to the faith. Through his suffering he had been able to perceive God's plan in the terrible events of his day. Gifted with a vast knowledge of Sacred Scripture, he knew that the People of God had been persecuted many times in the past and had survived all their persecutors. All the earthly kingdoms which had appeared so extremely powerful had come to an end. One after another, these great empires had fallen. The pattern of oppression and persecution of God's People followed by rescue and victory by the Lord had been repeated often throughout their history; they had become a People under the oppression of Egypt; they had been conquered by the Assyrians, exiled by the Babylonians, persecuted under Antiochus Epiphanes. Now it was the tyranny of the Roman empire. Terrible as the present persecution was, John's faith remained unshaken. He was profoundly convinced of the need to persevere, for he had no doubt of the outcome. Ultimate victory belonged to God, not to the Romans.

In his book, John relies a great deal on the message of the Old Testament, with its clear assurance that God is constantly in control of world events, but he trusts even more in the truth revealed by the death and resurrection of Christ. Jesus' triumph over death marks the end of the power of evil. It is the victory of God and the defeat of Satan. Those who follow Christ even to death will rise again and share in his glory in the presence of God. Death, the final disaster for unbelievers, is no threat at all to the followers of Jesus. it is not to be feared as the end of all, but welcomed as the beginning of an utterly new and higher kind of life.

Our author's understanding of death and resurrection is quite close to that of his namesake who composed the Fourth Gospel. For both writers, the death of Jesus cannot be separated from his resurrection. The two events form a single reality (see Chapter 33, pp. 28ff). As Jesus was glorified through death and resurrection, so his disciples are glorified, not only by their final resurrection, but by their martyrdom. The author of Revelation applies to disciples of his day the message of the Fourth Gospel: by their sufferings they share in Christ's own glory.

John's special gift is an unshakeable confidence in Christ's victory over death. He wants to assure his persecuted brothers and sisters that the Romans, for all their power, are as nothing before almighty God. As surely as God destroyed every other evil empire in the past, so will he utterly defeat the present one. The Roman empire and all it stands for, John would have them understand, is not just imperfect, but downright evil, evil through and through. He bluntly asserts that this earthly kingdom with its efficient organization, its military genius, its great wealth and luxury, is not a mixed blessing, but, quite simply, the machine of Satan.

John is not simply criticizing the Roman empire, or finding fault with it; he is rejecting it outright. His teaching implies something far deeper than mere civil disobedience. Naturally enough, he does not want his message to be intelligible to the Roman authorities. In their hands so subversive a document would become a powerful weapon against the Church. John must, therefore, write in something like a code, he must use a language that is crystal-clear to his own people, but as obscure as possible to the enemy. He accomplishes this by writing in a style similar to what we call "apocalyptic".

The style of the Book of Revelation

John informs us at the beginning of his work that he is adopting a special kind of literature in order to communicate his message. He says, " _This is the revelation of Jesus Christ ._ . "(1:1). The Greek word for revelation is " _apocalypsis_ ", the origin of the book's other title, " _The Apocalypse_." By telling us that he is writing an " _apocalypse_ ", John is alerting us to the fact that we must read it in a certain way, that we are to approach this book with certain expectations as to its style, language and message. His readers were as familiar with the apocalyptic style as we are with the style of, say, a "paid political announcement." When we meet with such announcements, we do not expect anything good to be said about the opposing candidate, nor do we expect to be told anything bad about the one whose party is paying for the announcement. In a similar way, we must learn what a piece of apocalyptic literature is communicating and by what methods it does so. It is not altogether unfamiliar to us, for we have met this style of literature already in the Book of Daniel, another product of a period of persecution (see Chapter 19, pp. 9-15).

We wish to draw your attention to four characteristics of the Book of Revelation which are borrowed from apocalyptic literature:

1. Good and evil stand in violent contrast. One is either for God or for God's enemy; there is no middle ground. The readers of this book are asked to be ready to lay down their lives for the faith. They see around them a world hostile to Christ and his followers, a world which is waging war on the disciples and making every effort to destroy them utterly. The greatness of the crisis requires that the danger be made unmistakeable, that the wickedness of the hostile forces be vividly described, as well as the fate of those who surrender to them. The author does not, cannot use gentle language in describing the fate of the wicked. The temptation to join them is strong and must be strongly countered. It is for this reason that John paints so vividly gruesome a picture of the fate of the condemned. Some of us may find his descriptions disturbing, but we need to remember the situation in which they were written. John is predicting the final defeat of Satan and all the forces of evil.

In his time these forces were embodied in the Roman empire.

2.The book is intended to give hope to those who are near despair. Evil may seem to be triumphant, but it is not. The hope of Christians must be firmly set in Christ the Lord, who suffered, died and rose victorious. The author keeps before his readers the great truth that Jesus is the one who was slain, the Lamb who was sacrificed (Rev 1:5-8; 5:6), but who lives forever. His followers must share the agony of Calvary so as to share the glory of Easter.

3.This book concentrates on fidelity, the virtue essential to the persecuted. John exhorts his readers to hold fast, despite the pain and the cost in blood. Fidelity is required to reject the life of luxury which the pagan world offers to those who abandon Christ.

4.The book is intentionally mysterious. As we have said, John did not want his work to be understood by those against whom it was written. The discovery of such a piece of "resistance" literature by the authorities would surely lead to an intensification of their campaign of extermination.

How does John succeed in baffling the hostile reader? Largely, by his extensive use of symbolism.

The symbolism of the Book of Revelation

Splendid symbolism makes this book the poetic and fascinating work it is. On the whole, for a Christian the symbols are not difficult to interpret. In fact, some are quite straightforward. As a help to our reader, we will now consider its most common symbols under the headings of numbers, colours and objects.

_Numbers_ : There are two kinds of numbers in Revelation: those which symbolize perfection (or completeness), and those which symbolize imperfection. In the first group are the numbers three, four, seven, ten and twelve. Three is the number of divine fullness, and to say something three times is to give it the greatest possible emphasis. Thus, when God is worshipped in the words, " _Holy, holy, holy_... "(4:8), he is being praised as " _all holy."_

The number four usually represents the four corners of the world; consequently, it stands for the whole world, the whole of creation, the entire universe.

Seven stands for fullness and perfection. The Book of Revelation is addressed to " _the seven churches_ " (1 :1 1 ). While the churches in question truly existed, we are to understand the book as addressed to the entire Church. Seven may also serve as a structural device, a framing number which holds things together in a self-contained sequence: hence seven letters, seven churches, seven seals (6:1 - 8:5), seven trumpets (8:6 - 11:19), seven bowls (15:5 - 16:21). Obviously. the number seven supports the very design of the book.

Another number of completeness is ten. Multiples of ten, such as one thousand (10 x 10 x10) represent magnitude and fullness (see 5:11).

The number twelve, like seven, is favourable, associated with completeness. There are twelve months, twelve tribes of Israel, twelve Apostles, twelve foundation-stones of the new Jerusalem (21:14). This number multiplied by itself and by one thousand (the number symbolic of immensity) gives one hundred and forty-four thousand. This is the symbolic number representing all those who belong to the new Israel, the Church (see 7:1-8).

The numbers which symbolize incompleteness are those with fractions and the number six. A period of three and a half days, or three and a half years represents a short time. (Notice that this is half of the perfect number, seven.) If something happens to one-third of the world, or to one-quarter of the earth, this means to merely a part of it.

The number six, because it falls short of the perfect number, seven, represents imperfection. It is also only one-half of twelve, the other perfect number. Total and complete imperfection is expressed by the number six repeated three times. When the beast is given the number six hundred and sixty-six, we know that he is as far from perfect as it is possible to be (13:18).

_Colours_ : White stands for the joy of victory. Whenever we meet a person or a group dressed in white, we are to understand that they have persevered through great tribulation and have emerged victorious. This colour also represents the purification of those who have been spiritually cleansed by great suffering (see 3:5; 7:9; 19:8; 19:11-14).

Red, black, and sickly or pale green, are colours of death and destruction. Red is associated with violence, warfare, bloodshed (see 6:4); black is associated with death in general, and pale green speaks of death from plague or illness (see 6:7-8).

Scarlet represents wanton luxury. The evil city of Rome is symbolized at one point as a scarlet woman (17:4), a reference to her opulence and to that of the empire generally.

Gold is a sign of royal splendour, which can be good or bad. Christ is depicted in 1:13 as wearing a golden cincture, a sign of his kingship (see also 4:4). But the royal state of a wicked earthly ruler may also be depicted by gold. The scarlet woman, mentioned above, is bedecked with gold and jewels (17:4).

_Objects_ : Crowns (or coronets) and thrones are symbols of royal authority; whether they are good or bad is usually obvious from the context. For example, if we meet a group of twenty-four elders wearing white robes and gold crowns we can safely assume that they are on the side of goodness. (Notice, too, that twenty-four is twice the good number of twelve.) In this context, therefore, the golden crowns must signify a share in God's own authority. But golden crowns on the head (or heads) of a huge red dragon (12:3) can only be taken as symbolizing the power and authority of an agent of evil. Another symbol of authority is the throne, and this too can be good (see 4:2f) or wicked (see 18:7).

Heads and horns are symbols of power. John describes Christ as a Lamb with seven horns (5:6) and tells us that he is all-powerful. But the evil forces in the world are also powerful, so John depicts the beast as having seven heads and ten horns (12:3). Heads and horns can also stand for successive rulers in the empire (see 17:7-14).

Eyes represent knowledge. If the Lamb has seven eyes (5:6), we are to understand that he has all knowledge, perfect knowledge.

Long robes symbolize priesthood (1:13; 7:9); wings represent mobility (4:8); palms are signs of victory and triumph (7:9) and jewels stand for wealth and great beauty (17:4; 21:18ff).

This summary of the main symbols used in Revelation is not intended to be exhaustive. It is intended merely to help the reader to grasp John's poetic designs. He usually employs his symbols and images to compose word-pictures, so to speak, of cosmic and heavenly realities, such as the awesome power of evil in the world, the struggle to be waged against it, the terrible suffering and turmoil which must result and the final glories of the heaven God has prepared for those who love him.

Note: A more extensive list of symbols is given in Appendix l, "Table of Symbols used in Revelation", p. 36).

The plan of the Book of Revelation

The Book of Revelation is a vision of God's own plan in history. some ways it is like a dream, or the account of a rapture, of a shifting, vivid, mysterious vision. We should not expect, therefore, a neat and logical exposition. In a way, the best approach to the book is to read it straight through without pausing for long on any one passage or detail. When the author describes God's infinite glory, for example, it is best to let his images take their effect upon us like music, without trying to visualize them in detail. Likewise, when the devastation of the earth or the destruction of evil is described, we should again allow the imagery to work upon us and to shape our mood. In this way, the chief riches of this book will be discovered. The majority of the symbols and images yield a meaning. A few do not. They were no doubt understood by the original readers, but they baffle us now.

This work is a vision of God's plan of salvation in history. Throughout the ages, evil has existed in the world, working against mankind, and throughout the ages God has been vigilant, caring for his People and saving them. In the Book of Revelation, John looks at history from the viewpoint of heaven, where all is eternally present. No matter which period of history he examines, he finds the same unalterable design. Evil appears to triumph over good, but in fact God is constantly at work to conquer it. This pattern will repeat itself until the end of time, when, as we know by faith, God will intervene once and for all to bring his saints into his own heavenly glory and to punish those who allied themselves with the Evil One.

John's method of teaching his readers that history can be seen as one divine design is novel, and even startling: he repeats the same message seven times. Thus, if the value of the number seven be recalled, he is seen to be symbolically recording history in its absolute totality. He means to convince his readers that, despite all appearances to the contrary, they have sure grounds for hope. No matter what is taking place, it contains divine purpose and meaning.

The plan of his book can be outlined as follows:

Introduction (1:1 - 3:22)

Introductory vision (1:1-20)

Chapters to the seven churches (2:1 - 3:22)

The message of this book (4:1 - 22:5)

(seven different presentations of the same theme)

1.The heavenly court (4:1 - 5:14)

2.The seven seals (6:1 - 8:1)

3.The seven trumpets (8:2 - 11:19)

4.The woman, the child and the beast (12:1 - 15:4)

5.The seven bowls (15:5 - 16:21)

6.Fallen is Babylon (17:1 - 19:10)

7.Behold, l make all things new (19:11 -22:5)

Epilogue (22:6-21)

There are other ways of dividing this book, equally valid. We have adopted this one because of its simplicity and its intelligibility.*

To sum up, then, throughout this book, with all its apparent complexity of symbolism and imagery, one main message is conveyed. The great theme is that the power of the wicked is nothing compared to the might of the Lord. Evil has been utterly vanquished by Jesus' death and resurrection. Now, just as Jesus had to suffer and die in order to triumph, so the Church must share his suffering in order to share his glory. God allows persecution of his chosen ones, but they must persevere in faith and trust, knowing that their final victory is assured and that their reward will be without measure.

* The basic idea for this outline is taken from Hubert Richards, What the Spirit says to the Church, a Key to the Apocalypse of John, New York, Kennedy, 1967.

What the Book of Revelation does and does not tell us

A proper understanding of the Book of Revelation requires that it be seen as written for a specific group in a specific historical situation. John's primary concern was for the Christians of his day, the members of the " _seven churches_ " to whom his message is addressed (see 1:4, 11). They needed to be encouraged, to be assured that ultimate victory is God's. They needed to be reminded that Christ would come again and put an end to evil in all its forms. This book, therefore, is aimed immediately at Christians of that time. Of course, as the inspired Word of God, it also has timeless value.

It is God's revelation to all mankind in all ages. It speaks of the pattern of sin and goodness throughout history, of man's evil attempts to oppress and exploit others and of God's constant intervention in history to save his People.

To be one of God's People is thus revealed as a great privilege, bringing with it the duty of disciples to be faithful to the call to bring God's love to the world. It reaffirms Christ's promise that he will return in glory to judge all men, to reward the good and to consign the wicked to eternal punishment. It reminds disciples of all ages that no matter how great the power a particular group may wield, it is nothing compared to the power of God.

There is much to be learned from the Book of Revelation, but also much never to be expected of it. Most important, we are not to count on it to spell out future events. It has absolutely nothing to say about what will happen between the year 95 A.D. and the end of time. Those who use this book as a source for cosmic fortune-telling have failed to grasp its message, a message of hope and encouragement for a beleaguered Church. To overlook this in order to search out interpretations of events in our own time is, quite simply, to abuse the Book of Revelation, to make it something it is not. Those who use it in this way want that security and sense of control which comes from knowing what is going to happen next. To attempt to use the Word of God in order to gain mastery over the future, to use the Sacred Scriptures like a crystal ball is basically a refusal to trust in God. This goes entirely contrary to what is taught in the Book of Revelation, and, indeed, in the whole of Sacred Scripture. Whatever the uncertainty and menace of a particular situation, disciples of Christ must put their faith and trust in God alone, not in any earthly power, and least of all in fortune-tellers who twist both the Scriptures and the minds of those who listen to them.

If the reader has grasped the points we have made in this introductory section of our chapter, our main task will be all but completed. The commentary which follows will provide further assistance, especially with regard to specific details, but we hope that our readers will acquire first and foremost a sound and sensible attitude to the book and be safeguarded against those who misuse it.

# Chapter 20b The Faithful Witness 01 3:22)

**The first and the last (1:1-20)**

This much-needed word of hope for a threatened Church has all the power and authority of a direct revelation from God. From God through Jesus it comes to John, who is to pass it on to the " _seven churches_ " of the Roman province of Asia, the area now known as Turkey. The area held many Christian communities, but John is choosing the seven most important. Of course the number is significant. It is the number of fullness so that these churches are meant to represent the Church throughout the world.

Reading Revelation 1:1-8

" _This is the revelation of Jesus Christ_ " (1:1). John is communicating God's revelation to his

People, and is employing the style of an apocalypse. His message concerns heaven and earth and the entire plan of salvation, so that it may be somewhat difficult to understand, especially since John, as we have seen, deliberately employs a language of signs and symbols. Yet, in a sense, it is clear enough. It is an interpretation of the events affecting the Church. His readers do not need to be told what is happening to them, for this they know already. What they do need is to understand what it means. Is there any sense in their sufferings? Can God be ignoring them? Or, worst of all, rejecting them?

John reminds the disciples that their Lord and Master is he who has passed through death to eternal life, who has gone before them on the way that they must take (1:4-8). By his death and resurrection. Jesus has destroyed sin, the barrier which separates men from God, making his disciples into a _"line of kings, priests to serve his God and Father_ " (1:6). The members of the community Jesus has formed have the responsibility to be priests to the world, bringing man to God and God to man (see Exod 19:6, Chapter 5, p. 5).

" _'I am the Alpha and the Omega' says the Lord God, who is, who was, and who is to come, the Almighty"_ (1:8 ). Alpha is the first letter of the Greek alphabet and Omega the last. God is the beginning and the end of all things, of all creation and all history. Nothing happens except by his will. The expression, " _who is, who was and who is to come_ " describes God's eternal being. it is another way of rendering the divine name " _I AM_ " (Exod 3:14, see Chapter 3, pp. 8f, 15f; see also John 6:20; 8:24, 28, 58; Chapter 32, pp. 8, 2Off). The reader is being reminded that God is ever present to his People, that he is constant in love, always upholding them by his might.

John knows the communities he addresses, and they know him (1:9). Like them, he has suffered for Christ. It is from his place of exile, the island of Patmos, that he writes. Hence he is worthy of his mission to transmit the heartening word of God. For it is no mere personal exhortation, but a message from God himself received by John in a vision on the Lord's day.

Reading Revelation 1:9-20

John is a prophet called, as all prophets are, to communicate God's Word to His People. Like the prophets of old, he receives God's message in a vision (see Isa 6, Jer 1). However, John's vision is of Jesus Christ, the Son of God. Furthermore, Christ is seen in the midst of his Church. When John turns to look at the one who is speaking to him, the first thing he sees is, not God or Christ, but the churches: " _Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a Son of man_ ... "(1:12-13). His meaning is clear: Christ is present in his Church (the seven lampstands, see 1:20); Christ is very close to his People. Those who wish to see Christ need only look to his Church.

The description of Christ in vss 12-16 should not be allowed to grow into a composite visual image, since the result would be something quite grotesque. Rather, we are to consider the symbolism attached to each image and draw from it the meaning which John intends. The series of images offers a list of Christ's attributes or qualities, not a description of his physical appearance. They tell us who Christ is, not what he looks like.

The total effect of all the images is a description of the glorious splendour of Christ as sovereign Lord. The images John uses are borrowed from the Book of Daniel (see Dan 7:9-13; 10:5-6). In their original form they were used of God, but John now applies them to Christ. Hence there is a clear implication that Christ is equal to the Father in every way, and that he is the fulfilment of all prophecy. Christ is described as a priest (the long robe) with royal authority (the golden belt), he is eternal wisdom (white head and hair), knowing all things (eyes like fire), unchanging, (feet like bronze) and commanding respect and awe by his majesty (voice like the ocean). The sword which comes from his mouth symbolizes the Word of God (see Heb 4:12f), a penetrating, judging word, which cuts deep into men's hearts.

John reacts to Christ's majesty in the appropriate fashion by falling to the ground as though dead (1:17), but the Lord raises him up and commands him to write to the churches.

What the Spirit says to the churches (2:1 - 3:22)

John is to write to each community and give them the report of Christ's inspection. Are they bearing up under persecution? How much internal strength do they have? What are their good points, what are the bad? His letters to the churches actually follow a pattern:

1.The identification of the church being addressed.

2.One or more of the attributes of Christ from 1:9-20; this is a kind of symbolic signature to the letter.

3.A penetrating assessment of the state of the church; the good points are noted first, then the bad, if any.

4.Praise or rebuke.

5.A promise of reward or a threat of punishment.

Note: The elements of each letter are presented in chart form in Appendix II (see p. 38).

The first letter is for the community in Ephesus. This church had a position of some authority over the others, like a metropolitan church, or an archdiocese. The " _angel_ " or " _spirit_ " to whom the letter is sent is probably its leader.

Reading Revelation 2:1-7

To the church in Ephesus, Jesus identifies himself as "the one who holds the seven stars (angels) in his right hand" (2:1), that is, as the one with complete authority (see 1:16). He praises the Ephesians for what is good in their life (2:2-3) and rebukes them for their shortcomings (vss 4-5). Then he turns to another point in their favour, their loathing for the Nicolaitans. These formed an heretical Christian movement about which nothing is known. Finally, Jesus announces his promise for those who do remain faithful: they will eat of the tree of life (2:7).

The next church to be addressed, that of Smyrna, has already begun to suffer. Her members are materially poor but they are holding firm. Many are threatened with death. Jesus addresses them as the one " _who was dead and has come to life again_ " (2:8), recalling to them the great truth that death is but the beginning of the life of glory.

Reading Revelation 2:8-11

The church at Smyrna receives no reproach from the Lord. Faced with the threat of death all around them, the Smyrnans are faithful and may be sure of the " _crown of life_ "(vs 10). Having little fear of the first death, they will certainly have nothing to fear from the second (vs 11).

The community at Pergamum (2:12-17) is to see Christ as him who holds the " _sharp, double-edged sword."_ This symbol asserts Christ's right to judge. The leaders of the church in Pergamum appear incapable of this task of telling the good from the bad. They are tolerating members who put temptation in the way of others. As Christ has both the right and the duty to sort out true disciples from false, so has the Church.

Reading Revelation 2:12-29

The community at Thyatira also contains good and evil. The eyes of the Christ who speaks to them are like " _a burning flame_ " and his feet like " _burnished bronze_ ", symbols of his limitless knowledge and unvarying justice (2:18). The church at Thyatira, like that of Pergamum, has members who are " _eating food sacrificed to idols_ " and practicing sexual immorality (2:20, see also 2:14). These practices were common at pagan religious celebrations. Disciples who take part in such things are to repent or face the anger of Christ.

The church at Sardis is given a little praise and much rebuke. Christ who knows the truth, sees that things are not what they seem in this church. She is reputed to be active and alive, but in fact is fast losing what life she has (3:1).

Reading Revelation 3:1-6

The next church to be addressed, Philadelphia, is doing well. Like Smyrna, she is poor and weak by worldly standards, but rich in blessings, in obedience and in perseverance.

Reading Revelation 3:7-13

The Philadelphians have shown themselves faithful and Christ will keep them safe through the bitter trials to come. They will have the privilege of being pillars in God's own sanctuary, that is, they will occupy a place of great honour and importance in the heavenly Jerusalem. No threats are made to these disciples, for there is nothing in them deserving of reproach.

The last church to be examined stands at the opposite extreme, utterly devoid of merit. The Christians of Laodicea both share the material prosperity of their wealthy city and glory in their wealth. In their own eyes they lack nothing. In the eyes of their Lord they lack everything.

Reading Revelation 3:14-22

It is to the church of Laodicea that Christ utters his sternest warning, " _I will spit you out of my mouth"_ (3:15). But this brief letter, with its harsh words of rebuke, also contains the warmest of entreaties to repent. Christ tells them where to find true wealth and urges them to put their hearts there instead of in earthly comforts. He humbly begs them to accept his presence in their daily lives: " _Behold, l stand at the door and knock; if anyone hears my voice and opens the door, l will come in to him and eat with him, and he with me_ " (3:20).

The letters to the seven churches, as we have said, are addressed symbolically to the entire Church. Every Christian community can see itself in these communities. It may be a poor and struggling church whose faith and love are strong, like those of Smyrna and Philadelphia. It may be wealthy and complacent like Laodicea and in real danger of losing the faith completely. But more often than not, it will be a mixture of good and bad, a church in constant need of conversion and further purification. In any case, John's words provide a valuable communal " _examination of conscience_ " for any group of Christians.

John will now move to the main body of his work, his description of the great battle being waged against the disciples by the forces of evil. The virtues which he found praiseworthy in the seven churches are those which are absolutely necessary if a church is to endure the great persecution. Each church, like each individual Christian, needs love, faith, perseverance, hope and an obedient spirit.

# Chapter 20c He was, He is, He is to come (4:1 - 22:5)

This section covers the major portion of the Book of Revelation. As pointed out above, these eighteen chapters are to be seen as a sevenfold presentation of the same basic message. In their details, the seven presentations are very different, but the common theme is obvious. It is as if John wishes us to understand that evil can assume many disguises, but in none of them can it prevail against him who is Truth itself.

In this section we will focus on five of the seven presentations, using the following outline:

—Worthy is the Lamb (4:1 - 5:14)

—Victory to our God (6:1 - 11:19)

—The woman, the child and the beast (12:1 - 16:21)

—Fallen is Babylon (17:1 - 19:10)

—Behold, I make all things new (19:11 - 22:5)

Worthy is the Lamb (4:1 - 5:14)

In order to appreciate this section of John's book, we must try to imagine the attitude of the first Christians toward the mighty imperial power under which they lived. For them the entire known world was under the government of a single man possessed of financial, naval and military might beyond imagination. This man was Caesar. All lesser monarchs held authority only by his permission. The governors he appointed held power of life and death in their provinces. As for the emperor himself, he lived in grandeur without parallel, at the heart of the most magnificent city the world had ever known. Since he was universally considered to be unmatched in strength and majesty, not surprisingly, he came to be venerated as a god.

What did their faith require of Christians in the face of all this power and magnificence? They were asked to believe that it amounted to nothing and that Caesar was as mortal as they. Their God ruled even Caesar.

John now consoles and strengthens his readers with a description of the heavenly court from which God rules the whole universe. His description is meant to teach both God's absolute supremacy and the true and lasting glory which awaits all faithful disciples.

Reading Revelation 4:1-11

In description of the One sitting on the throne John says only that he is in some way like precious jewels: " _the Person sitting there looked like a diamond and a ruby_ " (4:3). This suggests a beauty both unique and imperishable. John does not describe him directly, for God is beyond the reach of language. He does, however, describe the heavenly court in terms so strange and splendid as to rouse our wonder at the majesty of the Being in whose honour all this exists.

God is surrounded by twenty-four elders dressed in white robes with golden crowns on their heads. They bow down in worship before the One on the throne. From that throne issue lightning and thunder, symbols of a majesty and power far beyond what is human (see Exod 19:16). Around the throne are four mysterious creatures (4-.6ff; see Ezek 1:4-12). The majesty of the lion, the strength of the bull, the intelligence of man and the lofty flight of the eagle offer further homage to the awesome greatness of their Creator. The creatures chant the hymn of the seraphim which Isaiah heard in his vision of God in the Temple: _"Holy, holy, holy, is the Lord God, the Almighty_ " (4:8; Isa 6:3). To this they add the praise of God as ruler of all history, of time past, present and future: _"he was, he is and he is to come_."

The elders cast their crowns before the throne of the all-holy and majestic God (4:10). The gesture is a solemn act of homage, an acknowledgement that all power comes from God. They worship God as the creator of the entire universe: _"... you created all things, and by your will they existed and were created_ " (vs 11 b). By these words, John once more teaches that the power of God infinitely surpasses that of any earthly ruler.

The next passage shows that John is granted this vision, not for his sake, but for the consolation and encouragement of the Church. His readers need to be shown that there is meaning in what is happening to them, that God acts with purpose, that his plan embraces them and all mankind. This plan is represented symbolically by a scroll sealed with seven seals. Since it is sealed, of course, no one but God himself knows what is written in it. The purpose of history is a secret which will remain with God alone except in the measure in which he chooses to reveal it to mankind.

Reading Revelation 5:1-5

" _I wept bitterly because no one was found worthy to open the scroll and look into it_ " (5:4).

John's bitter sorrow is caused by the great suffering of the present moment: his own and that of the whole Church. Their anguish is made all the worse by its apparent lack of meaning. Indeed; in the secret of the scroll lies the very mystery of suffering, a mystery which people of all ages can neither escape nor solve. The prophets and the wisdom writers, Isaiah, Jeremiah, the author of Second-Isaiah, the authors of Job and Ecclesiastes, all struggled with this problem of suffering, especially that of the good and innocent person. None came to a clear answer, but some dimly perceived that the One whom God would send, the Messiah, would somehow provide the truth. Another David would arise, a new Lion of Judah, who would overcome evil and show his People the way to true peace. So, John is told not to weep, for there is One who can reveal the meaning of all the suffering in history: " _Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has conquered, and he can open the scroll and its seven seals_ " (5:5).

When the Messiah finally came, he did conquer and did bring lasting peace, but not in the way many people had expected. He was not the mighty warrior that David was, but his triumph was far more complete and final. He is the victorious Lion because he suffered as a Lamb.

Reading Revelation 5:6-14

The secret of the scroll, the answer to the problem of pain and death is found only in Jesus Christ, the Lamb of God: " _You are worthy to take the scroll and open its seals, for you were sacrificed, and by your blood you bought men for God ..._ " (vs 9). Jesus made himself the perfect sacrifice and reunited mankind with God. His victory over the grave was won by his obedient death on the cross.

John has now stated the message of his book. If Jesus went to his death like a lamb to the slaughter, it was to bring us back to union with God. If the churches are suffering at the hands of the evil Roman empire, they are sharing in Christ's own passion and death and hence in his victory. In this way the disciples of Christ participate in his work of redeeming the world: _"... and by your blood you bought men for God from every tribe and tongue and people and nation, and made them a line of kings and priests to serve our God and to rule on earth_ " (vss 9-10). Jesus, the great priest and king, the one who wears the long robe and golden cincture (1:13), shares his mission and his authority with his Church. His disciples are to continue his work on earth by being a priestly people, a royal people. They are to be like him, to suffer as he did and so enter into his glory.

There is no need for John to write more, no need for the Lamb actually to open the scroll, for he himself is the revelation of the secret which it holds. With the appearing of the Lamb that was slain God has spoken. All that is left is to worship in awe at this great unfolding of the mystery. And so, the four animals, the elders, the angels and all living things in creation cry out in praise and worship, giving glory to the One on the throne and to the Lamb. The chapter is brought to a fitting close in this crescendo of adoration.

Victory to our God (6:1 011:19)

At the end of chapter 5 John could have ended the entire work. But the vision granted to him holds too much. It must be seen from all sides, turned this way and that like a great jewel, expressed in richer groups of symbols, and to this task he now sets himself.

Leaving the scene of heavenly glory John returns to earth in order to describe the events which take place with the opening of each of the seven seals (6:1 - 8:1). At the breaking of the first four seals appear the famous " _four horsemen_ ": the first to bring war; the second, violence; the third, famine, and the fourth, plague (6:1-8). When the fifth seal is opened, we are shown the horrors of martyrdom (6:9-11). The martyrs cry out for justice against their persecutors, and they are told to wait a little longer. It should be observed that the first four evils strike all men, whereas persecution is aimed only at Christians. The sixth seal brings universal upheaval: a gigantic earthquake, eclipses of the sun and moon, stars falling from the sky, the very sky disappearing like a scroll suddenly rolled up (6:12-14). Throughout this appearance of final chaos, John does not let his readers forget that God remains in firm control. God will judge mankind and avenge the death of his saints. No one will be able to hide from the Lord of all.

Reading Revelation 6:1-17

The chosen People of God must live in a violent and dangerous world. Will they be exterminated along with all else? John is assuring them that no matter what happens, they may be sure of God's special protection. This is the reason for the dramatic pause which now occurs in the midst of the terrible events of the last days. God's People are to be marked with the seal of God. a sign that they shall receive a place in the heavenly court itself. They will join the angels and the elders and the four symbolic animals in worshipping the Lamb and the One upon the throne.

Reading Revelation 7:1-8

" _Then I heard the number of those who were sealed, a hundred and forty-four thousand . (_ 7:4). The number is of course symbolic. It tells us of the immensity and the ultimate perfection of the People of God. For John, one hundred and forty-four thousand is an immeasurable number; but, more than this, one that speaks of order and perfection. He is taking twelve, a sign of perfection and multiplying it by itself and by one thousand, the symbol of utter immensity (10 x 10 x 10). In his sacred code he is comforting the despised and hunted followers of Christ, assuring them that they are God's precious People, the tribes of the new Israel, destined to life perfect and changeless after their present tribulations. In order to put it beyond all doubt that his number is not to be understood in a literal sense, John now tells us that the number of those who are saved is " _impossible to count_ "(7:9).

Reading Revelation 7:9-17

These newcomers to God's court are endowed with a dignity unknown among angels or archangels. They have suffered for God and for their fellow men in union with the Son. Garbed in white, they carry palm branches, signs of their victory, of their share in the triumph of the Lamb. They have served their God and he will now serve them, sheltering them with his love for ever and ever (vs 15). They have come at last to the place of eternal rest where God Himself will wipe away their tears, and his Lamb will be their Good Shepherd (vs 17; see John 10:1-18).

"One of the elders then spoke, and asked me, 'Do you know who these people are, dressed in white robes, and where they have come from?' answered him, 'You can tell me, my lord'. . . " (7:13-14)

With the choosing of God's faithful servants, John is now ready for the opening of the seventh seal, the mighty climax to this version of his message. All that remains is to worship and adore the God who protects his loved ones and gives them eternal life. This time, however, the worship is expressed, not in loud and joyous song, but in the silence of awe.

Reading Revelation 8:1

" _Then the Lamb broke open the seventh seal and there was silence in heaven for about half an hour."_ No chant of praise, even by angelic voices; no song of glory, even by all God's martyrs can do justice to that which is revealed by the opening of the seventh seal. It is greeted with utter silence. The silence of heaven and earth is the only fitting response to the mystery of infinite love. For that which is revealed is Jesus Christ, the Lamb of God. It is he who is the secret of all history. In him alone all events, even life and death, find their meaning.

Note: The section on the seven trumpets (8:2 - 11:19) is not assigned as a reading in this chapter. It is John's third statement of his great message. He describes a general scourging of the earth (8:12 - 11:13), but makes it clear that this will not be a time of total destruction. Only a portion of the world is affected, and the reader is again assured that God is directing all that happens. He sets limits to the powers of evil. The section ends, like the others, with a joyful song of victory, the punishment of the wicked and the rewarding of the good (11:14-19).

The woman, the child and the beast (12:1 - 16:21)

John's next presentation of his theme contains images that may be familiar to us: the woman clothed with the sun, the serpent (Satan), the great battle between the archangel Michael and the Devil; the evil beast whose number is six hundred and sixty-six. These and the other images in this section are taken mainly from the Old Testament, and used by John to describe the struggle between the Church and Satan, her great adversary.

In the passage before us there are four main symbols: the woman clothed with the sun, her male child, her other offspring and the evil dragon. In the liturgical tradition of the Church the mysterious woman " _clothed with the sun_ , with the moon under her feet and a crown of twelve stars on her head" (12:1) has been identified with the Blessed Virgin. This is a reasonable interpretation. Mary gave birth to the promised Messiah who was delivered into the hands of Satan and, by his death on the cross, was " _lifted up_ " to the glory of his Father. Jesus, like the male child in this passage, was not" _devoured_ " by Satan (see 12:4-5). Furthermore, the woman of Revelation serves the same function as the mother of Jesus in the Gospel of John (see John 2:1-12, Chapter 31, pp. 22-24; John '19:25-27, Chapter 33, pp. 33-34). Both women represent the People of God; they are Israel, from whom the Messiah came forth, and they are the Church, through whose offspring (the disciples), Christ is born into the world. It is readily understandable, therefore, that Christian tradition has seen Mary in the woman " _clothed with the sun._ " But this identification does not exhaust the significance of the entire passage. For our purposes it is best to understand the woman of Revelation 12 as an image of the People of God, persecuted before the coming of Christ and persecuted still in her children, the disciples of Christ.

Reading Revelation 12:1-17

"Next 1 saw seven trumpets being given to the seven angels who stand in the presence of God."(8:2)

In this passage, John combines many Old Testament images of the People of God in order to teach one of his fundamental chapters. The Church, the People of God, is Christ forever mysteriously present on earth so that she must endure whatever her Lord endured during his earthly life.

There are also allusions to Old Testament texts which deserve attention. The first of these is found in 12:2: _"... a woman .. . in labour, crying aloud in her pangs of birth, in anguish for delivery."_ The inspiration for this image is probably to be found in the Book of Isaiah, where Zion, that is, the People of God, is likened to a woman in labour who gives birth to a son (Isa 66:5-16). The personification of a city or a people as a woman occurs several times in the Old Testament, and John himself describes the new Jerusalem as a woman adorned like a bride (Rev 21:2ff).

The hostility between the woman and " _the great dragon, the ancient serpent_ " calls to mind the mysterious prophecy in Gen 3:15, where the woman and the serpent are set in perpetual enmity.

The mother of the male child "... _was given a huge pair of eagle's wings to fly away from the serpent into the desert_ " (12:14). This recalls an image used in the Book of Exodus. There we are told that God took his People out of Egypt " _bearing them on eagle's wings_ " (Exod 19:4). And, as he protected them in the desert, so he now protects the Church, the new People, by giving her the wings of an eagle,

By these allusions, John shows that the Church is both experiencing what the People of Israel endured and reliving the conflict between Jesus and Satan. Since the Church makes Christ present in the world, " _the great dragon, that ancient serpent, known as the Devil or Satan_ " (12:9) must try to destroy her as he tried to destroy Christ. Christ is now beyond the reach of Satan..Their encounter on Calvary resulted in Christ's being lifted up to the throne of God, there to rule the universe. The Church, however, though protected by God (12:6), remains subject to Satan's unceasing attacks. He tries to drown the Church and " _sweep her away_ " with the flood from his mouth (vs 15) but his attempt is frustrated. God, not Satan, is ruling the universe. The Church must do battle with the Evil One, she must suffer and die in her members. But as it was through his passion and death that Jesus triumphed, so his Church through struggle and suffering will obtain final victory.

As they read John's allegorical description of this cosmic struggle, the Christians of his time would easily recognize themselves as those being lashed by the raging dragon, the Roman empire. John points out, by way of encouragement, that their tormentor's attacks are animated by the fury of desperation, Satan has been defeated by Christ, The victory which Christ achieved by his death and resurrection is symbolically represented by the victory of Michael and his angels (vss 7-9). It is Christ's triumph that must dominate our minds: the accuser of our brothers has been cast down . And they have conquered him by the blood of the Lamb and by the word of their testimony, " _for they loved not their life, even to the point of death_ " (12:11).

The phrase, " _they loved not their life_ " should be understood in the same sense as Jesus' command to his disciples, " _he who loves his life shall lose it, and he who hates his life in this world will keep it for eternal life_ " (John 12:25; see also Matt 16:25). Disciples are to value eternal life as the greatest good compared to which this earthly life is nothing. The Christian martyr shares in the sufferings of Christ and also in Christ's glory (see John 15:18-20). At the ordinary human level, the Christian dying at the hands of the Roman executioner appears totally defeated, just as it seemed that Christ on Calvary lost his battle with Satan. But in fact the roles are reversed: Christ was victorious and so are his martyrs.

The chapter ends with a reminder that the only thing Satan can do is rage on (12:17), but his efforts will be futile. Indeed, they will be worse than futile since even when he brings about the death of Christians he becomes the occasion of their triumph and of his own defeat.

John will now describe the ways in which Satan continues his work on earth. Just as Christ remains present and active on earth through his disciples, so the Evil One works through people loyal to him. The first of Satan's representatives to appear in Revelation is the beast from the sea (13:1). This strange monster, described in terms of ferocious beasts of the jungle, receives authority and power from the dragon. Here John is borrowing from Daniel's description of the ruthless pagan empires who attacked God's People (Dan 7, see Chapter 19, pp. 12-14). He applies Daniel's words to the Roman empire, the earthly agent of Satan in his day. The terror which this beast inspires is made more intense by the fact that he comes up out of the sea. For the sea represents uncontrolled power, often destructive and chaotic. Those who know how to read John's symbol-language would be reminded that each year there came to their country by sea the living representative of Roman imperial power, the governor of their province.

Reading Revelation 13:1-10

The beast has " _ten horns and seven heads, with ten crowns upon its horns_ "(13:1). Seven and ten are numbers signifying fullness or completion. Horns and crowns represent power and authority, usually royal. For John, the many heads represent the many Roman emperors. He makes a specific reference to one of the heads having what seemed like " _a mortal wound which had been healed._ " This is probably a reference to one of the emperors dying a violent death (the assassination of Julius Caesar perhaps), something which threatened the very life of the empire, but from which the empire recovered. The beast appears to have been victorious even over death.

Astonished by the enormous power of the beast and its apparent immunity to death, the " _whole world followed the beast in wonder_ "(13:3). But John quickly points out that even an empire so extraordinary will not last forever. Its time is limited: "... _it was allowed to rule for forty-two months"_ (13:5). Forty-two months makes three and a half years; three and a half is only half of the perfect number of seven, so the supremacy which the beast now enjoys is fatally limited.

The blasphemies which the beast utters (13:6) are probably to be understood as the various forms of emperor-worship practiced throughout the empire. This practice was common in ancient kingdoms and empires. Usually it was understood to be a sort of oath of allegiance, a convenient way for a king to gauge the loyalty of his subjects, comparable to the modern practice of saluting the national flag. In itself the practice was not necessarily an evil, that is. until a particular king or emperor began to take his position too seriously and believe that he was in fact divine. This is what happened in John's day.

Everyone was forced to declare allegiance to the emperor by the phrase, " _Caesar is Lord_." Of course no true disciple of Christ could possibly let such words pass his lips, for there is only one Lord, Jesus Christ. Nor could he save himself by declaring " _Caesar is Lord_ " intending a mere expression of loyalty, for the emperor demanded that these words carry the meaning " _Caesar is God._ " At the risk of their lives, then, Christians had to refuse the blasphemy. John calls upon them to stand fast: _"... here is a call for the constancy and faith of the saints_ " (13:10).

Next we meet a second beast, one who comes from the land, not from the sea (13:11). He is a servant of the first beast, that is, a servant of the empire. John is probably referring to puppet kings and princes (Herod was one) or to officials chosen from the local inhabitants. Since the latter were usually concerned with police-duties or collecting taxes, they were despised and hated for several reasons. At any rate John seems to be asserting that these, too, set up statues and forced citizens to reverence the beast (13:12-14). Those who refused did so at the risk of their lives.

Reading Revelation 13:11-18

The second beast schemes and manoeuvres so that everyone shall bear the sign of the beast (13:16). Since, without this mark, no one may buy or sell (vs 17), John probably has in mind the money which everyone had to use, the coins bearing the name and features of the emperor. Thus, in a sense, the _''mark of the beast_ " was everywhere and none could avoid contact with it. But the author intends something much deeper. Christians have already received a mark, already bear a divine seal on their very foreheads (7:3). Obviously no disciple may carry both the brand of the beast and the sign of the Spirit (14:9), so John must have in mind something more deadly than the money in use throughout the empire. The mark of the beast holds a more symbolic meaning. Like the seal which God's faithful bear, the mark of the beast is not visible, but very real. Both " _marks_ " refer to an interior disposition which determines the whole of a person's conduct. The evil mark, therefore, represents the inner surrender to the beast.

If the beast represents the power, prestige, wealth and luxury of the Roman empire, then to worship the beast is to adopt the values of greed and ambition. Most men are fascinated by wealth and power, quickly yielding to the lure of these idols. It is this truly fatal adoration of the beast which John has in mind. This is what he means by accepting its mark. To this no Christian may submit, for the Gospel demands a way of life totally different. Jesus insisted, as the prophets before him had done, that riches are gained at the risk of eternal life, and that wherever there is great wealth and luxury there will surely be people who are poor and suffering. He warned that no one could serve both God and money (Matt 6:24).

The beast represents the empire, but now we are told that it also represents one of the reigning emperors. John singles out a man who is the personification of the wickedness of the empire, but he identifies him in a secret manner, that is, by means of a number: " _Anyone with understanding can interpret the number of the beast: it is the number of a man, its number is six hundred and sixty-six_ " (1`3:1.6). Many interpretations of this number have been offered down through the ages, most of which were bound to yield rather odd results, since they were based on the false supposition that John is foretelling what was going to happen long after his time. That he is referring to some distinct person we may be sure. We may be just as sure that it was riot some figure of future history, but a personage well-known to his readers.

In John's day people used the letters of the alphabet to serve as numbers. Thus, for example, the first letter had the numerical value of 1; the second, 2 and so forth up to the tenth letter. After the tenth letter, the values increased by tens, until one hundred was reached. After that, the letters' values increased by hundreds. This system was used in Hebrew and according to the Hebrew alphabet, the letters of the name " _Nero Caesar_ " have the total value of 666. John's mystery number, then, has nothing very mysterious about it. He is naming the emperor Nero, and for the best of reasons, since Nero, more than any other emperor, deserved to be known as the personification of the beast. Moreover, notice that his number falls short of the perfect number, seven, not just once but three times. It is, therefore, the number furthest from perfection.

John has described the unceasing struggle between the Church and the powers of evil. He has made it clear that the Roman empire is Satan's representative on earth. For those who did not know it already, he has identified the beast. In chapter 14 he encourages his readers with a reminder of the reward for those who persevere in the faith of Christ (14:1-5) and of the punishment for those who worship the beast (14:9-20). He now concludes this section with another vision of the heavenly court singing the praise of God.

Reading Revelation 15:1-4

In his next section (15:5 - 16:21), John portrays the struggle between good and evil in terms of seven bowls of God's wrath. This time the vision ends with the destruction of the great city of Babylon (16:17-21). Babylon had been the capital city of one of the powerful kingdoms mentioned in the Old Testament, an empire which conquered and exiled the People of God (Jer 52). For John, Babylon is an image of Rome. He transfers to Rome the name of the more ancient enemy capital and now will both comfort and warn his people with a visionary spectacle of the fearful destruction which God in his justice must bring down on so great a centre of evil.

Fallen is Babylon (17:1 - 19:10)

We have seen that John refers to the Roman empire as to a vicious and monstrous beast. Now he turns to another aspect of the empire; not to its crimes of violence and oppression, but to its abuse of wealth in luxury and vice. Rome becomes not only the great beast which destroys, but also the great prostitute who seduces the world. Rich, beautiful and glamorous, she attracts kings and merchants from all over the world and offers them the pleasures of the senses (17:1-17). Once again, John draws the contrast between God's People, symbolized by the star-crowned woman of chapter 12, and the people of the Evil One, represented by the painted harlot of chapter 17. Her delight in riches, her seductive charm and her power to corrupt are soon coming to an end, warns John. As surely as every other city given over to greed and lust has been destroyed, so will Rome be destroyed.

It is in chapter 18 that John prophesies the fall of Rome. He borrows extensively from the Old Testament, especially from the prophetic taunts which predicted or celebrated the fall of rich and powerful cities (e.g., Nah 2:2 - 3:19; lsa 47-48; Jer 50-51). John sees Rome as another in a long line of proud capitals which includes Babel, Sodom, Nineveh, Tyre and Babylon. All these cities were guilty of the " _fornication_ " of worshipping the beast rather than the true God. All were laid waste and Rome too will be laid waste.

John's words in this chapter show us the meaning of worshipping the beast and accepting its mark. No true Christian, no one who is sealed by God (713ff) can wear the mark of the beast, for it is impossible to serve two masters. For John, the life of Rome is a symbol of that inordinate striving for success, social or financial, which is satisfied only at the expense of others. It is unbridled greed which leads inevitably to great injustices. Christians must turn their backs on such a life; they must flee from that which Rome represents (18:4).

Reading Revelation 18:1-8

The great, proud city, deluded by her wealth and power, thinks herself imperishable (vs 7). But disaster will overtake her suddenly and swiftly, " _in a single day_ " (vs 8). This will be a day of lamentation and despair for all who profited from her vices: foreign kings, who allied themselves with Rome and enjoyed her powerful protection (vss 9-10); merchants who depended on Rome for their prosperity (vss11-17a); seafarers who transported cargo to and from the great city (vss 17b-19). But it will be a happy day for all who suffered under her cruel dominion (vs 20).

Reading Revelation 18:9-24

Rome has forgotten God and become an inhuman society. Hence, she will lose even the most natural and healthy of human activities, the music of joyful celebration, the sound of craftsmen at work, the happy sounds of a wedding (vss 22ff). She no longer deserves to be associated with all that is good and human. For too long she lived by greed, injustice and bloodshed. Now she will receive her just deserts.

John concludes this presentation of his theme as he did the others. He takes his readers up to heaven where the joy of victory is unbounded.

Reading Revelation 19:1-10

The now-familiar hosts of heaven, the angels, the elders, the four animals and the great multitude of saints, all join their voices in an overwhelming song of praise and adoration of their God who has brought about justice. And they announce the great final event to come, the consummation of all history, the marriage-feast of the Lamb (vss 7-9). All history has been leading to this, the hour when God and his cherished People will become one in everlasting joy and love.

Behold l make all things new (19:11 - 22:5)

The seventh and last exposition of John's theme now begins. Once again it is introduced by the awful struggle between the forces of evil and the People of God. Putting to new use images already familiar, such as the victorious Christ, the great dragon, the beast, he establishes the total defeat of evil. But final victory this time is to be followed by a vision which is the climax and fulfilment of all that has come before. The ultimate mystery will be unveiled. The marriage-feast of the Lamb, the final union of the Church, the new Jerusalem, with Christ her bridegroom will be accomplished. There follows an extraordinary vision of the heavenly City itself, where man is to live with God forever. But, to repeat, before leading his readers to the celestial abode which is the goal of their pilgrimage, John must demonstrate for the last time how complete and irrevocable is the defeat of Satan and of his hideous agent: and how sure and irresistible is the justice of God, whose champion is always the "King _of kings and Lord of lords_ " (19:16), Christ, the Son of Man.

Reading Revelation 19:11-16

The heavens open and there appears, mounted on a white charger, a mighty Warrior. He leads an uncounted multitude, mounted like himself on steeds of white, and clad in snow-white mantles. But in the great, radiant army of God the Leader is unmistakeable, for his robe is red with blood. And the names he bears are " _Faithful and True_ " and " _the Word of God_ " (vss 11,13). Thus by a startling and splendid change of imagery Christ has become God's Warrior, ready to lead the hosts of heaven in the final battle.

But first an angel summons all the birds of the world, promising a feast on the corpses of God's enemies.

Reading Revelation 19:17-21

And so it comes to pass. By his Word, by the Sword issuing from his mouth, the Warrior destroys the agents of evil, sparing not one. And echoing a passage from Ezekiel, John has the birds of the air respond to the angel's fearful summons (vs 21).

Now that the beast, the Roman empire, has been defeated, there remains only to deal with its lord, Satan, the huge dragon. Once again there can be no doubt of the outcome, but John imparts to the conflict a certain mysterious drama, perhaps to lend it an air of greater reality. For the conquest of Satan is not immediate and complete, as we might expect. He is taken prisoner and thrown into a lake of fire for a period of one thousand years, after which he is released and allowed one more attempt at revolt. During this period of &thousand years, Jesus and those who have died martyrs' deaths reign together. Upon his release Satan raises an army of allies, assigned symbolic names borrowed from the Old Testament, " _Gog and Magog_ " (20:8).* But this final mutiny is crushed and Satan is cast once more into fiery punishment, this time forever.

Reading Revelation 20:1-15

The prophecy of a thousand-year reign of Christ has often been misinterpreted. In almost every century there have been individuals and groups who firmly believed that our Lord was to come back and, on this very planet, reign with the just for one thousand years. This curious doctrine is known as " _millenarism_ " and is still held today by some who persist in looking upon Revelation as actually predicting historical events. Such people spend much of their time and energy calculating the moment when the thousand-year reign will begin, and they usually believe that it will be very soon. Interpretations of this kind are simply false.

Now, were we to accept the false interpretation, a close look at the crucial passage (20:1-15) will reveal an awkward feature, namely, that martyrs, and only martyrs, are going to join Christ in the joy of that thousand-year reign (millennium). All other good Christians must wait it out in a state of total unconsciousness. The millennium over, everybody re-awakens. Satan is unchained. There follows that one last battle and then the final reckoning. This is obviously a very strange idea, one which is not supported anywhere else in the New Testament. In order to understand where this idea comes from, we must look to the beliefs of many of the Jewish people who lived around the time of Our Lord.

At that time, many Jews hoped for a future period in which the Messiah would put a final end to evil and establish his kingdom in peace. Some were of the opinion that this kingdom would be an earthly and eternal one. Others held that the glorious kingdom of the Messiah would be earthly, but not eternal; they thought it would last for a limited time. For some, it would last several hundred years; for others it would last several thousand. It appears that the author of the Book of Revelation has chosen to endorse this latter view. But his description of it is rather vague and leaves many questions unanswered.

One of the most important of these questions concerns the location of this reign. Are we to understand it as a temporary establishment of the Kingdom of Christ on earth? To this question the answer must be, No. Jesus resisted this view in his teaching. He explicitly taught that his kingdom is not an earthly one (John 18:36). What, then, are we to make of John's words in the Book of Revelation? If his teaching is not to contradict that of Jesus, he must mean some kind of heavenly reign in which the martyrs will rise from the dead in a " _first resurrection_ ", long before the general resurrection of the dead at the end of time. This is, admittedly, an idea peculiar to the Book of Revelation. It would seem therefore, that John has borrowed the idea of a messianic reign from Jewish thought and transformed it somewhat by giving a special, privileged position to those who die as martyrs. Because his idea is not supported anywhere else in the Bible, it should not be taken as a clear doctrine of faith. It is something which reflects the culture of the author. But John's idea should not be dismissed outright, for it contains a

* In Ezekiel 38-39, Gog, king of the mysterious realm of Magog, leads a pagan array against God's People.very important teaching on the unique and privileged position of the martyrs in the kingdom of God. John gives them first place in the kingdom of heaven. This teaching is reflected in the constant tradition of the Church which holds martyrs in the highest esteem.

Some early Christian writers, such as St. Augustine, give this passage a completely different interpretation. For St. Augustine the millennium is not a period of exactly ten centuries (recall the symbolic value of the thousand) but simply that indefinite time which began with the origin of the Church and will close with the Last Judgment. The Church, then, is the kingdom of Christ and his reign of a " _thousand_ " years is going on at this moment. So we find ourselves already in the millennium, according to Augustine, and the "first resurrection"(20:5) is Baptism, in which disciples share in Christ's resurrection (cf. Rom 6:3ff; Col 2:12). The "second resurrection" thus becomes the general one on the last day. The lengthy reign of the martyrs and saints, the " _thousand_ " years, to repeat, is that period of history, complete and perfect, because measured by God alone, during which his faithful disciples may truly be said to " _reign_ " with Christ, sharing in his royal priesthood (Rev 5:10). While this interpretation obviously fails to account for every detail in John's description, it does serve the great general purpose of his work which was to console and strengthen all Christians and especially those being persecuted.

To conclude our comment on the millennium, we wish once again to warn our readers against any interpretation which states that this passage predicts an earthly reign of a thousand years for God's chosen ones. Nowhere does John say that the reign of which he speaks is to be established on earth. Most important, such an interpretation contradicts the very teaching of Our Lord.

In 20:11-15 we witness the Final Judgment. Men, equal in death, stand before the Throne. The great books are opened and the One there seated begins his work. None can escape. Not merely the sea, but Death and Hell give up their dead, and by doing so extinguish themselves forever (vs 14), for Death and the abode of the dead awaiting resurrection (Hell) have no longer any function after the Judgment. They are cast into the " _lake of fire_."

Now at last John will show us a universe restored, a heaven and earth made new, and that heavenly city in which God and man are to live forever. He will even describe the celestial Jerusalem in detail and the result will be poetically splendid. But we should not forget that we are dealing with poetry. We should not try to construct a precise picture from his words; rather we should allow his description of future glory to fill us with joyful hope.

Reading Revelation 21:1-8

The old world has passed away, the sea which brought forth the beast is gone. In their place stands a new creation, a world transformed. In truth and beauty this new universe so far transcends the old that John has to be taken to the summit of a high mountain in order to glimpse its wonder. From that pinnacle, looking upward, he sees the new Jerusalem, lovely as a bride adorned for her husband. This is the City where God lives with his people: " _Behold the dwelling of God is with men. He will live with them and they shall be his people_ " (21:3).

John now sets about to describe the heavenly city. He is obviously inspired in some degree by what Ezekiel foretells of the Jerusalem and Temple that shall be (Ezek 40-48). Neither of these sacred writers, of course, intends a literal description. John only means us to guess at something of the magnificence of what God will bring about, yet the image he paints is one of incomparable beauty.

Reading Revelation 21:9-27

" _Then the angel showed me the river of life, rising from the throne of God and of the Lamb . down the middle of the city street. On either side of the river were the trees of life... (_ 22:1-2)

The city is the People of God, whose gates are the twelve tribes of Israel, and whose foundations are " _the twelve apostles of the Lamb_ " (vs 14). In shape it is a perfect cube (vs 16) like the Holy of Holies in the Temple of Jerusalem (1 Kgs 6:20). But there is no temple within these walls because the whole city is filled with the divine Presence. In its entirety it is the dwelling-place of God. And its very materials, gold and gems (vss 15-21), suggest both the glory and the imperishability of the place where God and His People shall live as one.

There will be no need of sun or moon, for God and the Lamb are the light of the new Jerusalem (vs 23). And as God is source of her light, so shall he be the unfailing source of her life.

Reading Revelation 22:1-5

From beneath the throne of God and of the Lamb there flows the River of Life, to water the entire city and the whole of the new creation (see Ezek 47:1-12). This life-giving tide is, of course, the Holy Spirit, released by the death and resurrection of the Lamb (see John 4:10; 7:37-39; 19:30-37).

Then comes a hint of the true and ineffable recompense of the just (vss 3-5). No curse can be uttered there, no thing accursed dwell there, for man will at last have given himself up in adoration of God and of the Lamb.

# Epilogue 2: Amen. Come, Lord Jesus! (22:6-21)

The remaining verses of the chapter form a conclusion, adding nothing to what has gone before but driving the great message home with warning and promise. But the verses to which we are calling attention (vss 6-21) bear the character of a true epilogue, of a final farewell and admonition standing outside the body of the work. They are written in the form of a dialogue. The angel who has guided John through his various visions asserts the truthfulness of what has been written (22:6-7). John, too, testifies to the truth of his work (22:8) and utters a solemn warning to anyone who tries to add or subtract from his words (22:18-19). In his day, many people were inclined to make writings of this kind clearer and more precise than their authors intended them to be. John is aware of this and he strictly prohibits any tampering. He forbids what many modern writers presume to do, namely, to twist the meaning of his words to suit their purposes.

Reading Revelation 22:6-15

John insists that his words are prophecies (22:6, 7, 10, 18, 19), that he is revealing the will and the plan of God. His prophetic message is addressed specifically to Christians suffering for their faith. And we dare not forget that unless we too have endured something for Christ it is not likely that we shall ever properly understand this great book. It is for this reason that it seems well once more to utter a grave warning against modern false prophets who, without regard for John's true purpose, from the comfort of their armchairs, reduce Revelation to a set of predictions which meets their own needs and prejudices. With ingenious calculations and convincing arguments, they alarm their readers by identifying the images in this and other books of Scripture with countries and alliances of today. At the very least their "fortune-telling" is an exercise in futility. People have been using Revelation as a crystal-ball ever since the middle ages and, so far, all their predictions have been wrong.

We are told that the world will end some day, but we are not told when. What we know for certain is that we must place our trust in God. Those who pretend to know the time of the end are refusing to trust God and are convincing others to do likewise. These "fortune-tellers" merit the fate assigned to them in the very book they claim to have mastered (see 22:15).

Instead of being filled with morbid and depressing expectations about disasters and punishment to come, Christians should be longing in joyful hope for the final coming of Christ. This is the message of Revelation and it is summed up in the last verses of the book.

They begin with the voice of Jesus himself, and he is repeating what he declared in the very prologue, namely, that he has sent his angel with this message for the churches. But he now gives himself a glad title: " _I am the descendant of David's line, the bright star of dawn_ " (22:16). If God the Son is now in truth the child of David, one of our race, then. like the morning star, he guarantees the Dawn when all mankind will share the Life and Light.

At the mere sound of Christ's voice, the entire Church cannot contain her pent-up longing. The Spirit is, of course, the Holy Spirit with whom the Church is now alive, alive with the life of the Bridegroom; and she entreats him to keep her waiting no longer: _"The Spirit and the Bride say: 'Come! "(vs 17). And all her children, who hear her cry out, are to reply:_ " _Come!_ "

" _Let the man who thirsts draw near..._ "The greatest of God's gifts to man is the longing for God. He who is searching for him has already found him, has already been given to drink of that Water which murmurs love of the Father and of the Son.

Now he who is our reason for believing in these revelations promises that his return will not be long delayed. And the entire Church again cries out her eager assent: " _Amen. Come, Lord Jesus!"_

Reading Revelation 22:16-21

" _May the grace of the Lord Jesus be with all_ " (22:21). To know what we mean when we utter this prayer, and to mean it with all our hearts, is to be fully prepared for our journey on earth. The prayer expresses also the purpose of this entire project which we have called JOURNEY.

" _Beginning with Moses and the prophets he explained to them the passages which referred to himself in every part of Scripture_ " (Luke 24:27). God's great revelation of himself and of what he means to do for us is not a book. It is Christ himself. All that was written in the Old Testament concerns the Christ who was to come. Sometimes dimly, sometimes clearly, from Abel and Melchizedek to the Psalms and prophets; in the very selection of the People who were to cherish the truth and to generate him who is Truth; in their law, ritual and sacrifice; all spoke of the Christ who was to come.

And in the New Testament all that is written is meant to convince us that the Christ has come, and has carried out all that was foretold.

What was his mission? What did he come to bring? What did he come to do? Over such questions we cannot hesitate if we have understood what was written. " _For as the Father has life-giving power in himself, so has the Son, by the Father's gift_ " (John 5:21). He is the Life-bearer. He has come to breathe into us that which must destroy sin and death, the breath of the living God. He has come to instil us with that Spirit who will make us, now and forever, members of a Family not our own, drawn into the ceaseless joy of the Three Persons. This is the destiny of man.

His gift of Life eternal our Lord calls grace.

JOURNEY, then, can only end as Scripture ends, with the same great prayer: " _May the grace of the Lord Jesus Christ be with all_!"

# Appendix 2 Table of Symbols used in Revelation

**Numbers:**

1/4, 1/3: incomplete, partial, temporary (8:7ff)

3:divine fullness (see Rev 4:8)

31/2 (days or years): a short period of time, a temporary situation (see 11:9)

4:the whole world, all of creation (see 7:1)

6:one less than seven; therefore, a symbol of great imperfection. See 666

7:fullness, perfection, completeness (see 1:11; 5:1; 8:2)

10: completeness (13:1)

12: completeness; suggests the twelve tribes of Israel, the twelve Apostles, so it is associated

with the People of God (12:1; 21:12-14)

42 (months): a short period of time (11:2). This is the same as 31/2 years

666: the " _number of the beast_ " (13:18), that is, Nero Caesar. See 6

1,000: magnitude, fullness (5:11; 7:4; 20:1-7)

1,260 (days): 42 months, 31/2 years; a short period

144,000: the number of the elect (Rev 7:4), symbolizes the fullness and the perfection of the People of God

Colours:

Black: death (6:5)

Gold: royal splendour (1:13, 4:4; 17:4)

Green (sickly, pale green): plague, illness, the death that results (6:8)

Red: warfare, violence, bloodshed (see 6:4; 12:3)

Scarlet: wanton luxury, opulence (see 17:4)

White: joy of victory, purity (3:5; 7:9; 19:8; 19:11-14)

Persons (individuals and groups):

Angel: messenger of God, one who carries out God's will (1:1; 7:1ff; 8:1ff; 19:9; 20:1, 9)

Animals (the four animals): God's greatness manifested in creation (4:6-8)

Babylon: the wicked city, the people of the Evil One. Also, the beast, the " _whore of Babylon_ "

(14:8; 16:19: 17:1 - 18:24)

Beast: the "first beast" (13:1ff) is the Roman empire or the emperor (see 13:18; 17:3-17)

The " _second beast_ " (13:11ff) represents local officials of the empire

The Bride of the Lamb: the People of God, the new Jerusalem (21:9ff)

Churches (the " _seven churches_ "): communities in Asia Minor, symbols of the entire Church

(1:4, 11;2:1 -3:22)

Dragon: Satan (12:3; 20:1-10)

Elders (twenty-four elders): members of the heavenly court; they suggest the twelve tribes of

Israel plus the twelve Apostles and, therefore, the entire People of God

Horses: devastating power (6:1-8; 19:11ff); military invasion (9:13-20)

Jerusalem (new Jerusalem): the city of God, the People of God

Lamb: Jesus Christ (5:6; 19:9; 21:22f)

Whore of Babylon: see Babylon

Woman: a people or the city which represents a people (12:1ff; 17:1ff; 21:9ff)

Objects, Things:

Coronets: see Crowns

Crowns: kingship, royal authority (4:4; 12:3)

Diadems: see Crowns

Eyes: knowledge; seven eyes stand for infinite knowledge (see 5:6)

Heads (and horns): power, authority (5:6; 12:3; 13:1, 11). Sometimes the one who holds authority, such as an emperor or king (see 17:7-14)

Horns: see Heads

Jewels: wealth, great beauty (4:3; 17:4; 21:18ff)

Palms: triumph, victory (7:9)

Robes (long robes): priesthood (1:13; 6:11; 7:9)

Sea: destructive, evil element (see 13:1; 21:1)

Sword: the Word of God, the judgment of God (1:16; 2:12; 19:15); also devastation (6:1-8)

Thrones: royal authority (4:2; 18:7; 20:4)

Trumpets: the divine voice of command (see 8:2ff)

Wings: mobility (see 4:6-8); suggests both the swiftness with which God's will is carried out, and the omnipresence of God

# Appendix 3: The assessment of the seven churches (Rev 2 1 - 3:22)

"~~~~~~~~"

## Journey - Bibliography -New Testament

# Bibliography

The bibliography includes only the major books used in the preparation of JOURNEY Chapters 21-40, With few exceptions the bibliography is limited to books in English

### One Volume Commentaries

Brown, R. et al., ed. _Jerome Biblical Commentary_. Toronto, Prentice-Hall, 1968

Buttrick, G.A. ed. _The Interpreter's Bible_. New York, Abingdon, 1952-57

Fuller, R. ed. _A New Catholic Commentary on Holy Scripture_. London, Nelson & Sons, 1969

Laymon, C.M. ed _. Interpreter's One Volume Commentary on the Bible_ .New York, Abingdon, 1971

### Dictionaries

Buttrick, G.A. ed 4 vols, New York, Abington, 1962

Crim K. et al ed. _The Interpreter's Dictionary of the Bible, an Illustrated Version,_ (Supplementary Volume), Nashville Abington, 1976

Hartman, L.F. ed _Encyclopedie Dictionary of the Bible_. Toronto, McGraw-Hill, 1963

McKenzie, John L. _A Dictionary of the Bible_ .Milwaukee, Bruce, 1965

### New Testament: Introductory

Bornkamm, G. _The New Testament: A Guide to its Writings,_ Philadelphia, Fortress1969

George A et Pierre Grelot _Introduction à la Bible_. Paris Desclée1976

Kürnme1 W. ed _.Introduction to the New Testament_.17th rev. ed Abingdon, New York 1975

Rode, J . _Rediscovering the Teaching of the Evangelists_. Philadelphia, Westminster, 1968

### New Testament History

Reicke, B. _The New Testament Era_. Philadelphia,Westminster, 1968

Sandmel, S Judaism and Christian Beginnings, New York, Oxford University Press, 1978

### Bible Atlases

Aharoni, Y. and Avi-Yonah, M. The Macmillan Bible Atlas, rev. ed., New York, Macmillan Publishing; London, Collier Macmillan, 1968, 1977

Grollenberg, L.H. et al _. Atlas of the Bible_. Camden, Thomas Nelson & Sons,1956

### Culture of New Testament times

Jeremias J _Jerusalem in the Time of Jesus_. London, SCM Press, 1969

### New Testament Theology

Bonsirven J., _Theology of the New Testament_ , Westminster, Newman Press, 1963

Conzelmann, H. An Outline of the Theology of the New Testament. London, SCM Press, 1969

Jeremias J. _New Testament Theology,_ Part l, New York, Scribner, 1971

Kümmel, W.G. _The Theology of the New Testament according to its major witnesses_ : _Jesus, Paul, John, ._ Nashville, Abingdon, 1973

Schnackenburg R _New Testament Theology Today_ Montreal, McGraw1970

### New Testament (General)

Audet L et al _Resurrection_. Desclée Paris 1971

Brown, R.E. _The Virginal Conception and Bodily Resurrection of Jesus_ New York, Paulist Press1973

__________ _The Birth of the Messiah; a commentary on the infancy narratives in Matthew and Luke_. Garden City, Doubleday, 1977

Cullmann, O. _Peter, Disciple' Apostle, Martyr_. London, SCM Press, 1962

De Surgy, P. et al. _La Resurrection du Christ et l'Exégèse Moderne_. Paris, Les Editions du Cerf, 1969

Dupont, J. _Les Beatitudes_. Bruges, Louvain, 1973

Flood, E _. The Resurection_. New York, Paulist Press, 1973

Fuller, R.H _.Interpreting the Miracles_. London, SCM Press, 1963

Hendrickx, H. _The Bible on Justice_ , Quezon City, J M.C. Press, 1978

Hunter, A.M. _The Work and Words of Jesus_ rev. ed. London, SCl1 Press,1973

Keller, E. and H.L. _Miracles in Dispute: A Continuing Debate_. Philadelphia, Fortress, 1969

Mateos, J. _The New Testament and the Message of Jesus_. Tr. Sister Kathleen England, taken from Nueva Biblia Espanol, Madrid, Ediciones Cristiandad, 1975

Houle, C.F.D. ed. _Miracles_.London, A.R. Howbray, 1965

Richardson, A. _The Miracle Stories of the Gospels_. London, SCH Press, 1941

Richards H _The First Christians_.London, Fontana, 1973

Schlier, H. _La Resurrection de Jesus-Christ_. Paris Salvator, 1969

Schweizer E _Jesus_. Tr. D, Green, Richmond John Knox Press,1971

Trilling W. _L'Annonce du Christ dans les Evangiles Synoptiques_. Paris, Les Editions du Cerf, 1971

Van der Loos, H. _The Miracles of Jesus_. Leiden, E.JBrill, 1968

### Mark (Chapters 21-23)

Achtemeir, P J _Mark_ , Philadelphia, Fortress1975

Hooker, M.D.The Son of Man in Mark, Montreal, McGill University Press, 1967

Kazmerski C.R. _Jesus the Son of God: A Study of the Markan Tradition and its Redaction by the Evangelist,_ Wierzburg Echterverlag, 1979

Lagrange, M.J.. _Evangile Selon Saint Marc_ , .Paris, J. Gabalda (1929), 1966

Lane, W.L. _The Gospel According to St. Mark_ , Grand Rapids, Eerdmans, 1974

Lightfoot, R.H. _The Gospel Message of St. Mark._ London, Cambridge University Press, 1950

Houle, C.F.D. _The Gospel According to St. Mark_ , New York, Cambridge University, Press, 1965

Nineham, D.E. _St. Mark_ , .Baltimore, Penguin Books, 1963

Schnackenburg, R. _The Gospel According to St. Mark_ , 2 vols, New Testament for Spiritual Reading. ed. John L McKenzie, New York, Herder & Herder, 1966

Schweizer, E. _The Good News According to Mark_ ,. Tr. D.H. Madvig, Richmond, John Knox Press, 1970

Taylor, V. _The Gospel According to St. Mark_ .London, Macmillan, 1959

Trocmé, E. _The Formation of the Gospel According to Mark_ .Tr. P. Gaughon, London, SPCK, (1963), 1975

### Luke/Acts (Chapters 24-27)

Caird, G. B. _The Gospel of St. Luke_. Baltimore, Penguin Books, 1963

Cassidy, R.J. _Jesus, Politics and Society A Study of Luke's Gospel_ , Maryknoll, Orbis, 1978

Creed, H. The Gospel According to St. Luke.LondonHacmi11an193

Danker, F.W. _Jesus and the New Age According to St. Luke,: A Commentary on the Third Gospel_ .St. Louis, Clayton, 1972

Ehrhardt, A. _The Acts of the Apostles_. Manchester, University Press,1969

Ellis, E _. The Gospel of Luke_. London, Attic, 1967

Flanagan, N. M. _The Acts of the Apostles._.Collegeville, , Liturgica1 Press, 1964.

Foakes-Jackson, F. J. The Acts of the Apostles, London, Hodder & Stoughton, 1931

George, A. _L'Annonce du Salut de Dieu_ ,. Paris, Equipes Enseignantes,1963

Haenchen, E. _Acts of the Apostles: A Commentary,_ .London, Oxford, Basil Blackwell, 1971

Hanson, R.P . _The Acts_. London, Oxford University Press, 1967

Lagrange, H.-J. _Evangile Selon Saint Luc_. Paris, Librairie Victor Lecoffre,1921

Linskens, J. _Christ Liberator of the Poor_ (Scripture Today Series). v. 4, San Antonio, Mexican American Cultural Center, 1976

Leaney, A _. A Commentary on the Gospel According to St. Luke_. Edinburgh, T & T Clark, 1960

Manson, W. _The Gospel of Luke_ , .New York, Hodder & Stoughton, 1930

O'Neill, J C. _The Theology of Acts in its Historical Setting,_ .London, SPCK, 1961

Packer, J.W . _Acts of the Apostles_ .New York, Cambridge University Press,1966

Perrin, J.M _. Il est ressuscité pour moi_ .Paris, Beauchesne, 1969

Plummer, A. _A Critical and Exegetical Commentary on the Gospel According to St. Luke_. Edinburgh, T & T Clark, 1960

Stoger, A. _The Gospel According to St. Luke_. New York, Herder & Herder, 1969

Williams, C.S.C . _A Commentary on the Acts of the Apostles._ London, Adam & Charles Black, 1964

Williams, R R. _The Acts of the Apostles_. London SCM Press, 1953

### Matthew (Chapters 28-30)

Bonnard, P. _L'Evangile selon Saint Matthieu_ ,. Neuchatel, Delachaux et Niestlé, 1968

Fenton, J.C. _Saint Matthew_ .Baltimore, Penguin Books, 1963

Kingsbury, J.D. _Matthew, Structure, Christology_., Kingdom. Philadelphia, Fortress, 1975

_____________ _Matthew (Proclamation Commentaries Serie_ s). Philadelphia, Fortress1977

Rigaux, B. _Temoignage de l'Evangile de Matthieu_. Louvain, Desclée1967

Schweizer, E. _The Good News According to St. Mathieu,_ Atlanta, John Knox Press, 1975

Trilling, H. _The Gospel According to St. Matthew_ (New• Testament for Spiritual Reading Series, gen. ed. John L. McKenzie).2 vols, London, Burns & Oates, 1969

### John (Chapters 31-33)

Barrett, C.K. _The Gospel According to St. John_. London, SPCK, 1955

Brown, R.E. _The Fourth Gospel_.. Westminster, Newman Press, 1964

__________ _The Community of the Beloved Disciple_. New York, Ramsey, Toronto, Paulist Press, 1979

Dodd, C.H. _The Interpretation of the Fourth Gospel_. New York, Cambridge University Press, 1953

___________ _Historical Tradition in the Fourth Gospel_. New York, Cambridge University Press, 1963

Hoskyns, E.C . _The Fourth Gospel_ .London, Faber, 1947

Lightfoot, R.H. _St. John's Gospel_ : A Commentary. New York, Oxford University Press, 1956

### Paul (Chapters 34-37)

Allo, E.B. _Saint Paul, Première Epitre aux Corinthiens_. Paris, Librairie, Lecoffre, 1956

_________ _Saint Paul Seconde Epitre aux Corinthiens_. Paris, Librairie, Lecoffre, 1956

Barrett, _A Commentary on the Epistle to the Corinthians_ , Adam & Charles Black1968

______ _A C0mmentary on the Second Epistle to the Corinthians,_ London, Adam & Charles Black1968

Bornkannn, G. _Paul_. Tr. 11 G. Stalker New York & Evanston, Harper & Row,

1971

Conzelmann, H, _1 Corinthians_. Tr.. J.H. Letich (Hermeneia), Philadelphia, Fortress, 1975

Davies, W.D. _Paul and Rabbinic_ Judaism, London, SPCK, 1962

Dibelius, M. _Paul_ Ed. W. G.Kümmel, Tr. F. Clarke, London, Longmans, 1953

Fallon, F. T. 2 Corinthians, (New Testament Message) Wilmington,

Michael Glazier,1980.

Fitzmyer, J.A. _Pauline Theology, A Brief Sketch,_ Englewood Cliffs, N.J., Prentice-Hall, 1967

Getty, H. _Philippians and Philemon_ (New• Testament Message). Wilmington,

Michael Glazier, 1980

Knox, J. _Chapters in a Life of Paul_. New York, Nashville, Abingdon, 1950

Lightfoot, J.B. _Saint Paul's Epistles to the Colossians and to Philemon_ ,

Grand Rapids, Zondervan, 1970

____________, _Saint Paul's Epistle to the Philippians_ , Grand Rapids, Zondervan, 1953

Lohse, E. _Colossians and Philemon_ (Hermeneia). Tr. W. R. Poehlmann and

R.J. Karris, Philadelphia, Fortress, 1971.

Lyonet, S. _Les Etapes De L'Histoire Du Salut Selon L'Epitre Aux Romains_.

Paris, Les Editions du Cerf, 1969

_________, _Le Message De L'Epitre Aux Romains_ , Paris, Les Editions du

Cerf, 1971

Maly, E.H. _Romans_ (New Testament Message). Wilmington, Michael Glazier,

1979

Murphy-O'Connor, J. _1 Corinthians_ (New Testament Message), Wilmington, Michael Glazier, 1979

Nock, A.D. _St. Paul_ , London, Oxford University Press, 1938

Orr, F and J A. Walther, _1 Corinthians_ (Anchor Bible), Garden City, Doubleday1975

P1umner, A. _A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corrinthians_ , Edingburg, T. & T. Clark, 1911.

____________, _A Commentary on St. Paul's Epistle to the Philippians_.

London, Robert Scott Roxburghe House, 1919.

____________, _A Commentary on St. Paul's First Epistle to the Thessalonians_ , London, Robert Scott Roxburghe House, 1918

____________. _A Commentary on St. Paul's Second Epistle to the Thessalonians,_

London, Robert Scott Roxburghe House, 1918

Reese, J. _1 and 2 Thessalonians_ , New Testament Message) Wilmington, Michael Glazier, 1979.

Rigaux, B. . _Saint Paul, Les Epitres Aux Thessaloniciens_ , Paris, Librairie Lecoffre, 1956

________, _The Letters of St. Paul, Modern Studies_. Ed & Tr. S. Yonick, Chicago, Franciscan Herald Press, 1968

Robertson, A. and A. Plummer. _A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians (International Critical Commentary_ ). Edinburgh, T & T Clark, 1914

Rogers, P _. Colossians (New Testament Message). Wi_ lmington, Michael Glazier,

1980

Swain, L. _Ephesians (New Testament Message)._ Wilmington, Michael Glazier,

1980

### Hebrews and James (Chapter 38)

Barclay, W. _The Letter to the Hebrews_. Rev. ed.Toronto, G.R. Welch, 1976

Bruce, F F. _The Epistle to the Hebrews_ Grand Rapids Eerdmans, 1964

Buchanan, G.W. _To the Hebrews_ (Anchor Bible)New York, Doubleday, 1972

Hughes, P. _A Commentary on the Epistle to the Hebrews_. Grand Rapids, Eerdmans, 1977

Moffatt, J. _Hebrews_ (I.C.C.). Edinburgh, T & T Clark, 1924

Montefiore, H.A, _Commentary on the Epistle to the Hebrews,_ New York, Harper and Row, 1964

Ropes, J.H. _Epistle of St. James_ (International Critical Commentary) Edinburgh, T & T Clark, 1916

Westcott, B.F. _The Epistle to the Hebrews_. 1892 (Reprint: Grand Rapids, Eerdmans, 1967)

Vanhoye, A . _Our Priest is Christ: Hebrews, Rome The Doctrine of the Epistle to the Hebrews Rome, Pontifical Biblical Institute, 1977_

### PETER and JOHN (Chapter 39)

Brooke, A.E _The Johannine Epistles,_ Edinburgh, T & T Clark, 1912

Dodd, C H _The Johannine Epistles_ , London, Hodder and Stoughton,1946

Houlden, J, L _A Commentary on the Johannine Epistles_ , London, Adam and Charles Black1973

Kelly, J N D, _A_ _Commentary on the Epistles of Peter and Jude_ London Adam and Charles Black1969

Selwin E G. _The First Epistle of St. Peter_ .2nd ed. New York Hacmil1an1947

### REVELATION (Chapter 40)

Allo, E.B. _Saint Jean: L'Apocalypse_ .2nd ed. Paris, Gabalda, 1921

Barclay, W _. The Revelation Of John_ .2 vols., rev. ed. Toronto, G.R. Welch, 1976

Boismard, M.-E _.L'Apocalypse_.4th ed. Paris, Les Editions du Cerf, 1972

Caird, G.B. _A Commentary on the Revelation of St. John the Divine_ .London, Adam and Charles Black, 1966

Charles, R.H. _The Revelation of St. John_ (I.C.C.). 2 vols. Edinburgh, T & T Clark, 1920

Farrer, A. _The Revelation St. John the Divine_ , Oxford, Clarendon Press 1964

Feuillet, A. _The Apocalypse_. Staten Island, N.Y., Alba House, 1964

Mounce, R.H. _The Book of Revelation_. Grand Rapids, Eerdmans, 1977

Richards, H.J. _What the Spirit says to the Churches_ , A Key to the Apocalypse of John. New York, P.J. Kennedy & Sons, 1967

## About the Author

Archbishop Gervais was born in Elie Manitoba on September 21 1931. He is the ninth of fourteen children. His family came from Manitoba to the Sparta area near St. Thomas Ontario when he was just a teenager. He went to Sparta Continuation School and took his final year at Saint Joseph's High School in St. Thomas. After high school he went to study for the priesthood at St. Peter's Seminary in London , Ontario. He was ordained in 1958.

He was sent to study in Rome. This was followed by studies at the Ecole Biblique in Jerusalem. He returned to London to teach scripture to the seminarians at St. Peter's Seminary.

In 1974 he was asked by Bishop Emmett Carter to take over as director of the Divine Word International Centre of Religious Education. This Centre had been founded by Bishop Carter to provide a resource for adult education in the spirit of Vatican II.

This Centre involved sessions of one or two weeks with many of the best scholars of the time. Students came not only from Canada and the United States but from all over the globe, Australia, Africa, Asia and Europe.

By the time Father Gervais became the director Divine Word Centre was already a course dominated by the study of scripture to which he added social justice. This aspect of the course of studies was presented by people from every part of the "third world"; among which were Fr. Gustavo Gutierrez and Cardinal Dery of Ghana.

In 1976 the Conference of Ontario Bishops along with the Canadian conference of Religious Women approached Father Gervais to provide a written course of studies in Sacred Scripture for the Church at large, but especially for priests and religious women. This is when Fr. Gervais began to write Journey, a set of forty chapters on the Bible. He was armed with a treasure of information from all the teachers and witnesses to the faith that had lectured at Devine Word.

He was assisted by a large number of enthusiastic collaborators: all the people who had made presentations at Divine Word and provided materials and a team of great assistants, also at Divine Word Centre.

The work was finished just as Father Gervais was ordained an auxiliary bishop of London (1980). He subsequently was made Bishop of Sault Saint Marie Diocese, and after four years, Archbishop of Ottawa (1989).

He retired in 2007, and at the time of this writing, he is enjoying retirement.

"~~~~~~"

" to see other works by Marcel Gervais

go to "www.journeywithbible.com

**"Pocket Journey (1)"** is the other book in this series.

**JOURNEY** a series of 40 chapters on both the Old and New Testament

**"The Word Made Flesh"-** A commentary on the Gospel of John

**"The Teaching of the Church on the Bible"-** A commentary on the document "Dei Verbum"

"~~~~~~~~~~"

