FIRST READING: Acts 11: 1 - 18 (RCL) Acts 11:1 (NRSV) Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers criticized him, 3 saying, "Why did you go to uncircumcised men and eat with them?" 4 Then Peter began to explain it to them, step by step, saying, 5 "I was in the city of Jop'pa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. 6 As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. 7 I also heard a voice saying to me, "Get up, Peter; kill and eat.' 8 But I replied, "By no means, Lord; for nothing profane or unclean has ever entered my mouth.' 9 But a second time the voice answered from heaven, "What God has made clean, you must not call profane.' 10 This happened three times; then everything was pulled up again to heaven. 11 At that very moment three men, sent to me from Caesare'a, arrived at the house where we were. 12 The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man's house. 13 He told us how he had seen the angel standing in his house and saying, "Send to Jop'pa and bring Simon, who is called Peter; 14 he will give you a message by which you and your entire household will be saved.' 15 And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. 16 And I remembered the word of the Lord, how he had said, "John baptized with water, but you will be baptized with the Holy Spirit.' 17 If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?" 18 When they heard this, they were silenced. And they praised God, saying, "Then God has given even to the Gentiles the repentance that leads to life." Acts 14: 21b - 27 (Roman Catholic) Acts 14:21 (NRSV) [T]hey returned to Lys'tra, then on to Ico'nium and An'tioch. 22 There they strengthened the souls of the disciples and encouraged them to continue in the faith, saying, "It is through many persecutions that we must enter the kingdom of God." 23 And after they had appointed elders for them in each church, with prayer and fasting they entrusted them to the Lord in whom they had come to believe. 24 Then they passed through Pisid'ia and came to Pamphyl'ia. 25 When they had spoken the word in Per'ga, they went down to Attali'a. 26 From there they sailed back to An'tioch, where they had been commended to the grace of God for the work that they had completed. 27 When they arrived, they called the church together and related all that God had done with them, and how he had opened a door of faith for the Gentiles. PSALM 148 (RCL) Psal 148:1 (NRSV) Praise the LORD! Praise the LORD from the heavens; praise him in the heights! 2 Praise him, all his angels; praise him, all his host! 3 Praise him, sun and moon; praise him, all you shining stars! 4 Praise him, you highest heavens, and you waters above the heavens! 5 Let them praise the name of the LORD, for he commanded and they were created. 6 He established them forever and ever; he fixed their bounds, which cannot be passed. 7 Praise the LORD from the earth, you sea monsters and all deeps, 8 fire and hail, snow and frost, stormy wind fulfilling his command! 9 Mountains and all hills, fruit trees and all cedars! 10 Wild animals and all cattle, creeping things and flying birds! 11 Kings of the earth and all peoples, princes and all rulers of the earth! 12 Young men and women alike, old and young together! 13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 14 He has raised up a horn for his people, praise for all his faithful, for the people of Israel who are close to him. Praise the LORD! 148 Laudate Dominum (ECUSA BCP) 1 Hallelujah! Praise the Lord from the heavens; * praise him in the heights. 2 Praise him, all you angels of his; * praise him, all his host. 3 Praise him, sun and moon; * praise him, all you shining stars. 4 Praise him, heaven of heavens, * and you waters above the heavens. 5 Let them praise the Name of the Lord; * for he commanded, and they were created. 6 He made them stand fast for ever and ever; * he gave them a law which shall not pass away. 7 Praise the Lord from the earth, * you sea-monsters and all deeps; 8 Fire and hail, snow and fog, * tempestuous wind, doing his will; 9 Mountains and all hills, * fruit trees and all cedars; 10 Wild beasts and all cattle, * creeping things and winge!d birds; 11 Kings of the earth and all peoples, * princes and all rulers of the world; 12 Young men and maidens, * old and young together. 13 Let them praise the Name of the Lord, * for his Name only is exalted, his splendor is over earth and heaven. 14 He has raised up strength for his people and praise for all his loyal servants, * the children of Israel, a people who are near him. Hallelujah! Psalm 145: 8 - 13, R. v. 1 (Roman Catholic) Psal 145:1 (NRSV) I will extol you, my God and King, and bless your name forever and ever. 8 The LORD is gracious and merciful, slow to anger and abounding in steadfast love. 9 The LORD is good to all, and his compassion is over all that he has made. 10 All your works shall give thanks to you, O LORD, and all your faithful shall bless you. 11 They shall speak of the glory of your kingdom, and tell of your power, 12 to make known to all people your mighty deeds, and the glorious splendor of your kingdom. 13 Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. The LORD is faithful in all his words, and gracious in all his deeds. Note: verse numbering in your Psalter may differ from the above. SECOND READING: Revelation 21: 1 - 6 (RCL) Revelation 21: 1 - 5a (Roman Catholic) Reve 21:1 (NRSV) Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, "See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them; 4 he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away." 5 And the one who was seated on the throne said, "See, I am making all things new." Also he said, "Write this, for these words are trustworthy and true." 6 Then he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life. h/t Montreal Anglican This book is “the revelation of Jesus Christ” (1:1) made known through John. It is prophecy which reveals secrets of heaven and earth. Our reading is from John’s record of his vision of the end-times. He has told of the destruction of the old city, Babylon (code name for Rome) and of the old heaven and earth (20:11); the ungodly have been driven off to punishment (20:15). Only the godly, a remnant, remain. Isaiah 65:17-25 and 66:22 predict that all creation will be renewed, freed from imperfections and transformed by the glory of God. Now John sees the new creation. The “sea” (21:1), a symbol of turbulence, unrest and chaos, is no more. He sees “the new Jerusalem” (21:2), probably not made with bricks and mortar, “holy”, of divine origin, beautiful and lovely as a “bride”. (Marriage is a symbol of the intimate union between the exalted Christ and the godly remnant. Some see the city as the church, set apart for God’s use in the world.) John hears “a loud voice” (21:3) interpreting 21:2: God again comes to “dwell” (be present spiritually) with “his peoples”. Sorrow, death and pain - characteristics that made the old earth appear to be enslaved to sin – will disappear (21:4). God, “seated on the throne”, speaks in 21:5-6: he will do everything described in 21:1-4; he is sovereign over all that happens in human history. (“Alpha” and “Omega” are the first and last letters of the Greek alphabet, so God encompasses all.) God will give the gift of eternal life (“water”, 21:6b) to all who seek him. Verse 1: Paul writes in Romans 8:19-21: “For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God”. [NOAB] Verse 1: “I saw a new heaven and a new earth”: Isaiah 65:17 says “For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind”. See also Isaiah 66:22. Creation will be renewed or refurbished in order to befit redeemed humanity. [JBC] Verse 1: “sea”: Evil oppressors have come from the sea (13:1). [CAB] God conquered mythical monsters ruling over primeval chaos when he ordered the universe: Rahab or Leviathan in the Bible, Tiamat in Babylonia (Job 26:12ff; Psalm 89:10; Isaiah 51:9). He will annihilate them at the time of the new creation (Isaiah 27:1). Brutal power and violence are incompatible with the peace of the world to come. [JBC] Verse 2: This verse is inspired by Isaiah 54. As in 2 Esdras 9:38-10:59, a historical restoration of Jerusalem is not expected. [NJBC] Verse 2: “holy city”: See also 3:12 and 22:19. God is the architect and builder of the city (see Hebrews 11:10). It is “holy” because it is definitively consecrated to God, a notion already found in the Old Testament: see Isaiah 54; 60; Ezekiel 48:30-35. [JBC] Verse 2: “new Jerusalem”: See also Galatians 4:26 (the allegory of Sarah and Hagar); Philippians 3:20; Hebrews 11:10; 12:22. [CAB] [JBC] Verse 2: “coming down out of heaven”: James 1:17 also speaks of such coming down: “Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change”. [JBC] Verse 2: “adorned for her husband”: In contrast to the old city, which is described in terms of harlotry and drunkenness (17:1-2). [CAB] Verse 2: “bride adorned for her husband”: See also 19:7-9: “Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his bride has made herself ready ...”. [NOAB] Verse 3: This is the fulfilment of prophecies foretelling the intimate union of God with the chosen people in the era of salvation. See Ezekiel 36:26-28; 37:27; Jeremiah 31:33ff; Zechariah 2:4ff; 8:8; Leviticus 26:12; 2 Samuel 7:13, and also 2 Corinthians 6:16. The intimacy proto-human enjoyed in the Garden of Eden is now granted to all members of the people of God forever (see 7:15-17). [JBC] Verse 3: “loud voice”: JBC suggests that the speaker is one of the four fantastic living creatures described in earlier chapters. Verse 3: “dwell”: The Greek word is the same as that in John 1:14: “... the Word became incarnate and lived [dwelled] among us.” The literal translation is tabernacled. [CAB] Verse 4: In 7:16-17, one of the elders says: “‘They will hunger no more, and thirst no more ... for the Lamb at the centre of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes’”. Isaiah 25:8 says “Then the Lord GOD will wipe away the tears from all faces ...”. Isaiah 35:10 says: “... the ransomed of the LORD shall return, and come to Zion with singing; ... and sorrow and sighing shall flee away”. [NOAB] The old city brought pain and death to its victims (18:24), but God’s new city will provide healing for the nations (22:2). [CAB] Verse 4: “wipe every tear”: Jeremiah 31:16 says: “Thus says the LORD: Keep your voice from weeping, and your eyes from tears; for there is a reward for your work, says the LORD ...”. [JBC] Verse 4: “Death will be no more”: In 20:13, we read: “the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done”. [NJBC] Verse 4: “mourning and crying and pain”: Isaiah 65:19 foretells: “I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress”. This condition is the exact opposite of Babylon’s (Rome’s) fate: 18:22-23 says: “With such violence Babylon the great city will be thrown down, and will be found no more; and the sound of harpists ... will be heard in you no more; and an artisan of any trade will be found in you no more, and the sound of the millstone will be heard in you no more”. [JBC] Verse 5: “the one who was seated on the throne”: God is also mentioned in 1:8 and as the one seated on the throne in 4:2, 9; 5:1, 7, 13; 6:16; 7:10, 15; 19:4. Paul says in Romans 14:10: “...we will all stand before the judgment seat of God”. Verse 5: “‘I am making all things new’”: In Isaiah 43:18-19, Yahweh says through the prophet: “Do not remember the former things, or consider the things of old. I am about to do a new thing ...”. In 2 Corinthians 5:17, Paul writes: “So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!”. See also Galatians 6:15. [JBC] Verse 5: “trustworthy and true”: See also 3:14 (“... the faithful and true witness ...”); 19:11 (“... Its rider is called Faithful and True”) and 22:6 (“... These words are trustworthy and true ...”) [JBC] Verse 6: “the Alpha and the Omega”: This phrase is also found in 1:8. [CAB] Verse 6: “water of life”: Isaiah 55:1 says: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price”. See also Psalm 42:1. In Jeremiah 2:13, Yahweh speaks of himself as “the fountain of living water”. Zechariah 14:8 tells us that “On that day [the Day of Yahweh] living waters shall flow out from Jerusalem ...”. See also John 4:10, 13; 7:37-39. [NOAB] [JBC] Verse 7: “Those who conquer”: Note the endings of the seven letters to specific churches. All include “Let anyone who has an ear listen to what the Spirit is saying to the churches” and also: 2:7: “... To everyone who conquers, I will give permission to eat from the tree of life that is in the paradise of God” 2:11: “... Whoever conquers will not be harmed by the second death” 2:28: “... To the one who conquers I will also give the morning star” 3:5: “If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life ...” 3:12: “If you conquer, I will make you a pillar in the temple of my God; you will never go out of it. ...” 3:21: “To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne”. [NOAB] This military phrase takes for granted that the Christian life is a battle. In Revelation, this phrase is applied to the faithful Christian soldier (see also 12:11 and 15:2) and to Christ (see 3:21b; 5:5; 17:14). [JBC] Verse 7: “I will be their God and they will be my children”: In Genesis 17:7, God tells Abraham: “I will establish my covenant between me and you, and your offspring after you throughout their generations, ... to be God to you and to your offspring after you”. See also God’s covenant with David in 2 Samuel 7:14. [CAB] Note that Revelation, unlike the gospel of John, looks primarily to the future for the fulfilment of eschatological hopes: here “I will be”. [JBC] Verse 8: The “cowardly”, the “faithless”, etc. do not have faith enough to endure trials, and so will fall away in time of persecution. [NOAB] JBC notes that John gives first place to those who have sinned against the faith. He sees the “cowardly” as those whose superficial and unstable faith has succumbed to persecution. Verse 8: “sorcerers”: Literally poisoners, i.e. those dealing in philters and poisons. Acts 19:19 tells us of such people who, coming to the faith, burned their valuable books publicly. [NOAB] Verse 8: “the lake”: See also 19:20. The “lake” is Gehenna. In Matthew 18:9, Jesus says “‘And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire’”. The Greek word translated “hell of fire” is Gehenna. [NOAB] This was literally the valley of Hinnon (ge’Hinnon) outside Jerusalem where garbage (rubbish) was gathered and burned. According to 2 Kings 23:10, Hinnon had been the site of child sacrifice: see also Jeremiah 7:31; 19:5-6. It provided a physical reminder of the place of eternal punishment. See 1 Enoch 27:2; 90:24-26; 2 Esdras 7:36. [JBC] Verse 8: “the second death”: i.e. the final condemnation of sinners. See also 2:11. In Matthew 10:28, Jesus says “‘Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell’”. There, “hell” is the translation of Gehenna. Note the contrast with the “water of life” (v. 6). [NOAB] “The second death” is probably a reference to the fact that those who are banished to eternal punishment are temporarily resurrected from their first death. [CAB] GOSPEL: John 13: 31 - 35 (RCL) John 13: 31 - 33a, 34 - 35 (Roman Catholic) John 13:31 (NRSV) When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once. 33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, "Where I am going, you cannot come.' 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another." Jesus is preparing his followers for his departure. After the Last Supper, he has washed the feet of his disciples, a symbol of servanthood. Peter has misunderstood Jesus’ action; Jesus has told him that to share in Christ requires that Jesus be his servant as well as his master. Peter will understand “later” (v. 7): when Jesus is on the cross. Jesus has said, “you are clean, though not all of you” (v. 10). Then, generalizing, he says that, per his example, each Christian is to be a servant to every other (v. 14). Jesus has predicted his betrayal (vv. 18, 21); he has shown Peter and the disciple “whom Jesus loved” (v. 23) who this will be. Judas (“he”, v. 31) has gone out into the “night” (v. 30) – a symbol of the dark deed he is about to commit. The glorification (revelation of the essence of) the “Son of Man” (v. 31), the ideal human, Jesus, is already in progress; the Father is already being revealed in him. The Father has been revealed (“glorified”, v. 32) in Jesus, so Jesus is a way of seeing God now (“at once”). In John and 1 John, Jesus calls his faithful followers “little children” (v. 33). Jesus tells them that his time on earth with them is very soon to end. They cannot join him in heaven now, but he “will come again and will take you to myself” (14:3). Judaism required one to love one’s neighbour as oneself (Leviticus 19:18). Jesus’ commandment is “new” (v. 34) in that, in his self-offering, he is model of, motive for, and cause for, loving one another. Mutual love will show who follows Christ. John does not record the institution of the Lord’s Supper per se. Verses 1-2: “before the festival of the Passover ... during supper”: For John, the meal was clearly not the Passover meal while according to Mark 14:12 it was on the day that Passover commenced. This difference has given rise to much scholarly discussion. [BlkJn] Verse 1: “to the end”: NOAB considers that John means to the utmost. The Greek word, telos, can mean the end (in the sense of time) or the goal or the conclusion (of an act or state). [QVHG] Both senses may be intended. [BlkJn] Verse 4: “took off”: That Jesus’ washing the feet of his disciples is also a symbolic representation of his death is suggested by the Greek word translated “took off” (tithesi). John uses it in 10:15ff for Jesus’ laying down his life. The word translated “outer robe” is, surprisingly, in the plural; this is more consistent with the symbolism than a single garment would be. [BlkJn] Verse 5: “wash the disciples’ feet”: Washing a guest’s feet was a sign of hospitality, usually performed by a servant. See also Genesis 18:4 (Abraham’s servant washes the feet of his visitors at Mamre); 1 Samuel 25:41; Luke 7:44; 22:27. Jesus washes the disciples’ feet as a sign of his humility and his love for them. It is also a symbol of cleansing them from sin. Jesus’ action is unusual not only because he does what a servant would normally do but also that he washes their feet after the meal rather than before it. [BlkJn] Verse 8: Peter not only becomes obstinate; he has not learnt that there is a generosity in accepting as well as in giving. But when Jesus tells him that otherwise he will forfeit his “share” in him, he has a sudden change of heart, and demands more than Jesus has offered to do. [BlkJn] Verse 9: “‘not my feet only’”: Simon asks Jesus to bathe him! Such literalism is typical of Johannine misunderstandings. Jesus’ action represents his coming sacrifice on behalf of his disciples. He is the means of salvation. [NJBC] Verse 10: BlkJn explains this difficult verse by taking the reference to the bath as a metaphor for the effect of Christ’s death in cleansing the faithful. In 1 Corinthians 6:11, Paul writes: “you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God”. In virtue of this, Peter can be described as bathed (as are the other disciples), even though Christ is not yet dead. But Peter still needs the actual sacramental washing so that he can appropriate the benefits of the cleansing by Christ’s death. But he only needs his feet washing because this washing is a token of the real thing. Jesus has just said “‘You do not know what I am doing’”, so we should not expect to understand. [BlkJn] Verse 11: “‘Not all of you are clean”: Outward washing alone does not cleanse: see Luke 11:39-41 and Hebrews 10:22. [NOAB] Judas will betray Jesus, and even Peter will deny him. BlkJn offers you are clean, but not all. The eleven disciples are clean because Christ is to die for them. [BlkJn] Verse 13: “‘You call me Teacher and Lord’”: A Jewish pupil never addressed his master by name, but as my leader and my lord. Jesus accepts this, not just as a societal normal but as expressing a fact. In John, Jesus is never addressed by name. [BlkJn] Verse 15: “I have set you an example”: In 1 Peter 2:21, the author writes: “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps”. [NOAB] Verse 16: In Luke 6:40, Jesus says “‘A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher’”. In Matthew 10:24, he says “A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master”. [NOAB] Verse 17: If you both know that you are to imitate Christ’s example, and do so, you will be saved. [BlkJn] The word translated “blessed” is that used in the Beatitudes (Matthew 5:3-11). In Luke 11:28, Jesus says “‘Blessed rather are those who hear the word of God and obey it!’”. James 1:25 says: “... those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act – they will be blessed in their doing”. [NOAB] Verses 18-19: In 6:70, Jesus has said “‘Did I not choose you, the twelve? Yet one of you is a devil’”. BlkJn asks: does this mean that Jesus chose Judas in order that he might betray him? Was Judas in fact a helpless instrument of the divine plan? We are confronted by the mystery of divine fore-knowledge and human freedom. Judas has now broken their fellowship and spurned his friend, thus fulfilling Psalm 41:9. John can be understood as meaning that Jesus has chosen Judas so there would be someone to fulfil this prophecy. But it could also be that the necessity of Judas’ action lay in his character, and not in divine predestination, and that to foresee a result is not the same as intending it. Jesus’ foreknowledge, even if it cannot help Judas, can be turned to some account in reassuring the faithful when disaster happens. See also 14:29. [BlkJn] However, NJBC says that v. 19 cannot mean that the betrayal itself will manifest Jesus’ divine “I am he”, and must refer to the fulfilment of Jesus’ word in the crucifixion (8:28). Verse 19: “it”: This clearly refers to Jesus’ crucifixion. [NJBC] Verses 21-30: The betrayer must be dissuaded, or dismissed. Jesus honours him by seating him next to himself, handing him a “piece of bread” (see also Ruth 2:14, Boaz to Ruth); concealing his treachery from all but the beloved disciple. [NOAB] Verses 21-22: The announcement of the betrayal is very similar to that in the synoptic gospels: see Mark 14:18 and Matthew 26:21. [NJBC] Verse 21: At the Last Supper, Jesus says “‘Truly I tell you, one of you will betray me, one who is eating with me” (Mark 14:18). Matthew 26:21 is identical except that here there are two Amens (“Very truly”) and there only one. [BlkJn] Verse 21: “spirit”: This is Jesus’ human spirit (as in 11:33) and is virtually synonymous with “soul” (12:27) and “hearts” (14:1, 27). [BlkJn] Verse 22: While John reports a stricken silence, in Matthew 26:22 and Mark 14:19 the disciples ask “‘Surely, not I?’”. [BlkJn] Verse 23: “the one whom Jesus loved”: BlkJn suggests that if this disciple is neither an ideal figure (a figment of the author’s imagination) nor John the son of Zebedee, then perhaps he is Lazarus. He bases this suggestion on: 11:5 where in “Jesus loved ... Lazarus” the Greek word is the same as here; Peter’s question as to whether the beloved disciple would die (in 21:21) would be reasonable if asked of Lazarus, for he had already died once . However, he also sees the possibility that the beloved disciple was John Mark. Whoever it was, he was in close proximity to Jesus at the supper. Presumably Jesus was the guest of honour. If the meal took place in the house which later became the apostles’ headquarters, that belonging to Mary, the mother of John Mark (see Acts 12:12), then John Mark would be the guest of honour. Other commentators offer other possible identifications of the beloved disciple. Verse 23: “was reclining next to him”: It was customary to recline at table propped on one’s left elbow, and to lie at an angle of about 45 degrees to the table. When the disciple wished to speak to Jesus without being overheard, he leaned back so that his head touched Jesus’ chest. [BlkJn] Verse 26: Jesus points out who the betrayer is, but in a way that only the beloved disciple can appreciate. To dip a piece of bread for a fellow guest was a common courtesy, so would by itself cause no comment. In Mark 14:20, Jesus says “‘It is one of the twelve, one who is dipping bread into the bowl with me’”. This does not identify which of the disciples it is, for all are dipping into the dish. Matthew 26:23 appears to be a paraphrase of Mark. There is manifest discrepancy. [BlkJn] Verse 26: Ironically, Jesus giving Judas bread is not communion, but rather the opportunity for Satan to enter into him. [CAB] Verse 28: The beloved disciple knew, but probably reclined in stunned silence. Verse 29: BlkJn does not find it surprising, under the circumstances, that some thought Jesus was telling Judas to buy supplies for the Passover at night. In any event, the other disciples are not aware of the purpose behind Jesus’ actions. [NJBC] Verse 30: Judas exits before anyone can stop him. [BlkJn] Verse 30: “And it was night”: John intends symbolic meaning by this sentence: In 3:2, we read that Nicodemus came by night Judas “... loved darkness rather than light because [his] ... deeds were evil. For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed” (3:19-20) See also 9:4 and 11:10 [BlkJn] [NJBC] Verse 31: “has been glorified”: BlkJn says that Jesus is referring to the washing of the disciples’ feet as the event in which he has just been “glorified”. It symbolized his death, the means of his glorification. 12:3 says “Mary took a pound of costly perfume made of pure nard, anointed Jesus' feet, and wiped them with her hair”. Then Jesus tells Judas that “she bought it so that she might keep it for the day of my burial” (12:7). But there is a simpler interpretation: that Jesus is saying the die is now cast. Now that Jesus has gone out to do his dark deed, the final chain of events which will lead inescapably to Jesus' crucifixion has now been irreversibly triggered. [Alan Perry] Verse 32: The first sentence is textually uncertain. [NJBC] Verse 33: “Little children”: This expression for Jesus’ followers is only found here in the gospels. In the NRSV, the Greek word teknia is also translated as little children in 1 John 2:1, 12, 28; 3:7, 18; 4:4; 5:21. Tekna is translated as children in John 1:12; 11:52; 1 John 3:1, 2. [NOAB] Paul uses the word in Galatians 4:19. However, the Greek word paida is used in much the same way, and appears in all four gospels, 1 John, 1 Corinthians and Hebrews. Use of paida indicates that the speaker is a respected person in a relationship of fatherly intimacy with those whom he addresses, as in Jesus' words in his post-resurrection appearance (and barbeque): see John 21:5. Verse 33: “as I said to the Jews so now I say to you, ‘Where I am going, you cannot come”: BlkJn translates the Greek as as I said to the Jews, ‘Where I am going you cannot come’ [so] for the present I say to you also. He says that the word translated now in the NRSV is more emphatic than the usual Greek word. The disciples cannot follow him for the present but they will one day, as 14:3 implies. See also v. 36. Verse 33: “as I said to the Jews”: Jesus repeats what he has said to “the Jews” in 7:33-34 and 8:21. There they cannot follow him to the Father because of their unbelief. [NJBC] Verse 34: “a new commandment”: The old commandment was in the Jewish traditions found in Leviticus 19:18 and 1QS (Qumran Rule of the Community) 1:9-11. [NJBC] Verse 34: “love one another”: This command is also in 15:12, 17. See also Luke 10:29-37. Loving one another is identified as a criterion for salvation and for knowledge of God in 1 John 2:7-8, 10; 3:11, 23. V. 1 and 10:11, 17 have established the coming death of Jesus as the ultimate example of love. See also 10:18 and 14:31. [NJBC] [BlkJn] Verse 36: “‘Lord, where are you going?’”: Why does Jesus remark later, in 16:5, “yet none of you asks me, ‘Where are you going?’”? This suggests that this part of the gospel has been rearranged. [BlkJn] More Clippings on this reading appear in Clippings for Maundy Thursday.

14 Edward Thomas Demby, 1957, and Henry Beard Delany, 1928, Bishops 15 Damien, Priest and Leper, 1889, was a Roman Catholic priest from Belgium and member of theCongregation of the Sacred Hearts of Jesus and Mary,[2] a missionary religious institute. and Marianne, Religious, 1918, of Molokai 16 Mary (Molly) Brant (Konwatsijayenni), Witness to the Faith among the Mohawks, 1796 17 18 19 Alphege, Archbishop of Canterbury, and Martyr, 1012 was an Anglo-Saxon Bishop of Winchester, later Archbishop of Canterbury. 20 21 Anselm, Archbishop of Canterbury, 1109 was a Benedictine monk, a philosopher, and a prelate of the Church who held the office of Archbishop of Canterburyfrom 1093 to 1109. Called the founder of scholasticism, he has been a major influence in Western theology and is famous as the originator of the ontological argument for the existence of God and the satisfaction theory of atonement. FIRST READING: Acts 9: 1 - 6 (7 - 20) RCL) Acts 9:1 (NRSV) Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 5 He asked, "Who are you, Lord?" The reply came, "I am Jesus, whom you are persecuting. 6 But get up and enter the city, and you will be told what you are to do." 7 The men who were traveling with him stood speechless because they heard the voice but saw no one. 8 Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. 9 For three days he was without sight, and neither ate nor drank. 10 Now there was a disciple in Damascus named Anani'as. The Lord said to him in a vision, "Anani'as." He answered, "Here I am, Lord." 11 The Lord said to him, "Get up and go to the street called Straight, and at the house of Judas look for a man of Tar'sus named Saul. At this moment he is praying, 12 and he has seen in a vision a man named Anani'as come in and lay his hands on him so that he might regain his sight." 13 But Anani'as answered, "Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; 14 and here he has authority from the chief priests to bind all who invoke your name." 15 But the Lord said to him, "Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; 16 I myself will show him how much he must suffer for the sake of my name." 17 So Anani'as went and entered the house. He laid his hands on Saul and said, "Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit." 18 And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19 and after taking some food, he regained his strength. For several days he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God." Acts 5: 27b - 32, 40b - 41 (Roman Catholic) Acts 5:27 (NRSV) The high priest questioned them, 28 saying, "We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man's blood on us." 29 But Peter and the apostles answered, "We must obey God rather than any human authority. 30 The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him." 40 Then they ordered them not to speak in the name of Jesus, and let them go. 41 As they left the council, they rejoiced that they were considered worthy to suffer dishonor for the sake of the name. PSALM 30 (RCL) Psalm 30: 1, 3 - 5, 10 - 11a, 12b (Roman Catholic) Psal 30:1 (NRSV) I will extol you, O LORD, for you have drawn me up, and did not let my foes rejoice over me. 2 O LORD my God, I cried to you for help, and you have healed me. 3 O LORD, you brought up my soul from She'ol, restored me to life from among those gone down to the Pit. 4 Sing praises to the LORD, O you his faithful ones, and give thanks to his holy name. 5 For his anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning. 6 As for me, I said in my prosperity, "I shall never be moved." 7 By your favor, O LORD, you had established me as a strong mountain; you hid your face; I was dismayed. 8 To you, O LORD, I cried, and to the LORD I made supplication: 9 "What profit is there in my death, if I go down to the Pit? Will the dust praise you? Will it tell of your faithfulness? 10 Hear, O LORD, and be gracious to me! O LORD, be my helper!" 11 You have turned my mourning into dancing; you have taken off my sackcloth and clothed me with joy, 12 so that my soul may praise you and not be silent. O LORD my God, I will give thanks to you forever. Note Verse numbering in Roman Catholic Bibles is one higher than the above. 30 Exaltabo te, Domine (ECUSA BCP) 1 I will exalt you, O LORD, because you have lifted me up * and have not let my enemies triumph over me. 2 O LORD my God, I cried out to you, * and you restored me to health. 3 You brought me up, O LORD, from the dead; * you restored my life as I was going down to the grave. 4 Sing to the LORD, you servants of his; * give thanks for the remembrance of his holiness. 5 For his wrath endures but the twinkling of an eye, * his favor for a lifetime. 6 Weeping may spend the night, * but joy comes in the morning. 7 While I felt secure, I said, “I shall never be disturbed. * You, LORD, with your favor, made me as strong as the mountains.” 8 Then you hid your face, * and I was filled with fear. 9 I cried to you, O LORD; * I pleaded with the Lord, saying, 10 “What profit is there in my blood, if I go down to the Pit? * will the dust praise you or declare your faithfulness? 11 Hear, O LORD, and have mercy upon me; * O LORD, be my helper." 12 You have turned my wailing into dancing; * you have put off my sack-cloth and clothed me with joy. 13 Therefore my heart sings to you without ceasing; * O LORD my God, I will give you thanks for ever. SECOND READING: Revelation 5: 11 - 14 (all) Reve 5:11 (NRSV) Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice, "Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!" 13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, "To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!" 14 And the four living creatures said, "Amen!" And the elders fell down and worshiped. h/t Montreal Anglican This book is an inspired picture-book, intended to make a powerful appeal to the reader’s imagination. Using a literary genre known as apocalyptic, John gives us an insight into what will occur at the end of the current era. In his vision, he sees God’s throne and the heavenly scene around it and hears the praises sung there. He describes the glory of God in terms of precious gems (4:3). Around God’s throne are “twenty-four elders” (4:4, perhaps the twelve Old Testament patriarchs and the twelve apostles), so an image of the ideal Church. As in a Roman court, God’s counsellors are “seated”: they share in ruling and judging. “lightning” (4:5) and “thunder” express God’s majesty. The “seven spirits” before the throne may be the seven angels of high rank, as in 1 Enoch, a non-biblical apocalyptic book. Tobit 12:15 speaks of Raphael as “one of the seven angels who ... enter before ... the glory of the Lord”. The “sea of glass” (4:6), a valuable commodity in John’s day, suggests the distance between humans and God, even in heaven. The “four living creatures” around the throne are angelic beings representing the whole of creation (Ezekiel 1:5, 10); they are God’s agents who watch over all of nature (Ezekiel1:18, 10:12), and symbolize what is most splendid about animals: nobility (lion), strength (ox), wisdom (human), and oversight (eagle). Representing earthly beings, they continually praise God as ruler of history (or time). He will restore (or liberate) creation (“is to come”, 4:8). They are joined by the “elders” (4:10), representing heavenly beings, who acknowledge God’s superior power by placing their crowns “before the throne” – that all power comes from God. Next a “scroll” (5:1) is presented – a record of God’s plans for the end-time: see Daniel 10:21. No one is found worthy to open the scroll and reveal its contents (5:3), but finally, one is revealed, “a Lamb” (5:6), representing Christ. In a scene reminiscent of the honours given to a Roman emperor, large numbers sing of Christ’s worthiness to disclose God’s plans. There are seven honours he is worthy to receive (5:12): the first four (“power ... might”) concern his dominion; the others express the adoration of those present. The “Lamb” and the Creator (“the one”, 5:13) are equal in majesty. All creatures in heaven and on earth certify this to be true (“Amen”, 5:14). Because I feel that it is important to understand the whole of John’s vision and space in Comments is limited, a fuller commentary on 4:1-5:14 follows: This book is an inspired picture-book, intended to make a powerful appeal to the reader’s imagination. Using a literary genre known as anapocalypse, John gives us an insight into what will occur at the end of the current era. A voice has told him to record what he observes (1:10-11). In his vision, he sees God’s throne and the heavenly scene around it and hears the praises sung there. He describes the glory of God in terms of precious gems (4:3). Around God’s throne, there are “twenty-four elders” (perhaps the twelve Old Testament patriarchs and the twelve apostles), so an image of the ideal Church. As in a Roman court, God’s counsellors are “seated” (4:4): they share in ruling and judging. “Flashes of lightning” (4:5) and “thunder” express God’s majesty. The “seven spirits” before the throne may be the seven angels of high rank, as in 1 Enoch, a non-biblical apocalyptic book. Tobit 12:15 speaks of Raphael as “one of the seven angels who ... enter before ... the glory of the Lord”. Human language is inadequate for describing the divine (“something like”, 4:6). The “sea of glass”, a valuable commodity in John’s day, suggests the distance between humans and God, even in heaven. The “four living creatures” around the throne are angelic beings representing the whole of creation (see Ezekiel 1:5, 10); they are God’s agents in unceasingly watching over all of nature (Ezekiel 1:18, 10:12). They symbolize what is most splendid about animals: the lion – nobility, the ox – strength, the human – wisdom, and the eagle - oversight. (A century after John, the creatures were equated with the four evangelists: Mark, the lion; Luke, the ox, Matthew, the human face; and John, the eagle.) Perhaps their “six wings” (4:8) express the swiftness of the execution of God’s will: see Isaiah 6:2-3 and Ezekiel 1:6. Representing earthly beings, they continually praise God as ruler of history (or time). He will restore (or liberate) creation (“is to come”). They are joined by the “elders” (4:10), representing heavenly beings, who acknowledge God’s superior power by placing their crowns “before the throne” – that all power comes from God. Perhaps 4:11 tells us that all things existed in God’s will, and then he created them. The “scroll” (5:1) is a record of God’s plans for the end-time: see Daniel 10:21. Official documents were written “on the inside and on the back”, so the scroll is such a document. It is perfectly sealed (“seven seals”) so it is unalterable and known only to its author, God. 5:2 asks, in effect, who can initiate the events of the end-time? No one in all creation (“in heaven or earth”, 5:3) can be found to do it. The dilemma causes John to “weep” (5:4), for the faithful wish to know the events planned for the end of the current era, and to see them put into effect – thus giving meaning to human suffering. (When Revelation was written, Christians were being persecuted for their faith.) But there is one in heaven who “can open the scroll” (5:5): he is the Messiah (as the titles “Lion of ... Judah” and “Root of David” show); he has “conquered” death. He is “a Lamb ... as if ... slaughtered”; he holds the fulness of power and insight (“seven horns and seven eyes”, 5:6) of the Spirit, sent into the world. He bears the marks of his sacrificial death: he is Christ. The heavenly beings present the prayers of the “saints” (5:8, the faithful on earth) before the Lamb. (The “harp” traditionally accompanied the singing of psalms.) The song they sing is “new” (5:9) because Christ has inaugurated a new era: he is “worthy” because he has rescued all Christians everywhere. God made Israel a “kingdom” (5:10) with “priests”: now he extends his promise to all the faithful. In a scene reminiscent of the honours given to a Roman emperor, large numbers sing of Christ’s worthiness to disclose God’s plans. There are seven honours he is worthy to receive (v. 12): the first four (“power ... might”) concern his dominion; the others express the adoration of those present. The “Lamb” and the Creator (“the one”, v. 13) are equal in majesty. All creatures in heaven and on earth certify this to be true (“Amen”, v. 14). 4:1-11: Important analogies are 1 Enoch 14; 71; 2 Enoch 20-21; Apocalypse of Abraham 18. [NJBC] 4:1: “in heaven a door stood open”: In a Jewish apocalypse, an angel escorts the visionary/traveller to the firmament and through a large door (or doors) into the first heaven: see 3 Baruch 2:2. Heavenly gates are also mentioned in Genesis 28:17 (Jacob’s vision at Bethel) and 3 Maccabees 6:18. [NJBC] 4:1: “after this”: In Chapter 1, John describes the first scene of his vision. This passage partially resumes 1:19, where God commands John: “Now write what you have seen, what is, and what is to take place after this”. [NJBC] 4:1: “Come up here ...”: Some books that contain visions of the enthroned deity are heavenly journeys (e.g. 1 Enoch 1-36 and 37-71) but Revelation may or may not describe such a journey. [NJBC] 4:2: The Old Testament represents God as making a throne of the heavens (see Isaiah 66:1; see also Matthew 5:34ff; 23:22), sitting on a throne (see 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26, 1 Enoch 14:18-19) and holding court in heaven (see Psalm 11:4). 4:3: “jasper and carnelian”: In Ezekiel 28:13, Yahweh commands the prophet to tell the king of Tyre: “You were in Eden, the garden of God; every precious stone was your covering, carnelian, ... and jasper ...”. See also Exodus 28:17-21, where the priestly vestments are to be adorned with “carnelian” and “jasper” stones. [CAB] 4:3: “rainbow”: A halo or nimbus traditionally thought to encircle divine beings. It indicates God’s mercy towards humanity: see Genesis 9:16-17, where God tells Noah that the rainbow will be an aide-mémoire of “the everlasting covenant between God and every living creature”. [CAB] 4:4: “seated”: In Jewish apocalypses, the heavenly beings stand; hence the thought that here their posture is influenced by the Roman court. [NJBC] 4:4: “twenty-four elders”: Another interpretation is that this recalls the idea of the heavenly council: see Job 1-2 and Psalm 82 (“the divine council”). [CAB] 4:5: “lightning ... thunder”: Psalm 18:12-15 speaks of God sending lightning and thunder. See also Revelation 8:5; 11:19; 16:18. 4:5: “seven spirits of God”: Comments refers to 1 Enoch 90:21. 1 Enoch 20 gives their names: Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel. The Bible mentions four of them: Raphael (in Tobit 12:15), Michael (In 1 Chronicles; 2 Chronicles; Ezra 8:8; Daniel 10:13, 21; Jude 9; Revelation 12:7), Gabriel (in Daniel 8:16; 9:21; Luke 1:19, 26), and probably Remiel (as “Jeremiel” in 4 Esdras 4:36). They are also mentioned in 1:4(“the seven spirits who are before his [God’s] throne”) and 3:1 (“the seven spirits of God and the seven stars”). [CAB] Another interpretation is that they are the seven ways in which the Spirit works in the world, according to Isaiah 11:2-3. The NRSV lists six: wisdom, understanding, counsel, might, knowledge and fear (awe) of God. The Septuagint translation mentions a seventh one: piety. [NOAB] 4:6: “something like”: 8:8 speaks of “something like a great mountain, burning with fire” being “thrown into the sea”. 4:6: “sea of glass, like crystal”: The glass possessed the clarity of crystal: highly unusual until many centuries later. [JBC] In 1 Enoch 14, a great house(a palace or temple) in heaven is described as having a floor of crystal and being surrounded by flaming fire, so the background of the image here is Ezekiel 1 and subsequent elaboration and interpretation of that vision. [NJBC] Another interpretation follows. Late Judaism accepted the image of a heavenly sea between the first and second heavens based on Genesis 1:6ff. Above this sea was represented God’s palace: Psalm 104:3 speaks of Yahweh: “you set the beams of your chambers on the waters, you make the clouds your chariot, you ride on the wings of the wind”. See also 148:4. [JBC] Comments refers to several verses in Ezekiel: • 1:5: “In the middle of it was something like four living creatures ...” • 1:10: “As for the appearance of their faces: the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle” • 1:18: “Their rims were tall and awesome, for the rims of all four were full of eyes all around” • 10:12: “Their entire body, their rims, their spokes, their wings, and the wheels – the wheels of the four of them – were full of eyes all around” 4:7: The assignment of the four living creatures to the evangelists appears to have been made per the following reasoning: • the lion to Mark: the gospel according to Mark dwells most fully on the resurrection of Christ and proclaims with great emphasis the royal dignity of Christ • the ox to Luke: in Judaism, the ox was a sacrificial animal. The gospel according to Luke emphasizes the sacrificial aspects of Christ's atonement, as well as his divine priesthood. • the eagle to John: in his gospel, John soars upward in his contemplation of the divine nature of the Saviour. The eagle was thought to fly very high. • the human face to Matthew: Matthew records the human ancestry of Christ. [SSCA] 4:8: “six wings”: Isaiah 6:2-3, part of Isaiah’s commissioning, says: “Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: ‘Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory’”, but we read in Ezekiel 1:6 “Each had four faces, and each of them had four wings”. John’s vision seems to have features of the visions of Isaiah and Ezekiel. 4:8: “Holy, holy, holy”: In Isaiah 6:3, the song is to God who fills heaven and earth with his glory, but here it is to God who rules history. [JBC] 4:8: “who was and is and is to come”: This phrase also appears in 1:4 and 1:8. In Exodus 3:14-15 (God’s revelation of himself to Moses), God says: “This is my name forever, and this my title for all generations”. 4:10: “fall before ...”: This act of reverence originated in Persia. It became part of the ceremony of the ruler cult in Hellenistic kingdoms, and eventually of the Roman imperial cult. [NJBC] 5:1: “scroll”: It is a record of God’s plans for the end-time: see also 1 Enoch 81:1-3. This verse is like Ezekiel 2:9-10: “I looked, and a hand was stretched out to me, and a written scroll was in it. He [Yahweh] spread it before me; it had writing on the front and on the back, and written on it were words of lamentation and mourning and woe”. [NOAB] All of world history is subject to the will and power of God. [CAB] 5:1: “written on the inside and on the back”: In Mesopotamia, a document was written on a tablet. It was then placed in a small clay casket on which the identical text was copied. The idea was to discourage fraud. This practice continued even after papyrus came into use. So what John sees is an official document. [JBC] 5:3: “in heaven or on earth or under the earth”: The then current division of creation: Exodus 20:4 commands: “You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth”. In Philippians 2:10, Paul writes: “... at the name of Jesus every knee should bend, in heaven and on earth and under the earth”. [JBC] 5:5: “the Lion of the tribe of Judah”: See Genesis 49:9-10 (“Judah is a lion's whelp ...”). [CAB] 5:5: “the Root of David”: Isaiah 11:1 foretells: “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots”. See also Isaiah11:10. [CAB] The Lamb fulfils Old Testament prophecies. 5:5: “[he] has conquered”: In 1 Corinthians 15:54-57, Paul writes: “When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled: "Death has been swallowed up in victory ...”. By his death, Christ has conquered, thus showing Christians the road to victory: see also 2:11, 17, 26; 3:5, 12. [JBC] 5:5: “he can open the scroll”: Only the Lamb is worthy to possess the scroll and open it. In other words, the death and resurrection of Jesus, and the reconstitution of the redeemed people of God, are essential to the unfolding of eschatological events. 5:6: “Lamb”: For the theme of Christ sacrificed as a lamb, see John 1:29, 36; Acts 8:32; 1 Corinthians 5:7; 1 Peter 1:18-19. This theme plays on those of the Servant of Yahweh (see Isaiah 53:7, part of a Servant Song) and of the paschal lamb (see Exodus 12), but Revelation considers the Lamb to be a conqueror who after his sacrifice holds universal dominion. This victorious sight would permit comparison of the Lamb with a ram, an ancient symbol of power and dominion: see Daniel 8:3. 5:6: “seven horns”: “Seven” is the number for perfection. A horned sheep or ram was an apocalyptic symbol: see Daniel 8:20-21; 1 Enoch 89:42; 90:9. [JBC] 5:6: “seven eyes”: The Lamb watches and supervises all that takes place on earth. In Zechariah 4:10, an angel interprets a vision the prophet has: “‘These seven [lamps on a lampstand] are the eyes of the LORD, which range through the whole earth’”. 5:8-9: “the Lamb ... [who was] slaughtered”: This title is used 28 times in Revelation (e.g. in 5:6, 12; 13:8). [CAB] The same verb is used of the sacrifice of Christians who, following Christ, suffer death out of loyalty to their Lord (see 6:9 and 18:24). Isaiah 53:7, part of the fourth Servant Song, says: “He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth”. 5:8: “harp”: In 14:2-3, John tells us: “I heard a voice from heaven ... the voice I heard was like the sound of harpists playing on their harps, and they sing a new song before the throne ...”. 15:2 speaks of “those who had conquered the beast” having “harps of God in their hands”. [JBC] 5:8: “the prayers of the saints”: See also 8:3ff; 11:18; 13:7; Daniel 7:18ff; Psalm 141:2 (in the Septuagint translation). The prayers express the Christians’ hope the God’s mysterious decree will be carried out soon (see 5:10). 5:9-13: The three doxologies (vv. 9-10, 12, 13) correspond to the acclamations that usually followed enthronement of a king. 5:9-10: The Lamb is adored in terms similar to the adoration rendered to God in 4:11: “‘You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they existed and were created’”. [NOAB] 5:9: See also 5:12. In John 1:29, we read of John the Baptizer: “The next day he saw Jesus coming toward him and declared, ‘Here is the Lamb of God who takes away the sin of the world!’” 5:9: “a new song”: This phrase is used several times in Psalms (e.g. in 33:3; 40:3; 98:1). It originally referred to an unusual hymn of praise but also to an extraordinary event, as in Isaiah 42:10. The newness corresponds to the new name given to the conqueror (see 2:17 and 3:12), to the new Jerusalem (see3:12 and 21:2), to the new heaven and earth (see 21:1), and to universal renewal (see 21:5). 5:10: “kingdom and priests”: In 1:5-6, the author writes: “To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen”. The vocation promised to Israel in Exodus 19:6 (“you shall be for me a priestly kingdom and a holy nation”, see also Isaiah 61:6) is extended to the Church. 1 Peter 2:9 says: “... you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvellous light”. [NOAB] 5:12: “power”: In 1 Corinthians 1:24, Paul says that “Christ crucified” is “the power of God and the wisdom of God”. [CAB] 5:12: “wealth”: In 2 Corinthians 8:9, Paul writes: “... you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich”. See also Ephesians 3:8. [CAB] 5:12: “wisdom”: See 1 Corinthians 1:24 (quoted above). [CAB] 5:12: “might”: In Luke 11:22, Jesus speaks of God’s power versus the Devil’s power: “... when one stronger than he attacks him and overpowers him, he takes away his armour in which he trusted and divides his plunder”. [CAB] 5:12: “honour”: See Philippians 2:10. “God also highly exalted him [Christ] and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth”. [CAB] 5:12: “glory”: John 1:14 says: “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth”. [CAB] 5:12: “blessing”: See Romans 15:29. [CAB] 5:13-14: All creation exults with joy, for the moment is at hand when it will be freed from the curse of sin and death, in order to be completely renewed. See also 20:11; 21:1, 4-7; 22:2. Paul writes in Romans 8:18-21: “I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God”. 5:14: “Amen”: Literally: it is true! [CAB] GOSPEL: John 21: 1 - 19 (RCL) John 21: 1 - 14 (15 - 19) (Roman Catholic) John 21:1 (NRSV) After these things Jesus showed himself again to the disciples by the Sea of Tibe'rias; and he showed himself in this way. 2 Gathered there together were Simon Peter, Thomas called the Twin, Nathan'ael of Ca'na in Galilee, the sons of Zeb'edee, and two others of his disciples. 3 Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat, but that night they caught nothing. 4 Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. 5 Jesus said to them, "Children, you have no fish, have you?" They answered him, "No." 6 He said to them, "Cast the net to the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in because there were so many fish. 7 That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. 8 But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off. 9 When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. 10 Jesus said to them, "Bring some of the fish that you have just caught." 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. 12 Jesus said to them, "Come and have breakfast." Now none of the disciples dared to ask him, "Who are you?" because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time that Jesus appeared to the disciples after he was raised from the dead. 15 When they had finished breakfast, Jesus said to Simon Peter, "Simon son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." Jesus said to him, "Feed my lambs." 16 A second time he said to him, "Simon son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." Jesus said to him, "Tend my sheep." 17 He said to him the third time, "Simon son of John, do you love me?" Peter felt hurt because he said to him the third time, "Do you love me?" And he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep. 18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go." 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, "Follow me." Since his resurrection, Jesus has twice appeared to the disciples in the house where he hosted the Last Supper. Now he appears to six disciples near the Sea of Galilee (“Tiberias”, v. 1). Led by Peter, they go fishing but catch nothing. When they return to the shore in the morning, Jesus is there. When he invites them to cast their net again, they catch many fish (v. 6). One (probably John) recognizes him now (v. 7); the others do later. V. 10 looks odd, for some fish is already on the fire (v. 9), but it leads into the eucharistic scene in vv. 12-13. In John 6, the Feeding of the Five Thousand, Jesus has blessed a meal of bread and fish. (The significance of “a hundred [and] fifty-three”, v. 11, is unknown.) Jesus asks Peter about his love for him (v. 15). Peter avoids comparisons with “these”, the other disciples. Jesus asks three times – a reversal of Peter’s denial of him; each time Jesus tells him: feed/tend my lambs/sheep. V. 18 begins with a proverbial saying: in old age, we lack the mobility and freedom of movement we had when young. But Peter’s life will be cut short: he will either be bound a prisoner, or be crucified (“stretch out ...”). In 13:37-38, Peter offers to follow Jesus even to laying down his life for him. Now Jesus says: “Follow me” (v. 19). Tradition says that Peter was crucified too. It is generally agreed that this gospel ended originally with what we consider Chapter 20. It is likely that Chapter 21 was added to explain the Beloved Disciple’s death. (The beloved disciple is usually thought to be John, the author of the first twenty chapters of this gospel, although some scholars, including NJBC, consider that it was written by the Johannine community.) Some early Christians clung to the hope that he would survive until Christ’s return: see vv. 21-23. V. 23 says “So the rumour spread in the community that this disciple would not die. Yet Jesus did not say to him that he would not die, but, ‘If it is my will that he remain until I come, what is that to you?’” [BlkJn] This story may be related to Mark 16:7: “But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” Note also Luke 5:1-11, also a story of a miraculous catch. There Peter is told by Jesus: “... from now on you will be catching people.” (v. 10) CABconsiders the story in Luke to be an expansion of the one in Mark 1:16-20. See also Matthew 4:18-22. Matthew ends with a post-resurrection commissioning scene: see Matthew 28:16-20. It is possible that the story in Luke and the one here are about different occasions. There are several common elements, but the location of the boat, the position of Jesus with respect to the boat, the nature of Peter’s reaction, the actual condition of the net, and the presence of other boats to help with the catch, differ. [NJBC] Verse 4: “the disciples did not know that it was Jesus”: As in other appearance stories (20:15, to Mary Magdalene, and Luke 24:14-15, on the road to Emmaus) Jesus is not immediately recognized. [NJBC] Verse 5: “Children”: A Johannine colloquialism also found in 1 John 2:13, 18; 3:7. [NJBC] Verse 7: “It is the Lord!”: Mary Magdalene recognizes Jesus when he calls her name: see 20:16. [NJBC] Verse 7: “put on some clothes, for he was naked”: BlkJn offers put on his outer garment (for he had stripped). JB and REB translate the Greek similarly. Verse 10: Comments: This verse looks odd, for some fish is already on the fire: BlkJn suggests that three strands have been combined in this passage. The point of one is expressed in v. 11; that of the second in v. 14. A third theme is introduced with the “fish” (v. 9) and “bread” supplied by Jesus. Verse 11: “large fish”: So they are worth catching. [BlkJn] Verse 11: “a hundred [and] fifty-three of them”: Various interpretations have been proposed over the centuries for this number, but none is convincing. [BlkJn] Verse 11: “the net was not torn”: It is likely that the fish symbolize those who will come to Christ; there will be many of them. The narrator may emphasize that the net did not break to point to the unity of the believers, in contrast to the divisions over Jesus that occurred in the unbelieving crowds: see, for example, 7:43; 8:16; 10:19. [NJBC] John may be saying that all are brought safely to land. [BlkJn] Verse 12: “none of the disciples dared to ask him ...”: They had to become adjusted to the new situation: raised from the dead, they could still meet him in the Eucharist. A fish occurs along with bread in some early representations of the Eucharist. [BlkJn] The fish preceded the cross as a symbol of the Church. Verse 13: In Luke 24:42-43 (Jesus’ post-resurrection commissioning of his disciples), Jesus himself eats some fish to dispel doubts. [NJBC] Comments: In John 6, the Feeding of the Five Thousand, Jesus has blessed a meal of bread and fish: Another point-of-contact between this story and the one in John 6 is that only in these stories does “Sea of Tiberias” appear. [NJBC] Verse 14: “the third time”: Jesus’ other post-resurrection appearances are mentioned in 20:19-23, 26-29. [NOAB] Verses 15-17: Peter’s triple denial of Jesus is in 18:17, 25-27. Peter has also stated that he will not desert Jesus (unlike other disciples) in Mark 14:29. [NOAB] Loving Jesus must be matched by caring for the flock. For Jesus as the shepherd, see 10:1-16. 1 Peter 5:1-2 tells us “... I exhort the elders among you to tend the flock of God ...”. In Acts 20:28 we read that Paul told the leaders of the church at Ephesus to “Keep watch over yourselves and over all the flock, ... to shepherd the church of God ...”. [BlkJn] Verse 15: “do you love me more than these?”: The Greek word translated “these” can be neuter. If it is, more than all else is a valid translation. [BlkJn] Verse 18: A scholar notes that a similar expression to “take you where you do not wish to go” was used by contemporary authors – both Christian and pagan – as a reference to crucifixion. Tradition says that Peter was crucified at Rome about 64-68 AD [NOAB]; 1 Clement 5:4 says: “Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him”. [NJBC] Tertullian wrote: Then is Peter girt by another, when he is made fast to the cross. [BlkJn] Verse 19: “‘Follow me”: In 1:43, Jesus addresses these words to Phillip, asking him to become a disciple. In 13:36, Jesus tells Peter “‘Where I am going, you cannot follow me now; but you will follow afterward’”, thus predicting the manner of Peter’s death. [BlkJn]

• 1 Frederick Denison Maurice, Priest, 1872 • 2 James Lloyd Breck, Priest, 1876 • 3 Richard, Bishop of Chichester, 1253 is a saint(canonized 1262) who was Bishop of Chichester. • 4 Martin Luther King Jr., Civil Rights Leader, 1968 • 5 Pandita Mary Ramabai, Prophetic Witness and Evangelist in India, 1922 was an Indian social reformer a champion for the emancipation of women, and a pioneer in education • 6 Daniel G. C. Wu, Priest and Missionary among Chinese Americans, 1956 • 7 Tikhon, Patriarch of Russia and Confessor, 1925 Saint Tikhon of Moscow (Russian: Тихон, 31 January [O.S. 19 January] 1865 – 7 April [O.S. 25 March] 1925), born Vasily Ivanovich Bellavin (Russian: Василий Иванович Беллавин), was the 11th Patriarch of Moscow and All Russia of the Russian Orthodox Church during the early years of the Soviet Union, 1917 through 1925. FIRST READING: Acts 5: 27 - 32 (RCL) Acts 5:27 (NRSV) When they had brought them, they had them stand before the council. The high priest questioned them, 28 saying, "We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man's blood on us." 29 But Peter and the apostles answered, "We must obey God rather than any human authority. 30 The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him." Acts 5: 12 - 16 (Roman Catholic) Acts 5:12 (NRSV) Now many signs and wonders were done among the people through the apostles. And they were all together in Solomon's Portico. 13 None of the rest dared to join them, but the people held them in high esteem. 14 Yet more than ever believers were added to the Lord, great numbers of both men and women, 15 so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peter's shadow might fall on some of them as he came by. 16 A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. PSALM 118: 14 - 29 (RCL) 118: 2 - 4, 13 - 15, 22 - 24, Resp. v. 1 (Roman Catholic) Psal 118:1 (NRSV) O give thanks to the LORD, for he is good; his steadfast love endures forever! 2 Let Israel say, "His steadfast love endures forever." 3 Let the house of Aaron say, "His steadfast love endures forever." 4 Let those who fear the LORD say, "His steadfast love endures forever." 13 I was pushed hard, so that I was falling, but the LORD helped me. 14 The LORD is my strength and my might; he has become my salvation. 15 There are glad songs of victory in the tents of the righteous: "The right hand of the LORD does valiantly; 16 the right hand of the LORD is exalted; the right hand of the LORD does valiantly." 17 I shall not die, but I shall live, and recount the deeds of the LORD. 18 The LORD has punished me severely, but he did not give me over to death. 19 Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. 20 This is the gate of the LORD; the righteous shall enter through it. 21 I thank you that you have answered me and have become my salvation. 22 The stone that the builders rejected has become the chief cornerstone. 23 This is the LORD's doing; it is marvelous in our eyes. 24 This is the day that the LORD has made; let us rejoice and be glad in it. 25 Save us, we beseech you, O LORD! O LORD, we beseech you, give us success! 26 Blessed is the one who comes in the name of the LORD. We bless you from the house of the LORD. 27 The LORD is God, and he has given us light. Bind the festal procession with branches, up to the horns of the altar. 28 You are my God, and I will give thanks to you; you are my God, I will extol you. 29 O give thanks to the LORD, for he is good, for his steadfast love endures forever. 118 Confitemini Domino (ECUSA BCP) 14 The LORD is my strength and my song, * and he has become my salvation. 15 There is a sound of exultation and victory * in the tents of the righteous: 16 “The right hand of the LORD has triumphed! * the right hand of the LORD is exalted! the right hand of the LORD has triumphed!” 17 I shall not die, but live, * and declare the works of the LORD. 18 The LORD has punished me sorely, * but he did not hand me over to death. 19 Open for me the gates of righteousness; * I will enter them; I will offer thanks to the LORD. 20 “This is the gate of the LORD; * he who is righteous may enter.” 21 I will give thanks to you, for you answered me * and have become my salvation. 22 The same stone which the builders rejected * has become the chief cornerstone. 23 This is the LORD’S doing, * and it is marvelous in our eyes. 24 On this day the LORD has acted; * we will rejoice and be glad in it. 25 Hosanna, LORD, hosanna! * LORD, send us now success. 26 Blessed is he who comes in the name of the Lord; * we bless you from the house of the LORD. 27 God is the LORD; he has shined upon us; * form a procession with branches up to the horns of the altar. 28 “You are my God, and I will thank you; * you are my God, and I will exalt you.” 29 Give thanks to the LORD, for he is good; * his mercy endures for ever. Psalm 150 (alt. for RCL) Psal 150:1 (NRSV) Praise the LORD! Praise God in his sanctuary; praise him in his mighty firmament! 2 Praise him for his mighty deeds; praise him according to his surpassing greatness! 3 Praise him with trumpet sound; praise him with lute and harp! 4 Praise him with tambourine and dance; praise him with strings and pipe! 5 Praise him with clanging cymbals; praise him with loud clashing cymbals! 6 Let everything that breathes praise the LORD! Praise the LORD! 150 Laudate Dominum (ECUSA BCP) 1 Hallelujah! Praise God in his holy temple; * praise him in the firmament of his power. 2 Praise him for his mighty acts; * praise him for his excellent greatness. 3 Praise him with the blast of the ram's-horn; * Praise him with lyre and harp. 4 Praise him with timbrel and dance; * praise him with strings and pipe. 5 Praise him with resounding cymbals; * praise him with loud-clanging cymbals. 6 Let everything that has breath * praise the Lord. Hallelujah! SECOND READING: Revelation 1: 4 - 8 (RCL) Reve 1:1 (NRSV) The revelation of Jesus Christ, which God gave him to show his servants what must soon take place; he made it known by sending his angel to his servant John, 2 who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. 3 Blessed is the one who reads aloud the words of the prophecy, and blessed are those who hear and who keep what is written in it; for the time is near. 4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen. 7 Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen. 8 "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty. Montreal h/t John begins and ends this book as a letter. Literally, it is “to the seven churches that are in Asia” (v. 4a), Asia being a Roman province in western Asia Minor, but “seven” symbolizes totality, so John may speak to all churches in the province, or to all everywhere. The salutation combines both Greek (“grace”) and Hebrew (“peace”) forms, and is from God, here described as being throughout time, meaning eternal. The salutation is also from “the seven spirits”: perhaps meaning the Spirit of God (in Isaiah 11:2, the Spirt operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God (“before his throne”, v. 4) in contemporary Jewish thinking. Further, it is “from Jesus Christ” (v. 5), who is: • “the faithful witness”: he revealed the Father perfectly in his earthly life, and crowned this by the sacrifice of his life; • “firstborn of the dead”: in his resurrection, he inaugurated a new era; and • “ruler ...”: being now exalted, he has power over all creation. Vv. 5b-6 praise God: • Christ loves us continually and, by his death, he has freed us from sins; and • he has marked us as God’s, and has made us all “priests”, mediators between God and the rest of humanity. “Amen”, a Hebrew word, means It is sure and trustworthy! or so be it!: it is both valid and binding. (In 3:14, Christ is called “the Amen”.) V. 7combines two Old Testament prophetic sayings to predict the return of Christ at the end of the age. Those who put him to death and all unbelievers “will wail” for showing hostility to Christ and his Church: they will be condemned when Jesus comes to us as judge. V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme (“Almighty”). Verse 1: “revelation”: Greek: apokalypsis. Hence the other name of this book, The Apocalypse. “Revelation” is used interchangeably with “prophecy” (v. 3). [CAB] Verse 4: “the seven churches”: JBC, who considers a late date for Revelation to be most likely, i.e. 90-96 AD, says that other churches also existed in the proconsular province of Asia at the time, among which were Colossae, Troas, Hierapolis, and Magnesia. Through “the seven churches”, John wished to reach all the churches of Asia, and perhaps the universal Church. Verse 4: “Grace to you and peace ...”: A salutation used in all Pauline letters, and by the time this book was written, a traditional greeting among Christians, Both 1 Peter 1:2 and 2 Peter 1:2 wish readers “grace and peace”. [NOAB] Verse 4: “who is and who was and who is to come”: This phrase is also in v. 8. 4:8 contains a very similar phrase. In 11:17, the twenty-four elders sing: “you [Christ] have taken your great power and begun to reign”. 16:5 speaks of Christ as the one “who are and were”. The name of God, as is his person, is unchangeable. The description of God proceeds from a long tradition which goes back to Exodus 3:14 (“God said to Moses, ‘I AM WHO I AM’”). It tries to express the eternity of God by means of the human category of time. Such a title suits perfectly the beginning of a book revealing the meaning of the present in the light of the past and the future. [JBC] Verse 4: “seven spirits”: Both 3:1 and 4:5 speak of “the seven spirits of God”. [CAB] There are six modes of operation of the Spirit in Isaiah 11:2, an oracle of an ideal king from David’s line, but the Septuagint translation has a seventh, piety in 11:3. Tobit 12:15 says: “I am Raphael, one of the seven angels who stand ready and enter before the glory of God”; 1 Enoch 90:21 says “...the Lord [of the sheep] called those men the seven first white ones ...”. It is also possible that the seven spirits are the seven (then known) planets, which were considered to be heavenly beings. Comments: the seven angels (Michael, Raphael, etc) closest to God: Michael is mentioned in Daniel 10:13, 21; 12:1; Jude 9; Revelation 12:7. He is prominent in non-biblical works of the inter-testamental period. [HBD] The seven archangels are named in the Greek version of 1 Enoch 20 as Uriel, Raphael, Raguel, Michael, Sariel, Gabriel and Remiel. [OCB] In the Old Testament, Gabriel is mentioned in Daniel 8:15-26 and 9:21-27. In Luke 1:11-20, 26-38 it is Gabriel who announces the births of John the Baptiser and of Jesus. It is tradition that associates this angel with the archangel whose trumpet blast will announce the return of Christ: see 1 Thessalonians 4:16 and Matthew 24:31. [HBD] Verse 4: “before his throne”: This is a Hebraism for servants of God. [JBC] Verse 5: “faithful witness”: In John 18:37, Jesus testifies to the truth. See also 1 Timothy 6:13. [CAB] For Jesus as perfectly revealing the Father, see John 3:11, 32. [JBC] Verse 5: “firstborn of the dead”: See also 1 Corinthians 15:20 (“the first fruits of those who have died”) and Colossians 1:18. [JBC] Verse 5: “ruler of the kings ...”: Christ’s resurrection is equivalent to his installation as universal king: see 1 Corinthians 15:20-28. See also 11:15; 19:16; Psalm 89:27. The glorification of Jesus, the consequence of his resurrection, confers on him all powers over those created: see Matthew 28:19; Romans14:9; Philippians 2:11; Ephesians 1:20-23. [JBC] Verse 5: “To him who loves us”: See also John 13:1; 15:9; Romans 3:21-26; 8:37; Galatians 2:20; Ephesians 5:2, 25. Note the present tense: Christ’s love is perpetual and goes beyond the historical event of the redemption. [JBC] Verse 5: “freed us ...”: See also 6:9; 7:14; 12:11; 17:14; 19:13; Romans 5:10, 16; 6:10; Hebrews 7:27; 1 John 1:7; Galatians 2:20. Affirmed as an essential fact by the Christian creed (see 1 Corinthians 15:3 and Galatians 1:4), this liberation is often expressed in terms of purchase (as in 1 Corinthians6:20; 7:23; Galatians 4:5) by the blood of Christ (see Romans 3:25; Ephesians 1:7; 2:13; Colossians 1:20; 1 Peter 1:18ff). [JBC] Verse 6: “kingdom, priests”: See also 5:10; 20:6; Isaiah 61:1-6, 1 Peter 2:9. Jesus’ work fulfills the promise of Exodus 19:6. Being a “kingdom” means being under God’s rule rather than Satan’s. All those who hear and obey God’s word are priests: mediators between God and the rest of humanity. [NJBC] Verse 7: This verse combines and adapts Daniel 7:13 and Zechariah 12:10, and interprets them as prophecies of the return of the risen Jesus as judge: see Matthew 24:30. See also Exodus 13:21; 16:10; Acts 1:9 (Jesus’ Ascension); Matthew 26:64. [NJBC] Daniel 7:13 says, in part, “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven”; Zechariah 12:10 says “And I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, so that, when they look on the one 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 firstborn.” Verse 7: “those who pierced him”: i.e. those Jews who put Jesus to death. [JBC] Verse 7: “all the tribes of the earth ...”: All unbelieving nations are equally guilty; for in persecuting the Church they show their hostility toward Christ. Suffering sorrow, all will wail. [JBC] Verse 7: “So it is to be. Amen”: The repetition, in Greek and Hebrew, underlines the solemnity of the prophecy, in which the Christian community believes. [JBC] Verse 8: This is one of only two passages in Revelation in which God is explicitly identified as the speaker, the other being 21:5-8. [NJBC] Verse 8: “the Alpha and the Omega”: This expression also appears (concerning God) in 21:6. Equivalent expressions concerning Christ are found in 1:17(“the first and the last”); 2:8 (“the first and the last”) and 22:13 (“the Alpha and the Omega, the first and the last, the beginning and the end”). Isaiah 44:6says of God that he is “the first and ... the last”. Isaiah 41:4 and 48:12 also make this point: he is the initiator and the end of everything. [JBC] Verse 8: “Almighty”: The Septuagint translation speaks of the Lord God Almighty in Hosea 12:5, Amos 4:13; 9:5. God’s power is supreme. God began history, and he will terminate it, for all power resides permanently with him. [JBC] GOSPEL: John 20: 19 - 31 (all) John 20:19 (NRSV) When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you." 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." 22 When he had said this, he breathed on them and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." 24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe." 26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, "Peace be with you." 27 Then he said to Thomas, "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe." 28 Thomas answered him, "My Lord and my God!" 29 Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe." 30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. Early on Easter Day, Mary Magdalene has discovered that Jesus’ body is missing from the tomb; the stone door is open, so it looks as though someone has stolen it (v. 1). She has seen a man standing near the tomb. When he speaks to her, she recognizes him as Jesus. She has told the disciples: “I have seen the Lord” (v. 18). Later the same day, Jesus joins the disciples, gathered behind locked doors. He shows them that he is the one who was crucified (v. 20). Jesus confers on “the disciples” (not including Thomas, but perhaps a group larger than the ten) “peace” (vv. 19, 21) and “the Holy Spirit” (v. 22). As God “breathed” life into Adam, the proto-human, so Jesus now breathes the new, spiritual, life of recreated humanity into his followers. Aided by the Spirit, they continue Jesus’ judicial role in the world, forgiving the sins of the faithful and holding others blameworthy (“retain”, v. 23) for their actions. Thomas is expected to believe without having seen, but he demands: show me the evidence! (v. 25) The next Sunday, the community gathers again (v. 26). Upon seeing, Thomas makes the most complete affirmation of faith of anyone in the gospel (v. 29). Henceforth the faith of all Christians in all ages will rest on the testimony of the first believers. Vv. 30-31 tell us John’s purpose in writing the book. His eyewitness account is intended to help us, who were not witnesses of Jesus’ life, death, resurrection and ascension to “come to believe” and thus “have life in his name”, eternal life. Verse 19: “evening”: In John’s time, Sunday was a normal day of work, so the community would meet for Eucharist during the evening. So this passage would have a special resonance for the worshipping community, as they met for their weekly commemoration of Jesus’ resurrection. When Paul visited Troas (in northwestern Asia Minor), Christians celebrated the Eucharist in the evening: see Acts 20:7-11. [BlkJn] Verse 19: The “disciples” may have been a larger group than the remaining eleven (less Thomas). [JBC] Verse 19: “the doors ... were locked”: For “fear of the Jews”; this fear is also mentioned in 7:13 and 19:38. It is not clear why at this time Jesus’ followers should fear them; perhaps they thought that the authorities might arrest them, as they had Jesus. Verse 19: “Jesus came and stood among them”: For the spiritual qualities of Jesus’ resurrected body, see 1 Corinthians 15:35-41. Verse 19: “Peace be with you”: Exchanging the peace was a usual Jewish greeting (see Judges 6:23; 19:20; Tobit 12:17) but the repetition of the words in vv. 21 and 26 suggests a reference back to 14:27 (“ ... my peace I give to you”) and 16:33 (“... in me you may have peace”). [BlkJn] Verse 20: “hands ... side”: Identifying marks. See also Luke 24:25-26 (Emmaus). [NOAB] Verse 20: “rejoiced”: This fulfils the promises of renewed joy: see 14:19 and 16:16-24. [NJBC] This contrasts with Luke 24:37: there the stress is on terror and amazement. [JBC] Verse 21: “Peace”: Also a promised gift, as Jesus says in 14:27: “Peace I leave with you; my peace I give to you. I do not give to you as the world gives ...”. [NJBC] Verse 21: “‘so I send you’”: In 13:20, Jesus says: ‘Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me’”. See also 5:23 and 17:18. [NJBC] Verse 22: The commissioning of the disciples also appears in other post-resurrection appearances: see Luke 24:47-48; Matthew 28:19-20a. Jesus confers on the disciples the mission of which he has spoken: in 17:18, as he prays to the Father, Jesus says “As you have sent me into the world, so I have sent them into the world”. See also 4:38 and 13:16. [NJBC] Verse 22: “he breathed on them”: The same image is used to describe the communication of natural life in Genesis 2:7 (the second creation story). Here it is used to express the communication of the new, spiritual, life of re-created humanity. [NOAB] In Greek, pneuma means both breath and spirit. In Genesis 2:7, God breathes into the nostrils of Adam, giving him earthly life; [JBC] the Septuagint translation uses pneuma here. See also Ezekiel 37:9 (the valley of dry bones) and Wisdom of Solomon 15:11. Verse 22: “‘Receive the Holy Spirit’”: In 15:26 and 16:7, Jesus says that when he has returned to the Father, he will send the Holy Spirit. In v. 17 he has told Mary Magdalene that he has not yet ascended, so in that he now gives the disciples the Holy Spirit, the ascension has now happened. So in John, Jesus’ resurrection, his ascension, and the coming of the Holy Spirit all happen in the same day. But to John (and other New Testament authors) chronology is of secondary importance. In common with the authors of the synoptic gospels, John insists on the connection between the resurrection and the animation of the Church by the Holy Spirit. [JBC] Note the connection between the granting of authority and receipt of the Holy Spirit. See 16:7 for the continuation of Jesus’ ministry by the Holy Spirit. In 7:39 Jesus says that the Holy Spirit will only be given after Jesus’ glorification and in 16:7 he says that he will send the Holy Spirit after he has returned to the Father; however here Jesus appears to grant the Holy Spirit before he has been exalted. Scholars have puzzled over this for centuries. The most likely explanation is that early Christians were less concerned with chronological sequence than we are – they saw Jesus’ resurrection, his appearances, his exaltation, and the gift of the Holy Spirit as one event. Only later did they begin to be described as separate events. As support for this apparent lack of chronological sense, note that while Luke describes the Ascension as occurring at Pentecost in Acts 1:3-10, he describes Jesus’ decisive parting from the world on Easter Day in Luke 24:51. Verse 23: Through the Holy Spirit, the Church continues the judicial role of Christ (see 3:19; 5:27; 9:39) in the matter of sin (see Matthew 16:19; 18:18; Luke 24:47). (In Matthew 16:19, “bind” and “loose” are technical rabbinic terms: “bind” means forbid; “loose” means permit.) [JBC] Verse 23: “forgive ... retain”: BlkJn notes that these expressions are not used elsewhere in John and not at all in the Matthean parallels (Matthew 18:18;16:19). He notes that Matthew 16:19 (“whatever you bind on earth will be bound in heaven ...”) recalls Isaiah 22:22, so he suggests that both this verse in John and the parallels in Matthew may be variants of a common original. This original, which might well have been in Aramaic, may have followed Isaiah in speaking of the conferral of authority as opening and shutting. In this case, John and Matthew provide different interpretations of what Jesus said, with John’s version arising out of the ambiguity in the Aramaic words, for there the word to shut also means to seize or to hold. Given hold for shut, loose(release, set free) for open follows naturally. In support of this hypothesis, BlkJn notes that the Greek verb translated retain is not used here in any of its normal senses, so it may be a Semitism. Verse 24: In the synoptic gospels, incredulity is shared by the other disciples. [JBC] Verse 25: This verse reminds us of 4:48: “Unless you see signs and wonders, you will not believe.” Criminals were usually tied to the cross, rather than being nailed through the palms of the hands. Verse 25: “nails”: The usual custom was to tie the criminal to the cross, but Jesus was nailed to it. Verse 27: Jesus’ invitation to Thomas contrasts with his prohibition to Mary Magdalene in v. 17. [JBC] Verse 28: We are not told whether Thomas actually touched Jesus. Before Jesus’ ascension, he forbade Mary Magdalene to touch him. [JBC] Verse 28: Thomas’ words became a common confession of faith in the early Church. [JBC] Verse 28: “Lord and ... God”: In the Septuagint translation, theos kyrios translates the name of the God of Israel (Hebrew: Yahweh Elohim). theos kyrioswas also a name used as a designation of a god in the Hellenic world. It became a common Christian confession of faith. [JBC] Verse 29: 1 Peter 1:8-9 tells readers: “Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, for you are receiving the outcome of your faith, the salvation of your souls”. [CAB] Verse 30: “signs”: John tells us of six signs in chapters 2-12. The seventh is Jesus’ resurrection. [NJBC]