John 15:9 – 17
This Sunday, we hear a continuation from last week of Jesus’ address to the apostles at the Last Supper as presented in John’s Gospel. Whereas last week we heard Jesus provide a parable about the vine and the branches, this week, we hear Jesus speak of the Father’s love and his call to his disciples to love in the same way. As you will read in your footnotes, most scholars consider the section of 13:31 – 17:26 to be Johannine compositions, modeled on farewell discourses found in contemporary Greek and Hebrew literature.
9 “As the Father loves me, so I also love you. Remain in my love.
As the Father loves me…: you will recall that Jesus said earlier, “the Father and I are one.” Here, Jesus speaks of the intimate love between the Father and him and includes the apostles in that intimate love. You may recall that St. Augustine described the Holy Spirit as the love between the Father and the Son. So, we share in the dynamic relationship between the
Remain: as I mentioned last week, this word, in Greek – μένειν – is better translated as “abide.” It appears 10 times in this pericope and speaks of mutual indwelling and continuous union with Jesus. Whereas last week, Jesus called his disciples to abide in him so that they would be sustained and nourished, this week, he calls them to abide in the embrace of the intimate love that the Father and the Son enjoy. He invites his disciples – and that means us – to cultivate a relationship with him that makes us ever more conscious that he is the source of our lives. Abiding in Jesus allows his approach to life, his values, his loves and desires to take root in us. Jesus is inviting us to relate to him in the same way that he relates to the Father.
10 If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love.
If you keep my commandments: remember Jesus commandments: Love God and love your neighbor as yourself. And, as we see in the next verse, abiding in Jesus’ love will bring us the joy that he has:
11 “I have told you this so that my joy may be in you and your joy may be complete.
12 This is my commandment: love one another as I love you.
This is my commandment: Here we have the Johannine version of the apostolic commission. In the synoptic gospels, we hear Jesus command his disciples to “go to the ends of the earth and proclaim the gospel,” and to “baptize in the name of the Father and of the Son and of the Holy Spirit,” and to “teach as I have taught you.” Here, we hear Jesus simplify it by saying, “love one another as I love you.” And, he anticipates how he is going to demonstrate his love by saying:
13 No one has greater love than this, to lay down one’s life for one’s friends.
14 You are my friends if you do what I command you.
15 I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father.
I no longer call you slaves…friends: As you will see in your footnotes, Moses, Joshua and David – all of whom enjoyed a very close relationship with God – were called God’s servants or slaves; only Abraham was called a friend of God.
16 It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you.
It was not you who chose me: unlike the synoptic gospels, that record Jesus calling his disciples, in John’s gospel, it appears that the apostles choose Jesus (cf. Jn 1:35-42). And yet, as we hear here, Jesus makes it very clear that it is, indeed, God who chooses those who are to follow him.
17 This I command you: love one another.
This I command you: love one another: to drive home his teaching, Jesus repeats it.
In the synoptic gospels, we hear the account of the Jesus giving two commandments: love of God and love of neighbor (cf. Mt 22:34-40, Mk 12:28-34, Lk 10:25-28). In Mark’s gospel, it appears to be a friendly exchange between a scribe and Jesus. In Matthew’s gospel, it is a testy encounter between some unhappy Pharisees and Jesus. In Luke’s gospel, the encounter seems to be more like a scholar of the law wanting to test if Jesus really knew what he was talking about when he mentioned eternal life. In an interesting twist, it is the scholar – and not Jesus – who gives the two-fold commandment.
The passage that we hear this Sunday appears to be the Johannine version of this account. Curiously, it is not set as a conversation between Jesus and the Jewish leaders. Rather, it is set in the very intimate environment of Jesus with his closest friends. So, whether you are one who isn’t sure about Jesus or wants to test him or consider yourself a close friend, his command is the same: love!
1 John 4:7 -10
Let’s examine the second reading for this Sunday next. We hear again from John’s first letter to the Christian communities in the provinces of Asia Minor. As I mentioned last week, this is not usually the case in Ordinary Time, but often the case during Christmas and Easter Season that the second reading presents a theme similar to the first reading and the gospel. Here, we see that it does: the theme of love is very clear here, as it is in the Gospel.
7 Beloved, let us love one another, because love is of God;
everyone who loves is begotten by God and knows God.
let us love one another, because love is of God: As is stated so well in the footnote, love as we share in it testifies to the nature of God and to his presence in our lives. In loving, we show that we are children of God and know God, for God’s very being is love; those without love are without God. The revelation of the nature of God’s love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful; this unique Christian love is our proof that we know God and can “see” the invisible God.
8 Whoever is without love does not know God, for God is love.
9 In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him.
10 In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins.
sent his Son as expiation for our sins: God loves us so much that he offers his Son to atone for our sins.
Acts 10:25 – 26, 34 – 35, 44 – 48
Having heard about the love of God in these two readings, we hear in the first reading for Sunday about how the gospel of God’s love was to be spread beyond the Jews in this captivating pericope about Peter and Cornelius. On Sunday, we’ll hear only select verses of the entire account; let’s examine the entire account to understand it more fully. In the end of this Sunday’s account, we see another Pentecostal event as the Holy Spirit rushes upon the household of Cornelius; we will celebrate it in just two weeks. As you will read in your footnotes, this narrative centers on the conversion of Cornelius, a Gentile and a “God-fearer” (see note on Acts 8:26–40 regarding that term). As is evident from his long presentation, Luke considers this event to be very important. He relates the incident again in Acts 11:1–18 where Peter justifies his actions before the Jerusalem community and alludes to it again in Acts 15:7–11 where at the meeting that has become known as the Church’s first council, the Council of Jerusalem, Peter supports Paul’s missionary activity among the Gentiles.
The narrative divides itself into a series of distinct episodes, concluding with Peter’s presentation of the Christian kerygma (Acts 10:4–43) and a pentecostal experience undergone by Cornelius’ household preceding their reception of baptism (Acts 10:44–48).
1 Now in Caesarea there was a man named Cornelius, a centurion of the Cohort called the Italica,
Cohort called the Italica: as you will read in your footnote, this was a known cohort of archers in the Roman army, originally formed in Italy but transferred to Syria shortly before 69AD.
2 devout and God-fearing along with his whole household, who used to give alms generously to the Jewish people and pray to God constantly.
God-fearing: as we read earlier (footnote for 8:26-40), this term was used among the Jews to describe a non-Jew who accepted Jewish monotheism and ethical requirements, who attended the synagogue but did not consider himself/herself bound by the Jewish rules and regulations.
who used to give alms generously to the Jewish people… pray to God constantly: his care for the poor among the Jews was noted, as was his praying to God.
3 One afternoon about three o’clock, he saw plainly in a vision an angel of God come in to him and say to him, “Cornelius.”
vision an angel of God: throughout the Sacred Scriptures, we read about such visions; they are moments when God – or his angel – breaks into history to initiate a change (cf. Gn 15:1 – Abraham; Ex 3:1-2 – Moses; Mt 1:20 – Joseph; Lk 1:26-28 – Mary).
4 He looked intently at him and, seized with fear, said, “What is it, sir?” He said to him, “Your prayers and almsgiving have ascended as a memorial offering before God.
5 Now send some men to Joppa and summon one Simon who is called Peter.
6 He is staying with another Simon, a tanner, who has a house by the sea.”
7 When the angel who spoke to him had left, he called two of his servants and a devout soldier from his staff,
a devout soldier: again, this term probably spoke of a God-fearing person.
8 explained everything to them, and sent them to Joppa.
9 The next day, while they were on their way and nearing the city, Peter went up to the roof terrace to pray at about noontime.
10 He was hungry and wished to eat, and while they were making preparations he fell into a trance.
he fell into a trance: As you will read in your footnotes, the vision is intended to prepare Peter to share the food of Cornelius’ household without qualms of conscience (Acts 10:48). The necessity of such instructions to Peter reveals that at first not even the apostles fully grasped the implications of Jesus’ teaching on the law. In Acts, the initial insight belongs to Stephen.
11 He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners.
12 In it were all the earth’s four-legged animals and reptiles and the birds of the sky.
13 A voice said to him, “Get up, Peter. Slaughter and eat.”
14 But Peter said, “Certainly not, sir. For never have I eaten anything profane and unclean.”
15 The voice spoke to him again, a second time, “What God has made clean, you are not to call profane.”
16 This happened three times, and then the object was taken up into the sky.
This happened three times: notice the number of times – three – that this happened; in the Jewish world, this was a sign of emphasis (eg. Holy, Holy, Holy).
17 While Peter was in doubt about the meaning of the vision he had seen, the men sent by Cornelius asked for Simon’s house and arrived at the entrance.
Peter was in doubt about the meaning of the vision: notice that Peter is still not clear about the purpose of this vision; it is the encounter with Cornelius’ emissaries that it become clear.
18 They called out inquiring whether Simon, who is called Peter, was staying there.
19 As Peter was pondering the vision, the Spirit said [to him], “There are three men here looking for you.
20 So get up, go downstairs, and accompany them without hesitation, because I have sent them.”
21 Then Peter went down to the men and said, “I am the one you are looking for. What is the reason for your being here?”
22 They answered, “Cornelius, a centurion, an upright and God-fearing man, respected by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear what you have to say.”
23 So he invited them in and showed them hospitality.
showed them hospitality: already, Peter is beginning to break with the Jewish law, allowing these pagans to enter his house and offering them a meal and a bed.
The next day he got up and went with them, and some of the brothers from Joppa went with him.
24 On the following day he entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.
Now, we will begin to hear some of the passages we will hear on Sunday:
25 When Peter entered, Cornelius met him and, falling at his feet, paid him homage.
26 Peter, however, raised him up, saying, “Get up. I myself am also a human being.”
27 While he conversed with him, he went in and found many people gathered together
28 and said to them, “You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean.
God has shown me that I should not call any person profane or unclean: Peter makes it clear that he now understands the meaning of the vision he had on the rooftop.
29 And that is why I came without objection when sent for. May I ask, then, why you summoned me?”
30 Cornelius replied, “Four days ago at this hour, three o’clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said,
31 ‘Cornelius, your prayer has been heard and your almsgiving remembered before God.
32 Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.’
33 So I sent for you immediately, and you were kind enough to come. Now therefore we are all here in the presence of God to listen to all that you have been commanded by the Lord.”
34 Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality.
In truth, I see that God shows no partiality: Peter recognizes the fullness of the truth: God loves everyone.
35 Rather, in every nation whoever fears him and acts uprightly is acceptable to him.
36 You know the word [that] he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all,
37 what has happened all over Judea, beginning in Galilee after the baptism that John preached,
38 how God anointed Jesus of Nazareth with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.
God anointed Jesus of Nazareth: as you will read in your footnotes, God’s revelation of his plan for the destiny of humanity through Israel culminated in Jesus of Nazareth. Consequently, the ministry of Jesus is an integral part of God’s revelation. This viewpoint explains why the early Christian communities were interested in conserving the historical substance of the ministry of Jesus, a tradition leading to the production of the four gospels. Of course, speaking of Jesus as the anointed one would lead to much confusion among the members of Cornelius’ household since it was the emperor who was anointed by God.
39 We are witnesses of all that he did both in the country of the Jews and (in) Jerusalem. They put him to death by hanging him on a tree.
We are witnesses of all that he did: the apostolic testimony, as you will read in your footnotes, was not restricted to the resurrection of Jesus but also included his historical ministry. This witness, however, was theological in character; the Twelve, divinely mandated as prophets, were empowered to interpret his sayings and deeds in the light of his redemptive death and resurrection. The meaning of these words and deeds was to be made clear to the developing Christian community as the bearer of the word of salvation (cf. Acts 1:21–26).
40 This man God raised (on) the third day and granted that he be visible,
41 not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead.
42 He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead.
43 To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.”
44 While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word.
the holy Spirit fell upon all: The gift of the Spirit came upon these pagans just as the Jewish Christians received the gift of the Spirit.
45 The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also,
46 for they could hear them speaking in tongues and glorifying God. Then Peter responded,
47 “Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?”
48 He ordered them to be baptized in the name of Jesus Christ.
49 Then they invited him to stay for a few days.
This is certainly a turning point for the early followers of Jesus and a strong admonishment to us today to be open to the Spirit continuing to work in everyone who is open to God and God’s love for everyone.
As we continue to celebrate the Easter season, we are reminded why God sent his Son to save us; because he is love. And so, he calls us to live in his love. And, this message is for everyone who is open to God’s love; what an important and encouraging message this is for all of us!