6TH SUNDAY OF EASTER (A)

And I will ask the Father, and he will give you another Advocate to be with you always.

Jn 14:15-21

v. 16. And I will ask the Father, and he will give you another Advocate to be with you always.

The single Greek word “parakletos” has many meanings. Its juridical meaning is one who is called to help and defend the accused. He is a defense attorney (or advocate). Related to this role are the roles of consoler and intercessor (or mediator).

In the NT the expression does not appear elsewhere but in John. At times it refers to the Holy Spirit (Jn 14:16.26; 15:26; and 16:7). At other times, it refers to Jesus (1Jn 2:1).

Some interpreters believe that the expression can be understood by looking at the use of the verb “parakaleo” in the NT (Acts 2:40 and 1Cor 14:3). In these passages the Christian is called to remain firm in the midst of difficulties.

In John, however, the juridical sense dominates: the Spirit helps the disciples who are being persecuted by the world (Jn 16:4-15).

“Always”. The gift of the Holy Spirit is given without time limit. He (the Holy Spirit) assures the disciples of continuing communion with Christ who has gives him to them (Mt 28:20).

v. 17. The Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.

The Holy Spirit, given by him who is the truth, helps the disciples to grow in knowledge (Jn 16:13) and to be his witness (Jn 15:27).

The Spirit of truth is opposed to the spirit of error (1Jn 4:5) and to the lying spirit (Jn 8:44) that rules the world.

v. 19. In a little while the world will no longer see me, but you will see me, because I live and you will live. 

There is another possible translation: “You will see me alive and you also will live.”

While the world, left to its own means of knowing, will be unable to see Jesus beyond his death (Jn 7:34; 8:21), the disciples will experience the presence of the Risen Christ and share his new life, as well as those who will believe on the basis of their testimony.

This knowledge and participation in the life of the Risen One already constitutes eternal life for John.

v. 20. On that day you will realize that I am in my Father and you are in me and I in you.

“On that day” is a recurring expression in the OT to designate the coming of the eschatological age (Is 2:17; Jr 4:9; Zc 2:15). The end time begins with the elevation and resurrection of Jesus in which believers participate. This participation is still open to further fulfillment.

Only the relationships which unite the disciples to Jesus allow the discovery of the reality of the relationship with unites Jesus to the Father.

v. 21. Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him."

The one who loves Jesus is the one who knows the commandments of Jesus and puts them into practice with constancy (know-practice). We find other examples of such doublets in Jn 12:47 (listen-observe) and in Jn 5:24 (listen-believe).

This obedience is the expression of love and of faith. It permits one to know in a concrete manner the love of the Father through the manifestation of Christ.

Another translation for “observing” the commandments is “keeping” them.

4th SUNDAY OF EASTER - A

I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.

Jn 10:1-10

There are two parables in this gospel periscope:

• First parable (Jn 10:1-5) – There is the shepherd who enters in the normal way because he has received the mission on behalf of the flock. The parable compares him to those who wish to dominate the flock for their own profit. These are the Pharisees.
• Second parable (Jn 10:7-10) – It comments on the declaration of Jesus as the door or gate.

v. 1. Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.

At night the sheep are gathered together into a fold surrounded by a low wall and watched over by a guard.

v.3. The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.

There are two groups of people in Israel. The first are those who belong to shepherd. They listen to him and only to him. The second are those who do not respond to Jesus because they neve belonged to him.

v. 6. Although Jesus used this figure of speech, they did not realize what he was trying to tell them.

In the mind of John speaking in parables is the means of revelation proper to the earthly mission of Jesus. They cannot truly be understood except through faith and in the light of the final revelation which is the moment of the elevation of Jesus and the giving of the gift of the Spirit.

v. 8. All who came [before me] are thieves and robbers, but the sheep did not listen to them.

Jesus is not talking about the prophets of the OT but of those men in both the Jewish and Gentile worlds who pretend with their own ways to bring to men salva-tion and knowledge of things divine.

v. 9. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.

The theme of door or gate which gives access to heavenly things was common in the Hebrew tradition and in the synoptic.

• In solemn wonder he cried out: "How awesome is this shrine! This is nothing else but an abode of God, and that is the gateway to heaven! (Gn 28:17)
• Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough. (Lk 13:24)

In John Jesus himself through his incarnation is the place of discovery and reception of things divine. This is the meaning of the second parable.

Jesus saves from death and from all that brings destruction to man.

Because the disciples have been saved, they find freedom and security.

v. 10. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.

While the false saviors seek to disperse and destroy, Jesus has as his mission to fill his disciples and make them participants in the life of the Father.

3nd SUNDAY OF EASTER (A)

And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight.

Lk 24:13-35

v. 13. Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus.

Luke wants to show how Jesus leads these two disciples who had lost their faith in him following the scandal of the cross found it again through knowledge of Scriptures.

v. 16. But their eyes were prevented from recognizing him.

All the resurrection stories present Jesus as initially unrecognizable. He looked different.

The two disciples were unable to recognize Jesus until he had introduced them into the mystery of his death and resurrection by means of the Scriptures.

v. 18. One of them, named Cleopas, said to him in reply, "Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?"

The two travelers take the stranger to be a pilgrim for the Passover feast.

v. 19. And he replied to them, "What sort of things?" They said to him, "The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people.”

The disciples still consider Jesus as only a prophet.

v. 21. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.

The hope of the disciples was dashed by the actions of the religious authorities of Jerusalem and by his crucifixion. Moreover three days have gone by and God has not yet intervened on behalf of his prophet.

v. 26. Was it not necessary that the Messiah should suffer these things and enter into his glory?"

“But first he (the Son of Man) must suffer greatly and be rejected by this generation” (Lk 17:25).
Luke is the only New Testament writer to speak explicitly of a suffering Mes-siah. The idea of a suffering Messiah is not found in the Old Testament or in other Jewish literature prior to the New Testament period.

v. 27. Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

Moses (that is, the Law) and the Prophets constitute the essential books of Scriptures. These are read during worship at the synagogue.

v. 29. But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them.

This insistence is in keeping with Palestinian hospitality. Many commentators have also concluded that the two travelers had arrived home.

v. 30. And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.

Jesus probably reproduced here his actions at the Last Supper.

Luke here makes use of Eucharistic language. He might want to tell his readers that at the breaking of the bread (Eucharist) they also meet the Risen Lord whom the two disciples met on their way to Emmaus.

Frank Doyle, SJ sees all the elements of a good Eucharist in the Emmaus story:

• There is the encounter between the Lord in the guise of an ordinary person, any person, even a total stranger. The very gathering of the Eucharistic community is an encounter with the Lord. The community is already the Body of Christ.
• There is the Introductory Rite where the two disciples express their disillusion-ment and sense of hopelessness and helplessness as they walk the road to No-where.
• There is the Liturgy of the Word as Jesus breaks open the Scriptures, explains its full meaning with regard to himself and leaves their hearts on fire with evangelising enthusiasm.
• There is also the remembering of the sacrificial death of Jesus which is at the heart of every Eucharist.
• There is the breaking of the one loaf of bread by which the community recognises the living presence of the Lord in each one and the unity that binds them together as the Body of Christ.
• Finally, there is the desired conclusion of every Eucharist - the urge to go out and share the experience of knowing and loving Jesus as Lord and inviting others to share that experience.

v. 34. "The Lord has truly been raised and has appeared to Simon!"

This event is mentioned in the ancient list of appearances found in 1Cor 15:15.