April 18: Scripture Study and Meditations On This Sunday's Readings At Mass

[Fidelis]

To help you prepare for this coming Sunday, here are the readings and reflections for this coming Sunday’s Scripture readings. This Sunday is the 3rd Sunday of Easter and in the Gospel Reading we will hear about the second miraculous draught of fish, and St. Peter’s threefold confession.

Here are the Scripture readings from the U.S. Catholic bishops website.

My own weekly study (along with Don Schwager’s meditation) can be found here under “Current Study.”

Reflections on the Sunday Scriptures to share with the younger ones in your family by Emily and Jeff Cavins can be found at Family Night .

Here also are links to audio reflections on the Gospel reading by Dr. Scott Hahn and Fr. Robert Barron.

The Navarre Bible Commentary for each reading can be viewed here.

Further study resources for the Readings: St. Charles Borromeo Bible Study can be found here, and Catholic Matters can be found here.

Here are a trio of recorded weekly Catholic Bible studies on the readings, each about an hour long:
– Franciscan Sisters Sunday Scripture Study
– St. Martha Catholic Church Adult Faith Formation
– Sunday Gospel Scripture Study.

Discussion and charitable comments are always welcome. Have a blessed and joyful Easter Season!

(Please Note: This uploaded content is no longer available.)

 

[Fidelis]

Reading 1:

Acts 5:27-32, 40b-41

When the captain and the court officers had brought the apostles in and made them stand before the Sanhedrin, the high priest questioned them, “We gave you strict orders, did we not, to stop teaching in that name? Yet you have filled Jerusalem with your teaching and want to bring this man’s blood upon us.”

But Peter and the apostles said in reply, “We must obey God rather than men. The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree. God exalted him at his right hand as leader and savior to grant Israel repentance and forgiveness of sins. We are witnesses of these things, as is the Holy Spirit whom God has given to those who obey him.”

The Sanhedrin ordered the apostles to stop speaking in the name of Jesus, and dismissed them.

So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name.

 

[Fidelis]

Reading 1
Acts 5:27-32, 40b-41

• This week we hear about the Apostles, in the days after Pentecost, being arrested for the third time by the high priest and religious authorities for disobeying orders to stop preaching in Jesus’ name.
• After the first arrest (Acts 4:1-22), they were let off with a warning; after the second arrest they were thrown into prison but miraculously escaped with the assistance of an angel.
• When the prison is found empty and it is reported they are back in the temple preaching, the Sanhedrin again have them arrested.

**27
When they had brought them in and made them stand before the Sanhedrin, the high priest questioned them, **

• The high priest is not named here, but it is probably Caiaphas, the same high priest that condemned Jesus to death at his trial (Luke 3:2; Matthew 26:57).

28
"We gave you strict orders (did we not?) to stop teaching in that name.

• Recalling the earlier arrests. Jewish teachings from this time (the Mishnah and Talmud) record a sort of “two strikes and you’re out” policy toward repeat offenders.

**Yet you have filled Jerusalem with your teaching and want to bring this man’s blood upon us." **

• Just as Jesus ordered (Luke 23:45-52), the apostles concentrated their ministry at first in Jerusalem, up to that time the geographical and spiritual center of salvation history.
• The leaders knew that ordinary people were joining the Apostles in large numbers because of the Apostles words and miracles.
• Still considering Jesus a mere man, they feared the people might rise up and avenge Jesus’ unjust death on them, the truly guilty ones.

**29
But Peter and the apostles said in reply, “We must obey God rather than men. **

• As always, Peter is named first among the Apostles and their spokesman.
• It was Christ who had commanded them to preach his message of salvation. The implication is that Christ is God.

1. The Apostles’ failure to obey the Sanhedrin is obviously not due to pride or to their not knowing their place (as citizens they are subject to the Sanhedrin’s authority); the Sanhedrin is imposing a ruling which would have them go against God’s law and their own conscience. The Apostles humbly and boldly remind their judges that obedience to God comes first. They know that many members of the Sanhedrin are religious men, good Jews who can understand their message; they try not so much to justify themselves as to get the Sanhedrin to react: they are more concerned about their judges’ spiritual health than about their own safety. St. John Chrysostom comments: “God allowed the Apostles to be brought to trial so that their adversaries might be instructed, if they so desired. …] The Apostles are not irritated by the judges; they plead with them compassionately, with tears in their eyes, and their only aim is to free them from error and from divine wrath” (“Hom. on Acts”, 13). They are convinced that “those who fear God are in no danger, only those who do not fear Him” (“ibid.”) and that it is worse to commit injustice than to suffer it. We can see from the Apostles’ behavior how deep their convictions run; grace and faith in Jesus Christ have given them high regard for the honor of God. They have begun at last to love and serve God without counting the cost. This is true of Christian maturity. “In that cry “serviam”! * you express your determination to `serve’ the Church of God most faithfully, even at the cost of fortune, of reputation and of life” ([St] J. Escriva, “The Way”, 519).

The Church often prays to God to give its children this resilience: they need it because there is always the danger of growing indifferent and of abandoning the faith to some extent. “Lord, fill us with that spirit of courage which gave your martyr Sebastian,” his feast’s liturgy says, “strength to offer his life in faithful witness. Help us to learn from him to cherish your law and to obey you rather than men” (“Roman Missal”).

A Christian should conform his behavior to God’s law: that law should be his very life. He should obey and love God’s commandments as taught by the Church, if he wishes to live a truly human life. The law of God is not something burdensome: it is a way of freedom, as Sacred Scripture is at pains to point out: “The Lord is my portion, I promise to keep Thy words. I entreat Thy favor with all my heart; be gracious to me according to Thy promise. When I think of Thy ways, I turn my feet to Thy testimonies; I hasten and do not delay to keep Thy commandments. Though the cord of the wicked ensnare me, I do not forget Thy law. At midnight I rise to praise Thee, because of Thy righteous ordinances. I am a companion of all who fear Thee, of those who keep Thy precepts. The earth, O Lord, is full of Thy steadfast love; teach me Thy statutes” (Psalm 119:57-64).Navarre Bible Commentary*]

Continued on next post:

 

[Fidelis]

**30
The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree. **

• God of our ancestors: Both the Apostles and the Sanhedrin are children of Abraham.
• The resurrection of Jesus from the dead is preached fearlessly.
• Deut. 21:22-23—“…God’s curse rests on him who hangs on a tree…”
• Galatians 3:13—“Christ ransomed us from the curse of the law by becoming a curse for us, for it is written, “Cursed be everyone who hangs on a tree…”

1. “Hanging Him on a tree”: this is reminiscent of Deuteronomy 21:23: if a criminal is put to death “and you hang him on a tree, his body shall not remain all night upon a tree, but you shall bury him the same day, for a hanged man is accursed by God.” This is a reference to crucifixion, a form of capital punishment which originated in Persia; it was common throughout the East and was later adopted by the Romans. Navarre
   Bible]

**31
God exalted him at his right hand as leader **[or “trail-blazer] **and savior to grant Israel repentance and forgiveness of sins. **

• The ascension (attributed to God, the Father, to show that it was Divine power that raised Jesus) and saving role of Jesus is also preached.
• Salvation is from Christ by repentance and through forgiveness of sins.

**32
We are witnesses of these things, as is the holy Spirit that God has given to those who obey him." **

• The implication is that the signs and power of their preaching are empowered by the Holy Spirit given to the Apostles through their faith and obedience.
• That same promise is for us (Luke 24:9; Acts 1:5; John 14:26, 15:26, 16:7).

1. God sends the Holy Spirit to those who obey Him, and, in turn, the Apostles obey the indications of the Spirit with complete docility.

If we are to obey the Holy Spirit and do what He asks us, we need to cultivate Him and listen to what He says. "Get to know the Holy Spirit, the Great Stranger, on whom depends your sanctification.

“Don’t forget that you are God’s temple. The Advocate is in the center of your soul; listen to Him and be docile to His inspirations” (St. J. Escriva, “The Way”, 57). Navarre Bible]

<<<< Omitted is Gamaliel’s response, vv 33—39. Gamaliel was the teacher of St. Paul (Acts 22:3) >>>>>>

40
The Sanhedrin ordered the apostles to stop speaking in the name of Jesus, and dismissed them.

• After flogging them, a common punishment.

**41
So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name. **

• Recalls Matthew 5:10-12. The normative response to suffering and affliction for the sake of Christ is one of joy. See John 16:33; Romans 5:3; James 1:2; 1 Peter 2:19-21.

40-41. Most members of the Sanhedrin are unimpressed by Gamaliel’s arguments; they simply decide to go as far as they safely can: they do not dare to condemn the Apostles to death; but, in their stubborn opposition to the Gospel message, they decree that they by put under the lash in the hope that this will keep them quiet. However, it has just the opposite effect.

“It is true that Jeremiah was scourged for the word of God, and the Elijah and other prophets were also threatened, but in this case the Apostles, as they did earlier by their miracles, showed forth the power of God. He does not say that they did not suffer, but that they rejoiced over having to suffer. This we can see from the boldness afterwards: immediately after being beaten they went back to preaching” (Chrysostom, “Hom. on Acts”, 14).

The Apostles must have remembered our Lord’s words, “Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on My account. Rejoice and be glad, for so men persecuted the prophets who were before you” (Matthew 5:11-12). Navarre Bible]

 

[Fidelis]

A brief meditation for application from Catholic Matters:

**APPLICATION: **The first thought that strikes us on reading this incident, one of many similar to it in the history of the infant Church in Jerusalem, is the change brought about in the Apostles and disciples by the resurrection and the grace of the Holy Spirit. We see Peter, surrounded by his fellow Apostles, bravely and fearlessly proclaiming the divinity of Christ, not only to the honest, ordinary Jews, but to the members of the highest religious power in the land to those very men, in fact, who had had Christ crucified as a criminal and an impostor.

Only a few weeks earlier the Apostles had run for their lives when Christ was arrested. Peter, partly out of love for his Master and partly out of his desire to know what would happen, followed from a safe distance. But the moment a servant-maid suggested that he was a follower of Christ, he cursed and swore that he had never heard of him!

He repented, indeed very quickly, and he grieved when he heard his Master was condemned to the Cross—but he remained at a safe distance on Calvary. Peter, although he had been chosen to be the head of the Church that Christ would found, was still very human and very concerned with the earthly welfare of Peter.

But all that was changed once he realized his Master was God, and once he received the graces and gifts of the Holy Spirit. I’m afraid that if we look into our own hearts, most, if not all of us, will find we have much more of the pre-resurrection Peter in us, and less of the Peter of whom we have read today. Yet we are convinced as Peter was that Christ was and is God. We are as convinced as Peter was that heaven is our true home and that it is by confessing Christ in our daily lives that we can reach that eternal home.

What we lack in our Christian lives is a deeper appreciation of our faith, a more sincere love for Christ and a greater interest in our neighbor’s and our own eternal welfare. There are over five hundred million Christians in the world. If only each one would live up to his faith, the whole world would be Christian in a few generations. Let us strive to be a little more like the St. Peter of whom we read today. That is, let us preach Christ the Savior by the example of our devout and sincere Christian way of living. Let us have the courage to stand up for our faith and defend it always, even if this should cost us our earthly lives. Thousands of martyrs are in heaven today because they did just this. Their human nature was no stronger than ours. Their desire to live on in this world was no weaker than ours. But their love and esteem for their faith made them esteem as of less importance their earthly lives.

We have received the gift of fortitude from the Holy Spirit at our baptism. Let us be ever ready to use this gift in defence of our Christian faith if called on to do so. If we do, not only will we make sure that we will reach our true home in heaven, but we shall bring many others with us who would otherwise have taken a wrong turning and lost their way.

 

[Fidelis]

Reading 2:

Revelation 5:11-14

I, John, looked and heard the voices of many angels who surrounded the throne and the living creatures and the elders. They were countless in number, and they cried out in a loud voice:

“Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing.”

Then I heard every creature in heaven and on earth and under the earth and in the sea,
everything in the universe, cry out:

*“To the one who sits on the throne and to the Lamb be blessing and honor, glory and might,forever and ever.” *

The four living creatures answered, “Amen“ and the elders fell down and worshiped.

 

[Fidelis]

Reading 2
Revelation 5:11-14

• In the Book of Revelation, as we heard last week, St. John the Evangelist relates a series of visions given him by the Lord Jesus while he was exiled on the island of Patmos “because of his testimony about Jesus.”
• In the vision we read about this Sunday, St. John sees Christ under the image of a Lamb (see John 1:29,35) that was slain “from the foundation of the world” (cf. Revelation 13:8; i.e., outside time and space) but is now the center of the worship and adoration of angels and men.
• Thirty times in the Book of Revelation John uses this image to signify Christ. The source of this image comes from the Passover Lamb (Ex. 12: 7) and from the description of the suffering servant of God “who was led like a lamb to the slaughter” (Is. 53: 7).
• This Sunday’s reading is the conclusion of an expanding series of triumphant hymns of praise to God and to the Lamb which began back in Revelation 4:11: first by the elders (4:11, representing the Church), by the Church and the angels (5:11), and finally by every creature (5:13).

**11
I looked again and heard the voices of many angels who surrounded the throne and the living creatures and the elders. They were countless in number, **

• Surrounding the throne like an honor guard in the manner of royalty.
• The four living creatures were introduced Revelation 4:6b-8. They are evocative of Ezekiel, chapter 1.
• The 24 elders (recalling Exodus 19 and 24) representing the 12 tribes of Israel plus the 12 Apostles, were introduced in Rev. 4:4.
• Countless in number—literally, “myriads of myriads and chiliads of chiliads” (something like 100,000,000’s plus 1,000,000’s). Not meant literally, but to connote an infinite number. Compare with Daniel 7:10 (which talks about the coming of “One like a Son of Man”), Psalm 68:17 and Heb. 12:22.

**11-14. **The host of angels around the throne act as a kind of guard of honor proclaiming the sublime perfection of Christ the Lamb (v. 12); they list seven attributes which all point to the fact that he has everything that belongs to the Godhead.

After the song of the spiritual, invisible, creation, there follows the hymn of the material, visible, world. This hymn (v. 14) differs from the previous one in that it is also addressed to him who sits upon the throne. It thereby puts on the same level God and the Lamb, whose Godhead is being proclaimed. This marks the climax of the universal, cosmic praise that is rendered the Lamb. The emphatic “Amen!” of the four living creatures, and the worship offered by the elders brings this introductory vision to a close. Navarre Bible]

12
and they cried out in a loud voice: “Worthy is the Lamb that was slain to receive power and riches, wisdom and strength, honor and glory and blessing.”

• Compare with David’s prayer at the coronation of his Solomon in 1 Chronicles 29:10-13.
• The Lamb (Christ) is worthy to receive the praise that is due his divinity which he “emptied himself” of when he took on human flesh (John 1:1-18; Philippians 2:5-11; Colossians 1:15-20) and is now restored to him.
• The focus is seven words, suggesting the fullness of power and glory. Seven = covenant.
• The first four words concern the Lamb’s dominion. Four = the world.
• The last three words express adoration. Three = completeness, or fullness.

**13
Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out: “To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever.” **

• **ALL **of creation becomes a part of the cosmic chorus.
• The first prayer was to the Lamb alone. This prayer is to both the Lamb and to the one who sits upon the throne, kingship and dominion belonging jointly to Christ and to the Father. This is a clear indication of the divinity of Christ, as he is given equal homage to God the Father.

**14
The four living creatures answered, “Amen,” and the elders fell down and worshiped. **

• Fell down and worshipped—prostration; a sign of complete submission and homage.

 

[Fidelis]

Navarre Bible:

As in other passages of the book, mention is made of the role of the angels in heaven, particularly the worship and praise they offer God before his throne (cf. Rev 7:11), their role in putting God’s plans into operation (cf. 11:15; 16:17; 22:6, etc.) and their intercession with God on behalf of mankind (cf. 8:4).

The Church has always encouraged special devotion to the angels (cf. “Lumen Gentium”, 50). Sacred Scripture and the teaching of the Church clearly tells us about the existence of angels and about their mission to guide and protect us; cf. Exodus 23:20: “Behold, I send an angel before you, to guard you on the way and to bring you to the place which I have prepared. Give heed to him and harken to his voice.” Echoing these words the Catechism of St Pius states that “by God’s providence angels have been entrusted with the office of guarding the human race and of accompanying every human being …]. (God) not only deputes angels on particular and private occasions, but also appoints them to take care of us from our very births. He furthermore appoints them to watch over the salvation of every member of the human race” (IV, 9). Devotion to one’s guardian angel, a part of ordinary Christian practice, is something we learn as children and should keep up during our adult lives: “Have confidence in your guardian Angel. Treat him as a lifelong friend–that is what he is–and he will render you a thousand services in the ordinary affairs of each day” ([St] J. Escriva, “The Way”, 562).

Catechism of the Catholic Church:

2642 The Revelation of “what must soon take place,” the Apocalypse, is borne along by the songs of the heavenly liturgy but also by the intercession of the “witnesses” (martyrs). The prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb. In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of petition and intercession, faith hopes against all hope and gives thanks to the “Father of lights,” from whom “every perfect gift” comes down. Thus faith is pure praise.

**1546 **Christ, high priest and unique mediator, has made of the Church “a kingdom, priests for his God and Father.” The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ’s mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are “consecrated to be . . . a holy priesthood.”

449 By attributing to Jesus the divine title “Lord”, the first confessions of the Church’s faith affirm from the beginning that the power, honor and glory due to God the Father are due also to Jesus, because “he was in the form of God”, and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory.

**2855 **The final doxology [of the ‘Our Father’], “For the kingdom, the power and the glory are yours, now and forever,” takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven. The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory. Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all.

 

[Fidelis]

A brief meditation for application from Catholic Matters:

**APPLICATION: **We have here a small glimpse of heaven, which St. John received in a vision and described in symbolic language. The essence of the vision is that Christ in his glorified humanity will have the chief place in heaven after God, and that all rational creatures will sing his praises for ever. Many devout Christians would like to know more about heaven. Any ideas that we have of it are more negative than positive. We know there will be no suffering, no tears, no fears there, and the positive side of that is that it will be a state of perfect and permanent happiness.

St. Paul, who was given a glimpse of heaven, said no human ideas or words could describe it (2 Cor. 12:4). He quotes the prophet Isaiah (64: 4) as saying : “Eye has not seen nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him” (1 Cor. 2: 9). In this life, therefore, we are incapable of forming any complete idea of what our future life in heaven will be like. But we have more than enough knowledge concerning it to make us want to get there.

We all know what happiness means. We have moments of true happiness here on earth, though they are always marred by the knowledge that they cannot last. In heaven, happiness will be unending. We all have experienced true friendship and love in this life, but it was ended or will end by death or by some misunderstanding. True friendship for all mankind and true love for one another and for God, will not only be more complete and unselfish in heaven, but will continue forever. Security is the basis for earthly peace and contentment—if I could be guaranteed that my health and that of all those I love would continue indefinitely, how happy would I not be? If I could promise myself that all financial worries were ended forever, how fortunate could I count myself?

But it is only in heaven that we can and do get this perfect security. Never again, will we have to worry or think of health or provision for the future. Our glorified bodies will be forever immune to tears and fears.

I may not know as much about the future life in heaven as I would like to know, but I know more than sufficient to make me want to go there. Thousands of martyrs and saints have undergone great sufferings in this life and counted them as nothing because they were thus earning heaven. We are not asked to suffer as they did. The vast majority of Christians (and of all others who follow their consciences) will reach heaven by leading normal honest lives, doing what they deem to be right and avoiding what they know to be wrong.

If we do just this, we too will one day join that immense choir of angels and men who are chanting the praises of Christ, the Lamb of God, who earned this supernatural, eternal home of happiness for us.

 

[Fidelis]

Gospel
John 21:1-19

At that time, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way.

Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples. Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing.

When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus.

Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish. So the disciple whom Jesus loved said to Peter, “It is the Lord.”

When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea. The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish.

When they climbed out on shore, they saw a charcoal fire with fish on it and bread. Jesus said to them, “Bring some of the fish you just caught.”

So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn.

Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord.

Jesus came over and took the bread and gave it to them, and in like manner the fish. This was now the third time Jesus was revealed to his disciples after being raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?”
Simon Peter answered him, “Yes, Lord, you know that I love you.”
Jesus said to him, “Feed my lambs.”
He then said to Simon Peter a second time, “Simon, son of John, do you love me?”
Simon Peter answered him, “Yes, Lord, you know that I love you.”
Jesus said to him, “Tend my sheep.”
Jesus said to him the third time, “Simon, son of John, do you love me?”
Peter was distressed that Jesus had said to him a 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.

Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.” He said this signifying by what kind of death he would glorify God.

And when he had said this, he said to him, “Follow me.”

 

[Sirach_43]

Why did Jesus’ followers have such a hard time recognizing him after the Resurrection?

TIA

 

[CatholicZ09]

Did anyone have an instict to say “Amen” in the second reading after:

“To the one who sits on the throne and to the Lamb
be blessing and honor, glory and might,
forever and ever.”

I thought the first reading was very powerful. I also liked how the reader at the Saturday evening Mass at my parish read it. She put a lot of emotion into it.

 

[CatholicZ09]

Why did Jesus’ followers have such a hard time recognizing him after the Resurrection?

TIA

I have a hard time understanding that too. I am thinking maybe it’s explained a little bit in the Easter Sunday Gospel?

For they did not yet understand the Scripture that he had to rise from the dead."

Maybe that’s why they didn’t notice him. I just thought it was like weird though, I mean can’t they tell at least in some way that it’s Jesus?

 

[Fidelis]

Gospel
John 21:1-19

Overview of the Gospel:
• This Sunday’s Gospel reading takes place sometime after Jesus’ second Resurrection appearance on the Sunday after Easter.
• The disciples have gone from Jerusalem, returning home to the Galilee region (as Jesus ordered them in Matthew 28:7), and decide to go fishing on the Sea of Tiberias (also called the Sea of Galilee or Lake Gennesaret depending on which shore of the lake you were standing. See Mark 1:16 and Luke 5:1).
• After an unsuccessful night of fishing, Jesus appears on the shore. As in other appearances of Jesus (Luke 24:16; John 20:14), the disciples don’t recognize him.
• Jesus then causes a miraculous catch of fish to appear, which must have reminded the disciples of one of their early encounters with him (Luke 5:11). At this point they recognize him and rush ashore to meet him, impetuous Peter leading the way.
• Jesus goes on to remind them of many other things and to deliver a prediction.

1
After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way.

• Tiberias was an entirely Gentile city on the western shore of the lake that was founded by Herod Antipas around AD 20 and named after Tiberias Caesar. The site was previously used for a burial place so it was an unclean place for Jews. There is no record of Jesus ever visiting there.

**2
Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples.
3
Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing. **

• There are seven disciples mentioned, seven in Hebrew numerology usually associated with a covenant.
• Only three of the seven identifiable disciples were professional fishermen so this may not be a case of them losing fervor and going back to their old life. They may have been simply hungry or bored.
• The most common fish in those waters was tilapia, now called in the region “St. Peter’s fish.”

**1-3. **There are some very significant things in this account: we find the disciples “by the Sea of Tiberias”, which means they have done what the risen Christ had told them to do (cf. Matthew 28:7); they are together, which shows that there is a close fraternity among them; Peter takes the initiative, which in a way shows his authority; and they have gone back to their old jobs as fishermen, probably waiting for our Lord to give them new instructions.

This episode is reminiscent of the first miraculous draught of fish (cf. Luke 5:1-11), where our Lord promised Peter He would make him a fisher of men; now He is going to confirm his mission as visible head of the Church. [Navarre Bible]

Continued on next post…

 

[Fidelis]

**4
When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. **

• Non-recognition is a common feature of Jesus’ resurrection appearances (to Mary Magdalene in John 20:15; to the two disciples on the road to Emmaus in Luke 24:14-15).

**5
Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” **

• Children—a term of spiritual endearment. See John 1:12-13; 1 John 2:1, 12-14)

6
So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish.

• Reminiscent of the first miraculous catch of fish related in Luke 5:4-7. From here on out, however, there will be some crucial differences.

**7
So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea. **

• The disciple that Jesus loved—traditionally identified as the Apostle John See John 13:23, 21:20.
• Tucked in his garment—so that he could swim more freely.

**8
The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish. **

**4-8. **The risen Jesus goes in search of His disciples, to encourage them and tell them more about the great mission He has entrusted to them. This account describes a very moving scene, our Lord together with His own: "He passes by, close to His Apostles, close to those souls who have given themselves to Him, and they do not realize He is there. How often Christ is not only near us, but in us; yet we still live in such a human way!.. They, the disciples, recall what they have heard so often from their Master’s lips: fisher of men, apostles. And they realize that all things are possible, because it is He who is directing their fishing.

“Whereupon the disciple whom Jesus loved said to Peter, It is the Lord!' Love, love is farsighted. Love is the first to appreciate kindness. The adolescent Apostle, who felt a deep and firm affection for Jesus, because he loved Christ with all the purity and tenderness of a heart that had never been corrupted, exclaimed: It is the Lord!’”

“`When Simon Peter heard that it was the Lord, he put on his clothes and sprang into the sea.’ Peter personifies faith. Full of marvelous daring, he leaps into the sea. With a love like John’s and a faith like Peter’s, what is there that can stop us?” (St. J. Escriva, “Friends of God”, 265-266). Navarre Bible]

Continued on next post…

 

[Fidelis]

9
When they climbed out on shore, they saw a charcoal fire with fish on it and bread.

• Jesus had apparently prepared breakfast for them, recalling the feeding of the 5000.
• The only mention of a charcoal fire in the Bible is earlier in John’s Gospel (Jn. 18:18), beside which Peter denied Christ three times.

**10
Jesus said to them, “Bring some of the fish you just caught.” **

• Recalls Jesus promise to them in Mark 1:16-20:* “As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, “Come after me, and I will make you fishers of men.” Then they abandoned their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.”*

11
So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn.

• In the last miraculous catch, all of the fishermen together could barely pull it in. Here, Peter pulls it in by himself—another indication of his primacy.
• The number 153 is probably symbolic, but there is no agreement as to its meaning. Some (such as Jerome) say that that was the number of species of fish the ancients believed existed. Others think it refers to the number of known Gentile nations at the time meaning the Apostles will “fish” for every known kind of men. Still others see a mathematical significance.
• The net was not torn—In contrast to the first miraculous catch where the net was tearing. The Greek word for “tear” is schizo, from whence we get our word schism.

**12
Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord.
13
Jesus came over and took the bread and gave it to them, and in like manner the fish. **

• The eucharistic significance is clear. See Luke 22:19-20.

**14
This was now the third time Jesus was revealed to his disciples after being raised from the dead. **

• On Sunday night, and a week later with Thomas present. The appearance to Mary Magdalene is not counted.

9-14. We can sense here the deep impression this appearance of the risen Jesus must have made on the Apostles, and how sweet a memory St. John kept of it. After His resurrection Jesus showed the same tenderness as characterized His public ministry. He makes use of natural things–the fire, the fish, etc.–to show that He really is there, and He maintains the familiar tone typical of when He lived with the disciples.

The Fathers and Doctors of the Church have often dwelt on the mystical meaning of this episode: the boat is the Church, whose unity is symbolized by the net which is not torn; the sea is the world, Peter in the boat stands for supreme authority of the Church, and the number of fish signifies the number of the elect (cf. St. Thomas Aquinas,
“Commentary on St. John, in loc.”). Navarre Bible]

Continued on next post…

 

[Fidelis]

15
When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love agape] me more than these?" He said to him, "Yes, Lord, you know that I love philias] **you." He said to him, “Feed my lambs.” **

• More than these—More than the other disciples, as Peter claimed at the last supper (John 13:37-38; Matthew 26:33-35).

16
He then said to him a second time, "Simon, son of John, do you love agape] **me?" He said to him, “Yes, Lord, you know that I love **philias] you." He said to him, “Tend my sheep.”
17
He said to him the third time, "Simon, son of John, do you love philias] me?" Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, "Lord, you know everything; you know that I love philias] **you.” (Jesus) said to him, "Feed my sheep. **

• The three-fold affirmation beside the charcoal fire is a reversal of Peter’s three-fold denial beside the charcoal fire on the night of the Passion.
• The office of Peter and his successors as supreme earthly shepherds of the Lord’s flock is also hinted at here.

**18
Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." **

Jesus declares that Peter will fulfill his earlier promise to follow Jesus even to death (see above).

19
He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, "Follow me."

• This is the oldest written attestation of Peter’s martyrdom by crucifixion. Traditionally it occurred in Rome around AD 67.
• The words “follow me” would have reminded the Apostle of the first call he received (Matthew 4:19) and of Christ’s call to all his disciples of total surrender:

Jesus said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” Then he said to all, "If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it. What profit is there for one to gain the whole world yet lose or forfeit himself? Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels. (Luke 9:22-26)

 

[Fidelis]

From the Catechism of the Catholic Church:

645 By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his Passion. Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth, and belongs henceforth only to the Father’s divine realm. For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith.

448 Very often in the Gospels people address Jesus as “Lord”. This title testifies to the respect and trust of those who approach him for help and healing. At the prompting of the Holy Spirit, “Lord” expresses the recognition of the divine mystery of Jesus. In the encounter with the risen Jesus, this title becomes adoration: “My Lord and my God!” It thus takes on a connotation of love and affection that remains proper to the Christian tradition: “It is the Lord!”

553 Jesus entrusted a specific authority to Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” The “power of the keys” designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: “Feed my sheep.” The power to “bind and loose” connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom.

881 The Lord made Simon alone, whom he named Peter, the “rock” of his Church. He gave him the keys of his Church and instituted him shepherd of the whole flock. “The office of binding and loosing which was given to Peter was also assigned to the college of apostles united to its head.” This pastoral office of Peter and the other apostles belongs to the Church’s very foundation and is continued by the bishops under the primacy of the Pope.

1429 St. Peter’s conversion after he had denied his master three times bears witness to this. Jesus’ look of infinite mercy drew tears of repentance from Peter and, after the Lord’s resurrection, a threefold affirmation of love for him. The second conversion also has a communitarian dimension, as is clear in the Lord’s call to a whole Church: “Repent!”

*St. Ambrose says of the two conversions that, in the Church, “there are water and tears: the water of Baptism and the tears of repentance.” *

**618 **The cross is the unique sacrifice of Christ, the “one mediator between God and men”. But because in his incarnate divine person he has in some way united himself to every man, “the possibility of being made partners, in a way known to God, in the paschal mystery” is offered to all men. He calls his disciples to “take up [their] cross and follow [him]”, for “Christ also suffered for [us], leaving [us] an example so that [we] should follow in his steps.” In fact Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries. This is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.

Apart from the cross there is no other ladder by which we may get to heaven.

 

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QUESTIONS:

—Reflecting on the First Reading, have you ever encountered opposition because of your religious beliefs? Did your attitude resemble that of the Apostles on this occasion?

—In the Second Reading, who is being referred to as “the Lamb”? What does it tell you about who is being praised and honored and why?

—In the Gospel, what might the disciples been discussing on the 90-mile journey from Jerusalem, after the Resurrection appearance (John 20:26), on their way to Galilee?
In deciding to go fishing, do you think St. Peter just wanted something to do, or did he return to his old business for some other reason?

—Why did Jesus’ followers have trouble recognizing him after the Resurrection?

—Why do you think Jesus repeated the same question and charge to Peter three times (John 13:36-38; 18:15-18, 25-27)? How is Peter expected to demonstrate his love and loyalty to Jesus from now on? In light of Ezekiel 34 and John 10:15, what would Jesus’ shepherd imagery mean to Peter?

—What are verses 18 and 19 a prediction of? How has God’s call in your life led you to places, circumstances, or relationships you would rather have avoided? How has that been a “death” to self? How have you used it to glorify God?

 

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A brief meditation for application from Catholic Matters:

APPLICATION: The primary purpose in recounting this appearance of the Risen Christ to his Apostles, was to stress the actual conferring of the Primacy on Peter. From this very first meeting with Christ at the Jordan (Jn. 1: 42) the Savior had told him that his name Simon bar-Jonah would be changed to Cephas, which means Rock. Some year or so later, at Caesarea Philippi, this change took place when Christ said to Simon: “You are (Peter) Rock, and upon this Rock I will build my Church. . .and I will give you the keys of the kingdom of heaven” (Matt. 16: 18-19).

This promise, that Simon would be the foundation, the source of strength and unity, in the new Christian community, was made factual on the occasion described here by John. Christ uses a new metaphor—Simon (Peter) is to be the new shepherd—he would take the place of Christ, as head and director of the Christian flock. He would provide protection and pasturage for Christ’s sheep and lambs. He would, in other words, be the keeper and head of Christ’s Church.

That this position of authority was recognized by his fellow Apostles and by the first Christians, is evident in almost every page of the Acts—the book which describes the infant Church. It was Peter who presided at the election of Matthias, who succeeded Judas in the apostolic college (Acts 1: 15-26); he gave the first Christian sermon after the descent of the Holy Spirit (2: 14-40); he worked the first recorded miracle wrought by any Apostle (3: 1-11); he pronounced sentence on Ananias and Sapphira (5: 1-11); it was he who received the first Gentile convert into the Church (11 :1-18) and it was he who defended Paul’s action at the Council of Jerusalem (15: 6-11).

In face of such evidence no serious historian can doubt but that the other Apostles and the first Christians saw in Peter the living head of the Church, the representative of Christ. The Church in the succeeding generations and centuries saw the successor of Peter, and the living representative of Christ in the occupant of the See of Rome, the bishopric held by Peter, when he was martyred for the faith. History is witness to this.

There were Christians who refused obedience to him, but not one of them claimed for himself the privilege of Peter and his successors. That the Church, the society founded by Christ to bring salvation to the world, should need a visible Head on earth, needs no further (and has not stronger) proof than that Christ himself saw it as necessary and arranged it accordingly. The power of the keys, given to Peter, were more necessary in the second and succeeding generations than in Peter’s day, when the other Apostles were still alive. When Christ laid the foundation of his Church on a Rock, it was to be a Rock that would last as long as the Church. Peter died, but Peter’s office will last until the last man goes to heaven. The Sheep and the Lambs of the twentieth and thirtieth centuries have as much need of pasturage and protection as, if not more than, those of the first century. Christ, our Savior and our Good Shepherd, provided for all time.