Study and Meditations on this Sunday's Scripture Readings: May 22, 2011

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To help us prepare for this coming Sunday, here are the readings, studies and reflections for this coming Sunday’s Scripture readings. This Sunday is the 5th Sunday of Easter, and we will hear Jesus tell his apostles (and us) that he is the Way, the Truth, and the Life. He is risen indeed! Alleluia!

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

My own weekly study can be found here under “Current Study.”

Here are three audio reflections on the readings by Sister Ann Shields, Dr. Scott Hahn and Fr. Robert Barron.

Here are a pair of Catholic Bible study podcasts on the Gospel Reading, each about an hour long:

–Sisters of the Sorrowful Mother
–St. Martha’s Adult Faith Formation

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.

Please prayerfully consider supporting those who provide these free resources.

Discussion, questions and charitable comments are always welcome. Have a blessed week!

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1st Reading - Acts 6:1-7

A new section of the Acts of the Apostles begins with our reading for today. We are introduced to two groups in the early community, identified by their background prior to conversion-- the Hellenists, and the Hebrews. From this chapter onward, Christians are referred to as “disciples”; this term is no longer applied only to the apostles and to those who were adherents to Jesus during His life on earth-- all the baptized are now disciples. Jesus is the Lord of His Church and the Teacher of all: after His ascension into heaven He teaches, sanctifies and governs Christians through the ministry of the apostles initially, and after the apostles’ death, through the ministry of their successors, the Pope and the Bishops, who are aided by priests.

Hellenists were Jews who had been born and lived for a time outside Palestine. They spoke Greek and had synagogues of their own where the Greek translation of Scripture (the Septuagint) was used. The Hebrews were Jews born in Palestine; they spoke Aramaic and used the Hebrew Bible in their synagogues. This difference of backgrounds naturally carried over into the Christian community during its early years.

This chapter relates the establishment by the apostles of “the seven”: this is the second identifiable group of disciples entrusted with a ministry in the Church, the first being “the twelve”.

The infant Christian Church in Jerusalem was growing in numbers daily. The converts were helping one another not only spiritually but in the necessities of life as well. Those who had shared with those who had not. There was a daily distribution of food among the poorer people and this required some organization as the numbers multiplied. It was because of this that the order of the diaconate (deacons) was introduced by the Apostles. It is clear that the seven have been given a public role in the community, a role which extends beyond distribution of relief; Philip and Stephen preach and baptize as well.

Here is the 1st Reading as we will hear it on Sunday:

As the number of disciples continued to grow,
the Hellenists complained against the Hebrews
because their widows
were being neglected in the daily distribution.
So the Twelve called together the community of the disciples and said,
“It is not right for us to neglect the word of God to serve at table.
Brothers, select from among you seven reputable men,
filled with the Spirit and wisdom,
whom we shall appoint to this task,
whereas we shall devote ourselves to prayer
and to the ministry of the word.”
The proposal was acceptable to the whole community,
so they chose Stephen, a man filled with faith and the Holy Spirit,
also Philip, Prochorus, Nicanor, Timon, Parmenas,
and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles
who prayed and laid hands on them.
The word of God continued to spread,
and the number of the disciples in Jerusalem increased greatly;
even a large group of priests were becoming obedient to the faith.

 

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From the Navarre Bible commentary:

**1-6. **…The diaconate is a form of sacred office of apostolic origin. At ordination deacons take on an obligation to perform—under the direction of the diocesan bishop–certain duties to do with evangelization, catechesis, organization of liturgical ceremonies,
Christian initiation of catechumens and neophytes, and Church charitable and social welfare work.

The Second Vatican Council teaches that “at a lower level of the hierarchy are to be found deacons, who receive the imposition of hands `not unto the priesthood, but unto the ministry’. For, strengthened by sacramental grace they are dedicated to the people of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity. It pertains to the office of a deacon, in so far as it may be assigned to him by the competent authority, to administer Baptism solemnly, to be custodian and distributor of the Eucharist, in the name of the Church to assist at and to bless marriages, to bring Viaticum to the dying, to read Sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and the prayer of the faithful, to administer sacramentals, and to officiate at funeral and burial services” (“Lumen Gentium”, 29).

The Appointment of the Seven Deacons
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*[1] Now in these days when the disciples were increasing in numbers, the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution. [2] And the Twelve summoned the body of the disciples and said, “It is not right that we should give up preaching the Word of God to serve tables. [3] Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. [4] But we will devote ourselves to prayer and to the ministry of the Word.” *

2-4. The Twelve establish a principle which they consider basic: their apostolic ministry is so absorbing that they have no time to do other things. In this particular case an honorable and useful function–distribution of food–cannot be allowed to get in the way of another even more important task essential to the life of the Church and of each of its members. “They speak of it `not being right’ in order to show that the two duties cannot in this case be made compatible”(Chrysostom, “Hom. on Acts”, 14).

The main responsibility of the pastors of the Church is the preaching of the Word of God, the administration of the Sacraments and the government of the people of God. Any other commitment they take on should be compatible with their pastoral work and supportive of it, in keeping with the example given by Christ: He cured people’s physical ailments in order to reach their souls, and He preached justice and peace as signs of the Kingdom of God.

“A mark of our identity which no doubt ought to encroach upon and no objection eclipse is this: as pastors, we have been chosen by the mercy of the Supreme Pastor (cf. 1 Peter 5:4), in spite of our inadequacy, to proclaim with authority the Word of God, to assemble the scattered people of God, to nourish this people on the road to salvation, to maintain it in that unity of which we are, at different levels, active and living instruments, and increasingly to keep this community gathered around Christ faithful to its deepest vocation” ([Pope] Paul VI, “Evangelii Nuntiandi”, 68).

A priest should be avid for the Word of God, [Pope] John Paul II emphasizes; he should embrace it in its entirety, meditate on it, study it assiduously and spread it through his example and preaching (cf. e.g., “Addresses” in Ireland and the United States, 1 October and 3 October 1979 respectively). His whole life should be a generous proclamation of Christ. Therefore, he should avoid the temptation to “temporal leadership: that can easily be a source of division whereas he should be a sign and promoter of unity and fraternity” (“To the Priests of Mexico”, 27 January 1979).

This passage allows us to see the difference between election and appointment to a ministry in the Church. A person can be elected or designated by the faithful; but power to carry out that ministry (which implies a calling from God) is something he must receive through ordination, which the Apostles confer. “The Apostles leave it to the body of the disciples to select the [seven], in order that it should not seem that they favor some in preference to others” (Chrysostom, “Hom. on Acts”, 14). However, those designated for ordination are not representatives or delegates of the Christian community; they are ministers of God. They have received a calling and, by the imposition of hands, God–not men–gives them a spiritual power which equips them to govern the Christian community, make and administer the Sacraments and preach the Word.

Christian pastoral office, that is, the priesthood of the New Testament in its various degrees, does not derive from family relationship, as was the case of the Levitical priesthood in the Old Testament; nor is it a type of commissioning by the community. The initiative lies with the grace of God, who calls whom He chooses.

Continued on the next post…

 

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*[5] And what they said pleased the whole multitude, and they chose Stephen, a man full of faith of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. *

**5. **All the people chosen have Greek names. One of them is a “proselyte”, that is, a pagan who became a Jew through circumcision and observance of the Law of Moses.

[6] These they set before the Apostles, and they prayed and laid their hands upon them.

6. The Apostles establish the seven in their office or ministry through prayer and the laying on of hands. This latter gesture is found sometimes in the Old Testament, principally as a rite of ordination of Levites (cf. Numbers 8:10) and as a way of conferring power and wisdom on Joshua, Moses’ successor as leader of Israel (Numbers 27:20; Deuteronomy 13:9).

Christians have retained this rite, as can be seen quite often in Acts. Sometimes it symbolizes curing (9:12, 17; 28:8), in line with the example given by our Lord in Luke 4:40. It is also a rite of blessing, as when Paul and Barnabas are sent out on their first apostolic journey (13:3); and it is used as a post-baptismal rite for bringing down the Holy Spirit (8:17; 19:5).

In this case it is a rite for the ordination of ministers of the Church–the first instance of sacred ordination reported by Acts (cf. 1 Timothy 4:14; 5:22; 2 Timothy 5:22). “St. Luke is brief. He does not say how they were ordained, but simply that it was done with prayer, because it was an ordination. The hand of a man is laid [upon a person], but the whole work is of God and it is His hand which touches the head of the one ordained” (Chrysostom, “Hom. on Acts”, 14).

The essential part of the rite of ordination of deacons is the laying on of hands; this is done in silence, on the candidate’s head, and then a prayer is said to God asking Him to send the Holy Spirit to the person being ordained.

[7] And the Word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

1. As in earlier chapters, St. Luke here refers to the spread of the Church–this time reporting the conversion of “a great many of the priests”. Many scholars think that these would have come from the lower ranks of the priesthood (like Zechariah: cf. Luke 1:5) and not from the greatly priestly families, which were Sadducees and enemies of the new-born church (cf. 4:1; 5:17). Some have suggested that these priests may have included members of the Qumran sect. However, the only evidence we have to go on is what St. Luke says here.

 

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From the 1859 Haydock Commentary:

The ordaining of the seven deacons.

1 And in those days, the number of the disciples increasing, there arose a murmuring of the Grecians against the Hebrews, for that their widows were neglected in the daily ministration.

Ver 1. Of the Grecians against the Hebrews. By the Grecians are many times understood the heathens or pagans, as Acts xiv. 1, xviii. 4., &c., but here by Grecians (which some translate Hellenists or Grecists) we may understand those new converted Christians, who had been Jews before, but who had been born in places where the Greek tongue was spoken; as by the Hebrews, we may understand those converted to the Christian faith, who were of the Jewish race, born, and bred in those places, where they spoke not Greek, but Syriac, which was then the language of the Jews. This difference is grounded on the Greek text. — Their widows were neglected; that is, they seemed less regarded, or less favoured in the daily distributions, than such as were of the Jewish race, and spoke the language of the Jews, as it was then spoken in Palestine. (Witham) — They were most probably both of Jewish origin, and received their different appellations according to the language they spoke. The former were also frequently called Hellenists. (Calmet) — It is not certain in what the Greek widows were despised. Some imagine, that a preference was given to their rivals, in the distribution of offices, that they were appointed to the meaner charges, and oppressed with too much labour. But it is most natural to suppose, that the complaints regarded the alms that were distributed, and that the necessities of both parties were not supplied, without the appearance of partiality. (Menochius) — For chap. iv. we read *neither was there any one among them that wanted; and distribution was made to every man, according as he had need; and the multitude of believers had but one heart and one soul. *But nothing in human institutions is so good, as not to require occasional reform, owing either to the wickedness or negligence of man. (Estius, in different location)

2 Then the twelve calling together the multitude of the disciples, said: It is not reasonable that we should leave the word of God, and serve tables.

Ver. 2. And serve tables. The apostles did not judge it proper for them to be so much employed in managing that common stock, out of which every one, as they stood in need, were supplied, as to meat, and all other necessities: this took up too much of their time, which might be better employed in preaching, &c. (Witham) — Word of God. The most essential duty of an apostle and bishop, is to announce the word of God. St. Paul would not even baptize, lest it should be a prejudice to the performance of this great duty, for which he had been sent. Many think, that this ministry of the tables, here signifies, not only the distribution of corporal nourishment, but the dispensing of the holy Eucharist. As sacred and divine as was this latter duty, the apostles preferred before it, their obligation of preaching. (Calmet)
*
3 Therefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business.*

Ver. 3.* Look ye out among you seven men*, and men of a good repute and character, full of the Holy Ghost. (Witham) — Diverse circumstances prove, that they were chosen to be about the altar also. They were to be full of the Holy Ghost and wisdom: they received the imposition of the apostles’ hands, and in them St. Paul requireth, in a manner, the same conditions as in bishops; all which would not have been necessary for any secular stewardship. See Acts xiii. 3. Immediately after their ordination, they preached, baptized, disputed, as we see in St. Stephen, &c. &c. Hence St. Ignatius: "it is ours to please by all means the deacons, who are for the ministry of Jesus Christ; for they are not servitors of meat and drink, but ministers of the Church of God. For what are deacons but imitators or followers of Christ, ministering to bishops, as Christ to his Father, and working unto him a clean and immaculate work, even as St. Stephen to St. James? (Ep. ad Tral.)

Concluded on the next post…

 

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*4 But we will give ourselves continually to prayer, and to the ministry of the word.

5 And the saying pleased all the multitude. And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch.*

Ver. 5. By the names of these seven, it would appear, that they were all Greeks. The reason of this, most probably, is to silence more effectually all future murmurs, by giving to the aggrieved party protectors of their own nation. (Tirinus) — The history of Stephen occurs hereafter. Philip, in the 8th chapter, is called an evangelist, that is, a preacher of the gospel. By Eusebius, Tertullian, and others, he is called an apostle, that is, an apostolic man. See Lives of the Saints, and Roman Martyrology, June 6. — St. Jerome says, his [Philip’s] tomb, and that of his four daughters, the prophetesses, were to be seen at Cæsarea, in Palestine. (Ep. ad Eustoch.) — Of the rest, except Nicolas, nothing certain is known: their acts have perished. Nicolas, as appears from the text, was a proselyte, first to Judaism, then to Christianity. St. Epiphanius, and many others, accuse him of being, by his incontinency, the author, or at least the occasion of the impure sects of Nicoalites and Gnostics. Clement of Alexandria, and St. Augustine, acquit him of this, and attribute the above heresies to an abuse of some expressions, which he uttered in his simplicity, and which were susceptible of a good and bad sense. See Baronius and Tillemont.

6 These they set before the apostles; and they, praying, imposed hands upon them.

Ver. 6. And they, that is, the apostles, laid, or imposed hands upon them. These deacons, therefore, were designed and ordained for a sacred ministry, and not only to manage the common stock, and temporals of the faithful. This is proved, 1. By the qualifications required in such men, who were to be full of the Holy Ghost. 2. This is evident from their ecclesiastical functions mentioned in this book of the Acts, and in the epistles of St. Paul, and by the ancient Fathers. St. Stephen and St. Philip immediately preached the gospel, as we find in this, and the 8th chapter; they baptized those that were converted. In the first ages they assisted the bishops and priests at their divine office, and distributed the sacred chalice, or cup of the holy Eucharist. They succeeded as it were, the Levites of the old law. And in the chief Churches, the deacons, or the archdeacons in the first ages, had the chief administration of the ecclesiastical revenues, as we read of St. Laurence, at Rome. (Witham) — Imposed hands upon them. Notwithstanding the opinions of some, that these deacons were only the dispensers of corporal food, and therefore very different from the ministers of the altar, who now bear that name, it must nevertheless be observed, that the most ancient Fathers, Sts. Justin, Irenæus, &c., have acknowledged in them the two-fold character, and always style them the ministers of the mysteries of God. At the commencement of Christianity, the faithful generally received the holy Eucharist after a repast, which they took together, in imitation of our Saviour, who instituted the Sacrament after supper. Now the deacons, who presided over the first tables, after having distributed the corporeal food to the assembly, ministered also the food of life, which they received from the hand of the bishop. Thus were they ministers of both the common and sacred tables. Afterwards, they had assistants called sub-deacons, and as among the Gentile converts, there did not exist that community of goods, as at Jerusalem, their chief employment became to serve the bishop in the oblation of the holy sacrifice. (Calmet)

7 And the word of the Lord increased, and the number of the disciples was multiplied very much in Jerusalem: a great multitude also of the priests obeyed the faith.

 

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Catechism of the Catholic Church paragraphs referencing Acts 6:1-7:

Divisions among the Jewish authorities concerning Jesus

595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ’s Passion, “many… . believed in him”, though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost “a great many of the priests were obedient to the faith” and “some believers. . . belonged to the party of the Pharisees”, to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379

378. Jn 12:42; cf. 7:50; 9:16-17; 10:19-21; 19:38-39.

379. Acts 6:7; 15:5; 21:20.

2632 Christian petition is centered on the desire and search for the Kingdom to come, in keeping with the teaching of Christ.107 There is a hierarchy in these petitions: we pray first for the Kingdom, then for what is necessary to welcome it and cooperate with its coming. This collaboration with the mission of Christ and the Holy Spirit, which is now that of the Church, is the object of the prayer of the apostolic community.108 It is the prayer of Paul, the apostle par excellence, which reveals to us how the divine solicitude for all the churches ought to inspire Christian prayer.109 By prayer every baptized person works for the coming of the Kingdom.

107. Cf. Mt 6:10,33; Lk 11:2,13.

108. Cf. Acts 6:6; 13:3.

109. Cf. Rom 10:1; Eph 1:16-23; Phil 1:9-11; Col 1:3-6; 4:3-4,12.

 

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A meditation on the 1st Reading for practical application from Catholic Matters:

**APPLICATION: **The first eight chapters of the book we call the “Acts of the Apostles,” describe the birth and the infant days of the Church in Jerusalem. It is an account which should inspire and console us. The little group of Apostles and disciples, who had lost all heart and hope on seeing Christ their leader crucified, regained confidence once they became convinced, during his forty days with them, of his resurrection. They waited ten days for the Holy Spirit whom Christ had promised them on his Ascension day. When they received the Holy Spirit they set out immediately to preach Christ, completely regardless of the consequences this would bring to them. Remember Jerusalem was still governed politically by pagan Romans who saw nothing but folly in the Christian religion. But, worse still, the religious leaders of the citizens of Jerusalem—the Jews—were still the very men who had Christ condemned to the cross, as an impostor and a blasphemer, because “he made himself the Son of God” (Jn. 19: 7).

It was not human courage that enabled the Apostles, in such surroundings, to preach Christ as Messiah, Son of God, and Savior of the human race. It was the Holy Spirit. And the result was worthy of the cause: within a few weeks, almost half the inhabitants of Jerusalem had become faithful followers of the crucified and risen Christ.

This surprising spread of the faith, something in itself humanly impossible in such or in any circumstances, should surely inspire us with gratitude and love for God’s interest in us, and his goodness to us. We still have the same faith as the first Christians of Jerusalem—we are followers of the same Christ who lived and died for us, who rose from the dead and sent the Holy Spirit with his gifts and power on the Church which he had founded. That same power and those same gifts of God’s love are with us still today in our Church, leading us kindly and gently to the end he has planned for us from all eternity.

Surely, we Christians have every reason to be grateful to God for having given us the faith. And we should show this gratitude, by our love of neighbor, as the first Christians did, and all true Christians down through the ages have done. We must share with the poor and the needy not only our temporal goods, but especially the divine gift of the true faith. There are many ways today in which we can do our part in spreading the gospel of Christ. That gospel has reached us because zealous Christians down the ages lived the faith and did their share to give it to others.

St. Stephen, one of the deacons mentioned in today’s reading, gave his life gladly for Christ a few weeks after his ordination. Stephen’s, martyrdom may have been a remote cause of preparing Saul’s conversion—Saul never forgot the incident and his own part in it. Saul became St. Paul, the great Apostle of the Gentiles and one of the greatest glories of the infant Church.

You may not be called on to have the honor of martyrdom, but you are called to be a saint, an honor which can be earned only by living a life of true love of God and neighbor.

 

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2nd Reading - 1 Peter 2:4-9

The newly baptized are like babies recently born to a new life of grace. Just as little children clamor for their food, Christians should long for the spiritual nourishment that lies in the Word of God and the sacraments. Baptism makes us members of the Church. Saint Peter uses the idea of constructing a building to explain that Christians together go to make up the one, true people of God. He is reminding the new converts to Christianity, that they must be holy, for they are the living stones out of which the now spiritual temple of God is formed. The cornerstone, the base and binding force of this temple, is the risen Christ. Because of him, and through him, they are able to offer sacrifices which are acceptable to God. Christ, the Son of God, is their High Priest; they are his assistants.

Here is the 2nd Reading as we will hear it this Sunday:

Beloved:
Come to him, a living stone, rejected by human beings
but chosen and precious in the sight of God,
and, like living stones,
let yourselves be built into a spiritual house
to be a holy priesthood to offer spiritual sacrifices
acceptable to God through Jesus Christ.
For it says in Scripture:
Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.
Therefore, its value is for you who have faith, but for those without faith:
The stone that the builders rejected
has become the cornerstone, and
A stone that will make people stumble,
and a rock that will make them fall.
They stumble by disobeying the word, as is their destiny.

You are “a chosen race, a royal priesthood,
a holy nation, a people of his own,
so that you may announce the praises” of him
who called you out of darkness into his wonderful light.

 

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From the Navarre Bible commentary:

The Priesthood Common to All Believers
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**4-10. **Baptism makes us members of the Church. The sacred writer uses the idea of constructing a building (verses 4-8) to explain that Christians together go to make up the one, true people of God (verses 9-19). The whole passage is built on quotations from the Old Testament, possibly ones used in early apostolic catechesis.

The Church is like a spiritual building of which Christ is the cornerstone, that is, the stone which supports the entire structure (cf. “Lumen Gentium”, 6). Christians have to be living stones united to Christ by faith and grace, thereby forming a solid temple in which
“spiritual sacrifices” are offered which are “acceptable to God” (verse 5). The closer their union with Christ, the stronger the building: “All of us who believe in Christ Jesus”, Origen explains, “are called ‘living stones’ …]. For if you, who are listening to me, want to prepare yourself better for the construction of this building, and be one of the stones closest to the foundation, you need to realize that Christ Himself is the foundation of the building we are describing. As the Apostle Paul tells us, ‘no other foundation can any one lay than that which is laid, which is Jesus Christ’ (1 Corinthians 3:11)” (“In Iesu Nave”, 9, 1).

*[4] Come to Him, to that living stone, rejected by men but to God’s sight chosen and precious; [5] and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. [6] For it
stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and he who believes in Him will not be put to shame.” [7] To you therefore who believe, He is precious, but for those who do not believe, “The very stone which the builders rejected has become the head of the corner,” [8] and “A stone that will make men stumble, a rock that will make them fall”; for they stumble because they disobey the Word, as they were destined to do.
*
**8. **Applying to Christ what the prophet Isaiah says of Yahweh (cf. Isaiah 8:14; note on 1 Peter 2:13), St. Peter shows how, for those who do not believe in Christ, the cornerstone becomes “a stone that will make men stumble, a rock that will make them fall”; Simon prophesied as much to the Blessed Virgin in the temple (cf. Luke 2:34).

“As they were destined to do”: this does not mean that God predestined some to damnation. God wants all men to be saved (cf. 1 Timothy 2:4), and that was why Jesus Christ became man; but for someone to be saved, his free response is necessary, and man can oppose God’s salvific plan and reject grace. It should be remembered that in the language of the Bible, particularly the Old Testament, sometimes no distinction is made between what God orders or wills and what He simply allows to happen (cf. Romans 9:14-33 and notes on the same.

Concluded on the next post…

 

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[9] But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of Him who called you out of darkness into His marvelous light.*

9-10. In contrast with those who reject faith (verses 7-8), believers form the true Israel, the true people of God. In this people the titles applied to Israel in the Old Testament find their full meaning: they are “a chosen race” (cf. Exodus 19:5-6), a people convoked by God to sing His praises (cf. Isaiah 43:20-21). Their election is something Christians should glory in; it makes demands on them: Christians are set apart for God, they belong to Him (cf. 1 Corinthians 6:19), for the blood of Christ has been paid as their ransom (cf. 1 Peter 1:18-21). So, they must not remain passive; they have to preach the greatness of God and bring many other souls to Him: “the Good News of the Kingdom which is coming and which has begun is meant”, says Pope Paul VI, “for all people of all times. Those who have received the Good News and who have been gathered by it into the community of salvation can and must communicate and spread it” (“Evangelii Nuntiandi”, 13).

In this people there is only one priest, Jesus Christ, and one sacrifice, that which He offered on the cross and which is renewed in the Mass. But all Christians, through the sacraments of Baptism and Confirmation, obtain a share in the priesthood of Christ and are thereby equipped to mediate in a priestly way between God and man and to take an active part in divine worship; by so doing they can turn all their actions into “spiritual sacrifices acceptable to God” (1 Peter 2:5). Theirs is a true priesthood, although it is essentially different from the ministerial priesthood for those who receive the sacrament of Order:“Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless ordered one to another; each in its own proper way shares in the one priesthood of Christ. The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the eucharistic sacrifice and offers it to God in the name of all the people. The faithful indeed, by virtue of their royal priesthood, participate in the offering of the Eucharist. They exercise that priesthood, too, by the reception of the Sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and active charity” (Vatican II, “Lumen Gentium”, 10: cf. “Prebyterorum Ordinis”, 2).

And the same Council says, apropos of those “spiritual sacrifices” (verse 5) by which Christians sanctify the world from within, that “all their works, prayers and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit–indeed even the hardships of life if patiently borne–all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most frequently be offered to the Father along with the body of our Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God” (“Lumen Gentium”, 34).

 

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From the 1859 Haydock Commentary:

We are to go to Christ, the living stone: and as being now his people, walk worthy of him.

4 To whom approaching the living stone, rejected indeed by men, but chosen and honoured of God:

**Ver. 4. ***The living stone, rejected, *&c. Christ is the chief foundation of his Church, the corner-stone of the building, whom the Jews, and other obstinate unbelievers, reject to their own condemnation and destruction. See Isaias xxviii. 16.; Matthew xxi. 42.; Acts iv. 11.; Romans ix. 32. (Witham)

5 Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

**Ver. 5. **You also…a holy priesthood; and, as he saith again, (ver. 9.) a royal priesthood. 1. Because they had ministers of God, who were truly and properly priests, of whom Christ is the chief. 2. Every good Christian in a less proper sense may be called a priest, inasmuch as he offers to God what in a less proper and metaphorical sense may be called sacrifices and oblations; that is, the sacrifice of an humble and contrite heart, (Psalm l.) the sacrifice of self-denials and mortifications, of prayer, almsdeeds, &c. And it is called a royal priesthood, as Christians may be called metaphorically kings, by governing their passions, or because they are invited to reign with Christ in his kingdom, to sit on his throne, &c. See Apocalypse iii. 21. &c. (Witham)

*6 Wherefore it is said in the Scripture: *Behold I lay in Sion a chief corner-stone, elect, precious: And he that shall believe in him, shall not be confounded.

7 To you, therefore, that believe honour: but to them that believe not, *the stone which the builders rejected, the same is made the head of the corner:

8 And a stone of stumbling, and a rock of scandal, to them, who stumble at the word, neither do believe whereunto also they are set.*

Ver. 8. Whereunto also they are set, or placed, i.e. by God’s permission; not that God is the cause of their sins or damnation, (whose will is that every one be saved) but his justice has appointed and decreed punishments against those who, by their own wilful malice, refuse to believe and to follow his doctrine: their stumbling against this stone is wilful and obstinate. (Witham)

9 But you are a chosen generation, a royal priesthood, a holy nation, a purchased people, that you may declare his virtues, who hath called you out of darkness into his marvellous light.

Ver. 9. You are…a purchased people, whom Christ purchased, bought and redeemed with the price of his precious blood. — That you may declare his virtues; i.e. the excellencies and perfections of God, who hath called you, and now made you his people, which you were not, at least in this matter before, neither you that were Jews, nor especially you that were Gentiles. (Witham)

 

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Catechism of the Catholic Church paragraphs referencing 1 Peter 2:4-9:

552 Simon Peter holds the first place in the college of the Twelve;283 Jesus entrusted a unique mission to him. Through a revelation from the Father, Peter had confessed: “You are the Christ, the Son of the living God.” Our Lord then declared to him: "You are Peter, and on this rock I will build my Church, and the gates of Hades will not prevail against it."284 Christ, the “living Stone”,285 thus assures his Church, built on Peter, of victory over the powers of death. Because of the faith he confessed Peter will remain the unshakable rock of the Church. His mission will be to keep this faith from every lapse and to strengthen his brothers in it.286

283. Cf. Mk 3:16; 9:2; Lk 24:34; 1 Cor 15:5.

284. Mt 16:18.

285. 1 Pet 2:4.

286. Cf. Lk 22:32.

**In the Kingdom and the Exile

709** The Law, the sign of God’s promise and covenant, ought to have governed the hearts and institutions of that people to whom Abraham’s faith gave birth. "If you will obey my voice and keep my covenant, . . . you shall be to me a kingdom of priests and a holy nation."75 But after David, Israel gave in to the temptation of becoming a kingdom like other nations. The Kingdom, however, the object of the promise made to David,76 would be the work of the Holy Spirit; it would belong to the poor according to the Spirit.

75. Ex 19:5-6; Cf. 1 Pet 2:9.

76. Cf. 2 Sam 7; Ps 89; Lk 1:32-33.

756 "Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the corner-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband.148

148. LG 6; Cf. 1 Cor 3:9; Mt 21:42 and parallels; Acts 4:11; 1 Pet 2:7; Ps 118:22; 1 Cor 3:11; 1 Tim 3:15; Eph 2:19-22; Rev 21:3; 1 Pet 2:5; Rev 21:1-2.

**Characteristics of the People of God

782** The People of God is marked by characteristics that clearly distinguish it from all other religious, ethnic, political, or cultural groups found in history:

- It is the People of God: God is not the property of any one people. But he acquired a people for himself from those who previously were not a people: "a chosen race, a royal priesthood, a holy nation."202

- One becomes a member of this people not by a physical birth, but by being "born anew," a birth "of water and the Spirit,"203 that is, by faith in Christ, and Baptism.

- This People has for its Head Jesus the Christ (the anointed, the Messiah). Because the same anointing, the Holy Spirit, flows from the head into the body, this is "the messianic people."

- "The status of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple."

- "Its law is the new commandment to love as Christ loved us."204 This is the "new" law of the Holy Spirit.205

- Its mission is to be salt of the earth and light of the world.206 This people is "a most sure seed of unity, hope, and salvation for the whole human race."

- Its destiny, finally, "is the Kingdom of God which has been begun by God himself on earth and which must be further extended until it has been brought to perfection by him at the end of time."207

202. 1 Pet 2:9.

203. Jn 3:3-5.

204. Cf. Jn 13:34

205. Rom 8:2; Gal 5:25.

206. Cf. Mt 5:13-16.

207. LG 9 § 2.

Concluded on the next post…

 

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** The participation of the lay faithful in Christ’s priestly role

901** "Hence the laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives."434

434. LG 34; cf. LG 10, 1 Pet 2:5.

1141 The celebrating assembly is the community of the baptized who, "by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices."9 This “common priesthood” is that of Christ the sole priest, in which all his members participate:10

    *Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, "a chosen race, a royal priesthood, a holy nation, a redeemed people," have a right and an obligation by reason of their Baptism.*11

9. LG 10; cf. 1 Pet 2:4-5.

10. Cf. LG 10; 34; PO 2.

11. SC 14; Cf. 1 Pet 2:9; 2:4-5.

**WHERE IS THE LITURGY CELEBRATED?

1179** The worship "in Spirit and in truth"53 of the New Covenant is not tied exclusively to any one place. The whole earth is sacred and entrusted to the children of men. What matters above all is that, when the faithful assemble in the same place, they are the “living stones,” gathered to be "built into a spiritual house."54 For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, "we are the temple of the living God."55

53. Jn 4:24.

54. 1 Pet 2:4-5.

55. 2 Cor 6:16.

**1268 **The baptized have become “living stones” to be "built into a spiritual house, to be a holy priesthood."74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God’s own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."75 Baptism gives a share in the common priesthood of all believers.

74. 1 Pet 2:5.

75. 1 Pet 2:9.

Two participations in the one priesthood of Christ
**
1546 **Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father."20 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."21

20. Rev 1:6; cf. Rev 5:9-10; 1 Pet 2:5,9.

21. LG 10 § 1.

 

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A meditation on the 2nd Reading for practical application from Catholic Matters:

**APPLICATION: **St. Peter’s call to his contemporaries is as imperative for us today, as it was for the first Christians. We are called to be saints, in other words, our Christian vocation is a call to take our place in heaven when we end our earthly life. We all know this, but for far too many of us, it is more a subconscious than a conscious thought in our daily lives. While doing the same daily tasks, as the Christians who are striving to become saints, we waste precious months and maybe years, in which we could be storing up treasure in heaven, because we forget God and the purpose of our Christian vocation.

Listen to a simple parable: two young men at the age of twenty went to another country where wages were high, in order to earn enough to buy for themselves comfortable homes and businesses when they returned, after some years. One saved his earnings, sent home his monthly packet and had his house and business set up. The other, attracted by the pleasure and play of the foreign land, squandered his earnings and forgot the purpose which led him to that land. When both returned home, the squanderer and forgetful one realized his mistake, but to late.

St. Peter is speaking to each one of us today. We are called to be saints. We have the means of becoming saints, for Christ has made us his brothers and heirs of heaven. Our part is to offer spiritual sacrifices acceptable to God. These sacrifices consist of our daily actions, dedicated to God by our simple, morning offering. They are acceptable to God because we have been made his adopted children, through Christ becoming man. Away and above our daily actions, which God accepts, we have the weekly (or daily where possible) sacrifice of Christ, the Son of God himself, which we have the privilege of offering, together with Christ’s human representative. Just as it was the first offering of himself on Calvary which made us capable of reaching heaven, it is the re-presentation of their initial sacrifices on our altars that blesses all our worldly or daily actions and makes them of value for our eternal life.

Let us never forget it, we are “a chosen race, a royal priesthood, God’s own people.” What more could God have done for us? And how little he asks in return!

Are we giving him even that little? Is our home a Christian home where the love of God and neighbor reign? Is true justice the guiding rule in our dealings with our fellowman? Can our non-Christian neighbors recognize us as God’s own people?

If we can answer in the affirmative to these questions, we are building ourselves into a spiritual house. We are the true temple of God; we are on the direct road to our true home in heaven. If, unfortunately, we cannot say yes but a sad no to these questions, let us not despair—we are dealing with a Father, not a policeman. He is ever ready to welcome back the repentant sinner, remember the story of the lost sheep, and the prodigal son. If, hitherto, you have ignored the marvelous light of the faith to which God in his goodness has called you, look at it today, and resolve to live by it. It is the only light, the only answer to man’s life on earth.

 

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Gospel Reading: John 14:1-12

* This Sunday’s reading takes place at the Last Supper (see John, chapters 13-17). Judas has just left the room; Jesus has predicted his upcoming death, and has revealed that Peter, the leader of their group, will deny him in his hour of need (John 13ff). The hearts of the apostles must have indeed been troubled.

* Even though he himself is troubled (John 13:21) he speaks words of comfort to his friends. He tells them that, even though he will be leaving, it will be for their greater good (verses 1-4, 7, 12). The disciples, in their grief not being able to grasp his words, question him on how this can be. Jesus reveals that he himself is “the Way, the Truth and the Life.”

* Jesus is the Way (John 6:68, 10:9; Romans 5:1-2; Ephesians 2:17-22; Hebrews 10:19-22; CCC 459-460), the Truth (John 1:14, 17; CCC 2466), and the Life (John 1:1-5, 5:26, 29, 6:51, 68).

* In the Book of Acts, which relates the early growth of the Church, the Christian life is also often called “the Way” (Acts 9:3, 19:9, 23, 22:4, 24:14, 22).

Here is the Gospel Reading as we will hear it this Sunday:

Jesus said to his disciples:
“Do not let your hearts be troubled.
You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places.
If there were not,
would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you,
I will come back again and take you to myself,
so that where I am you also may be.
Where I am going you know the way.”
Thomas said to him,
“Master, we do not know where you are going;
how can we know the way?”
Jesus said to him, I am the way and the truth and the life.
No one comes to the Father except through me.
If you know me, then you will also know my Father.
From now on you do know him and have seen him.”
Philip said to him,
“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip?
Whoever has seen me has seen the Father.
How can you say, ‘Show us the Father’?
Do you not believe that I am in the Father and the Father is in me?
The words that I speak to you I do not speak on my own.
The Father who dwells in me is doing his works.
Believe me that I am in the Father and the Father is in me,
or else, believe because of the works themselves.
Amen, amen, I say to you,
whoever believes in me will do the works that I do,
and will do greater ones than these,
because I am going to the Father.”

 

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From the Navarre Bible commentary:

Jesus Reveals the Father
------------------------
(Jesus said to His disciples,) * [1] "Let not your hearts be troubled; believe in God, believe also in Me. [2] In My Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? [3] And when I go and prepare a place for you, I will come again and will take you to Myself, that where I am you may be also. *

**1-3. **Apparently this prediction of Peter’s denial has saddened the disciples. Jesus cheers them up by telling them that He is going away to prepare a place for them in Heaven, for Heaven they will eventually attain, despite their shortcomings and dragging their feet. The return which Jesus refers to includes His Second Coming (Parousia) at the end of the world (cf. 1 Corinthians 4:5; 11:26; 1 Thessalonians 4:16-17; 1 John 2:28) and His meeting with each soul after death: Christ has prepared a Heavenly dwelling-place through His work of redemption. Therefore, His words can be regarded as being addressed not only to the Twelve but also to everyone who believes in Him over the course of the centuries. The Lord will bring with Him into glory all those who have believed in Him and have stayed faithful to Him.

[4] And you know the way where I am going." [5] Thomas said to Him, “Lord, we do not know where You are going; how can we know the way?” [6] Jesus said to him, “I am the Way, and the Truth, and the Life; no one comes to the Father, but by Me.” [7] "If you had known Me, you would have known My Father also; henceforth you know Him and have seen Him.

4-7. The Apostles did not really understand what Jesus was telling them: hence Thomas’ question. The Lord explains that He is the way to the Father. “It was necessary for Him to say `I am the Way’ to show them that they really knew what they thought they were ignorant of, because they knew Him” (St. Augustine, “In. Ioann. Evang.”, 66, 2).

Jesus is the way to the Father–through what He teaches, for by keeping to His teaching we will reach Heaven; through faith, which He inspires, because He came to this world so “that whoever believes in Him may have eternal life” (John 3:15); through His example, since no one can go to the Father without imitating the Son; through His merits, which make it possible for us to enter our Heavenly home; and above all He is the way because He reveals the Father, with whom He is one because of His divine nature.

"Just as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Savior in meditation, and observing His words, His actions, and His affections, shall learn, with the help of His grace, to speak, to act, and to will like Him.

“We must pause here…; we can reach God the Father by no other route…; the Divinity could not be well contemplated by us in this world below if it were not united to the sacred humanity of the Savior, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations” (St. Francis de Sales, “Introduction to the Devout Life”, Part II,Chapter 1, 2).

“I am the way”: He is the only path linking Heaven and Earth. "He is speaking to all men, but in a special way He is thinking of people who, like you and me, are determined to take our Christian vocation seriously: He wants God to be forever in our thoughts, on our lips and in everything we do, including our most ordinary and routine actions.

“Jesus is the way. Behind Him on this Earth of ours He has left the clear outlines of His footprints. They are indelible signs which neither the erosion of time nor the treachery of the Evil One have been able to erase” ([St] J. Escriva, “Friends of God”, 127).

Jesus’ words do much more than provide an answer to Thomas’ question; He tells us: “I am the Way, and the Truth, and the Life”. Being the Truth and the Life is something proper to the Son of God become man, who St. John says in the prologue of his Gospel is “full of grace and truth” (1:14). He is the Truth because by coming to this world He shows that God is faithful to His promises, and because He teaches the truth about who God is and tells us that true worship must be “in spirit and truth” (John 4:23). He is Life because from all eternity He has divine life with His Father (cf. John 1:4), and because He makes us, through grace, sharers in that divine life. This is why the Gospel says: “This is eternal life, that they know Thee, the only true God, and Jesus Christ whom Thou has sent” (John 17:3).

By His reply Jesus is, “as it were, saying, By which route do you want to go? I am the Way. To where do you want to go? I am the Truth. Where do you want to remain? I am the Life. Every man can attain an understanding of the Truth and the Life; but not all find the Way. The wise of this world realize that God is eternal life and knowable truth; but the Word of God, who is Truth and Life joined to the Father, has become the Way by taking a human nature. Make your way contemplating His humility and you will reach God” (St. Augustine, “De Verbis Domini Sermones”, 54).

Concluded on the next post…

 

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[8] Philip said to Him, “Lord, show us the Father, and we shall be satisfied.” [9] Jesus said to him, "Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father; how can you say, `Show us the Father?’ [10] Do you not believe that I am in the Father and the Father in Me? The words that I say to you I do not speak on My own authority; but the Father who dwells in Me does His works. [11] Believe Me that I am in the Father and the Father in Me; or else believe Me for the sake of the words themselves.

**8-11. **The Apostles still find our Lord’s words very mysterious, because they cannot understand the oneness of the Father and the Son. Hence Philip’s persistence. Then Jesus “upbraids the Apostle for not yet knowing Him, even though His works are proper to God–walking on the water, controlling the wind, forgiving sins, raising the dead. This is why He reproves him: for not recognizing His divine condition through His human nature” (St. Augustine, “De Trinitate”, Book 7).

Obviously the sight of the Father which Jesus refers to in this passage is a vision through faith, for no one has ever seen God as He is (cf. John 1:18; 6:46). All manifestations of God, or “theophanies”, have been through some medium; they are only a reflection of God’s greatness. The highest expression which we have of God our Father is in Christ Jesus, the Son of God sent among men. “He did this by the total fact of His presence and self-manifestation–by words and works, signs and miracles, but above all by His death and glorious resurrection from the dead, and finally by sending the Spirit of truth. He revealed that God was with us, to deliver us from the darkness of sin and death, and to raise us up to eternal life” (Vatican II, “Dei Verbum”, 4).

[12] “Truly, truly, I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do, because I go to the Father. [13] Whatever you ask in My name, I will do it, that the Father may be glorified in the Son; [14] if you ask anything in My name, I will do it.”

**12-14. **Before leaving this world, the Lord promises His Apostles to make them sharers in His power so that God’s salvation may be manifested through them. These “works” are the miracles they will work in the name of Jesus Christ (cf. Acts 3:1-10; 5:15-16; etc.), and especially the conversion of people to the Christian faith and their sanctification by preaching and the ministry of the sacraments. They can be considered greater works than Jesus’ own insofar as, by the Apostles’ ministry, the Gospel was not only preached in Palestine but was spread to the ends of the earth; but this extraordinary power of apostolic preaching proceeds from Christ, who has ascended to the Father: after undergoing the humiliation of the cross Jesus has been glorified and from Heaven He manifests His power by acting through His Apostles.

The Apostles’ power, therefore, derives from Christ glorified. Christ our Lord says as much: “Whatever you ask in My name, I will do it”. “It is not that he who believes in Me will be greater than Me, but that only that I shall then do greater works than now; greater, by him who believes in Me, than I now do by myself without Him” (St. Augustine, “In Ioann. Evang.”, 72, 1).

Jesus Christ is our intercessor in Heaven; therefore, He promises us that everything we ask for in His name, He will do. Asking in His name (cf. 15:7, 16; 16:23-24) means appealing to the power of the risen Christ, believing that He is all-powerful and merciful because He is true God; and it also means asking for what is conducive to our salvation, for Jesus is our Savior. Thus, by “whatever you ask” we must understand what is for the good of the asker. When our Lord does not give what we ask for, the reason is that it would not make for our salvation. In this way we can see that He is our Savior both when He refuses us what we ask and when He grants it.

 

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From the 1859 Haydock Commentary:

Christ’s discourse after his last supper.

1 Let not your heart be troubled. You believe in God, believe also in me.

**Ver. 1. **After having answered the questions of St. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at what he says to them. Many Greeks and Latins begin this chapter thus: *Jesus said to his disciples, let not your hearts be troubled. *(St. Chrysostom) — Euthymius; Leont.; Theophylactus; Theodor.; &c. agree, that our Saviour wished to encourage his apostles, who were so much troubled, because he had said, that Peter should deny him. They thought within themselves, if Peter, who is the strongest, and most resolute amongst us, shall so far forget himself, as to deny his master, what will become of us? Jesus seeing their anxiety, tells them not to be troubled; but to believe in him, and in his words, for he had said, that he would not lose any, whom his Father had given him; (John chap. vi, ver. 39.) and that whosoever should believe in him, should have life everlasting. (chap. iii, ver. 15.) — Let not your heart be troubled. Christ here begins those incomparable discourses to his apostles, which are set down in the four next chapters. His sufferings and death now approaching, he forewarns them not to be troubled. You believe in God, and put your trust in him; believe also, and trust in me, no less than in him. (Witham)

2 In my Father’s house there are many mansions. If not, I would have told you: that I go to prepare a place for you:

**Ver. 2. **In my Father’s house. He does not say of your Father: for though God be the Father of all by creation, and of the just, by the grace of adoption; yet Christ in several places, calls him his Father, in a quite different sense, that is, as he was his eternal Father, as the ancient interpreters observe. (Witham) — These many mansions signify different degrees of glory in heaven. (St. Jerome, lib. ii. adv. Jovin.)

3 And if I shall go, and prepare a place for you: I will come again, and will take you to myself; that where I am, you also may be.
**
Ver. 3.** I will come again: not only by rising the third day, but at your death, and at the day of judgment: that where I am, you also may be, and may receive the reward of eternal happiness in my kingdom.

4 And whither I go you know, and the way you know.

Ver. 4. And whither I go, you know, and the way you know. Thomas replied, we know neither. Jesus saith to him, I am the way. They knew it, says St. Augustine, (tract. 69.) but they did not know, that they knew it: they knew their Master, Jesus Christ, and he was the way: they also knew, that is, believed, the kingdom of heaven, but they knew not, that he was returning thither: for as yet their imaginations were upon a temporal kingdom.

Continued on the next page…

 

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5 Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way?

6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.

— I am the way, by my doctrine and example: I am the Truth, by my promises; and I am Life, by the graces I offer and give. (Witham)

7 If you had known me, you would surely have known my Father also: and from henceforth you shall know him, and you have seen him.

Ver. 7. If you know me, you would surely have known my Father also. That is, (says St. Chrysostom; St. Cyril; &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from henceforth, especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. And you have seen him, not as to the divine nature: in this manner, you have neither seen him, nor me. But,

*8 Philip saith to him: Lord, shew us the Father, and it is enough for us.

9 Jesus saith to him: Have I been so long a time with you; and have you not known me? Philip, he that seeth me, seeth the Father also. How sayest thou, Shew us the Father?*

Ver. 9. He that seeth me, seeth the Father also: that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. (Witham)

10 Do you not believe, that I am in the Father, and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in me, he doth the works.

Ver. 10. *Do you not believe that I am in the Father, and the Father in me? *These words confirm the equality of the Father and the Son: nor can they be expounded of an union of affection only, by what Christ told them before. (John v. 17. and 19.) As the Father worketh till now, so I work: and whatsoever things the Father worketh, these also in like manner the Son doth. (Witham) — In the Son and in the Father, there is one and the same essence, the same wisdom, the same power; so that what the Son says, he does not say it of himself, and what the Son does, he does not do it of himself; but it is the Father, who abideth in the Son, who both acts and speaks.

*11 Believe you not that I am in the Father, and the Father in me?

12 Otherwise believe for the works themselves. Amen, amen, I say to you, he that believeth in me, the works that I do, he shall do also, and greater than these shall he do: because I go to the Father.*

**Ver. 12. **And greater than these shall he do, because I go to the Father. Christ speaks of the greatness of visible miracles, and tells them, that after his ascension, they shall be enabled, even to do greater miracles than he has yet shewn to the world. He would give this power to his disciples, who were to convert the world; and perhaps the greatest miracle of all, was the conversion of the whole world. (Witham) — Behold another proof of my divinity, viz. the wonderful miracles those perform, who believe in me. An impostor may seduce the vulgar with false miracles, or, perhaps, with real wonderful prodigies; but he cannot confer that power on others. Behold, I have performed miracles by my own power, without any deceit, and always with a sovereign authority. I have given those, who believed in me, power to work in my name, as great, and even greater miracles, than I have done myself. All this I have done, to shew you, that I am equally God with the Father. I truly am so, then, for it would be impossible for God to assist an impostor, a liar, and an enemy to his honour and glory. (Calmet)