(Gospel passage is at the end of commentary)
Observation:
The Gospel passage follows the several healings Jesus in Chapters 8 and 9, which included the cleansing of the leper, healing of the centurion’s servant, the cure of Peter’s mother in law, the exorcism of the demons of Gadarenes, healing of the paralytic, and several others.
Note, therefore, that when Jesus summons and sends the twelve disciples, the authority that he provides them are to heal and deliver unclean spirits. These are the very actions that Jesus did just prior, suggesting that Jesus’ commissioning is the extension of what he himself has done. (The commissioning to teach would come later, after the Resurrection.)
Interpretation:
Verse 9:36 states: “At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.” The Greek word used for “moved with pity” (or “compassion” in another translation) derives from the noun for “bowels” or “guts” which is the seat of emotions. This shows how profound the emotion of Jesus was when he saw the crowd: it was more than just a disappointment but “pity” or “compassion” felt deep within his guts.
The shepherd imagery is common throughout the Bible for political and religious leadership. It is the lack of this spiritual leadership that becomes the impetus for Jesus’ commissioning of the twelve disciples.
The sending of the disciples is accompanied with the command and authority to heal and drive out demons. Verse 10:8 – “The kingdom of heaven is at hand. Cure the sick, raise the dead, cleanse lepers, drive out demons.” Matthew associates the kingdom of heaven with the absence of sickness and spiritual wholeness. For Matthew, sin corrupted creation, hence our body and spirit are vulnerable to breaking down.
Thus, a clear way of proclaiming that the Kingdom of God has arrived is through healing. Healing miracles are the most numerous of the miracles performed by Jesus. This is because healing is a clear and palpable sign to everyone that Jesus ushers in the Kingdom, that he has power over sin, and can restore the break down which accompanies it. With the coming of Jesus, creation is new, and has began to be restored.
Thus, in the early church, the expansion of the church was accompanied by miraculous acts of healing. According to Tertullian, Christians healed the lepers, gave sight to the blind, restored the paralytics, exorcised the demons, and raised the dead
Finally, the “lost sheep of Israel” refers both to the whole of Israel, but particularly to those who, for whatever reason, were marginalized, and alienated from the main circles of religious leadership. To them lies the priority.
Generalization
Healing is one of the gifts of the Holy Spirit, and it may be exercised by any believer. Spiritual healing may be by prayer, holy oil, laying on of hands, or through sacramental exercises, such as Unction and Eucharist, or through pilgrimages.
We are called to spiritual leadership, and our response is based on a deeply felt need (in the guts) of the desperation of a flock without a shepherd. We need to proclaim the Kingdom of God to them. Our leadership includes with it the mission, and authority, to pray for healing, both physical and spiritual. As spiritual leaders, our priority is always with the “lost sheep,” that is, the least, the last and the lost.
Discussion Questions:
- What is your degree of confidence when you pray for the healing of our brothers and sisters in community? How can you strengthen it?
- As a spiritual leader (of your family, caring circle, company, or society as a whole), how much priority do you place on the “lost sheep?”
Matthew 9:36 – 10:8
36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.
37 Then he said to his disciples, “The harvest is abundant but the laborers are few;
38 so ask the master of the harvest to send out laborers for his harvest.”
1 Then he summoned his twelve disciples † and gave them authority over unclean spirits to drive them out and to cure every disease and every illness.
2 The names of the twelve apostles † are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
3 Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
4 Simon the Cananean, and Judas Iscariot who betrayed him.
5 Jesus sent out these twelve † after instructing them thus, “Do not go into pagan territory or enter a Samaritan town.
6 Go rather to the lost sheep of the house of Israel.
7 As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
8 † Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
Monday, May 30, 2005
Monday, May 09, 2005
John 3, 16-20 – Jesus and Nicodemus (Gospel for May 22, 2005)
(Gospel verses at the end of Commentary)
Observation:
The gospel passage follows the earlier conversation of Jesus with Nicodemus (3:1-15). In that conversation, Jesus speaks of “being born from above” in order to “see the kingdom of God.” Nicodemus is a Pharisee and is supposed to be a teacher of the law, and yet has so many questions directed to Jesus. This implies that Jesus’ teachings strike him as something radical compared to what he has learned.
(By the way, the expression “don’t be like Nicodemus” is sometimes used to refer to community teachers who are supposed to know what they teach by heart, and to live it out through example; and yet do not. In John 3:10, Jesus asks Nicodemus: “You are the teacher of Israel and you do not understand this?”)
Interpretation:
The passage begins with “for God so loved the world, so that everyone who believes in him may not perish but have eternal life.” Many commentators refer to this as the summary of John’s gospel:
- God takes the initiative in loving us
- His purpose is not to judge or condemn but to lead us to eternal life.
- His love is for the world, which refers to all of humanity. It also implies that the world is good, but humanity can choose evil based on freedom.
There is so much meaning in just these five passages, but I’d like to focus on the meaning of “eternal life.” We associate “eternal life” with life after this life, or with the divine life after the “end of the world.” While the Synoptic gospels use this phrase to refer to its eschatological meaning (“eschatological” means referring to the end times), John uses the term with a different meaning.
For John, the “adjective eternal does not mean ‘everlasting’ in the sense that this divine life will have no end (although this nuance is certainly included in the basic meaning), but rather in the sense that this life will have a special quality, which is the quality of the divine life itself (i.e. love-centered, incorruptible, and peace-filled).” (Hunger No More, p. 53)
For John, it is possible to get a “glimpse” or a “fragment” of this eternal life in this present life, and this is when love and mercy prevails over hatred and injustice. We get a “fragment” of eternal life when we see a shepherd go to extraordinary efforts to help one of his or her lambs who is deeply troubled, when one sacrifices convenience for principle, or when one chooses the Christian option despite its unpopularity. We get a “glimpse” of eternal life in a community that cares for one of its members (as in the Madrigal tragedy) to such an extent that other people marvel and are affected by that love.
The gospel also makes it clear that we have a choice. Do we want a life without meaning or purpose, or a life lived to the full? The latter is God’s purpose for us. But we can choose to believe or not to believe, to have light or hide in darkness.
Generalization:
God’s love requires a conscious response. Ignoring it is already a choice against it. “Whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.” (3:18) Our response requires we live a life that provides “fragments” and “glimpses” of the “eternal life” God has meant for us.
Application:
In my work with streetchildren, I came across a story by a friend who invited a four streetchildren to become “resource speakers” to a class of seminarians. The seminarians asked them several questions about life in the streets: how they get food, where they sleep, and what do they do the rest of the day. After the session, my friend was given P400 for inviting and arranging the presence of the streetchildren
My friend handed the P400 to the children, thinking that they would likely save the money for food for the next few days. He followed them walk over to a nearby Dunkin Doughnuts shop, where they bought P400 worth of doughnuts. They called all their fellow streetchildren who were nearby; about fifteen of them. They laid down all the boxes of doughnuts on the streets, and shared all the food.
Right there and then, my friend said, he saw a glimpse of the heavenly banquet. It is where there is no one hungry because all share what they have.
Discussion Questions:
1. What recent events have you come across that represent a glimpse or fragment of “eternal life?”
2. What situations in your job, family, or community life can become a glimpse or fragment of “eternal life?”
---------
John 3:16-21
16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
Observation:
The gospel passage follows the earlier conversation of Jesus with Nicodemus (3:1-15). In that conversation, Jesus speaks of “being born from above” in order to “see the kingdom of God.” Nicodemus is a Pharisee and is supposed to be a teacher of the law, and yet has so many questions directed to Jesus. This implies that Jesus’ teachings strike him as something radical compared to what he has learned.
(By the way, the expression “don’t be like Nicodemus” is sometimes used to refer to community teachers who are supposed to know what they teach by heart, and to live it out through example; and yet do not. In John 3:10, Jesus asks Nicodemus: “You are the teacher of Israel and you do not understand this?”)
Interpretation:
The passage begins with “for God so loved the world, so that everyone who believes in him may not perish but have eternal life.” Many commentators refer to this as the summary of John’s gospel:
- God takes the initiative in loving us
- His purpose is not to judge or condemn but to lead us to eternal life.
- His love is for the world, which refers to all of humanity. It also implies that the world is good, but humanity can choose evil based on freedom.
There is so much meaning in just these five passages, but I’d like to focus on the meaning of “eternal life.” We associate “eternal life” with life after this life, or with the divine life after the “end of the world.” While the Synoptic gospels use this phrase to refer to its eschatological meaning (“eschatological” means referring to the end times), John uses the term with a different meaning.
For John, the “adjective eternal does not mean ‘everlasting’ in the sense that this divine life will have no end (although this nuance is certainly included in the basic meaning), but rather in the sense that this life will have a special quality, which is the quality of the divine life itself (i.e. love-centered, incorruptible, and peace-filled).” (Hunger No More, p. 53)
For John, it is possible to get a “glimpse” or a “fragment” of this eternal life in this present life, and this is when love and mercy prevails over hatred and injustice. We get a “fragment” of eternal life when we see a shepherd go to extraordinary efforts to help one of his or her lambs who is deeply troubled, when one sacrifices convenience for principle, or when one chooses the Christian option despite its unpopularity. We get a “glimpse” of eternal life in a community that cares for one of its members (as in the Madrigal tragedy) to such an extent that other people marvel and are affected by that love.
The gospel also makes it clear that we have a choice. Do we want a life without meaning or purpose, or a life lived to the full? The latter is God’s purpose for us. But we can choose to believe or not to believe, to have light or hide in darkness.
Generalization:
God’s love requires a conscious response. Ignoring it is already a choice against it. “Whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.” (3:18) Our response requires we live a life that provides “fragments” and “glimpses” of the “eternal life” God has meant for us.
Application:
In my work with streetchildren, I came across a story by a friend who invited a four streetchildren to become “resource speakers” to a class of seminarians. The seminarians asked them several questions about life in the streets: how they get food, where they sleep, and what do they do the rest of the day. After the session, my friend was given P400 for inviting and arranging the presence of the streetchildren
My friend handed the P400 to the children, thinking that they would likely save the money for food for the next few days. He followed them walk over to a nearby Dunkin Doughnuts shop, where they bought P400 worth of doughnuts. They called all their fellow streetchildren who were nearby; about fifteen of them. They laid down all the boxes of doughnuts on the streets, and shared all the food.
Right there and then, my friend said, he saw a glimpse of the heavenly banquet. It is where there is no one hungry because all share what they have.
Discussion Questions:
1. What recent events have you come across that represent a glimpse or fragment of “eternal life?”
2. What situations in your job, family, or community life can become a glimpse or fragment of “eternal life?”
---------
John 3:16-21
16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.
17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.
19 And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
20 For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.
21 But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
John 20, 19-23 Appearance to the Disciples (Gospel for May 15, 2005)
(Gospel verses at the end of this commentary)
Observation:
The gospel passage is one of the several Resurrection narratives of John, which comprise most of the last two chapters of the gospel. Just before this gospel passage are the narratives on the empty tomb which were found by Mary of Magdala, Peter and John; and the appearance of the gardener to Mary who was not immediately recognized by the latter. Following this passage are the accounts of the “doubting Thomas,” the appearance to the seven disciples where Jesus prepared some grilled fish for them, and finally, the dialogue between Jesus and Peter.
The highlight of this passage is clearly the breathing of the Holy Spirit by Jesus on the disciples; and in the same breath (pardon the pun), their empowerment to forgive sins.
Interpretation:
In all the Resurrection narratives, John (as well as the other gospel writers) emphasize the following aspects:
- The tomb was empty. Therefore, Jesus bodily resurrected. We are not dealing here with just a spiritual resurrection (as some liberal theologians may suggest).
- At the same time, Jesus resurrected body is transformed. It is no longer the same as before. He was not immediately recognized by Mary of Magdala who thought she was talking to simply a gardener; nor by the two people walking towards Emmaus, who thought Jesus was a visiting tourist.
In this particular passage, John also describes Jesus as being able to somehow walk through walls since “Jesus came and stood in their midst” (20:19), even though the “doors were locked” (20:19).
The use of “breath” is particularly significant. Since breathing is the most obvious sign of life, the phrase “breath of life” is used frequently in the Bible to mean “alive” or “living.”. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7) In this passage, the use of breath indicates that Christ’s Resurrection now ushers a new creation.
“What Jesus is doing is giving the disciples, as like a second act of creation, the very breath of God and, just like in Genesis, this breath will transform them and enable them to do extraordinary and powerful actions. Many such actions are recorded in Acts of the Apostles: speaking in foreign languages, converting large crowds instantaneously, performing miracles, healing the sick and many others.”[1]
It is also noteworthy that Jesus clearly associates the breathing of the Holy Spirit with the forgiveness of sins. It signifies that new life starts with our reconciliation with God.
Generalization:
Pentecost is a dual birthday celebration. It is the birthday of the Church (as we traditionally recognize). It also reminds us of our new spiritual life which starts with our reconciliation with God, and accepting Jesus as our personal Lord and Savior.
Application:
The gospel passage reminds us that receiving the Holy Spirit is like Jesus breathing new life to us, and that with this new life comes the same power that the early disciples received. This power enabled them to do many great things.
Discussion Questions:
- What great things have you accomplished for God and God’s people?
- Have you hidden in the comfort of “doing little things” or have you ventured outside your comfort zone by trying to accomplish God-sized goals for the Kingdom? In what ways have you done either the first or second?
John 20:19-23
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. † The disciples rejoiced when they saw the Lord. 21 (Jesus) said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
[1] Neil Guillemette, S.J. Hungry No More. Manila: St. Paul Publications, 260.
Observation:
The gospel passage is one of the several Resurrection narratives of John, which comprise most of the last two chapters of the gospel. Just before this gospel passage are the narratives on the empty tomb which were found by Mary of Magdala, Peter and John; and the appearance of the gardener to Mary who was not immediately recognized by the latter. Following this passage are the accounts of the “doubting Thomas,” the appearance to the seven disciples where Jesus prepared some grilled fish for them, and finally, the dialogue between Jesus and Peter.
The highlight of this passage is clearly the breathing of the Holy Spirit by Jesus on the disciples; and in the same breath (pardon the pun), their empowerment to forgive sins.
Interpretation:
In all the Resurrection narratives, John (as well as the other gospel writers) emphasize the following aspects:
- The tomb was empty. Therefore, Jesus bodily resurrected. We are not dealing here with just a spiritual resurrection (as some liberal theologians may suggest).
- At the same time, Jesus resurrected body is transformed. It is no longer the same as before. He was not immediately recognized by Mary of Magdala who thought she was talking to simply a gardener; nor by the two people walking towards Emmaus, who thought Jesus was a visiting tourist.
In this particular passage, John also describes Jesus as being able to somehow walk through walls since “Jesus came and stood in their midst” (20:19), even though the “doors were locked” (20:19).
The use of “breath” is particularly significant. Since breathing is the most obvious sign of life, the phrase “breath of life” is used frequently in the Bible to mean “alive” or “living.”. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7) In this passage, the use of breath indicates that Christ’s Resurrection now ushers a new creation.
“What Jesus is doing is giving the disciples, as like a second act of creation, the very breath of God and, just like in Genesis, this breath will transform them and enable them to do extraordinary and powerful actions. Many such actions are recorded in Acts of the Apostles: speaking in foreign languages, converting large crowds instantaneously, performing miracles, healing the sick and many others.”[1]
It is also noteworthy that Jesus clearly associates the breathing of the Holy Spirit with the forgiveness of sins. It signifies that new life starts with our reconciliation with God.
Generalization:
Pentecost is a dual birthday celebration. It is the birthday of the Church (as we traditionally recognize). It also reminds us of our new spiritual life which starts with our reconciliation with God, and accepting Jesus as our personal Lord and Savior.
Application:
The gospel passage reminds us that receiving the Holy Spirit is like Jesus breathing new life to us, and that with this new life comes the same power that the early disciples received. This power enabled them to do many great things.
Discussion Questions:
- What great things have you accomplished for God and God’s people?
- Have you hidden in the comfort of “doing little things” or have you ventured outside your comfort zone by trying to accomplish God-sized goals for the Kingdom? In what ways have you done either the first or second?
John 20:19-23
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. † The disciples rejoiced when they saw the Lord. 21 (Jesus) said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
[1] Neil Guillemette, S.J. Hungry No More. Manila: St. Paul Publications, 260.
Matthew 28:16-20 Commissioning of the Disciples (May 8, 2005)
Observation:
Interpretation:
This is the ending of the gospel of Matthew, and the way an author ends his work tells us a lot about his intended key message. The text is divided into three parts:
a. The eleven goes to a designated mountain in
b. The apostles encounter Jesus – they see and worship Him (28:17-18)
c. Jesus gives them their mission, and reassures them (28:19-20a)
Interpretation:
a.
b. Mountain – where significant episodes in Matthew’s gospel take place, as in the third temptation (Mt 4:8), the teaching of the Beatitudes (Mt 5:1), where Jesus prayed before the multiplication of the loaves (Mt 14:23), where the second multiplication takes place (Mt 15:29), the transfiguration (Mt 17:1), and where Jesus taught his disciples about the end times, (Mt 24:3); or a total seven scenes including the great commissioning. (This compares with five and four mountain scenes in Mark and
However, there is no earlier reference as to which mountain "Jesus had ordered them" to go. The inclusion of this phrase may be an attempt to further emphasize the significance of this particular mountain, wherever it is. Other scholars however deduce that this could be the mountain where the transfiguration took place.
c. They worshipped – Worship of Jesus after the Resurrection parallels the worship of Jesus when He was born – it is both in the beginning and end of the gospel. It suggests that the story is now complete. That they worship Jesus (which Jesus has never asked the disciples to do) suggest that they must have seen something dazzling.
d. But they doubted – Greek word used is distazo – meaning uncertain as to which way to take – NOT the absence of faith. Some versions translate this phrase to “but some doubted” although scholars say that this was not meant to single out certain disciples.
e. Go and make disciples – The command is no longer to be silent, but to proclaim. The disciples are commanded to make others like themselves. For Matthew, to be a disciple “is renunciation of all earthly ambition, the denial of self, the bearing of the cross, the following of Christ, the willingness to be a servant to all, the commitment to doing the will of the heavenly Father.”
f. All nations – in plural form, referring to all countries other than
g. Teaching them to observe all that I have commanded you – “To observe” suggests that the teaching should lead to behavioral change and not simply head knowledge; it should be moral and ethical rather than just doctrinal. What Jesus has commanded refers to Jesus discourses, which Matthew has organized precisely to serve as guidelines to the early Christian communities.
h. I am with you always – an Old Testament key phrase, and usually said to assuage fear (“Do not be afraid, for I am with you.”) It also alludes to Mt 1:23 (“Emmanuel”) and 18:20 (“where two or three are gathered…”). Thus, Jesus’ promise to be present always with the apostles mirrors Yahweh’s presence in the history of the Jewish people. It is also a presence to assure them, because Jesus recognizes their doubts.
Key Points:
Matthew attempts to make the last 5 verses a fitting climax to his gospel.. He combines key phrases to underscore his key theological points:
1. Jesus has the authority (“All power in heaven and on earth has been given to me”) to issue his commission (“Go therefore…”)
2. Jesus will continue to be with them, just as God was present with
3.
4. Jesus gives an awesome mission, but at the same time provides assurance of God’s continuing presence.
5. The source of authority is Jesus and His teachings, and not the
6. These teachings should be spread across all nations and not just
7. Membership is through baptism (in the name of the Father, Son and Holy Spirit) and not through Judaic rituals.
Generalization
- The call to make disciples is not a request or invitation, it is an unconditional command. Jesus did not ask for volunteers, he demanded radical obedience – to repent of our worldliness, reorient our priorities and focus on following Him. When Jesus called his first disciples, He did not say “Would you like to join me?” He said, “Come, follow me.” Thus, saying “no” is tantamount to rejecting this command.
- Jesus’ call is to everyone. This is implied from His choice of ordinary folk as His first disciples (seven of the twelve disciples were fishermen) and explicit in His command “to make disciples of all nations.”
- “Making disciples” involves changing behavior, not teaching doctrine. Jesus commanded to “teach them to observe all that I have commanded” and not to simply know his commandments.
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