Fifth Sunday of Lent
Lectionary: 35
Lectionary: 35
The days are
coming, says the LORD,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the LORD.
But this is the covenant that I will make
with the house of Israel after those days, says the LORD.
I will place my law within them and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the LORD.
But this is the covenant that I will make
with the house of Israel after those days, says the LORD.
I will place my law within them and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.
Responsorial PsalmPS 51:3-4, 12-13, 14-15
R. (12a) Create a clean heart in me, O God.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
Reading 2HEB 5:7-9
In the days when
Christ Jesus was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
Verse Before The GospelJN 12:26
Whoever serves me
must follow me, says the Lord;
and where I am, there will my servant be.
and where I am, there will my servant be.
GospelJN 12:20-33
Some Greeks who had
come to worship at the Passover Feast
came to Philip, who was from Bethsaida in Galilee,
and asked him, “Sir, we would like to see Jesus.”
Philip went and told Andrew;
then Andrew and Philip went and told Jesus.
Jesus answered them,
“The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you,
unless a grain of wheat falls to the ground and dies,
it remains just a grain of wheat;
but if it dies, it produces much fruit.
Whoever loves his life loses it,
and whoever hates his life in this world
will preserve it for eternal life.
Whoever serves me must follow me,
and where I am, there also will my servant be.
The Father will honor whoever serves me.
“I am troubled now. Yet what should I say?
‘Father, save me from this hour’?
But it was for this purpose that I came to this hour.
Father, glorify your name.”
Then a voice came from heaven,
“I have glorified it and will glorify it again.”
The crowd there heard it and said it was thunder;
but others said, “An angel has spoken to him.”
Jesus answered and said,
“This voice did not come for my sake but for yours.
Now is the time of judgment on this world;
now the ruler of this world will be driven out.
And when I am lifted up from the earth,
I will draw everyone to myself.”
He said this indicating the kind of death he would die.
came to Philip, who was from Bethsaida in Galilee,
and asked him, “Sir, we would like to see Jesus.”
Philip went and told Andrew;
then Andrew and Philip went and told Jesus.
Jesus answered them,
“The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you,
unless a grain of wheat falls to the ground and dies,
it remains just a grain of wheat;
but if it dies, it produces much fruit.
Whoever loves his life loses it,
and whoever hates his life in this world
will preserve it for eternal life.
Whoever serves me must follow me,
and where I am, there also will my servant be.
The Father will honor whoever serves me.
“I am troubled now. Yet what should I say?
‘Father, save me from this hour’?
But it was for this purpose that I came to this hour.
Father, glorify your name.”
Then a voice came from heaven,
“I have glorified it and will glorify it again.”
The crowd there heard it and said it was thunder;
but others said, “An angel has spoken to him.”
Jesus answered and said,
“This voice did not come for my sake but for yours.
Now is the time of judgment on this world;
now the ruler of this world will be driven out.
And when I am lifted up from the earth,
I will draw everyone to myself.”
He said this indicating the kind of death he would die.
Scripture Study – Mar.
22, 2015
March 22, 2015 Fifth
Sunday of Lent
The liturgical season of Lent began on Ash
Wednesday and runs until Holy Thursday night. Lent has a two fold character. It
serves as a time for the immediate preparation of the catechumens and
candidates who will be fully initiated into the church at the Easter Vigil when
they celebrate the sacraments of initiation (Baptism, Confirmation, and Holy
Eucharist). It also serves as a time for the rest of us to prepare ourselves,
by penance, alms-giving and prayer to celebrate the Paschal Mystery and the
renewal of our own baptismal promises at Easter. This double character actually
speaks of two ways to describe the same journey. All of us, whether new
catechumen or long-time believer, are constantly being called to more complete
conversion. God always calls us to approach Him more closely. During this time,
the church invites us to spend time with Jesus, John the Baptist and the
ancient prophets of Israel in the wilderness, listening to this call from God
and reflecting on the mystery of redemption through the cross and resurrection
of Jesus and on what it means for each of us today.
This Sunday the RCIA will celebrate the Third
Scrutiny. In Masses where this occurs, the readings from Cycle A will be used.
The other Masses will use the normal Cycle B readings. I have provided both
sets of readings below. In the Cycle B readings of this Sunday, the first
reading gives us a promise by God that He will pierce our hearts with the word
of His love. If we let Him, He will write of His love on our hearts. How have I
responded to His love? The second reading reminds us of the model of prayer and
obedience that Jesus is for us. I must ask myself, how well do I follow His
example? In the Gospel, Jesus speaks of both death and glory. In John’s Gospel,
they are opposite sides of the same coin. How well do I recognize the glory in
the little “deaths to self” to which God calls me each day? The Cycle A
readings which are used for the last of the three RCIA Scrutinies look a little
more closely at the third of the great symbols of Easter, life, itself. Jesus
said “I am the life.” The readings today call us to consider, with some
honesty, what Jesus’ claim means to us. In what way and to what extent is Jesus
really my “life?” What must change in me if He is to really be my Life?
First Reading: Jeremiah 31: 31-34
31 The days are coming, says the LORD, when I will make a new
covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant I made with their fathers
the day I took them by the hand to lead them forth from the land of Egypt; for
they broke my covenant and I had to show myself their master, says the LORD. 33 But this is the covenant which I will make with the house
of Israel after those days, says the LORD. I will place my law within them, and
write it upon their hearts; I will be their God, and they shall be my people. 34 No longer will they have need to teach their friends and
kinsmen how to know the LORD. All, from least to greatest, shall know me, says
the LORD, for I will forgive their evildoing and remember their sin no more.
NOTES on First Reading:
* 31:31-34 Beginning with Hosea, the new
covenant to be made with Israel was a common theme of the prophets. Jeremiah
names some qualities of the new covenant that make it significantly different
from the old one. These include: It will not be broken, but will last forever;
Its law will be written in the heart, not merely on tablets of stone; The knowledge
of God will be so generally shown forth in the life of the people that it will
no longer be necessary to put it into words of instruction. This prophecy was
fulfilled in the fullest sense, only through the work of Jesus Christ. See Luke
22:20; and 1 Cor 11:25.
This is the only time the term, “new covenant”
is used in the Old Testament. Although the original usage was aimed at the
Mosaic covenant, it was reinterpreted in the New Testament to refer to Christ
(Lk 22:20; 1 Cor 11:25; and especially Heb 8:8-12 which is the longest Old
Testament quote in the New Testament).
* 31:32 The comparison is clearly described at
being made with the covenant of Sinai (Ex 19:1-24:18).
* 31:33 “After those days” is an expression
used often by Jeremiah (7:32; 9:24; 16:14) with an eschatological overtone
because it indicates a break in Israel’s history through the intervention of
Yahweh. Although it has a parallel in Deuteronomy (Deut 6:6; 11:18;30:14), the
idea of the heart as a material upon which something is written was really a Jeremian
invention. “I will be their God” is a very widespread (Jer 7:23;11:4; 24:7;
30:22; 31:1; 32:38; Ezek 11:20; 36:28; Zech 8:8; Lev 26:12) covenantal clause
used throughout the Old Testament.
* 31:34 In this new era, God will intervene
directly (Isa 54:13) and the practical recognition of God in every action and
all situations will be a life attitude.
Second Reading: Hebrews 5: 7-9
7 In the days when he was in the flesh, he offered prayers
and supplications with loud cries and tears to the one who was able to save him
from death, and he was heard because of his reverence. 8 Son though he was, he learned obedience from what he
suffered; 9 and when he was made perfect, he became
the source of eternal salvation for all who obey him, [10 declared by God high priest according to the order of
Melchizedek.]
NOTES on Second Reading:
* 5:7-8 These two verses are intended to show
how Jesus is qualified as the one who can sympathize with sinners. The
reference to Jesus’s days of the flesh refers to His time of mortal life.
* 5:7 This may be a reference to the incident
at Gethsemane (Mark 14:35-36). The deliverance from death may refer to the
resurrection. While His death was essential for His priesthood, had He not been
saved from death by the resurrection He would not now be the High Priest of His
people.
* 5:8 The author considers Jesus� Sonship in two separate aspects: He became Son when exalted He
always was Son because He existed with the Father even before He appeared on
earth. Although both of these views are accepted as true and not inconsistent
with each other, the second one was arrived at a bit later than the first and
they existed together in the early church. Later theology would say that the
resurrection-exaltation gave Jesus� human nature full
participation in His Divine nature.
The learning through suffering motif is common
in Greek literature but this text , Rom 5:19 and Phil 2:8 are the only New
Testament places where the obedience of Christ in His passion is explicitly
mentioned.
* 5:9 Jesus’ obedience leads to His priestly
consecration which qualifies him to save those who are obedient to Him. The
salvation that Jesus gives is eternal because it is based on His eternal
priesthood (7:24-25).
Gospel Reading: John 12: 20-33
20 Now there were some Greeks among those who had come up to
worship at the feast. 21 They came to Philip, who was from
Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.” 22 Philip went and told Andrew; then Andrew and Philip went
and told Jesus. 23 Jesus answered them, “The hour has come
for the Son of Man to be glorified. 24 Amen, amen, I
say to you, unless a grain of wheat falls to the ground and dies, it remains
just a grain of wheat; but if it dies, it produces much fruit. 25 Whoever loves his life loses it, and whoever hates his
life in this world will preserve it for eternal life. 26 Whoever serves me must follow me, and where I am, there
also will my servant be. The Father will honor whoever serves me.
27 “I am troubled now. Yet what should I say? ‘Father, save
me from this hour’? But it was for this purpose that I came to this hour. 28 Father, glorify your name.” Then a voice came from heaven,
“I have glorified it and will glorify it again.”29 The crowd there heard it and said it was thunder; but
others said, “An angel has spoken to him.” 30 Jesus answered and said, “This voice did not come for my
sake but for yours. 31 Now is the time of judgment on this
world; now the ruler of this world will be driven out. 32 And when I am lifted up from the earth, I will draw
everyone to myself.” 33 He said this indicating the kind of
death he would die.
NOTES on Gospel:
* 12:20-36 This is both an announcement of
glorification by death and an illustration of “the whole world” going after him
as mentioned in verse 19.
* 12:20 The word, “Greeks,” is not being used
here in a nationalistic sense but probably refers to Gentile proselytes to
Judaism (See John 7:35). This points back to 7:35 and 12:19. It may also
indicate a change in John’s community away from evangelization of Jews and
Samaritans and toward Gentiles.
* 12:21-22 Philip and Andrew have distinctly
Greek names and the approach through them may suggest that access to Jesus was
mediated to the Greek world through his disciples who being mainly Galileans
were likely to be bilingual. The word, “see,” may mean “have an interview
with.”
* 12:23 Jesus’ answer implies that both Jews
and Gentiles will be encompassed by His message only after His crucifixion and
resurrection. For the Son to be glorified means both the culmination of His
mission and the condemnation of this world and its ruler.
* 12:24 This verse is echoed in 1 Cor 15:36
and was probably a common proverb of the day. It implies that through his death
Jesus will be accessible to all. A form of this saying is found in the synoptic
triple and double traditions (Mark 8:35; Matthew 16:25; Luke 9:24; Matthew
10:39; Luke 17:33). John adds the phrases (John 12:25) in this world and for
eternal life.
* 12:25 The Greek word, psyche, refers to a
person’s natural life. It does not mean “soul,” in the same sense that we use
the word. Jewish anthropology did not postulate a body/soul dualism in the way
that is familiar to us.
The saying is found with some variation in
Luke 9:24; Mark 8:35; Mat 16:25; Mat 10:39; and Luke 17:33. The synoptic
gospels tend to apply it to the loss and suffering associated with
discipleship. While John may also have these in mind, he seems to be looking
forward more directly to the sufferings of his community.
* 12:26 The beginning of this verse echoes
Mark 8:34. This deals with the identity of Jesus and His followers which is a
theme that is presented at length in the farewell discourse (13:13, 16; 15:20).
See Mark 8:38; Mat 10:32; Luke 12:8.
* 12:27-30 In this section, John has taken the
tradition of the private agony of Jesus which is presented by the synoptic
gospels and transformed it into a public manifestation of Jesus’ obedience.
* 12:27 The use of “troubled” is probably an
allusion to the Gethsemane agony scene of the synoptic gospels.
* 12:31 Here John uses “the world” not as an
object of God’s love (3:16) but as a symbol for all that is hostile to God. The
thunder of the previous verses blends into the thunder of God’s judgment that
must follow both on the world and the powers that rule it.
* 12:32 Primitive Christian tradition saw the
Lordship of Jesus as founded on His exaltation to God’s right hand (Phil
2:9-11). This verse indicates the beginning of a reformulation of this
traditional language.
* 12:33 John reminds us that Christ’s
exaltation begins at the cross. Cycle A Readings
If Scrutinies are celebrated, the following
readings are proclaimed instead of the previous readings.
First Reading: Ezekiel 37:12-14
12 Therefore, prophesy and say to them: Thus says the Lord
GOD: O my people, I will open your graves and have you rise from them, and
bring you back to the land of Israel. 13 Then you shall
know that I am the LORD, when I open your graves and have you rise from them, O
my people! 14 I will put my spirit in you that you may
live, and I will settle you upon your land; thus you shall know that I am the
LORD. I have promised, and I will do it, says the LORD.
NOTES on First Reading:
Ezekiel was one of the prophets of the exile
who helped to maintain the faith of Israel among the population that had been
led away into exile after having been conquered by Babylon. Our reading comes
from the second part of Ezekiel’s vision of the dry bones, which dates from
around 570 or 580 B.C. It begins in verse 1 of Chapter 37 and is essentially a
message of hope meant to assure the downtrodden and discouraged survivors of a
terrible war that God has not utterly abandoned them. He will restore Israel whose
surviving but conquered population is living in the midst of a pagan nation
during the Babylonian exile.
The vision of the dry bones consists of two
parts: Vs 2-10 Description of the vision. Vs 11-14 Interpretation of the
vision. The reading is taken from this section.
The story plays on the contrast between dry,
dead bones and the “ruah” (wind, breath or spirit) of God. The image summarizes
the mission of Ezekiel to the exiles. He preaches the word of God to bring new
life to a dead Israel. The bones, very dry and bleached as they lie scattered
on the ground represent the total destruction of Israel by the invading army of
Babylon. Now God is offering to breath His own life into the dead dry bones,
the exiles. Thereby, He will raise up a restored Israel. This text was not
originally intended as a reference to individual resurrection of the body but
as an image of God’s future restoration of the “people of God.” Later the early
church interpreted it as an Old Testament foreshadowing of the resurrection that
was revealed in Christ. Our reading comes from the last part of the story where
the interpretation of the vision’s meaning is provided.
Second Reading: Romans 8: 8-11
8 Those who are in the flesh cannot please God. 9 But you are not in the flesh; on the contrary, you are in
the spirit, if only the Spirit of God dwells in you. Whoever does not have the
Spirit of Christ does not belong to him. 10 But if Christ is
in you, although the body is dead because of sin, the spirit is alive because
of righteousness. 11 If the Spirit of the one who raised
Jesus from the dead dwells in you, the one who raised Christ from the dead will
give life to your mortal bodies also, through his Spirit that dwells in you.
NOTES on Second Reading:
In verse 8, Paul chooses a neutral way of
expressing the goal of human life. Pleasing God is the aim of both Jew and
Christian and yet it can not be accomplished by one who is dominated by his own
wants or is “in the flesh.” Only one who lives “in the spirit” or who lives
according to the Spirit can please God. For Paul the term, “flesh,” meant
anything that was not of God or that distracted one from God. It need not have
anything to do with sex as some later interpreters mistakenly insist.
In verse 9 the words, “if only ” (in the NAB),
are sometimes translated as “since” (as in NRSV). In fact, Paul probably meant
something like “if, in reality. ” It is not the behavior that results in being
“in the spirit” but rather it is being “in the spirit” that results in the
behavior that is pleasing to God. We as followers of Christ have the Holy
Spirit within us as a result of our death and rebirth in Christ (Baptism). The
Holy Spirit is now the new principle of life within us. Paul uses the terms,
“Spirit of God”, “Spirit of Christ,” and “Christ” interchangeably as he
struggles to express the multifaceted reality of the Christian’s experience of
participation in the Divine life. This is much more than a simple or external
identification with the cause of Christ. Paul sees it as a “spiritualization”
of the believer who is empowered to “live for God” by the “Spirit of God”
Himself, Who takes up residence within the believer. We sometimes tend to make
this idea of the indwelling Spirit so spiritual that it becomes meaningless.
Paul sees it as an absolute reality with very real and practical consequences.
Paul plays on the meanings of “pneuma” in
verse 10. It clearly means the Spirit of God but the word is also used for a
component of our humanity that can be contrasted with “flesh.” Without the
Spirit as the source of Christian life the human “body” is like a corpse
because of the influence of sin. However, in union with Christ the human
“spirit” lives because the Spirit of God resuscitates the spiritually dead
human being through the gift of uprightness.
In verse 11 as in 9 the “pneuma” is the Spirit
of the Father to Whom the efficiency of the resurrection is attributed. So the
power vivifying the Christian is traced to its ultimate source, for the Spirit
is the manifestation of the Father’s presence and power in the world since the
resurrection of Jesus and through it. The future tense refers to the
eschatological resurrection of Christians in which Paul sees the role of the
Spirit as central. At His resurrection Christ became, through the Father’s glory
(6:4), the principle of the raising of Christians (See 1 Thes 4:14; Phil
3:10,21;1 Cor 6:14; 2 Cor 4:14).
Paul concludes the previous discussion and
introduces the next section with verses 13-14. He tells us that the Baptized
Christian could still be occupied by the “deeds, acts, pursuits” of one
dominated by “saryx,” flesh. However, use of the Spirit received in order to
abandon those things is the debt owed to Christ.
Although mortification mentioned in verse 13
is a necessary part of the Christian life, it does not capture its essence. The
essential point of Christian life is a new relationship with God for which Paul
uses the image of “sonship.” The new status of the Christian is modeled on the
relationship of the resurrected Jesus with the Father.
Gospel Reading: John 11: 1-45
1 Now a man was ill, Lazarus from Bethany, the village of
Mary and her sister Martha. 2 Mary was the one
who had anointed the Lord with perfumed oil and dried his feet with her hair;
it was her brother Lazarus who was ill. 3 So the sisters
sent word to him, saying, “Master, the one you love is ill.” 4 When Jesus heard this he said, “This illness is not to end
in death, but is for the glory of God, that the Son of God may be glorified
through it.” 5 Now Jesus loved Martha and her sister
and Lazarus. 6 So when he heard that he was ill, he
remained for two days in the place where he was. 7Then after this he said to his disciples, “Let us go back to
Judea.” 8 The disciples said to him, “Rabbi, the
Jews were just trying to stone you, and you want to go back there?” 9 Jesus answered, “Are there not twelve hours in a day? If
one walks during the day, he does not stumble, because he sees the light of
this world. 10 But if one walks at night, he stumbles,
because the light is not in him.” 11 He said this,
and then told them, “Our friend Lazarus is asleep, but I am going to awaken
him.” 12 So the disciples said to him, “Master,
if he is asleep, he will be saved.” 13 But Jesus was
talking about his death, while they thought that he meant ordinary sleep. 14 So then Jesus said to them clearly, “Lazarus has died. 15 And I am glad for you that I was not there, that you may
believe. Let us go to him.” 16 So Thomas,
called Didymus, said to his fellow disciples, “Let us also go to die with him.”
17 When Jesus arrived, he found that Lazarus had already been
in the tomb for four days. 18 Now Bethany was
near Jerusalem, only about two miles away. 19 And many of the Jews had come to Martha and Mary to
comfort them about their brother. 20 When Martha heard
that Jesus was coming, she went to meet him; but Mary sat at home. 21 Martha said to Jesus, “Lord, if you had been here, my
brother would not have died. 22 (But) even now I
know that whatever you ask of God, God will give you.” 23 Jesus said to her, “Your brother will rise.” 24 Martha said to him, “I know he will rise, in the
resurrection on the last day.” 25 Jesus told her,
“I am the resurrection and the life; whoever believes in me, even if he dies,
will live, 26 and everyone who lives and believes in
me will never die. Do you believe this?” 27 She said to him,
“Yes, Lord. I have come to believe that you are the Messiah, the Son of God,
the one who is coming into the world.”
28 When she had said this, she went and called her sister
Mary secretly, saying, “The teacher is here and is asking for you.” 29 As soon as she heard this, she rose quickly and went to
him. 30 For Jesus had not yet come into the
village, but was still where Martha had met him. 31 So when the Jews who were with her in the house comforting
her saw Mary get up quickly and go out, they followed her, presuming that she
was going to the tomb to weep there. 32 When Mary came
to where Jesus was and saw him, she fell at his feet and said to him, “Lord, if
you had been here, my brother would not have died.” 33 When Jesus saw her weeping and the Jews who had come with
her weeping, he became perturbed and deeply troubled, 34 and said, “Where have you laid him?” They said to him,
“Sir, come and see.” 35 And Jesus wept. 36 So the Jews said, “See how he loved him.” 37 But some of them said, “Could not the one who opened the
eyes of the blind man have done something so that this man would not have
died?”
38 So Jesus, perturbed again, came to the tomb. It was a
cave, and a stone lay across it. 39 Jesus said,
“Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by
now there will be a stench; he has been dead for four days.” 40 Jesus said to her, “Did I not tell you that if you believe
you will see the glory of God?” 41 So they took
away the stone. And Jesus raised his eyes and said, “Father, I thank you for
hearing me. 42 I know that you always hear me; but
because of the crowd here I have said this, that they may believe that you sent
me.” 43 And when he had said this, he cried out
in a loud voice, “Lazarus, come out!” 44 The dead man
came out, tied hand and foot with burial bands, and his face was wrapped in a
cloth. So Jesus said to them, “Untie him and let him go.”
45 Now many of the Jews who had come to Mary and seen what he
had done began to believe in him.
NOTES on Gospel:
The raising of Lazarus is the last of the
“signs” and forms the longest continuous narrative in John’s Gospel outside of
the passion account. It is the climax of the signs that Jesus works. In John’s
account it leads directly to the decision of the Sanhedrin to kill Jesus. The
story focuses on the theme of life. Lazarus is symbolic of the real life that
Jesus’ death and resurrection will give to all who believe in him.
Johannine irony is found in the fact that
Jesus’ gift of life leads to his own death. This story is not found in the
synoptic gospels, but Mark 5:21 and Luke 7:11-17 are parallels. In the synoptic
stories however, the dead person who is restored to life has just died. Only
this story deals with someone who has been dead for a period of time. It
illustrates the image of Jesus as the “Life” just as Chapter 9 presents Him as
the “Light.” Another, lesser parallel is found between this story and Luke’s
parable of the rich man and poor Lazarus (Luke 16:19-31). In both stories, a
man named Lazarus dies. In Luke, there is a request that he return to convince
his contemporaries of the need for faith and repentance, while in John, Lazarus
does return and some believe but others do not.
John identifies Mary as the woman (never named
in Mark 14:3-9) who anointed Jesus before the passion (John 12:1-8). Once again
John uses the device of misunderstanding (11:4) to give Jesus a reason to
explain something. Here, however there is a double misunderstanding. In verse
4, the disciples are referring to physical death, but it is meant by Jesus as
spiritual death. They are told that the illness has as its purpose to make the
“glory of God” manifest. This points back to John 2:11 and forward to the real
glorification of the cross (13:31-32; 17:1). Later (11:11) Jesus refers to
physical death as sleep and the disciples think he means slumber.
The statement (11:5) that Jesus “loved” Martha
and her brother and sister points to Jesus’ love for the disciples.
In the ancient world common belief was that
light was present in the eye (11:10) rather than that light entered through the
eye. See Luke 11:34 and Matthew 6:23.
Didymus is the Greek word for twin (11:16).
Thomas is derived from the Aramaic word for twin. His given name is said in an
ancient Syriac version and in the Gospel of Thomas (80:11-12) to be Judas.
The distance in verse 18 is literally given as
“about fifteen stades”. A stade was 607 feet.
Martha expresses (11:24) belief in the
eschatological resurrection of the dead (5:28-29). Jesus responds to the
confession of faith with the “I am” statement. Use of “I am ” in John is nearly
always a reference to the name that God used when He met Moses and which became
identified as God’s self-revelation to His people (Exod 3:14; Isa 41:4-10,
43:3). The following statements explain “resurrection and life” in terms of the
promises of life to those who believe. John’s phrasing recurs in 1:4; 3:15;
16:36; 5:24,26; 6:27,40,47;10:10,28. The term, “resurrection” occurs in John’s
gospel only here and in 5:29. John brings together a traditional term,
“resurrection,” which had connotations of the “last day” with one of his own
titles for Jesus, “Life”. The result is a new insight into what the “last day”
is really about as well as a new understanding of the power of the life in
Jesus. In many ways, verses 25 and 26 are key to this entire story. In verse 27
Martha repeats the titles given to Jesus earlier in this gospel which are also
the main Christological affirmations made in John’s Gospel.
Verses 33 and 35 deal with the emotions and
feelings of Jesus. The phrase used in 11:33 is startling in Greek. Literally,
it translates as “He snorted in spirit.” This may be a reaction of anger at the
presence of evil expressed in death or perhaps a response to the unbelief of
the visiting mourners. Verse 11:35 is the shortest verse in the Bible. It shows
the deepest emotion on Jesus’ part and illustrates Jesus’ grief at Lazarus’
death. Some have suggested that it may reflect a sadness in bringing Lazarus
back into this world only to face death again.
John takes the opportunity in 11:39, to remind
the hearers and readers of the gospel that Lazarus did not just die a few
minutes ago but has been dead for four days. Jewish rabbinic tradition held
that the soul of a dead person could remain in the vicinity of the dead body
for up to three days after which it would go to the abode of the dead. The
result is that there is no doubt that Lazarus is dead.
Since only the disciples were explicitly told
that Lazarus’ death was “for the glory of God” it seems that Jesus’ statement
to Martha in verse 40 may simply be a part of the traditional material used by
John or was intended to be a parallel statement to the one made to Jairus in
Mark 5:36.
As always in John’s gospel, Jesus’ prayer
(11:41-42) is an expression of the relationship between Jesus and the Father.
Here, as usual, it is also a form of instruction to the crowd around Him. It
also serves to remind the reader of Martha’s statement back in verse 22.
The loud cry in verse 43 may be intended as a
dramatization of John 5:28, “the hour is coming when all who are in the tombs
will hear his voice.” Jesus calls Lazarus back to life and leaves his unbinding
and freeing to the disciples. This is often interpreted to mean that when Jesus
gives a new believer life at conversion or Baptism it is the job of the
surrounding disciples to help that newly living one to free himself/herself of
the bindings and restraints of the past. The disciples (church) accomplish this
largely by teaching the word of God as Ezekiel did in the first reading and
through prayer with and for the struggling believers.
Meditation: "When
I am lifted up - I will draw all people to myself"
How does God bring us into an inseparable bond of love and unity
with himself? God is a covenant-maker who draws men and women to himself in a
bond of peace and friendship. God established a covenant with his people when
he freed them from slavery in Egypt and brought them to his holy mountain at
Sinai. "I will be your God, and you will be my people" (Exodus 6:7;
Leviticus 26:12). But his people time and again broke covenant with him and did
not follow his ways (Jeremiah 31:32) - "each did what was right in his or
her own eyes" (Judges 17:26 and 21:25). God, nonetheless, continued to
send his prophets to draw his people back.
A new and everlasting covenant
When the prophet Jeremiah was sent to the exiles to offer them a message of hope and restoration, he spoke of a new covenant that would surpass the previous covenant which God had made. God intended to establish a new and everlasting covenant that would wipe away the sins of his people and open the way to God's throne of mercy and grace (his undeserved favor and blessing). This new covenant would be sealed with the blood of the perfect sacrifice that Jesus would offer to the Father when he died upon the cross to atone for our sins. At the beginning of Jesus' ministry John the Baptist prophetically pointed to Jesus as the "Lamb of God who takes away the sin of the world" (John 1:29). Jesus, the only begotten Son of God, was sent from the Father in heaven to became a man for our sake so he could as man offer the one perfect sacrifice that would unite us with God and give us everlasting life.
When the prophet Jeremiah was sent to the exiles to offer them a message of hope and restoration, he spoke of a new covenant that would surpass the previous covenant which God had made. God intended to establish a new and everlasting covenant that would wipe away the sins of his people and open the way to God's throne of mercy and grace (his undeserved favor and blessing). This new covenant would be sealed with the blood of the perfect sacrifice that Jesus would offer to the Father when he died upon the cross to atone for our sins. At the beginning of Jesus' ministry John the Baptist prophetically pointed to Jesus as the "Lamb of God who takes away the sin of the world" (John 1:29). Jesus, the only begotten Son of God, was sent from the Father in heaven to became a man for our sake so he could as man offer the one perfect sacrifice that would unite us with God and give us everlasting life.
Jesus' hour of glory
Shortly before the Jewish feast of Passover, Jesus announced to his disciples that the "hour has come for the Son of man to be glorified" (John 12:23). The Son of Man is a prophetic title for the Messiah recorded in the prophecy of Daniel (see the Book of Daniel 7:13-14). In Jesus' time the Jewish people were looking for a Messiah who would set them free from the oppressive rule of Rome. Jesus came to set people free from the worst oppression of all - the tyranny of endless slavery to sin, Satan, and death. Jesus came to bring us into a new covenant relationship with God that would not end with death but lead to eternal life.
Jesus announced to his followers that when "he would be lifted up from the earth, he would draw all people to himself" (John 12:32). What did Jesus mean by the expression of being "lifted up" and "drawing people to himself"? When a great leader won a complete and decisive conquest over his enemies and brought freedom and peace to his people, he was crowned and given a new title, as Victor, Savior, and Deliverer of the people. A conquering ruler was robed in royal splendor and raised up and enthroned on high in the sight of his people.
Shortly before the Jewish feast of Passover, Jesus announced to his disciples that the "hour has come for the Son of man to be glorified" (John 12:23). The Son of Man is a prophetic title for the Messiah recorded in the prophecy of Daniel (see the Book of Daniel 7:13-14). In Jesus' time the Jewish people were looking for a Messiah who would set them free from the oppressive rule of Rome. Jesus came to set people free from the worst oppression of all - the tyranny of endless slavery to sin, Satan, and death. Jesus came to bring us into a new covenant relationship with God that would not end with death but lead to eternal life.
Jesus announced to his followers that when "he would be lifted up from the earth, he would draw all people to himself" (John 12:32). What did Jesus mean by the expression of being "lifted up" and "drawing people to himself"? When a great leader won a complete and decisive conquest over his enemies and brought freedom and peace to his people, he was crowned and given a new title, as Victor, Savior, and Deliverer of the people. A conquering ruler was robed in royal splendor and raised up and enthroned on high in the sight of his people.
Victory through suffering and the cross
How did Jesus fulfill his mission as the Anointed (Messiah) King who came to bring victory and freedom for his people? Jesus knew that the only way to decisive victory for God's kingdom on the earth would be through his voluntary suffering and death on the cross. Jesus described his willingness to go to the cross as his “hour of glory” (John 12:23) when he would fulfill his Father's will and accomplish the mission entrusted to him. Jesus saw his death on the cross as triumph over the powers of sin and Satan's forces of darkness. The real enemy that Jesus came to overcome was Satan who tempts the human race to rebel against God and his commands in order to create their own destiny through sinful pride and disobedience. Jesus took our sins upon himself and nailed them to the cross to set us free from condemnation to death and destruction, and the eternal consequence of separation from God.
How did Jesus fulfill his mission as the Anointed (Messiah) King who came to bring victory and freedom for his people? Jesus knew that the only way to decisive victory for God's kingdom on the earth would be through his voluntary suffering and death on the cross. Jesus described his willingness to go to the cross as his “hour of glory” (John 12:23) when he would fulfill his Father's will and accomplish the mission entrusted to him. Jesus saw his death on the cross as triumph over the powers of sin and Satan's forces of darkness. The real enemy that Jesus came to overcome was Satan who tempts the human race to rebel against God and his commands in order to create their own destiny through sinful pride and disobedience. Jesus took our sins upon himself and nailed them to the cross to set us free from condemnation to death and destruction, and the eternal consequence of separation from God.
"Unless the grain of wheat dies..."
How can suffering and death bring life and freedom? Jesus used the illustration of the “grain of wheat” to show how God brings life from death and good fruit through patience and suffering. Seeds by themselves are worthless and lifeless. Only when the seed is destroyed by burying it in the ground, can it rise to new life and bear fruit.
What is the analogy which Jesus alludes to in the image of the grain of wheat that must first die in order to rise to new life and bear good fruit? Is this simply a veiled reference to his own impending death on the cross and to his resurrection? Or does Jesus have another kind of "death and rebirth" in mind for his disciples as well? Jesus, no doubt, had both meanings in mind. Jesus' obedience and death on the cross obtain for us freedom and new life in the Holy Spirit. His cross frees us from the tyranny of sin and death and shows us the way of perfect love and readiness to lay down our lives in sacrificial service for the good of others.
How can suffering and death bring life and freedom? Jesus used the illustration of the “grain of wheat” to show how God brings life from death and good fruit through patience and suffering. Seeds by themselves are worthless and lifeless. Only when the seed is destroyed by burying it in the ground, can it rise to new life and bear fruit.
What is the analogy which Jesus alludes to in the image of the grain of wheat that must first die in order to rise to new life and bear good fruit? Is this simply a veiled reference to his own impending death on the cross and to his resurrection? Or does Jesus have another kind of "death and rebirth" in mind for his disciples as well? Jesus, no doubt, had both meanings in mind. Jesus' obedience and death on the cross obtain for us freedom and new life in the Holy Spirit. His cross frees us from the tyranny of sin and death and shows us the way of perfect love and readiness to lay down our lives in sacrificial service for the good of others.
A new "creation" in Christ
If we want to receive the abundant new life and the fruit of the Spirit which the Lord Jesus freely offers us, then the "outer shell" of our fallen sinful nature must first be broken and be put to death. In baptism our "old nature" which was enslaved by sin is buried with Christ so we may rise to new life with Christ through the cleansing waters of baptism. Paul the Apostle describes this death and rebirth in Christ as a “new creation” which Christ accomplishes in us through the power of his saving death and resurrection (2 Corinthians 5:17).
If we want to receive the abundant new life and the fruit of the Spirit which the Lord Jesus freely offers us, then the "outer shell" of our fallen sinful nature must first be broken and be put to death. In baptism our "old nature" which was enslaved by sin is buried with Christ so we may rise to new life with Christ through the cleansing waters of baptism. Paul the Apostle describes this death and rebirth in Christ as a “new creation” which Christ accomplishes in us through the power of his saving death and resurrection (2 Corinthians 5:17).
This process of death to the “old fallen self” is both a
one-time event which occurs in our baptism, and it is also a daily, on-going
cycle of growth in which the Holy Spirit buries us more deeply into Jesus'
death to sin so we might rise anew in the power of God's love, righteousness
(moral goodness), and holiness. There is a great paradox here. Death leads to
life. When we "die" to our selves - to our rebellious sinful nature
and willful rejection of God's commandments - we receive God's forgiveness and
the life-changing power of the Holy Spirit which frees us to love and serve
others, and follow God faithfully. It is God's free gift of grace (his blessing
and favor towards us) and the transforming power of the Holy Spirit that
enables us to live and serve joyfully as sons and daughters of God.
Pruning and bearing good fruit in Christ
How can I practically "die" to myself so that the Lord Jesus can live in me and transform me into his likeness and holiness? It certainly means that what is contrary to God's will must be "put to death" within me. God gives us grace to say "yes" to his will and the strength we need to reject whatever is contrary to his commands and plan for our lives. The Lord Jesus promises that we will bear much "fruit" for him, if we choose to deny ourselves for his sake and embrace his will for our lives.
How can I practically "die" to myself so that the Lord Jesus can live in me and transform me into his likeness and holiness? It certainly means that what is contrary to God's will must be "put to death" within me. God gives us grace to say "yes" to his will and the strength we need to reject whatever is contrary to his commands and plan for our lives. The Lord Jesus promises that we will bear much "fruit" for him, if we choose to deny ourselves for his sake and embrace his will for our lives.
Jesus used strong language to describe the kind of self-denial
he had in mind for his disciples. "He who loves his life loses it, and he
who hates his life in this world will keep it for eternal life" (John
12:25). What did Jesus mean when he said that a follower of Christ must hate
himself or herself? The expression to hate something often meant to prefer
less. Jesus says that nothing should get in the way of our preferring him and
the will of our heavenly Father above all else. Paul the Apostle reminds us
that "what is sown in the earth is subject to decay, what rises is
incorruptible" (1 Corinthians15:42). Do you believe in the power and victory
of Christ's saving cross and resurrection? And are you ready to reject whatever
is contrary to God's commands and to trust him for the strength and joy to
embrace his will for your life?
"Lord Jesus, let me be wheat sown in the earth, to be
harvested for you. I want to follow wherever you lead me. Give me fresh hope
and joy in serving you all the days of my life."
FIFTH SUNDAY OF LENT,
MARCH 22. JOHN 12:2-33
(Jeremiah 31:31-34, Psalm 51; Hebrews 5:7-9)
(Jeremiah 31:31-34, Psalm 51; Hebrews 5:7-9)
KEY VERSE: "And when I am lifted up from the earth, I will draw everyone to myself" (v 32).
TO KNOW: As Jesus' public ministry drew to a close, many refused to believe in him despite the many signs that pointed to God's revelation in him. Some Gentiles ("Greeks") come to the disciples requesting to "see Jesus" (v 21). The "hour" (v 23) of Jesus' dying and rising would be the final sign that pointed to the saving mission of God at work in him. He made the comparison of a seemingly lifeless grain of wheat, which, when buried in the earth, came to life and bore fruit. Anyone who wished to serve Jesus must be willing to imitate him, even to the point of giving up one's life. Jesus was stirred to the depths as he envisioned his own immolation, but he did not retreat from his goal to give glory to God. When Jesus was "lifted up from the earth" ( v.32), all people would be drawn by God's love manifested by the sign of the cross.
TO LOVE: I adore you O Christ and I worship you, because by your holy cross, you have redeemed the world.
TO SERVE: Am I willing to sacrifice my attachment to things of the world in order to serve Jesus?
NOTE: On the Fifth Sunday of
Lent, we celebrate the Third Scrutiny of the Elect (RCIA, 171). When the elect,
catechumens and candidates are present, the story of the Raising of Lazarus is
read (Jn 11).In the Scrutiny Rites, those preparing for baptism at the Easter
Vigil as well as the entire assembly are called to examine the areas in their
lives that block God's love and discover where they are entombed in sin and
need to experience the life of the Risen Christ. During this week the
Presentation of the Lord's Prayer is celebrated with the elect (RCIA, 178).
Sunday 29 March 2015
Passion (Palm) Sunday. V.
Isaiah 50:4-7. My God, my God, why have you abandoned me? —Ps 21(22):8-9, 17-20, 23-24. Philippians 2:6-11. Mark 14:1 – 15:47.
Isaiah 50:4-7. My God, my God, why have you abandoned me? —Ps 21(22):8-9, 17-20, 23-24. Philippians 2:6-11. Mark 14:1 – 15:47.
God is present in the midst
of our suffering.
The most important thing to
note about Jesus’ cry of anguish on the cross is that it is addressed to
God—that it is a prayer. Let us not lose sight of the fact that, like us in all
but sin (Hebrews 4:15), Jesus prayed out of a deeply-felt human need to praise,
thank and petition God. Abandoned by all but a few of his disciples, he turns
to God who alone is always faithful. In so doing he leaves us an example that
we should follow (see 1 Peter 2:21).
We too can find God in all
things, even in the midst of suffering and apparent abandonment. Jesus’ last
words, ‘It is finished’ (John 19:30), are like a cry of triumph. ‘My mission is
accomplished’, he seems to say.
MINUTE MEDITATIONS
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The Bride of Christ
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The cross is the consummation—the complete enactment in the
flesh—of God’s eternal covenant of love with His people. In pouring out His
life for us, the Son of God espoused the Church in an irrevocable bond. His
gift is radical and total; it is all that God could give of Himself to man.
March
22
St. Nicholas Owen
(d. 1606)
St. Nicholas Owen
(d. 1606)
Nicholas, familiarly known as "Little John," was small
in stature but big in the esteem of his fellow Jesuits.
Born at
Oxford, this humble artisan saved the lives of many priests and laypersons in
England during the penal times (1559-1829), when a series of statutes punished
Catholics for the practice of their faith. Over a period of about 20 years he
used his skills to build secret hiding places for priests throughout the
country. His work, which he did completely by himself as both architect and
builder, was so good that time and time again priests in hiding were undetected
by raiding parties. He was a genius at finding, and creating, places of safety:
subterranean passages, small spaces between walls, impenetrable recesses. At
one point he was even able to mastermind the escape of two Jesuits from the
Tower of London. Whenever Nicholas set out to design such hiding places, he
began by receiving the Holy Eucharist, and he would turn to God in prayer
throughout the long, dangerous construction process.
After
many years at his unusual task, he entered the Society of Jesus and served as a
lay brother, although—for very good reasons—his connection with the Jesuits was
kept secret.
After a
number of narrow escapes, he himself was finally caught in 1594. Despite
protracted torture, he refused to disclose the names of other Catholics. After
being released following the payment of a ransom, "Little John" went
back to his work. He was arrested again in 1606. This time he was subjected to
horrible tortures, suffering an agonizing death. The jailers tried suggesting
that he had confessed and committed suicide, but his heroism and sufferings
soon were widely known.
He was
canonized in 1970 as one of the 40 Martyrs of England and Wales.
Comment:
Nicholas was a clever builder and architect who used his skills to protect endangered priests. Without his help, hundreds of English Catholics would have been deprived of the sacraments. His gift for spotting unlikely places to hide priests was impressive, but more impressive was his habit of seeking support for his work in prayer and the Eucharist. If we follow his example, we may also discover surprising ways to put our skills to God’s service.
Nicholas was a clever builder and architect who used his skills to protect endangered priests. Without his help, hundreds of English Catholics would have been deprived of the sacraments. His gift for spotting unlikely places to hide priests was impressive, but more impressive was his habit of seeking support for his work in prayer and the Eucharist. If we follow his example, we may also discover surprising ways to put our skills to God’s service.
LECTIO DIVINA:
5TH SUNDAY OF LENT (B)
Lectio:
Sunday, March 22, 2015
We wish to see Jesus
John 12: 20-33
John 12: 20-33
1. Opening prayer
Father, hear our prayer: we implore you to send your Spirit abundantly upon us, so that we may learn to listen to your voice that proclaimed the glory of your Son who gives himself for our salvation. May this attentive and concerned listening germinate in us a new hope so that we may follow wholeheartedly our Master and Redeemer, even in difficult and dark moments. Who lives and reigns forever and ever.
Father, hear our prayer: we implore you to send your Spirit abundantly upon us, so that we may learn to listen to your voice that proclaimed the glory of your Son who gives himself for our salvation. May this attentive and concerned listening germinate in us a new hope so that we may follow wholeheartedly our Master and Redeemer, even in difficult and dark moments. Who lives and reigns forever and ever.
2. Reading
a) The context:
We have come to the end of the "book of signs", which
is the interpretative key that John uses in his Gospel and is already
foreshadowing the deadly conflict between the ruling class and Jesus. This
passage is like a hinge between that which John has told us up to now and which
ends with this appearance of the "peoples" (marked by the term
"Greeks"), and that which is about to take place. John subdivides the
next events into two sections. The first section is the dialogue with the
disciples alone, in the context of the paschal supper (cc. 13-17); the second
will be the public scene of the passion and the apparitions as the risen one
(cc. 18-21).
This passage may not be entirely real. It wishes to point out that the opening to the peoples began with Jesus himself. It is not a question of going to others to convince them of something, but above all of welcoming their seeking and bringing it to maturity. This kind of maturity does not happen by itself but requires the collaboration of others and dialogue with Jesus. John does not tell us whether Jesus spoke to the Greeks. The text seems to abbreviate the story when it immediately points to the "kind of Jesus" those who seek him must go. It is the Jesus who gives his life, who bears fruit through his death. Not, therefore, a "philosopher" or "wise" Jesus, but above all one who is not attached to his own life and who gave his life and placed himself at the service of everyone else’s life.
Verses 27-33, which show the anguished and troubled soul of Jesus when faced with his imminent death, are also called "the Gethsemani of the fourth Gospel", in parallel with the Synoptic Gospels concerning the painful vigil of Jesus in Gethsemani. That which happens to a grain of wheat, that is, only when it breaks and dies can it free all its vitality, is also true of Jesus who in dying will show all his love by giving his life. The story of the grain of wheat is the story of Jesus and of every disciple who wishes to serve him and have life in him.
This passage may not be entirely real. It wishes to point out that the opening to the peoples began with Jesus himself. It is not a question of going to others to convince them of something, but above all of welcoming their seeking and bringing it to maturity. This kind of maturity does not happen by itself but requires the collaboration of others and dialogue with Jesus. John does not tell us whether Jesus spoke to the Greeks. The text seems to abbreviate the story when it immediately points to the "kind of Jesus" those who seek him must go. It is the Jesus who gives his life, who bears fruit through his death. Not, therefore, a "philosopher" or "wise" Jesus, but above all one who is not attached to his own life and who gave his life and placed himself at the service of everyone else’s life.
Verses 27-33, which show the anguished and troubled soul of Jesus when faced with his imminent death, are also called "the Gethsemani of the fourth Gospel", in parallel with the Synoptic Gospels concerning the painful vigil of Jesus in Gethsemani. That which happens to a grain of wheat, that is, only when it breaks and dies can it free all its vitality, is also true of Jesus who in dying will show all his love by giving his life. The story of the grain of wheat is the story of Jesus and of every disciple who wishes to serve him and have life in him.
b) The text:
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and said to him, "Sir, we wish to see Jesus." 22 Philip went and told Andrew; Andrew went with Philip and they told Jesus. 23 And Jesus answered them, "The hour has come for the Son of man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.(Picture) 26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
27 "Now is my soul troubled. And what shall I say? 'Father, save me from this hour? No, for this purpose I have come to this hour. 28 Father, glorify thy name." Then a voice came from heaven, "I have glorified it, and I will glorify it again." 29 The crowd standing by heard it and said that it had thundered. Others said, "An angel has spoken to him." 30 Jesus answered, "This voice has come for your sake, not for mine. 31 Now is the judgment of this world, now shall the ruler of this world be cast out; 32 and I, when I am lifted up from the earth, will draw all men to myself." 33 He said this to show by what death he was to die.
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Bethsaida in Galilee, and said to him, "Sir, we wish to see Jesus." 22 Philip went and told Andrew; Andrew went with Philip and they told Jesus. 23 And Jesus answered them, "The hour has come for the Son of man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.(Picture) 26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
27 "Now is my soul troubled. And what shall I say? 'Father, save me from this hour? No, for this purpose I have come to this hour. 28 Father, glorify thy name." Then a voice came from heaven, "I have glorified it, and I will glorify it again." 29 The crowd standing by heard it and said that it had thundered. Others said, "An angel has spoken to him." 30 Jesus answered, "This voice has come for your sake, not for mine. 31 Now is the judgment of this world, now shall the ruler of this world be cast out; 32 and I, when I am lifted up from the earth, will draw all men to myself." 33 He said this to show by what death he was to die.
3. A moment of silent prayer
to re-read the text with our heart and to recognise in the words
and structure, the presence of the mystery of the living God.
4. Some questions
to see the important points in the text and begin to assimilate
them.
a) Why is it that precisely Philip and Andrew were the ones
approached?
b) What were the "Greeks" really seeking?
c) Have we sometimes been asked similar questions concerning faith, the Church, Christian life?
d) Jesus does not seem to have met the "Greeks" but he made reference to his coming "hour". Why?
e) Did Jesus expect them to answer in set forms? Or through their witness?
b) What were the "Greeks" really seeking?
c) Have we sometimes been asked similar questions concerning faith, the Church, Christian life?
d) Jesus does not seem to have met the "Greeks" but he made reference to his coming "hour". Why?
e) Did Jesus expect them to answer in set forms? Or through their witness?
5. A deepening of the reading
"Sir we wish to see Jesus"
This is the request some "Greeks" put to Philip. It is
told that they "went up to worship at the feast". They were probably
those "who feared God" of whom the New Testament frequently speaks,
people who were sympathisers of the Jewish religion, even though they were not
Jews. They may have been of "Syro-Phoenician origin as Mark tells us (7:
26), when he speaks of the woman who sought the healing of her daughter. By
their request, we may think that these "Greeks" were just curious to
meet a famous and much talked of person.
But the context within which John places this request shows that they really sought Jesus with all their heart. Especially since they come immediately after it is written: "The whole world followed him" (Jn 12:19). Then Jesus comments on the statement with "the coming of the hour of the Son of man". The fact that they went to Philip, and Philip then went to Andrew, is due to the fact that both of them came from Bethsaida, a city where people came from mixed background and one needed to understand several languages. These two represent two sensibilities: Philip is more traditional (as we can see from his words when he meets Jesus (Jn 1: 45); while Andrew had already participated in John’s movement and was more open to new things (cfr Jn 1: 41). This is to show that the community that opens itself to pagans, that welcomes the request of those who seek with a curious heart, is welcomed by a community that lives in a variety of sensibilities.
But the context within which John places this request shows that they really sought Jesus with all their heart. Especially since they come immediately after it is written: "The whole world followed him" (Jn 12:19). Then Jesus comments on the statement with "the coming of the hour of the Son of man". The fact that they went to Philip, and Philip then went to Andrew, is due to the fact that both of them came from Bethsaida, a city where people came from mixed background and one needed to understand several languages. These two represent two sensibilities: Philip is more traditional (as we can see from his words when he meets Jesus (Jn 1: 45); while Andrew had already participated in John’s movement and was more open to new things (cfr Jn 1: 41). This is to show that the community that opens itself to pagans, that welcomes the request of those who seek with a curious heart, is welcomed by a community that lives in a variety of sensibilities.
"Unless a grain of wheat falls into the earth…"
Jesus’ reply seems to be less interested in the Greeks who wish
to see him, and more directed to all, the disciples as well as the Greeks. He
sees frontiers opening, hears the tumultuous following of the peoples, but he
wishes to point out that this fame, which has attracted them, this
"glory" that they would like to know more closely, is quite different
from their expectations. His is a life that is about to be destroyed, a
"word" that is about to be silenced, trampled to death, buried in the
bowels of hatred and the earth is as to make it disappear. Thus instead of
seeing glory in human form, they stand before a "glory" that reveals
itself through suffering and death.
This is true for them, but it is also true for every Christian community that wishes to open itself to "Greeks". Such a community must "consult" with the Lord, that is, it must keep in contact with this facet, this death for life, must give its own contemplation of the mystery and not just provide ideas. It must live in full detachment from security and human gratification, so that it may serve the Lord and, it too, receive honour from the Father. Attachment to one’s life and to worldly wisdom – and in the Greek world these were important values – is the great obstacle to a true "knowledge of Jesus". To serve the name of the Lord, welcome the request of those who "seek him", bring these seekers to Jesus, without living according to the Lord, without above all giving witness to sharing one’s choice of life, one’s gift of life, is useless.
This is true for them, but it is also true for every Christian community that wishes to open itself to "Greeks". Such a community must "consult" with the Lord, that is, it must keep in contact with this facet, this death for life, must give its own contemplation of the mystery and not just provide ideas. It must live in full detachment from security and human gratification, so that it may serve the Lord and, it too, receive honour from the Father. Attachment to one’s life and to worldly wisdom – and in the Greek world these were important values – is the great obstacle to a true "knowledge of Jesus". To serve the name of the Lord, welcome the request of those who "seek him", bring these seekers to Jesus, without living according to the Lord, without above all giving witness to sharing one’s choice of life, one’s gift of life, is useless.
"How is my soul troubled"
This "disquiet" of Jesus is another very interesting
element. It is not easy to suffer, the flesh rebels, the natural tendency is to
flee from suffering. Jesus too felt this same repugnance, had the same horror
before a death that promised to be painful and humiliating. His question,
"And what shall I say?", reveals this trembling, this fear, this
temptation to avoid such a death. John places this difficult moment before the
last supper; the Synoptics, however, place it at the prayer in Gethsemani (Mk
14: 32-42; Mt 26: 36-46; Lk 22: 39-46). Anyway, they are all agreed about this
trembling and trouble, which makes him like us, fragile and afraid.
But Jesus deals with this anguish by "entrusting himself" to the Father, reminding himself that this is his plan, that the whole of his life is directed precisely to this hour, that it is here that he reveals himself and makes sense. We know well that the theme of the hour is very important for John: see the first mention at the wedding feast of Cana (Jn 2:4) and then frequently (Jn 4:21; 7:6.8.30; 8:20; 11: 9; 13:1; 17:1). It is not so much a matter of a precise time as of a decisive circumstance towards which everything is pointing.
But Jesus deals with this anguish by "entrusting himself" to the Father, reminding himself that this is his plan, that the whole of his life is directed precisely to this hour, that it is here that he reveals himself and makes sense. We know well that the theme of the hour is very important for John: see the first mention at the wedding feast of Cana (Jn 2:4) and then frequently (Jn 4:21; 7:6.8.30; 8:20; 11: 9; 13:1; 17:1). It is not so much a matter of a precise time as of a decisive circumstance towards which everything is pointing.
"I will draw all men to myself"
Seen apart from the homicidal violence of one who felt
threatened, the hanging on the cross becomes a real elevation, that
is, the exhibiting of one who is salvation and blessing for all. From the
violence that wanted to marginalize and eliminate, we move to the centripetal
force exercised by that icon of the elevated. This is an
"attraction" generated by curiosity, but which through love will
become the source of discipleship, of allegiance in all those who can go beyond
the physical event and see in him total free gift of self.
It will no longer be seen as the ignominious death that creates distance, but the source of a mysterious attraction, a way that gives new meanings to life. A life given that generates life; a life killed that generates hope and new solidarity, new communion, new freedom.
It will no longer be seen as the ignominious death that creates distance, but the source of a mysterious attraction, a way that gives new meanings to life. A life given that generates life; a life killed that generates hope and new solidarity, new communion, new freedom.
6. Psalm 125
When the Lord restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us;
we are glad.
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then they said among the nations,
"The Lord has done great things for them."
The Lord has done great things for us;
we are glad.
Restore our fortunes, O Lord,
like the watercourses in the Negeb!
May those who sow in tears reap with shouts of joy!
like the watercourses in the Negeb!
May those who sow in tears reap with shouts of joy!
He that goes forth weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.
7. Closing prayer
Lord our God, keep your Son’s disciples from the easy ways of
popularity, of cheap glory, and lead them to the ways of the poor and scourged
of the earth, so that they may recognise in their faces the face of the Master
and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears
to hear the requests of sense and salvation of so many people who seek as by
feeling; enrich their hearts with generous fidelity and a sensitiveness and understanding
so that they may walk along the way and be true and sincere witnesses to the
glory that shines in the crucified resurrected and victorious one. Who lives
and reigns gloriously with you, Father, forever and ever. Amen.
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