“As the Father has sent me, so I send you” The Fourth Gospel speaks often of Jesus being sent into the world by the Father: to do his will (6:38–39; 8:29), to speak his words (3:34; 8:28; 12:49; 14:24; 17:8), to perform his works (4:34; 5:36; 9:4) and win salvation for all who believe (3:16–17). That the disciples were sent to continue the words and works of Jesus is foreshadowed at various places in the Gospel: Jesus urged them to lift up their eyes and see fields ripe for harvest, and told them he had sent them to reap where others had labored (4:35–38), he said those who believed in him would do the works he had done and greater works than these because he was returning to the Father (14:12); he told them, “I … chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you” (15:16), saying that when the Paraclete comes “he will testify to me. And you also testify, because you have been with me from the beginning” (15:26–27), and when he prayed for his disciples he said to the Father, “As you sent me into the world, so I sent them into the world” (17:18). This last text, which parallels 20:21, confirms that the sending of the disciples was ‘into the world’, i.e. with a mission to the world. The other texts reveal the essential content of their mission was to ‘harvest’ men and women for the kingdom by their witness to Jesus by word and deed, alongside the ongoing witness of the Spirit. Continue reading
Category Archives: Scripture
Receiving the Spirit: peace
The Johannine account of the first post-resurrection appearance to the gathered disciples is linked to the events of the Resurrection by the simple expression “that first day.” As the startling and disturbing events of the last three days had unfolded the community’s overriding response was fear. They had gathered, but had locked themselves away out of fear of what persecutions the religious authorities might bring against them. It is into this complex of uncertainty, perhaps doubt and hesitation, that Jesus appears. Continue reading
Receiving the Spirit: context
19 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.” Continue reading
Ascension: the nations
All power…all nations… all that I have commanded you…with you always – One should be struck by the repetition of the word “all” in this passage:
- Jesus has been given all power (v.18).
- Disciples are to be made of all nations (v.19).
- Disciples are to obey all that Jesus commanded (v.20).
- Jesus will be with the disciples always (literally “all the days”; v.20).
The universality of Jesus’ power and his continuing presence provide the dynamic for the universal discipleship mandate. The disciples will be able to make disciples of all the nations only as they recognize that Jesus has been given all authority and that he will be with them all the days until the end. The universal task is daunting, but it can be done because of the continuing power and presence of Jesus. Continue reading
Ascension: but they doubted
Commentary – Jesus was from Galilee and since the beginning of his public ministry had moved from the northern most reaches of Israel to its center in Jerusalem – the locus of the confrontation and rejection by the leaders of Israel. But now the “Galilean” has triumphed against all odds and it a manner none had foreseen. The preparation of the “twelve” was not lost in their abandoning Jesus at the Passion. They are now restored to their positions of trust and responsibility and given final instructions for fulfilling the mission to which they had already been called (cf. 10:1-15) – but the scope is now far wider than Israel and included all the nations (28:19) Continue reading
Ascension: context
Matthew 28:16-20 16 The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. 17 When they saw him, they worshiped, but they doubted. 18 Then Jesus approached and said to them, “All power in heaven and on earth has been given to me. 19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.” Continue reading
The voice: shepherds, robbers and sheep
Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.
Commentary Moloney [301] outlines this narrative by the following schema:
- 9:39-41: Introduction. Jesus is questioned by the Pharisees (among whom there is a division) and he condemns them for their blind ignorance
- 10:1-6: Jesus tells a parable about entering the sheepfold and the Pharisees cannot understand. This section is marked with the unique, “Amen, Amen…”
- 10:7-13: Jesus contrasts himself, the door and the Good Shepherd, with others who are thieves, robbers and hirelings. This section is also introduced with “Amen, Amen…”
- 10:14-18: Jesus the Good Shepherd, out of union with the Father, lays down his life for the sheep
- 10:19-21: Conclusion: A division among “the Jews.”
The voice: context
John 10:1–10 1 “Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly. Continue reading
Emmaus: at table
At The Table With Jesus The disciples are struck by what Jesus has said and ask him to stay with them even has he appears to be traveling on. Alan Culpepper (479) offers an interesting insight into the simple passage (v.28):
Jesus’ first action is probably significant both thematically and theologically. He “walked ahead as if he were going on.” On the surface it is a gesture of social deference and polish. It implies that Jesus was not really going further but that he would not impose on the disciples to offer him hospitality. In Near Eastern customs, the guest was obligated to turn down such an invitation until it was vigorously repeated (see Gen 19:2-3). Theologically, Jesus’ action demonstrates that he never forces himself upon others. Faith must always be a spontaneous, voluntary response to God’s grace. Thematically, the action is suggestive, because all the way through the Gospel Jesus has been going further. When the people at Nazareth rejected him, Jesus “passed through the midst of them and went on his way” (4:30). When the crowds wanted to prevent Jesus from leaving them, he responded, “I must proclaim the good news of the kingdom of God to the other cities also” (4:43). He preached in synagogues and withdrew to desert places to pray (4:44; 5:16). In Galilee he was constantly on the move, and from Luke 9:51 until 19:44 he is on the way to Jerusalem. The Lukan Jesus, therefore, was always going further, and in the book of Acts the gospel of Jesus will spread “to the ends of the earth.” Continue reading
On the way: the Word
Luke sets the scene with markers of time (that very day), place (on the road between Jerusalem and Emmaus) and situation – two disciples who earlier had been with the disciples, heard the women’s testimony and apparently discounted their testimony has idle wistfulness. The community of believers has been fractured.
Unable to see. Elsewhere in the Gospel according to Luke “eyes” and “sight” have been correlated with comprehension, faith and salvation (cf. 1:78-79; 2:30; 6:39-42; 10:23; 11:34; 18:35-42; 10:42). For most the gospel referred to as the “Journey to Jerusalem” (9:51 – 18:14) the disciples have witnesses Jesus’ teaching, mighty deeds, and revelation of his heavenly Father. But in the earliest hours of the new world order after the Resurrection, the two disciples do not recognize Jesus. Their eyes are “prevented” from seeing, an expression for spiritual blindness. It ironic that the two travelers consider themselves the truly knowledgeable ones who are shocked that this fellow traveler has no idea of the very public events of the last three days. While they understand the details of the events from a human perspective, they are truly unaware of those event’s meaning. Continue reading