Category Archives: Scripture

Questions and more Questions

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Our gospel text for the 6th Sunday of Easter comes from a section of the “Farewell Discourse” that focuses on Jesus’ departure and discusses the disciples’ relation to Jesus and their conflict with the world. Our gospel pericope falls at the end of this section.

“I will be with you only a little while longer…Where I go you cannot come. And now the questions come:

Peter (13:36–14:4): “Master, where are you going?” (13:36). Peter has sworn he will follow Jesus anywhere, yet his denials lay just ahead and in vv.37-38 Jesus predicts just that but also predicts that Peter would follow him in death: “though you will follow later” (v.36)

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An Ongoing Conversation

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Our gospel text for the 6th Sunday of Easter comes from a section of the “Farewell Discourse” that focuses on Jesus’ departure and discusses the disciples’ relation to Jesus and their conflict with the world. Our gospel pericope falls at the end of this section.

Our gospel drops us onto the end of an ongoing conversation. We need to “catch up” on the conversation that occurred  before the events of Jesus’ arrest in the Garden of Gethsemane. Judas the traitor has left the Last Supper, or as St. John describes it: has left the light (13:1). Jesus then turns to his closest disciples, those who have followed him for about three years. Various disciples — Peter, Thomas, Philip, Judas (not Iscariot, possibly Thaddeus) — carry the discussion forward by the questions they pose. This enables us to break down the whole conversation, hopefully to see it in content and more clearly, by dividing it according to the characters who ask the leading questions. (Neal Flannigan, John, The Collegeville Bible Commentary)

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Setting the Context

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Our gospel text for the 6th Sunday of Easter, Year C, is a portion of the much longer “Farewell Discourse” in the Gospel of John (chapters 13 thru 17).  In other words, we have but a few verses which are an integral part of a much larger passage. The setting for this gospel falls between the account of the Last Supper and the events that will unfold later resulting in the arrest of Jesus. Lets provide some context: the larger Discourse can be outlined in a number of ways, though three main parts are fairly clear:

  • The first part (13:31-14:31) focuses on Jesus’ departure and discusses the disciples’ relation to Jesus and their conflict with the world. Our gospel pericope falls at the end of this section.
  • The second part (15:1-16:33) develops these same themes, moving from the relationship of Jesus to the disciples, using the figure of the vine and the branches (15:1-17), to the conflict between the disciples and the world (15:18-16:15), and on to a promise to the disciples of joy in the future after the sorrow of this time of separation (16:16-33). 
  • In the third major part Jesus prays to his Father (17:1-26). 

Throughout, the overall theme is the Father’s presence with the disciples and the Son’s and Spirit’s roles in mediating his presence. As a way of establishing a context lets first consider a wider view of at least a portion of our passage by considering the text surrounding Jesus’ departure (13:31-14:31).

Image credit: Christ’s Final Address to the Apostles | Bona Duccio di Buoninsegna, 1380 | from the Maesta Altar | Siena, Museo dell’Opera del Duomo | PD-US

Love and the Missionary Imperative

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Previously This love command seems to focus on relations within the new community rather than toward outsiders, a focus that has led many to view John as a narrow sectarian with no concern for outsiders. Such a view, however, misses the larger picture. John is quite clear that this divine love, in which the disciples are to share, is for the whole world (3:16; 4:42; 17:9). Indeed, their love for one another is part of God’s missionary strategy, for such love is an essential part of the unity they are to share with one another and with God; it is by this oneness of the disciples in the Father and the Son that the world will believe that the Father sent the Son (17:21). Jesus’ attention here in the farewell discourse, as well as John’s attention in his epistles, is on the crucial stage of promoting the love between disciples. The community is to continue to manifest God as Jesus has done, thereby shining as a light that continues to bring salvation and condemnation (cf. chaps. 15-16). Without this love their message of what God has done in Christ would be hollow.

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The Commandment to Love

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Previously Jesus indicated that He would be with them only a short time longer.

34 I give you a new commandment: love one another. As I have loved you, so you also should love one another. 35 This is how all will know that you are my disciples, if you have love for one another.” This is the first of two instances (13:34; 15:12) in which Jesus commanded his disciples to love one another, but only on this occasion did he refer to it as a ‘new’ command. What is new about this commandment? It can refer to something that didn’t exist before. But the command to love one another is not recent. It is found in the Torah (Lev 19:18; Dt 6:4). It can refer to something that existed previously, but was not fully known or understood; e.g., a “new” understanding. I think that it is in this sense that this commandment is “new”.

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Jesus’ Departure

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Referring again to his imminent departure, Jesus said to his disciples, “My children, I will be with you only a little while longer You will look for me, and as I told the Jews, ‘Where I go you cannot come,’ so now I say it to you” (v.33). 

“My children (teknia)…” This term of endearment expresses Jesus’ love for his disciples and is a poignant introduction to his announcement that his departure is imminent. The term a little longer (eti mikron) is imprecise (cf. 7:33), so they could not be sure how soon this separation would take place, but given the announcement of the betrayal they might suspect that it would be very soon. Jesus seems to refer not just to the time of separation between his death and resurrection, but also to the time thereafter. For he says they will look for him, which they did not do after his death, but which they did do after the resurrection. Just as the first disciples sought him out (1:38), so will they continue to seek for him after his departure. Part of the purpose of the farewell discourse is to tell them of the new ways in which they will find him in the future.

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The Glorification of God and Jesus

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Previously we explored the meaning of “glory” and “glorification” as a prelude to considering our gospel text. Let’s begin:

31 When [Judas] had left, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 (If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once.

The immediate reference to Judas’ departure, like the coming of the Greeks (12:20-23), signals to Jesus that a new stage of the glorification has been reached. The betrayal has begun, and so “Now is the Son of Man glorified, and God is glorified in him.” These verses are difficult to translate and understand. The verb “to glorify” (doxazo) occurs five times in these two verses. And of those five occurrences the verb appears three times in a form (aorist) that is used for a one-time event in the past – except one one aorist occurrence is connected with “now” (v.31). The next two occurrences are future. There are also the active and passive voices mixed in there along with “him” five times.

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Beginning Private Ministry

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This coming Sunday is the 5th Sunday of Easter in Liturgical Year C. The gospel is taken from John 13:31-35. Perhaps we should place this short gospel passage in context. The public ministry of Jesus has drawn to a close with John 12.  Here in Chapter 13 begins the “private ministry” of Jesus preparing his disciples for his impending death.  John 13:1-17:26 is characterized by Jesus’ being alone with his disciples before his betrayal and arrest. While there may have been others present, such as those who were serving the meal, the focus is on the Twelve (so also Mt 26:20; Mk 14:17; Lk 22:14). The section begins with an account of Jesus washing the disciples’ feet and the prediction of Judas’ betrayal (13:1-30). Then there is a lengthy section known as the farewell discourse, which consists of teachings (13:31–16:33) and a concluding prayer by Jesus (17:1-26).

These five chapters (13-17) veer sharply from the previous presentation of Jesus’ teaching and performing signs to an insistence on the Christian’s actual, realized life in Jesus. In the course of offering assurance and comfort in the face of his impending departure, Jesus develops various themes that have been introduced earlier in his ministry, including glory, mutual indwelling and love. His main point is the realized experience of life in God the disciples have and will continue to have. 

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Oneness

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This coming Sunday is the 4th Sunday of Easter for Year C of the Lectionary Cycle. The gospel is taken from John 10:27-30.  In yesterday’s post we considered membership in the flock, but from Jesus’ perspective, as we focused on knowing, being given, and following. Today we consider the oneness of Jesus and the Father. 

The Oneness of Jesus and the Father are at the heart of our Christian confession – there is a unique relationship between Jesus and the Father (and the Holy Spirit).  That oneness is expressed in Scripture as a oneness of nature, of will, of knowledge, and many things, all the while being a distinct persona.  Some Christians point to v.30 (The Father and I are one.) are a simple proof text of the uniquely Christian confession.  While this verse is part of the confession, this verse is actually quite limited in what it claims.

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Being Given

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This coming Sunday is the 4th Sunday of Easter for Year C of the Lectionary Cycle. The gospel is taken from John 10:27-30.  In v.29 it is clear that it is the Father who has given the sheep to Jesus.  This small part of one verse, when reflected upon can be a quite challenging revelation. We are part of Jesus’ flock because of what God has done, not because of anything we have done, (cf. “You did not choose me but I chose you””15:16a). Can we refuse to be God’s gift to Jesus? Jesus is clear that “the Jews” to whom he is speaking do not belong to his sheep. Why not? Clearly they have heard Jesus words – yet they refuse to listen and follow. What is the word they refuse to hear? It simply this: “God has given you to Jesus.”

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