3rd Sunday of Easter - Cycle B
1st Reading: Acts 3:13-15, 17-19
Peter's Address in the Temple
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[13] The God of Abraham and of Isaac and of Jacob, the God of our fathers,
glorified His servant Jesus, whom you delivered up and denied in the presence
of Pilate, when he had decided to release Him. [14] But you denied the Holy
and Righteous One, and asked for a murderer to be granted to you, [15] and
killed the Author of Life, whom God raised from the dead. To this we are wit-
nesses. [16] And His name, by faith in His name, has made this man strong
whom you see and know; and the faith which is through Jesus has given the
man this perfect health in the presence of you all.
[17] "And now, brethren, I know that you acted in ignorance as did also your
rulers. [18] But what God foretold by the mouth of all the prophets, that His
Christ should suffer, He thus fulfilled. [19] Repent therefore, and turn again,
that your sins may be blotted out, that times of refreshing may come from the
presence of the Lord.
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Commentary:
13. "Servant": the original Greek word ("pais") is the equivalent of the Latin
"puer" (slave, servant) and "filius" (son). By using this word St. Peter must
have in mind Isaiah's prophecy about the Servant of Yahweh: "Behold, My
servant shall prosper, He shall be exalted and lifted up, and shall be very high.
As many were astonished at Him--His appearance was so marred, beyond hu-
man semblance, and His form beyond that of the sons of men--so shall He
startle many nations" (52:13-15).
Peter identifies Jesus with the Servant of Yahweh, who, because He was a
man of suffering and sorrow, the Jews did not identify with the future Messiah.
That Messiah, Jesus Christ, combines in His person suffering and victory.
14. St. Peter, referring to Jesus, uses terms which Jews can readily under-
stand in a messianic sense. The _expression "the Holy One of God" was
already used of Jesus as referring to the Messiah in Mark 1:24 and Luke
4:34. It is reminiscent of Old Testament language.
The "Righteous One" also refers to the Messiah, whom the prophets des-
cribed as a model and achiever of righteousness (cf. Acts 7:52). "Holy",
"righteous" and "just" all have similar meaning.
15. When St. Peter reminds his listeners about their choice of a murderer
(Barabbas) in place of Jesus, the Author of Life, we might usefully consider
that he was referring not only to physical life, but also to spiritual life, the
life of grace. Every time a person sins--sin means the death of the soul --
this same choice is being made again. "It was He who created man in the
beginning, and He left him in the power of his own inclination. If you will,
you can keep the commandments, and to act faithfully is a matter of your
own choice. He has placed before you fire and water: stretch out your hand
for whichever you wish. Before a man are life and death, and which he
chooses will be given to him" (Sirach 15:14-18).
16. The original text, structured in a very Jewish way, is difficult to under-
stand. One reason for this is the use of the word "name" instead of simply
identifying who the person is. In this passage "name" means the same as
"Jesus". Thus the verse can be interpreted in this way: through faith in
Jesus, the man lame from birth, whom they know and have seen, has been
cured; it is Jesus Himself who has worked this complete and instantaneous
cure.
17-18. The Jewish people acted in ignorance, St. Peter says. Indeed, when
He was on the cross Jesus had prayed, "Father, forgive them, for they know
not what they do" (Luke 23:34). The people did not know that Jesus was the
Christ, the Son of God. They let themselves be influenced by their priests.
These, who were familiar with the Scriptures, should have recognized Him.
God's pardon is offered to one and all. St. Peter "tells them that Christ's
death was a consequence of God's will and decree. [...] You can see how
incomprehensible and profound God's design is. It was not just one but all
the prophets who foretold this mystery. Yet although the Jews had been,
without knowing it, the cause of Jesus' death, that death had been deter-
mined by the wisdom and will of God, who used the malice of the Jews to
fulfill His designs. The Apostle does not say, "Although the prophets fore-
told this death and you acted out of ignorance, do not think you are entirely
free from blame"; Peter speaks to them gently: 'Repent and turn again.' To
what end? 'That your sins may be blotted out'. Not only your murder but all
the stains on your souls" (Chrysostom, "Hom. on Acts", 9).
The Second Vatican Council tells us how Christians should treat Jewish people
and those who follow other non-Christian religions--with respect and also a pru-
dent zeal to attract them to the faith. "Even though the Jewish authorities and
those who followed their lead pressed for the death of Christ (cf. John 19:6),
neither all the Jews indiscriminately at that time, nor Jews today, can be
charged with the crimes committed during His Passion. It is true that the
Church is the new people of God, yet the Jews should not be spoken of as
rejected or accursed. [...] Jews for the most part did not accept the Gospel;
on the contrary, many opposed the spreading of it (cf. Romans 11:28-29).
Even so, the Apostle Paul maintains that the Jews remain very dear to God,
for the sake of the Patriarchs, since God does not take back the gifts He
bestowed or the choice He made" (Vatican II, "Nostra Aetate", 4). We must
not forget this special position of the Jewish people (cf. Romans 9:4-5) and
the fact that from them came Jesus as far as His human lineage was con-
cerned, and His Mother, the Blessed Virgin Mary, and the Apostles--the
foundation, the pillars of the Church--and many of the first disciples who
proclaimed Christ's Gospel to the world.
Moved by charity, the Church prays to our Lord for the spiritual conversion
of the Jewish people; "Christ, God and man, who is the Lord of David and his
children, we beseech You that in keeping with the prophecies and promises,
Israel should recognize You as Messiah" ("Liturgy of the Hours", Morning
Prayer, 31 December).
19. One result of sorrow for sin is a desire to make up for the damage done.
On the day of Pentecost many Jews were moved by grace to ask the Apostles
what they should do to make atonement. Here also St. Peter encourages them
to change their lives and turn to God. This repentance or conversion which
Peter preaches is the same message as marked the initial proclamation of the
Kingdom (cf. Mark 1:15; 13:1-4). "This means a change of outlook, and it ap-
plies to the state of sinful man, who needs to change his ways and turn to God,
desirous of breaking away from his sins and repenting and calling on God's
mercy" ([Pope] Paul VI, "Homily", 24 February 1971).
On another occasion [Pope] Paul VI explained that the word "conversion" can
be translated normally as "change of heart". "We are called to this change and
it will make us see many things. The first has to do with interior analysis of our
soul [...]: we should examine ourselves as to what is the main direction our life is
taking, what attitude is usually to the fore in the way we think and act, what is
our reason of being. [...] Is our rudder fixed so as to bring us exactly to our goal
or does its direction need perhaps to be changed? [...] By examining ourselves
in this way [...] we will discover sins, or at least weaknesses, which call for
penance and profound reform" ([Pope] Paul VI, "General Audience", 21 March
1973).
2nd Reading: 1 John 2:1-5a
[1] My little children, I am writing this to you so that you may not sin; but if any
one does sin, we have an advocate with the Father, Jesus Christ the righteous;
[2] and he is the expiation for our sins, and not for ours only but also for the sins
of the whole world.
[3] And by this we may be sure that we know him, if we keep his commandments.
[4] He who says "I know him" but disobeys his commandments is a liar, and the
truth is not in him; [5a] but whoever keeps his word, in him truly love for God is
perfected.
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Commentary:
1-2. In order to make sure that no one makes a wrong appeal to divine mercy so
as to justify their continuing to sin, St John exhorts all to avoid sin. It is one thing
to acknowledge that we are sinners and to be conscious of our frailty- it is a very
different matter to become completely passive or pessimistic, as if it were not
possible to avoid offending God. "Jesus understands our weakness and draws us
to himself on an inclined plane," Monsignor Escriva explains.
"He wants us to make an effort to climb a little each day. He seeks us out, just
as he did the disciples of Emmaus, whom he went out to meet. He sought Tho-
mas, showed himself to him and made him touch with his fingers the open
wounds in his hands and side. Jesus Christ is always waiting for us to return to
him; he knows our weakness" ("Christ Is Passing By", 75).
"My little children": it is difficult to translate this and other similar expressions in
St John, charged as they are with tenderness and a sense of pastoral responsi-
bility. They express a deep, strong love, like that of Jesus at the Last Supper (cf.
Jn 13:33). This same Greek term appears six more times in this letter (2:12, 28;
3:7, 18; 4:4; 5:21); at other times he uses words equivalent to our "my little ones"
(cf. 2:14, 18) or "dearly beloved" (2:7; 3:2, 21; 4:1, 7, 11; 3 Jn 2, 5, 11). All these
expressions reflect how very close St John was to the faithful.
"We have an advocate with the Father": Jesus Christ, who is the only Mediator
(cf. 1 Tim 2:5), intercedes for us. He, who has died for our sins (he is "the expia-
tion"), presents his infinite merits to God the Father, by virtue of which the Father
pardons us always. The Holy Spirit is also called Paraclete or Advocate insofar
as he accompanies, consoles and guides each Christian, and the whole Church,
on its earthly pilgrimage (cf. note on Jn 14:16-17).
"St John the Apostle exhorts us to avoid sin", St Alphonsus says, "but because
he is afraid we will lose heart when we remember our past faults, he encourages
us to hope for forgiveness provided we are firmly resolved not to fall again; he tells
us that we have to put our affairs in order with Christ, who died not only to forgive
us but also (after dying) to become our advocate with the heavenly father" ("Re-
flections on the Passion", chap. 9, 2).
3-6. "By this we may be sure": a phrase that occurs often in this letter (cf., e.g.,
2:5, 18; 3:19, 24), usually to preface clear criteria for distinguishing doctrinal and
moral truth from error. In this instance, it has to do with keeping the command-
ments being a sign of true knowledge of God.
For St John, knowing God is not a merely intellectual exercise nor does he mean
that the immensity of God can be grasped by man's limited understanding. It re-
fers to something much simpler and more important: knowing God means being
united to him by faith and love--by grace. If this letter puts so much emphasis on
knowing God (cf., e.g., 2:14; 3:1; 4:6-8; 5:20) or knowing Jesus Christ (cf. 2:13-14;
3:6), it may be because the heretics (particularly the Gnostics) were boasting of
having attained special knowledge of God, superior to that of ordinary faithful. And
so the Apostle describes what true knowledge of God consists in, using expres-
sions which complement one another--knowing him (v. 4); in him who knows God
"truly love for God is perfected" (v. 5); abiding in him (v. 6).
"Keeping his commandments" (vv. 3 and 4), "Keeping his word" (v. 5),"walking in
the same way in which he walked" (v. 6): keeping the commandments is absolu-
tely necessary, because there is no room for faith without works (cf. 1 Jn 3:17-18;
Jas 2:14ff; Gal 5:6). Similarly, one must keep the word of God, that is, accept all
revelation docilely (an idea found very often in John: cf., e.g., Jn 5:38; 8:31, 51; 1
Jn 2:14). But, above all, Christians must identify their life with Christ's; St Prosper
comments: "Walk as he walked: does that not mean giving up the comforts he
gave up, not being afraid of the kind of trials he bore, teaching what he taught [...],
persevering in helping even those who show no appreciation, praying for one's
enemies, being kind to evildoers, serenely tolerating the proud?" ("De Vita Con-
templativa", 2, 21).
Gospel Reading: Luke 24:35-48
[35] Then they (the disciples) told what had happened on the road, and how
He (Jesus) was known to them in the breaking of the bread.
Jesus Appears To The Eleven And Their Companions
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[36] As they were saying this, Jesus Himself stood among them, and said to
them, "Peace to you!" [37] But they were startled and frightened, and supposed
that they saw a spirit. [38] And He said to them, "Why are you troubled, and
why do questionings rise in your hearts? [39] See My hands and My feet, that
it is I Myself; handle Me, and see; for a spirit has not flesh and bones as you
see that I have." [40] And when He had said this, He showed them His hands
and His feet. [41] And while they still disbelieved for joy, and wondered, He said
to them, "Have you anything here to eat?" [42] They gave Him a piece of broiled
fish, [43] and He took it and ate before them.
Jesus' Last Instructions And Leave-Taking
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[44] Then He said to them, "These are My words which I spoke to you, while I
was still with you, that everything written about Me in the law of Moses and the
prophets and the psalms must be fulfilled." [45] Then He opened their minds to
understand the Scriptures, [46] and He said to them, "Thus it is written, that the
Christ should suffer and on the third day rise from the dead, [47] and that repen-
tance and forgiveness of sins should be preached in His name to all nations,
beginning from Jerusalem. [48] You are witnesses of these things."
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Commentary:
36-43. This appearance of the risen Jesus is reported by St. Luke and St. John
(cf. John 20:19-23). St. John reports the institution of the sacrament of Penance,
whereas St. Luke puts the stress on the disciples' difficulty in accepting the mira-
cle of the Resurrection, despite the angels' testimony to the women (cf. Matthew
28:5-7; Mark 16:5-7; Luke 24:4-11) and despite the witness of those who had
already seen the risen Lord (cf. Matthew 28:9-10; Mark 16:9-13; Luke 24:13ff;
John 20:11-18).
Jesus appears all of a sudden, when the doors are closed (cf. John 20:19), which
explains their surprised reaction. St. Ambrose comments that "He penetrated
their closed retreat not because His nature was incorporeal, but because He had
the quality of a resurrected body" ("Expositio Evangelii Sec. Lucam, in loc".).
"Subtility", which is one of the qualities of a glorified body, means that "the body
is totally subject to the soul and ever ready to obey its wishes" ("St. Pius V
Catechism", I, 12, 13), with the result that it can pass through material obstacles
without any difficulty.
This scene showing Christ's condescension to confirm for them the truth of His
resurrection has a charm all of its own.
41-43. Although His risen body is incapable of suffering, and therefore has no
need of food to nourish it, our Lord confirms His disciples' faith in His resurrec-
tion by giving them these two proofs--inviting them to touch Him and eating in
their presence. "For myself, I know and believe that our Lord was in the flesh
even after the Resurrection. And when He came to Peter and his companions,
He said to them, 'Here, feel Me and see that I am not a bodiless ghost.' They
touched Him and believed, and were convinced that He was flesh and spirit [...].
Moreover, after the Resurrection, He ate and drank with them like a man of flesh
and blood, though spiritually one with the Father" (St. Ignatius of Antioch, "Letter
to the Christians at Smyrna", III, 1-3).
44-49. St. Matthew stresses that the Old Testament prophecies are fulfilled in
Christ, because His immediate audience were Jews, who would accept this as
proof that Jesus was indeed the promised Messiah. St. Luke does not usually
argue along these lines because He is writing for Gentiles; however, in this
epilogue he does report, in a summarized way, Christ's statement to the effect
that everything foretold about Him had come true. By doing so He shows the
unity of Old and New Testaments and that Jesus is truly the Messiah.
46. From St. Luke's account we have seen how slow the Apostles were to
grasp Jesus' prophecy of His death and resurrection (cf. 9:45; 18:34). Now
that the prophecy is fulfilled Jesus reminds them that it was necessary for the
Christ to suffer and to rise from the dead (cf. Acts 2:1-4).
The Cross is a mystery, in our own life as well as in Christ's: "Jesus suffers to
carry out the will of the Father. And you, who also want to carry out the most
holy Will of God, following the steps of the Master, can you complain if you
meet suffering on your way?" (St. J. Escriva, "The Way", 213).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].