By Father Paul Nord, O.S.B., Sunday Scripture
First Reading: Acts 14:21-27; Response: Psalm 145:8-13; Second Reading: Revelation 21:1-5a; Gospel: John 13:31-33a, 34-35
This reading from Acts 14 describes the end of St. Paul’s first missionary journey, in which Barnabas was his partner. The reading begins with Paul and Barnabas proclaiming the Gospel “to that city,” which is Derbe, named in 14:20. After this, they traveled back to the cities they had already evangelized — Lystra, Iconium and Antioch of Pisidia. They “exhorted” the disciples in these cities “to persevere in the faith” which they had recently adopted. These new churches need leadership, so Paul and Barnabas appoint elders to lead each church. They continued back on the route by which they came to Perga, and then sailing to Antioch of Syria. It was the Christian community of Antioch that had sent Paul and Barnabas on mission. So they call together the church in Antioch. Then Paul and Barnabas “reported what God had done with them and how he had opened the door of faith to the Gentiles.”
The Responsorial is Psalm 145 — a “praise” psalm. Verse 8 (first stanza) gives good reason for praising God — “The LORD is gracious and merciful, slow to anger and of great kindness (hesed).” This recalls Exodus 34, in which God commanded Moses: “Cut two stone tablets like the former, that I may write on them the words which were on the former tablets that you broke” (Exodus 34:1). Moses obeyed, and again climbed Mount Sinai. Then the Lord passed before Moses and proclaimed: “The LORD, the LORD, a God gracious and merciful, slow to anger and abounding in love (hesed) and fidelity” (Exodus 34:6). This is God’s self-description to Moses. It is echoed as praise of God in Psalm 145.
Verses 11 to 13 praise “the glory” and “the splendor” of God’s kingdom. God’s reign is characterized by justice and goodness — this is glorious indeed. God rules over all creation, for all time. Thus, the psalm continues: “Your kingdom is a kingdom for all ages, and your dominion endures through all generations.” This is synonymous with parallelism.
Our second reading comes from Revelation 21. The preceding chapter (Revelation 20) describes the defeat of Satan, the dragon. It tells the story of Satan from the beginning of Christ’s mission, his first coming. It says that the dragon — Satan — was tied up for a thousand years and thrown into the abyss. Satan is “locked up” by Jesus Christ’s triumph over sin and death in his crucifixion and resurrection.
The “thousand years” is a symbolic time period that describes the time between Jesus’ first coming and his second coming. Jesus Christ has defeated sin and death at his first coming.
While our world remains with “sin and death,” they are powerless before the name of Christ Jesus, in which we have been baptized.
At the end of the “thousand years,” Satan is released from prison, but then Jesus completely destroys Satan and all evil. The Book of Life is opened, and the dead are judged by their deeds. Death and Hades are destroyed in the pool of fire, together with anyone whose name is not written in the book of life.
With Sin and Death destroyed, God effects a new creation. Thus, John “saw a new heaven and a new earth. The former heaven and the former earth had passed away.” John saw “a new Jerusalem, coming down out of heaven from God.” This is to be the dwelling place of God’s holy people, redeemed from death by Christ’s resurrection.
The new Jerusalem is compared to “a bride adorned for her husband.” This speaks of the new intimate relationship between God and humanity. This is further described by the voice announcing: “Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people.” Now that Jesus has destroyed sin by his resurrection and second coming, God dwells with his holy people who have been sanctified by Christ’s blood. God consoles his people who were suffering. In this new heavenly Jerusalem, “there shall be no more death or mourning, wailing or pain.” God proclaims: “Behold, I make all things new.”
Today’s Gospel is John’s description of the Last Supper. It includes Jesus washing his disciples’ feet (13:1-11), followed by Judas’ betrayal and departure after Jesus gives him a morsel of bread (13:21-30). Thus, our text begins: “When Judas had left them.” By giving Judas the morsel, Jesus has set in motion the events that will lead to his crucifixion. Jesus knows that Judas will betray him, and yet Jesus accepts this as part of God’s plan of salvation. Jesus knows that his crucifixion will be a glorification — both of Jesus himself (the Son of Man) and also of God the Father. This is because God’s goodness and love are revealed by Jesus’ willingness to sacrifice himself for the redemption of mankind from sin. God is glorified by this act of love.
John 13:33 says: “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.” First, Jesus affectionately calls his disciples “my children.” Then he begins preparing his disciples for his departure and return to the Father.
Jesus tells everyone that they cannot come where he is going (13:33). A few verses later, Jesus similarly tells Peter: “Where I am going, you cannot follow me now, though you will follow later” (13:36). Peter is so determined to follow Jesus. He wants to know where Jesus is going. Ultimately, Peter is unable to follow Jesus until after Peter receives the Holy Spirit, which gives Peter the bold courage to follow Jesus in his suffering and death.
Jesus tells his disciples: “I give you a new commandment: love one another. As I have loved you, so you also should love one another.” Jesus will demonstrate his love by his death on the cross. That’s the reason Jesus’ command to love directly follows his description of his approaching crucifixion as God’s glorification.