By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Acts 13:14, 43-52; Response: Psalm 100:1-3, 5; Second Reading: Revelation 7:9, 14b-17; Gospel: John 10:27-30
The Acts of the Apostles describe three missionary journeys which St. Paul undertook to proclaim the Gospel. Today’s reading is part of Paul’s first missionary journey. Barnabas was Paul’s companion in this first journey. They began in Antioch (of Syria), where the Holy Spirit told the community: “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). So the Antioch Christians prayed and sent Barnabas and Paul (also called Saul) on mission to proclaim the Gospel of Christ. They first sailed to the island of Cyprus, and proclaimed the Gospel there. Next they sailed to Perga and traveled overland to Antioch in Pisidia — where today’s reading takes place.
In Acts 13:16-41, Paul speaks at the Jewish synagogue in Antioch of Pisidia — telling them Jesus is the Messiah promised by God. Paul tells them about Jesus’ death and resurrection. Many of the Jews of that community were receptive to Paul’s message about Jesus. They invited Paul and Barnabas “to speak on these subjects the following sabbath” (13:42).
When the following sabbath arrived, great crowds had gathered to hear more from Paul and Barnabas about salvation in Jesus. But “when the Jews saw the crowds, they were filled with jealousy and with violent abuse.” This caused Paul and Barnabas to say: “It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles.” They cite Isaiah 49:6 (“I have made you a light…”) as evidence that “the Lord has commanded us” to proclaim the Gospel to the Gentiles.
Many Gentiles thus come to believe in Christ Jesus. But the result is that Paul and Barnabas are persecuted and expelled from that area. So they travel to Iconium (east of Antioch of Pisidia). Paul and Barnabas are determined to continue proclaiming the Gospel of Christ to Jew and Gentile alike. Not only do they not fear persecution, they do this joyfully — as inspired by the Holy Spirit.
In Revelation 4, John is transported to heaven and given a vision of angels, elders and living creatures worshipping God on his throne. In the right hand of God, John sees a scroll with seven seals. Jesus, the Lamb, opens the seven seals — one by one. Each seal reveals part of what will occur before Christ returns in glory. The first six seals mostly reveal destruction and suffering.
But before more destruction comes, an angel announces: “Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God” (Revelation 7:3). Then the angel marks 144,000 with the seal of the living God. This protects God’s servants from the coming destruction. The “one hundred and forty-four thousand” is the sum of 12,000 from each of the 12 tribes of Israel. This represents God’s holy people — probably all Jews and Gentiles who are baptized in Christ Jesus. The “seal” received by each of God’s servants is the gift of the Holy Spirit received at baptism (see 2 Corinthians 1:22). So these “servants of God” represent Christians living in this present world of sin and death.
Next, John “had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue” (7:9). As the text says, this multitude “stand before God’s throne and worship him day and night in his temple.” Since God’s throne is in heaven, this multitude represents God’s holy ones in heaven. These are martyrs who have given their lives in witness to Christ. This is the meaning, what the elder tells John: “They have washed their robes and made them white in the blood of the Lamb.” That is, they have been purified (“robes made white”) by sharing in Christ’s death. They have shed their blood — like Christ shed his blood.
Finally, the text says that the Lamb (Christ) will “lead them to springs of life-giving water.” The Gospel of John uses the similar phrase “living water” (John 4:10-11 and 7:38) to describe the Holy Spirit — which is given to Christ’s disciples as a “first installment” of the gift of eternal life with God. Since these are martyrs in heaven, they receive the fullness of God’s Spirit and God’s life. “Springs of life-giving water” represent the abundance of Spirit and life received.
Today’s Gospel comes after the “Good Shepherd Discourse” of John 10:7-21. Jesus says “I am the good shepherd. A good shepherd lays down his life for the sheep” (10:11). Jesus gives this teaching during the Jewish feast of Tabernacles (John 7:2-10:21).
But John 10:22 indicates a new context — the Jewish feast of the Dedication (of the Temple) — also called Hanukkah. This would have been more than two months after the “Good Shepherd Discourse.” And yet, Jesus speaks with the same imagery: “My sheep hear my voice;
I know them, and they follow me. I give them eternal life” (10:27-28). Jesus is again speaking of himself as a good shepherd in relation to his followers. Similar shepherd imagery is repeatedly applied to God in the Old Testament. Examples include Psalm 23, Isaiah 40:11 and Ezekiel 34.
Today’s Gospel also describes the relationship between Jesus and God the Father. Jesus says, “My Father … has given them (my sheep) to me.” Then Jesus says, “The Father and I are one.” The next verse continues: “The Jews again picked up rocks to stone him” (10:31). They want to kill Jesus because they consider his claim to be blasphemy. Their accusation is clearly stated in 10:33: “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.”
They believe Jesus is falsely claiming to be God. They fail to realize that Jesus is indeed truly God (as well as truly man). Therefore, what Jesus said is the simple truth — not blasphemy. “The Father and I are one.”
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey, and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.