Trinity Sunday, Cycle B - Be Sent to All Nations to Make Triune God Known; Letting the Word Experience the Triune God through Love

 Moses reminded the Israelites of their needs not only to acknowledge the omnipresence of God both in heaven and on earth but also to keep His commandments for His wonderful deeds out of His love (Deuteronomy 4:32-40). Recognizing God’s presence in all things in the universe is an integral part of the Ignatian spirituaity, and this helps us to retain our reverence to God for His mighty power and deeds, thus, prompting us to observe His commandments faithfully. And those who acknowledge God’s omnipresence and keep His commandments are the chosen and blessed by God, as reflected in the Responsorial Psalm (33:4-5, 6, 9, 18-19, 20, 22).

The Second Reading (Romans Rom 8:14-17) tells that we are also God’s chosen, chosen to be adopted as children of God, upon receiving the Holy Spirit, which Paul calls as the Spirit of adoption, so that we can rightfully and affectionately call God the Father, “Abba, Father!”, which sounds more like “Dear Daddy!” And because we are now adopted children of God, we are co-heirs with Jesus the Son! What a great privilege we now have, upon receiving the Holy Spirit on Pentecost!

Now, receiving the Holy Spirit is not just about having the privilege as being chosen to be adopted children and the co-heirs with Jesus the Son.

Remember, in the First Reading (Deuteronomy 4:32-40), Moses also reminds that those who were chosen by the omnipotent and omnipresent God observe the commandments of God.

So, what are the commandments for us?

The Gospel Reading (Matthew 28:16-20) describes the last commandment that Jesus gave to his disciples, after his resurrection and before his ascension, in commissioning them for their apostolic missions:

All power in heaven and on earth has been given to me. 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, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age (Matthew 28:18-20).

By his authority, given by the Father (Matthew 28:18; cf. 11:27), Jesus, the Son, on behalf of the Father, commissioned the disciples with the above command. In this command to make disciples in all nations, Jesus revealed all three beings in the hypostatic union: the Father, the Son, and the Holy Spirit. These three beings are one because they all share the same θεία ουσία/theia ousia (divine substance). Therefore, the Father alone cannot be experienced without the Son and the Holy Spirit. In fact, it is the Father, who has sent both the Son (John 3:16) and the Holy Spirit (John 14:16, 26). And, the only way, as well as, the truth and the life, to experience the Father is Jesus the Son (John 14:6-7). It is because of the consubstantial oneness of the Father and the Son (John 10:30), and the nature of this oneness is that the Father is in the Son, as the Son in the Father (John 10:38; 14:10-11, 20; 17:21). So, the one who sends the Holy Spirit is the Father in Son’s name (John 14:16, 26), as well as, Jesus the Son from the Father (John 15:26). And because of this triune nature of one God in Trinity, Jesus the Son, who is the Παράκλητος/Parakletos (Advocate) (1 John 2:1) can be with us through the Holy Spirit, who is ἄλλον Παράκλητον/allon Parakleton (another Advocate)(John 14:16)(John 14:18b, 28). Therefore, Jesus remains with us always until his return at the end of the age, even after his departure through the ascension (Matthew 28:20), assuring his promise not to leave us as orphaned (John 14:18a).

It is the Father, who gave Jesus the Son the Holy Spirit without limit and placed all things in his hands, in sending him to us (John 3:34-35), and he made it known to his disciples through his public ministry (John 17:25b-26). As Jesus the Son is the only one to have seen the Father (John 1:18), he was sent to reveal the Father to us in the world through the work of the Father in his work (John 5:17, 19-23).

The Holy Spirit, as the Spirit of truth, will declare everything that the Father has given Jesus the Son (John 3:35), in guiding them to all truth, as we are sent on our apostolic missions (John 16:13-15). This parallels the fact that Jesus the Son and the Holy Spirit are to function in the same way in regard to revealing the Father to those who have not yet know God (John 17:25a). This is why, as reflected in the Gospel Reading (Matthew 28:16-20), by the Father’s authority, given to him, Jesus the Son is commissioning us to be sent with the Holy Spirit to reveal the Father. And, it also means to make the Son, Jesus, and the Holy Spirit known to those who do not know God.

Mainly, Jesus’ intent to send us on our apostolic missions is to make God be known to the world through love, replicating the Father’s love through our actions, as we remain in the Son’s love (John 15:9-17). Why love? Because, after all, God is love (1 John 4:8, 16).

This is why in today’s Gospel Reading (Matthew 28:16-20), Jesus tells to make disciples in all nations, baptizing them in the name of the Father, of the Son, and of the Holy Spirit.

How do we make our God and the truth of no other gods, be known to people of all nations and of all cultures and languages?

How do we make our one triune God be known to the world through love?

Remember, the same Holy Spirit to have made us the beloved adopted children of God (Romans 8:15), co-heirs with Jesus (Romans 8:17), empowers us, guides us to all truth, and remain with us, as the Son, Jesus, remains with us and in us, just as the Father always remains with Jesus (John 8:29; 16:32). Therefore, making disciples in all nations means to expand the family of God the Father, by baptizing them in the name of the Father, of the Son, and of the Holy Spirit (Matthew 28:19).

So, Jesus said, “Go” (Matthew 28:19a), as he promised to send us as the Father sent him (John 20:21) and offered the Holy Spirit (John 20:22). And before we are sent out of Mass with the command of “Ite, Missa est”, we have received the Word and the Body and the Blood of Christ in the Sacrament of the Holy Eucharist at Mass. It is because God has chosen us to be His beloved children and to serve Him through our apostolic mission, as commanded by the Son, empowered and guided by the Holy Spirit.

Let us help the world discover our triune omnipotent and omnipresent God in all things through love! God is omnipotent and omnipresent because God is triune, in hypostatic homoousios union in Trinity. 

Pentecost Sunday (Cycle B) : the Powerful Day of the Firstfruits of the Holy Spirit on the 50th Day from the Day of the Firstfruits of the Dead

The 50 days of Paschaltide are framed with two feast days of firstfruits: the Day of the Firstfruits from the Dead and the day of the Firstfruits of the Holy Spirit. Namely, the firstfruit from the dead is the resurrection of Jesus (1 Corinthians 15:20), and the fristfruits of the Holy Spirit is Pentecost.

The Paschaltide is reflected on and punctuated with the first three glorious mysteries of the Holy Rosary: the Resurrection, the Ascension, and the Descent of the Holy Spirit on Pentecost. The first 40 days from the Resurrection to the Ascension, risen Jesus remained on earth, giving a review course on his teaching, to make sure that they would be ready for the commissioning on the day of his Ascension so that they can be sent out in the world on their apostolic mission to make disciples of all nation on Pentecost, empowered by the Holy Spirit. Jesus had to appear to the disciples after his Resurrection and give the review course, because they were not quite ready to be sent on their apostolic mission as they could not even recognize risen Jesus on their own – even though he had foretold not only of his death but also of his resurrection, specifying it would be on the third day from his death, repeatedly (Matthew 16:21;17:22-23;20:18-19) as prophesized (Isaiah 53:7-12; Psalm 16:10-11).

The disciples needed these post-resurrection 40 days to make sure Jesus’ teaching and how Jesus had fulfilled all the pertinent prophecies to understand the paschal mystery in him. Then, they needed the next 10 days to pray so that all the teaching of Jesus would settle in their hearts to be ready to receive the Holy Spirit in order to be sent out on their apostolic mission. In fact, according to John, Jesus spoke on this after washing his disciples’ feet, when he gave his new commandment to love one another (John 13:31-35), and expounded through his farewell discourse (John 14:1-16:33) and reflected in his high priestly prayer (John 17:1-26), on the night before his death.

Jesus’ death was the beginning of his threefold glorification, followed by his Resurrection and completed with his Ascension And this threefold glorification of Jesus is not to simply “save us” but to make his disciples (us) the firstfruits of the Holy Spirit on Pentecost, giving birth to his one holy catholic apostolic Church – so that the birthday of the Church is juxtaposed to the Jewish Pentecost, Shavout, which is also known as Hag ha-Bikkurim (the feast of the firstfruits), falling on the 50^th day from the second day of Hag Ha-Matzot (the feast of unleavened bread), which begins with Pesach (Passover) (Leviticus 23:4-22).  As the days from Pesach to Shavout are about hopeful anticipation, so are the days from the Resurrection to Pentecost. And our anticipation is the birth of the Church as the firstfruits of the Holy Spirit on the 50^th day from the feast of the firstfruits of the dead, the Resurrection of Jesus.

The Gospel Reading for Pentecost Sunday (John 20:19-23) is a description of how risen Jesus appeared to the disciples in fear on the evening of the day of his Resurrection. And the First Reading (Acts 2:1-11) is a description of what happened on the 50^th day from the day of the Gospel Reading (John 20:19-23). And there is a contrast between how the disciples were on the evening of the Resurrection, as described in the Gospel Reading (John 20:19-23) and on the day of Pentecost (Acts 2:1-11).  There is also another contrast between the Holy Spirit on the evening of the Resurrection, as described in the Gospel Reading (John 20:22) and the Holy Spirit on the day of Pentecost (Acts 1:2-4).

Having been puzzled about the empty tomb (John 20:1-10), the disciples were rather in confusion but were more concerned about being caught and killed by those who had put Jesus to death (John 20:19). Even though Mary Magdalene encountered risen Jesus and announced, “I have seen the Lord!” to other disciples (John 20:18), they did not believe it (Mark 16:11). Their hearts were too grief-stricken and fear-plagued to believe it on the day of the Resurrection. Their spiritual temperature was as low as near-frozen. If not intervened, they would be spiritually dead.

So, risen Jesus appeared to them, as described in the Gospel Reading (John 20:19-23). And he offered peace (John 20:19), as to assure that he was not an intruder, and showed his body to give further assurance of his bodily resurrection (John 20:20a). So, the disciples’ initial fear gave its way to joy (John 20:20b). Then, risen Jesus offered peace again and, in the same breath, began foretelling his plan for the disciples on Pentecost, saying, “As the Father has sent me, so I send you” (John 20:21). So, he offered the Holy Spirit, pouring his gentile breath on them, saying, “Receive the Holy Spirit” (John 20:22).

Peace of Jesus offered. A command of Jesus to send the disciples foretold. And the Holy Spirit offered in his gentile breath.

These three: peace of Jesus, the command to be sent out on mission, and the Holy Spirit, are important elements on the disciples’ apostolic mission, which began on Pentecost, upon receiving the Holy Spirit. But, these three elements for sending out the disciples on their apostolic mission on Pentecost through the Holy Spirit were already implicated on the eve of his death in his farewell discourse (John 14:1-16:33).

In this discourse at Last Supper, Jesus first foretold the coming of the Holy Spirit on Pentecost as sending of another Parakletos (Advocate), after his departure from the earth through the Ascension, leaving his peace, as his way of coming to them (John 14:12-18, 26-28), for Jesus himself is the Parakletos (Advocate)(1 John 2:1). This indicates that Jesus will not send his disciples (us) in fear and anxiety. He wants to send in peace and confidence, as the disciples lack nothing to be sent out to do their mission work. That is why the Holy Spirit on Pentecost is not just Pneuma Haggion (Holy Spirit) but personified as allon Parakleton (another Advocate), who stays with the disciples to continue to provide them of whatever they need.

There is an optional Gospel Reading for Pentecost Sunday (John 15: 26-27; 16:12-15) drawn from Jesus’ farewell discourse. This is helpful to see what Jesus meant by telling, “As the Father has sent me, so I send you” (John 20:21) and “Receive the Holy Spirit” (John 20:22) on the evening of the day of the Resurrection.

So, Jesus sends out the disciples to let them testify of him, as they know him from their personal association with him, when the personified Holy Spirit, allon Parakleton (another Advocate), is sent from the Father by him (John 15:26-27). Jesus also said, when this personified Holy Spirit comes, as the Spirit of truth, he will be speaking as what he hears from the Father and declaring what is forthcoming, as he hears from the Father – so that the Holy Spirit will glorify him (John 16:13-14). Furthermore, Jesus wanted the disciples to know that everything Jesus was given by the Father is also revealed by the Holy Spirit (John 16:15).

So, the Holy Spirit that Jesus offered in his gentle breath on the evening of the day of the Resurrection (John 20:22) is more than his  breath of life, which evokes Neshamah chay that God breathed in Adam to give him life so that he was no longer aphar (dust) from adamah (earth) (Genesis 2:7).

To be sent out to do the work, giving testimonies, and to convict the world, the Holy Spirit has to be more than giving life through breath (pneuma/nishmah). It has to be the power to mobilize and enable. That is why the Holy Spirit on Pentecost is not only allon Parakleton (Another Advocate)(John 14:16, 26;15:26; 16:7) but also the power (Acts 1:8). And the First Reading (Acts 2:1-11) gives a description of this power as coming with a noise like a strong driving wind (Acts 2:2), recalling the ruah, the mighty wind blowing before the Creation (Genesis 1:2), “tongues as of fire”(Acts 2:3; cf. Matthew 3:11), enabling the recipients to speak in tongues of the mighty acts of God (Acts 2:4-11; cf. Acts 1:8).

The Second Reading (1 Corinthians 12:3b-7, 12-13) gives more description of the Holy Spirit sent to us on Pentecost for our apostolic missions. According to this, the Holy Spirit is the vector of many graces (gifts), which includes mighty tongue of fire (1 Corinthians 12:10). Though the Holy Spirit is loaded with many gifts, he is one spirit to baptize us into one body of Christ with many fully functioning parts.

An optional Second Reading (Galatians 5:16-25) reminds us that the Holy Spirit is what enables us to life a fruitful life, overcoming vices that a life of mere flesh tends to fall into, corresponding to Jesus’ teaching of the Holy Spirit as life, equivalent to his words (John 6:63), the essence of his body as the Living  Bread of Life (John 6:51) and Jesus’ desire on us to be fruitful by remaining in him and in his love, keeping his words in us for our complete joy and God’s glory (John 15:1-17).

Jesus has gone through his threefold glorification: his death, Resurrection, and Ascension, in order to send down the Holy Spirit on Pentecost, so that we are sent out to all nations to make disciples (Matthew 28:19) – to all the ends of the earth to show the victorious salvific power of God (Psalm 98:1-3), also renewing the face of the earth, as sung in today’s Responsorial Psalm refrain (Psalm 104:30). At the same time, on this day of receiving the Holy Spirit, we are given a new life to bear the fruit of the Holy Spirit abundantly, so that we can overcome vices (Galatians 5:16-25), convicting the world with God's justice (John 16:8) as we are all baptized into one body of Christ by receiving many gifts to become many fully working parts, thus, the Church to be born as the firstfruits of the Holy Spirit (1 Corinthians 12:3b-7, 12-13), in light of the true Christian unity of our high priest's prayer (John 17:20-23).

These 50 days of Paschaltide from the day of the firstfruits from the dead (Paschal Sunday) to the firstfruits of the Holy Spirit (Pentecost Sunday) are, indeed, the critical period of our preparation to be born anew as one body of Christ, which is one holy catholic apostolic Church and to be sent out on our apostolic missions to make disciples of all nations, as “fishers of people” to let this one body of Christ, the Church, grow into the Kingdom of God to come. 

Just as a newborn baby starts breathing oxygen with his or her lungs, coming out of mother's womb, today, on Pentecost, we begin breathing the Holy Spirit in, as the newborn Church, starting our apostolic works, by utilizing many gifts, to bear the multifaceted fruit of the Holy Spirit in abundance. 

Peter and Paul on Apostolic "Agapas" Demonstration and the Holy Spirit - Day before Pentecost: Saturday of the Seventh Week of Paschaltide

In today’s Gospel Reading (John 21:20-26), we see Peter’s struggle in accepting Jesus’s last commandment to follow him to death.

When Peter said that he would lay down his life for Jesus at Last Supper,  it was rather his protest to Jesus saying that he could not follow him where he was going at that time (John 13:36-37). And Jesus foretold that Peter would rather deny him three times before the cock crows, instead of following him to die with him (John 13:38).

Peter was not spiritually strong enough to follow Jesus to death yet at the time of Last Supper. Not only he denied Jesus three times but even went back to fishing in Galilee with other disciples, even after their encounters with risen Jesus (John 21:1-3). Knowing not just Peter but all the other disciples, Jesus said, citing Zechariah 13:7:

This night all of you will have your faith in me shaken, for it is written: “I will strike the shepherd, and sheep of the flock will be dispersed; but after I have been raised up, I shall go before you to Galilee (Matthew 26:31).

On the night of Jesus’ resurrection, the disciples were in fear of being found by those who had put Jesus to death for their association with him (John 20:19a). It was rather dangerous for them to remain in Jerusalem. For their safety, they must have “sneaked out” of the holy city and “scattered” back in Galilee. And Peter went back to fishing with other disciples, unbeknownst that risen Jesus would appear to them and commission him.

It must be God’s will that Peter and other disciples did not catch any fish until their encounter with risen Jesus in Galilee. This way, they learned a lesson that they could not scatter away from Jesus as he is the Good Shepherd who makes sure that none of the sheep is taken away (John 10:29) and will bring any scattered sheep back to his fold, which he refers as the Kingdom of God (Matthew 18:10-14). So, rise Jesus came to the Sea of Tiberius (Sea of Galilee) where his scattered “sheep” were back in fishing as they used to before they had met Jesus.

In redeeming his disciples from fishing in Galilee back to his discipleship in Jerusalem, risen Jesus did not say, “You need to come back to me”. Rather, he convinced them by performing a sign: enabling them to catch not only net-full of large fish but 153 of them, to symbolically point them to what Jesus had called them to be: their apostolic mission as fishers of people (Matthew 4:19), in making disciples of all nations (Matthew 28:19), as the number 153 symbolically represents the number of all nations at the time of Jesus. For this, Jesus called them to follow him, when he first met and recruited them as his disciples by the same sea (Matthew 4:19a). And they left their fishing career and followed Jesus to become his disciples (Matthew 4:20).

But, it was like saying that an old habit is hard to break, Peter and other disciples were back in fishing in Galilee, even though they had met risen Jesus in Jerusalem more than once. And risen Jesus came to Galilee, while they were at the see with empty net, to bring them back to the discipleship before his departure from the earth, so that he could make sure that they would be sent out to all nations to “fish” people and bring them into the Church, precursor to the Kingdom, by the power of the Holy Spirit upon Pentecost.

Obviously, the disciples were drawn back to Jesus, risen Jesus, as they came to him on the shore, bringing some of the fish that they caught, as Jesus asked, and Jesus invited them to have breakfast with  him (John 21:10-12).

With his sign of enabling them for a great catch and breakfast fellowship, Jesus “redeemed” his disciples back to him from scattering in Galilee.

And, after the breakfast Jesus zeroed in on Peter (John 21:15a), not only because he was the one who said to lay down his life for Jesus in following him to death (John 13:37) but also because Jesus had appointed him as the head of the disciples by giving him the keys to the Kingdom (making Peter as Pope among the original bishops of his Church, by giving special authorities to him, symbolized with the keys)(Matthew 16:19).

For Peter to be the head to lead the rest of the disciples after his departure, Jesus had to make sure that Peter would be able to truly follow him to death, as he had said, to be the holder of the keys.

So, risen Jesus asked Peter if he loved him on the level of “agape”, as John recorded with the Greek verb of “agapas”, which indicates to love a person to the point of laying down one’s own life, twice (John 21:15, 16). But, Peter’s responses to all of these two questions were on the level of “phileo”, which is highly affectionate, dearly love, as Peter answered with, “philo”, rather than “agapas”. So, when Jesus asked Peter again, he simply asked him with “philo” this time, and Peter responded with some irritation for thinking that Jesus had already asked him if Peter loved Jesus with “philo”, though Jesus actually asked with “agapas” (John 21:17), indicating that Peter was not yet ready to love Jesus on the level of “agape”, still on the level of “phileo”, even risen Jesus came to get him back not only to the discipleship but to commission him as the one who has his authority on his behalf among all the disciples. But, Jesus did not press Peter any further at that time, because he knew that the Holy Spirit, which he had already promised during Last Supper as another Parakletos (Advocate) (John 14:16) would empower him to grown in his love from the level of “phileo” to “agape”, enabling him to truly lay down his life, for him and his Church.

So, Jesus  reiterated to Peter of his intent to have asked him if he loved him that it was because he wanted to know if Peter was truly ready to follow him to death so that God would be glorified (John 21:18) and called him to follow him (John 21:19).

However, Peter was not resolved to follow Jesus in the way of “agapas”, laying down his life, as he reacted with some hesitation, asking him, “What about John?”(John 12:20-21). To this, Jesus pressed Peter that he must follow him, indicating that Peter had no other choice, upon implying that he had a specific plan for John (John 21:22). Furthermore, this resulted in the rumor among the disciples that John would not die, though Jesus was only testing the level of Peter’s readiness by saying if he would want John to remain alive until Parousia (John 21:23).

Though Peter had been a great and unshakably resolved apostle, always ready to die for Jesus, maintaining the level of “agape”, upon Pentecost, as we can see from the Acts of the Apostles, yesterdays and today’s Gospel Readings (John 21:15-19, 20-26) remind us that Peter was not yet ready to follow Jesus to death, even after the resurrection, as he had promised during Last Supper. In a way, this tells us the power of the Holy Spirit on Pentecost, which made Peter able to follow Jesus to death without fear. Upon Pentecost, Peter never looked back, though he was still looking  back and even turned back to his old life, after Jesus’ resurrection.

What about us, especially those who have received the Sacrament of Confirmation? Those who have been baptized with the Holy Spirit, the power? If your faith unshakable and are you firmly resolved and do you remain so to lay down your life for the sake of Jesus and his Church?

Remember, if not, even you have received Confirmation and been baptized with the Holy Spirit, it could be a serious offence against the Holy Spirit (Matthew 12:32).

In today’s First Reading (Acts 28:16-20, 30-31), we see how Paul spent his days in Rome. Remember, it was Jesus, who told Paul that he would give powerful testimony about him also in Rome, as he did in Jerusalem (Acts 23:11). So, he did, as Jesus wanted him to.

Upon arriving in Rome (Acts 28:11), as his request to appeal his case to Caesar (Nero) was granted by Governor Festus (Acts 25:12), Paul gave a powerful testimony to the Jews in Rome, while waiting for the day to make his appeal to Caesar (Acts 28:17-20). The audience of Paul’s testimony in Rome took a great interest in Paul and what he has to say, as well as, his case, while he took advantage of this to expound on his testimony to the Kingdom of Jesus’ teaching (Acts 28:21-23). To Paul’s continuous testimonies, some agreed but others did, and those who did not began to disassociate themselves from Paul (Acts 28:24-25). So, Paul said, in reference to Isaiah 6:9–10, to these Jews, who refused to believe Paul’s testimonies that the Jesus’ Good News of salvation to be given to the Gentiles rather than to the Jews whose eyes were blind and whose ears are deaf because of the hardened heart (Acts 28:26-28). And Paul continued to give testimonies of Jesus to those whose hearts were open for his remaining days in Rome – until his martyrdom, thus, fulfilling his apostolic mission, as Jesus’ chosen instrument (Acts 9:15) and as commanded by Jesus (Acts 23:11) (Acts 28:30-31).

So, Paul left these words to one of his trusted successor of apostolic mission, Timothy:

I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance (2 Timothy 4:7-8).

And both Peter and Paul gave their ultimate testimony of their abilities of “agapas” – to love Jesus to the point of laying down their lives, through their blood in Rome.  Though the ways Jesus drew these two powerful apostles to his work and the ways the Holy Spirit empowered them were different, both of them remained firmly resolved as they were always filled with and driven by the Holy Spirit.

Remember, “phileo” is not good enough to follow Jesus to death. You need to love Jesus with “agape” to be ready to die for him. To transcend from the level of “phileo” to the level of “agape” , you need to receive and be baptized with the Holy Spirit, the power, on Pentecost!  And this feast of the Holy Spirit is tomorrow, on the 50^th day from the day that Jesus became the firstfruits of the dead by his resurrection (1 Corinthians 15:20), to mark the birth of the firstfruits of the Holy Spirit, the one holy catholic apostolic Church of Jesus. So, this is Shavout (Exodus 34:22), the feast of the firstfruits (Yom ha-Bikkurim – Numbers 28:26).

Jesus Commissions Peter and Paul's Ordeal Leads Him to Rome - Friday of the Seventh Week of Paschaltide

 Having completed reading Jesus’ Last Supper farewell discourse and farewell high priestly prayer (John 14:1-17:26), from the Friday of the Fourth Week until yesterday, Friday of the Seventh Week of Paschaltide, we read today, Friday of the Seventh Week of Paschaltide, Friday before Pentecost Sunday, the Johannine Gospel account of risen Jesus fully reinstating Peter after his threefold denial of Jesus (John 21:15-19). And this is the tail-end episode of risen Jesus’ third apparition to the disciples, according to John (John 21:14).

Jesus must have had known that the disciples would go fishing but catch none, after his resurrection. So, he was there, on the share and asked them if they had caught any. As they caught no fish at all, Jesus told them to cast the net on the right side of the boat. And they caught net-full of fish. At that time, none of the disciples on the boat recognized him as risen Jesus – until John recognized. Then, Peter jumped out of the boat and move toward risen Jesus on the shore, while other disciples followed on the boat. As he had already set up the grill, with fish on charcoal fire, Jesus invited them to have breakfast with him, asking to bring some of the catch to add to what he already had (John 21:1-14).

In a way, risen Jesus made his third appearance, as to know Peter’s return to his fishing business (John 21:3). But, Jesus had promised Peter to make him and his fellow fishermen fishers of men, not keeping them as fishermen of Galilee, when he recruited them, as he began his public ministry (Matthew 4:19). But, Peter and other disciples were back in fishing in the Sea of Tiberius (Galilee), as they has been before being recruited by Jesus.

Jesus knew it would be better not directly to preach them to remind of their discipleship but to eat first before giving important instructions. And, as today’s Gospel Reading (John 21:15-19) describes, Jesus singled out Peter, because he was the one whom Jesus gave the keys of the Kingdom (Matthew 16:19), expecting him to serve as the head of the disciples (Pope to all the bishops), after his departure. And during Last Supper, it was Peter to present himself as the disciple who loves Jesus more than any other, by promising to lay down his own life for Jesus (John 13:37). But, Peter failed to keep his promise as he denied Jesus three times. Today’s Gospel Reading (John 21:15-19) is known as risen Jesus’ reinstating  action for Peter so that he would be able to really keep his promise to die for Jesus.

As we read this narrative (John 21:15-19) on Friday before Pentecost Sunday, we also see Jesus not only reinstating but also commissioning Peter, as the one to hold the keys of the Kingdom (first Pope) to shepherd his Church on behalf of the Good Shepherd, who is Jesus. For Peter’s commissioning, Jesus really focused on love to make sure that Peter would be able to represent him.

So, after eating grilled fish and toast for breakfast, Jesus asked Peter:

Simon, son of John, do you love me (ἀγαπᾷς/agapas) more than these?

And Peter answered:

Yes, Lord, you know that I love you (φιλῶ/philo).

Then Jesus said to Peter:

Feed (Βόσκε/boske) my lambs (ἀρνία/arnia).

It is important to note that Jesus asked Peter with “agapas” and implied if he is the one who can love him more than “these” – more than other disciples.  It means that Jesus inquired Peter if he would be able to die for him – making self-sacrifice for him, in his love for him. Jesus knew that Peter really loved him so passionately. But, the true love “agape”, which is far greater than “phileo”, demands more than “passion” or “zeal” but “selfless sacrifice”.  But, Peter’s response with “philo” indicating that he was not yet ready to really die for Jesus – he did not love Jesus more than other disciples did.  Nevertheless, Jesus commanded Peter to feed (boske) his lambs. “Boske” means to give something to eat (gaze) for animals. Thus, Jesus was implying that Peter would provide his lambs (arnia), those who follow him the Good Shepherd, with what he has promised – the Living Bread of Life (John 6:51), as well  as,  his words which are the (Holy) Spirit and life (John 6:63), after his departure.

Besides expecting Peter to serve as fisher of men (Luke 5:10), risen Jesus also indicated that he would want Peter to shepherd his flock, on behalf of Jesus himself, the Good Shepherd (John 10:11-18), and it means that Peter would be able to “agapas”, as the Good Shepherd lays down his life for his sheep (John 10:11,15, 17, 18), and as the greatest love for friends (John 15:13). Though “philo” implies to love so dearly, by itself, it does not suffice to lay down one’s life.  

So, Jesus asked Peter again:

Simon, son of John, do you love me (ἀγαπᾷς/agapas ) ?

And Peter replied:

Yes, Lord, you know that I love you (φιλῶ/philo).

Then, Jesus commanded:

Tend (Ποίμαινε/poimaime) my sheep (πρόβατά/probata).

Also, for the second time, Peter was not able to show risen Jesus that he was able to lay down his life for Jesus – though he had promised to do so during Last Supper. Nevertheless, Jesus commanded Peter to shepherd (poimaime) his sheep (probate), changing from “to feed”(boske). “Poimaime” implies more than “boske”, as a shepherd does more than feeding for sheep.

Jesus asked Peter for the third time:

Simon, son of John, do you love me (φιλεῖς/phileis) ?”

Note that Jesus did not ask with “agapas” this time, as if he realized that Peter was not yet ready to love him with the level of laying down his life.

But, this somewhat frustrated Peter, as he had already expressed his dearly love (philo) for Jesus twice, but it was because Peter seemed to have had perceived Jesus asking him: Do you love me (Φιλεῖς/Phileis)? And, this indicates that Peter was not yet fully ready to serve as the head of the disciples, who loves Jesus more than they do, with the level of “agapas”, the greatest love by laying down life.

So, Peter answered:

Lord, you know everything; you know that I love you (φιλῶ/philo).

Peter seemed to have been thinking that Jesus was not expecting him to die for him or for his sheep. Peter lacked his understanding of Jesus’ expectation at that time because it was before Pentecost. Peter needed to receive the powerful Pentecost Holy Spirit to turn his level of “philo” for Jesus to “agapas”.

So, Jesus said to him:

Feed (Βόσκε/boske) my sheep (πρόβατά/probata).

Perhaps, Jesus felt that Peter was not quite ready to “poimaime”(shepherd) yet, as he did not yet receive the power to do so in the Holy Spirit (Acts 1:8).

Then, Jesus had to reiterate his desire for Peter to be able to “agapas” by truly laying down his life to serve as the holder of the keys to the Kingdom – as the head of the disciples (Pope among the bishops), figuratively with these words:

Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go (John 21:18).

It was like Jesus telling Peter:

Dear Peter, when I was with you, teaching you for all these years, you were not mature enough to love with the level of “agape”, the highest love of all, to be able to making total self-sacrifice. But, look, Peter, as I am departing soon (Hey, Peter, didn’t I remind you all of my departure during Last Supper and prayed for you? – John 14:1-17:26)), you need to be able to love on the level of “agape”, growing up from the level of “philo”, from now to Pentecost, when you receive the power, the Holy Spirit, another Parakletos (Advocate), who would leads you not to where your will would lead but he would.

So, according to John, risen Jesus’ final commandment to Peter is – “Follow me”(John 21:19). It means, Jesus commanding Peter to follow him to the Cross and lay down his life for him – for his sheep, so that he can truly shepherd (tend) “poimaime” his sheep, on behalf of him, the Good Shepherd, doing more than feeding (boske).

Throughout Paschaltide, we have been reading from the Acts of the Apostles, for First Readings, to see how the Holy Spirit on Pentecost empowered the disciples on their apostolic mission.

We have read how Peter served Jesus on his apostolic mission as a great fisher of men, in making disciples. We also saw how the Holy Spirit led Peter to reach out to Gentiles, starting with Cornelius and his family. And, we have been also following Paul, another great fisher of men, who has made three fishing journeys – mission journeys through the northeastern parts of the Greco-Roman world, where both diaspora Jews and Gentiles lived.

In the First Readings for yesterday (Acts 22:30; 23:6-11) and today (Acts 25:13b-21), we see Paul’s hardship increasing and intensifying, threatening his life, after his third mission journey.

When Paul returned to Jerusalem, upon his successful completion of the third mission journey, which was more extensive than his first and second mission journeys, the Jews, who became hostile to him, came to Jerusalem, as to hunt him down, from Asia Minor. In Jerusalem, these Jews from Asia Minor provoked Jews in Jerusalem to kill Paul. And this turned into a riot, and the Roman authority had to intervene to bring order. So, Paul was put in the Roman custody.

At first, the Roman commander (like police chief) tried to flog him for having involved in the social chaos. But, Paul reminded the Roman authority of his Roman citizenship, as the Roman law prohibited to treat a citizen of the Roman Empire in such a way. Because of this, Paul was once released. However, it did not mean that Paul’s ordeal ended (Acts 22:30).

Paul spoke to the Sanhedrin (Acts 23:1-10), and Jesus comforted him and indicated that he would go to Rome for his martyrdom (making a great witness to Jesus )(Acts 23:11). This, in a way, echoes what Jesus said to Peter in John 21:18-19, for Peter’s martyrdom so that Peter could demonstrate his ability to “agapas”.

Again these fanatic Jews still wanted to kill Paul and form a conspiracy, binding themselves with an oath not to eat or drink until they had Paul killed (Acts 23:12). Thanks to God’s providence through Paul’s nephew (his sister’s son), this information reached the Roman commander and the Roman authority moved Paul to Caesarea from Jerusalem, bringing him before Governor Felix for safety with the commander’s letter to the governor (Acts 23:16-35). Caesarea was where the Roman governor’s residence was in Judea.

Then, Paul was questioned by Felix (Acts 24) and questioned by Felix’ successor, Festus (Acts 25:1-12). Neither of these Roman governors could resolve the problem with the fanatic Jews, though it has been made known that Paul had no case against applicable Roman law.

So, Paul invoked his rights as a Roman citizen to appeal the case to Caesar (Acts 25:11), and Governor Festus conferred Paul’s appeal to Caesar (Acts 25:12).

While Paul was waiting for the day to leave for Rome, Herod Agrippa II and Bernice, the oldest daughter of Agrippa I, came to Caesarea to pay their respect to Festus (Acts 25:13), and Festus discussed the matter with Agrippa II, hoping that this Jewish basal king to Rome would help him resolve this thorny “Jewish matter” on Paul (Acts 25:14-21).

Eventually, Paul would travel to Rome, as his request to appeal his case to Caesar (Nero) was granted by governor Festus. But, as Jesus implied (Acts 23:11), Paul’s final journey to Rome was to give a great witness (martyr) to Jesus. And we will see how Paul give his witness not to Caesar but to the Jews in Rome in tomorrow’s First Reading (Acts 28:16-20, 30-31).

Jesus’ Threefold Prayer for Unity Part III: For the Church-Christian Unity as One Body and Paul’s Testimony - Thursday of the Seventh Week of Paschaltide

Jesus had prepared his disciples to be commissioned and sent out in the world to do his work, which is Father’s work. He had given everything given by the Father to them so that they would know what to do and share it with those whom they minister to in making disciples.

Jesus also pray those who were not yet become his disciples but believe in him and that he was sent by the Father

Today’s Gospel Reading (John 17:20-26) is the final part of Jesus’ high priestly prayer given during Last Supper, before entering the Passion.

Jesus first prayed for his threefold glorification: his death, resurrection, and ascension (John 17:1-5), then, for his disciples, especially for their successful apostolic life (John 17:6-19), and, finally, for all believers on earth to have the true unity with him, as he is one with the Father (John 17:20-26). This is a threefold prayer.

As his hour for glorification was so imminent, Jesus has been speaking to the Father in the presence of his disciples.

He was making a petition to the Father not only for his disciples but those who would believe in him through the evangelization works of his disciples on mission (John 17:20). In fact, he was praying for those whom he had called “other sheep” to be brought into his herd (John 10:16). Jesus expressed his heart’s desire for Christian unity, being one with those who would come to believe in him and to be brought into his one holy catholic apostolic Church, in one with him, as he is one with the Father (John 17:21).

Jesus wants to extend the glory he had with the Father (John 17:5) before the Creation (John 1:1-8; 8:58; 17:24b;Colossians 1:15-17; cf. Proverbs 8:22-36) with all who believe and would believe in him for Christian unity, for his Church (John 17:22). The glory that Jesus had with the Father before the beginning of the world (John 17:5) had been revealed to his disciples through his work (John 17:4), and would be also revealed to those who would believe and become new disciples, as the disciples would carry on with his work to a greater extent (John 14:20)(John 17:22).

In this prayer, Jesus had a vision that he is in all his believers as the Father is in him (John 17:23a), reiterating John 17:21, expanding this with his immediate disciples (John 14:20) even to “another sheep” to be brought in (John 10:16), as they would know that he was sent by the Father because He loved them (John 3:16) as He loved him (John 3:35; 5:20; cf. Matthew 3:17//Mark 1:11//Luke 3:22; cf. Matthew 17:5//Mark 9:7//Luke 9:35)(John 17:23b).

Jesus acknowledged that all the believers and disciples were gift from the Father and expressed his wish to be where they are, though he was about to return to Him (John 17:24a). And he prayed that they would see his glory, which was given by Him, as the Father had loved him before the Creation (John 17:24b). In this, as Jesus regarded all the believers and disciples were Father’s gift to him, he was reiterating his view as the Good Shepherd that all the sheep under his care were gift from the Father (John 10:29). He desired that they would remain in him as he in them (John 15:1-17), staying as one heard of Jesus the Good Shepherd (John 10:11-18), even though he was departing soon, as they would see his glory, which the same glory that he was given by the Father before the Creation (John 17:5). The glory that Jesus had with the Father before the Creation (John 17:5) is, indeed, because the Father had loved him before all ages (John 14:24).

In concluding this prayer, Jesus contrasted those who belong to the world and those who belong to Him through him: the former did not know the Father, because they do not believe in him, while the latter knew as they believed and knew that the Father had sent him (John 17:25). This contrast was already reflected in his exchange with the Pharisees, as he contrasted those who were in light of life, which he is, and those who were in darkness (John 8:12-59), as well as a contrast between his sheep that enter through the gate, which he is, and those that only cause harms (John 10:1-10).

Finally, Jesus summed up his mission to the Father: he came to the world to make Father’s name known to his disciples, those who came to believe and follow him during his public ministry and also implied that the Father’s name would continue to be known by the Holy Spirit, another Parakletos, even after his departure from the world and return to the Father, through the apostolic mission of the disciples (John 17:26a). The Father’s name is always made known to the world and will be son until Jesus’ return through the mission of the one holy catholic apostolic Church of Jesus upon Pentecost. So that the Father’s love for Jesus since he was begotten before the Creation, keeping him in hypostatic homoousios with the Father, is in all the believers and disciples – in his Church, as he himself is in us all (John 17:26b).

Jesus’ threefold farewell high priestly prayer for his glorification (John 17:1-5), for his disciples’ success with their apostolic mission (John 17:6-19), and for the total Christian unity – for the healthy Church as one body (John 17:20-26), is his earnest petition to the Father to unite the Church and her head, Jesus, as one, just as he is one with the Father, through love (ἀγάπη /agape), which is the divine essence (θεία ουσία /theia ousia). And this is reflected in the glory of Jesus, given by the Father.

On Pentecost, as Jesus is coming to us (John 14:18, 28) in the Holy Spirit, another Parakletos (ἄλλον Παράκλητον/allon Parakleton)(John 14:16,26, 15:26; 16:7), we will be send out in the world, so that the Father’s name will continue to be known and made known, through our apostolic work, which is his work, and the Father’s. This way, we are agents to bring what Jesus prayed in John 17:1-26 in reality. The glory of Jesus has been completed through his threefold glorification: his death, resurrection, and ascension. As Jesus’ disciples on apostolic mission, we continue to make disciples, so that we will have a greater Christian unity, living through love of God, the divine essence, shining with the light of Jesus’ glory.

Today’s First Reading (Acts 22:30; 23:6-11) jumps quite a bit from yesterday’s (Acts 20:28-38) but it stays on with Paul.

As he was wrapping up his third mission journey (Acts 18:23-21:17), Paul summoned the elders of the Ephesian church to Miletus and gave them a solemn farewell discourse on what it means to be lead the flock of this new church in Ephesus and how they would take care of them altogether, leaning from his example of pastoral leadership (Acts 20:16-38).

On his way back to Jerusalem, while staying in Tyre, the Holy Spirit had warned Paul of his trials in store (Acts 21:4). And, those Jews of Asia Minor, who attacked Paul and tried to derail him from preaching on Jesus, came all the way to Jerusalem, as they knew that he was back in this holy city, to kill him, driving “fellow” Jews in Jerusalem to be instigated, resulting in a riot. Paul was arrested, in part, for safety and was also given an opportunity, by the Roman authority, to make his own defense, for he was a Roman citizen (Acts 21:15 - 22:29). Then, he was given an opportunity to speak on himself and his mission to the Sanhedrin (Acts 22:30) and delivered a powerful defense, appealing the perfect Jewish nature of Jesus to the Jewish leaders (Acts 23:1-10).

Whether speaking to the Jews or the Gentiles, to the Roman authority or the Jewish authority, Paul remain persistent in making the name of the Father known by making His only begotten Son, Jesus, known. And, he was always ready and able to explain his history: how Jesus drew him away from persecuting those whom he prayed for (John 17:20-26) to making more for him and his glory.

In response to Paul’s defense, some Pharisaic scribes argued for Paul’s innocence, supposing that either spirit or angel spoke through him (Acts 23:9). Because many wanted Paul to be judged as guilty according to the Mosaic Law, his defense at the Sanhedrin turned into a serious dispute, to which the Roman authority had to intervene for Paul’s safety (Acts 23:10). And Jesus stood by and spoke to Paul on the following night from this event:

Take courage. For just as you have borne witness to my cause in Jerusalem, so you must also bear witness in Rome (Acts 23:11).

Now, you see how Jesus comforted Paul and commissioned him to be sent to Rome.

Paul had been working selflessly and tirelessly for what Jesus had prayed (John 17:1-26) ever since he was made born anew in Jesus, three mission journey and counting!

Jesus’ Threefold Prayer for Unity Part II: Good Shepherd's Prayer - Wednesday of the Seventh Week of Paschaltide

We are reading from Jesus’ Last Supper high priestly farewell prayer (John 17:1-26) for Tuesday (yesterday)(vv. 1-11), Wednesday (today)(vv. 11-19), and Thursday (tomorrow) (vv. 20-26) of the week before Pentecost (Seventh Week of Paschaltide).  The content of this prayer reflects the transition from Jesus doing the work of God, as the Son of God, to us carrying out the work of God, upon the completion of Jesus’ glorification. Thus, it is fitting that we read and reflect on Jesus’ thoughts during this prayer, as we prepare ourselves now to receive the Holy Spirit on Pentecost, having already commemorated his Ascension (departure).   

Jesus offered this threefold prayer to the Father for his glorification (vv.1-5), for his disciples (vv. 6-19), and for the greater unity of his Church with the Father through him (vv. 20-26), hours before the beginning of his glorification. Jesus’s glorification began with his death on the Cross (John 12:23-33) and completed with his departure from the earth through Ascension (John 20:17), on the 40^th day upon his Resurrection (Acts 1:3).

Jesus commissioned his disciples to be sent out on their apostolic mission on the day of Ascension just before his departure back to the Father (Mark 16:15-20;Acts 1:6-12; Matthew 28:18-20; Luke 24:44-53). Then, as promised by Jesus, who is the Parakletos (Advocate)(1 John 2:1), came to the disciples (John 14:18, 28), as another Parakletos (John 14:16, 26; 15:26), on Pentecost in the mighty Holy Spirit with transcendental power (Acts 2:1-13). For this powerful Parakletos to descend upon the disciples on Pentecost, Jesus had to complete his glorification with his Ascension (John 16:7).

In today’s Gospel Reading (John 17:11-19), Jesus prayed to the Father to look after and consecrate his disciples, whom He had entrusted him to care for as his sheep.

Jesus was sent to the world as the Good Shepherd to God’s sheep (John 10:11-18, 29), incarnating the Theos-Logos to dwell among them (John 1:1, 14), out of His love (John 3:16).

Keenly aware of the nearness of his departure back to the Father, Jesus was asking the Father to look after His sheep, the disciples of his, as he was to complete his mission on earth as their Good Shepherd, entrusted by Him (John 17:11-12). He also reflected that his mission as the Good Shepherd was to keep his sheep, his disciples, in one herd, as one, with him, just as the branches are unified with the vine (John 15:1-17), in reporting to the Father that he kept all of them as one, except for Judas Iscariot, who was doomed to destruction (John 17:12; cf. John 13:18; 15:3), because of his betrayal was prophesized (Psalm 41:10).

In reiterating his returning to the Father (John 11:11), Jesus implies that his departure meant to share his joy completely with his disciples (John 17:13). Earlier in his farewell discourse, Jesus had said that his joy in the disciples as their complete joy (John 15:11), as they remain in his love (John 15:9-10) by being fruitful upon keeping his words in them for the Father’s glorification (John 15:7-8). For this, the disciples must be filled with the Holy Spirit, as Jesus’ words are the (Holy) Spirit and the life (John 6:63), paralleling the breath of life (מַת חַיִּים /nishmat chayyim) (Genesis 2:7; cf. John 20:22).

Jesus reasoned for the Father’s care on his disciples that they were no longer of the world and already hated by it, due to the Word of God, given to them by him (John 17:14). Jesus was asking the Father to protect them in His care but not asking Him to take them out of the world – yet (John 17:15), for they had to remain there to carry out the work of Jesus (John 14:12), which is the work of the Father (John 5:17).  It was not their time to depart to the Father – yet (John 13:33; cf. John 7:34, 36; 8:21).  Along with His protective care, Jesus asked the Father to consecrate his disciples, for they were no longer of the world, just as he did not belong there (John 17:16).

Then, Jesus made it clear to the Father of his intention to send the disciples out in the world as He sent him to the world (John 3:16) (John 17:18). And on the evening of his Resurrection, Jesus expressed this intention of his for their apostolic mission to the disciples (John 20:21).

In concluding his prayer for the disciples, Jesus spoke to the Father of his intent to consecrate them by consecrating himself to them, making them consecrated to the truth (John 17:11), as he is the truth, as well as the way and the life (John 14:6), and the Holy Spirit for them to receive on Pentecost is his spirit, the Spirit of truth (John 14:17; 16:13). Consecrating the disciples to the truth, therefore, means consecrating them to him, who is the truth.  And consecrating them to him by consecrating himself to them, means making them one in him as he in them, just as he is so with the Father (John 14:20; 17:20-23; cf. John 10:30, 38; 14:10-11). This way, Jesus will never lose any of his sheep (John 10:28), even after his return to the Father upon Ascension.

Jesus’ prayer for his disciples to the Father (John 17:6-19) is, indeed, the prayer of the Good Shepherd (John 10:11-18, 28-29), who is one with the Father (John 10:30).

Today’s First Reading (Acts 20:28-38) is the latter part of Paul’s speech to the presbyteries of the nascent Ephesian church, as he summoned them to Miletus, on his way back to Jerusalem, completing his third mission (Acts 20:17-33). In this portion, Paul asked them to serve the faithful in the Ephesian church as their shepherds, as he demonstrated in his own pastoral leadership.

Serving as presbyteries (elders) in their pastoral leadership capacities, comes with inherent risks, including shedding their own blood.  But, this selfless leadership is ultimately modeled after Jesus, who is the Good Shepherd forever, laying down his own life for his sheep, us.

Upon Pentecost, receiving and empowered by the Holy Spirit, we will be also sent out, like sheep among wolves, to care and protect our brothers and sisters in Christ (Acts 20:29; cf. Matthew 10:16; cf. John 10:12). Otherwise, why do we follow Jesus? Why are we Christians, then? If not ready for this mission, then, Pentecost would not for us, as it would mean that we would rather be of the world, forfeiting the privilege to see the Father, given by Jesus.

Jesus’ Threefold Prayer for Unity: Part I and Paul's Address to the Ephesian Leaders - Tuesday of the Seventh Week of Paschaltide

 We reserved Jesus’ farewell discourse (John 14, 15, 16), and his farewell prayer (John 17) to be read for Paschaltide to prepare ourselves for the Ascension of the Lord and Pentecost, though these chapters of John address events during Last Supper.  During Holy Week, we moved from the narratives of Jesus washing his disciples’ feet, foretelling betrayal of Judas, and denial of Peter (John 13:1-15 on Holy Thursday Lord’s Supper Memorial Mass; John 13:21-33, 36-38 on Holy Tuesday) to his arrest to death and burial (John 18:1-19:42 on Good Friday). And we read John 13:31-35 for Fifth Sunday of Paschaltide on Cycle C.

As we are now in the week between the Ascension of the Lord and Pentecost, having completed reading from Jesus’ farewell discourse yesterday (Monday of the Seventh Week of Paschaltide)(John 16:29-33), we are reading Jesus’ farewell prayer (John 17:1-26), from today (Tuesday of the Seventh Week of Paschaltide) to Thursday. Then, we reading from John 21:15-19 on Friday and from John 12:20-25 on Saturday before Pentecost.

Today’s Gospel Reading (John 17:1-11) makes up the first portion of Jesus’ farewell prayer.  This prayer (John 17:1-26) is known as the high priestly prayer of Jesus and as the longest recorded prayer of Jesus. According to John, he gave this prayer on the night before his death, before his arrest to enter his intense passion to die.

This high priestly farewell prayer of Jesus is intercessory, as well as, petitionary. First, Jesus asks the Father to glorify him for the work that he had done on earth, as commanded by Him, which was about to complete with his impending suffering and death, so that he may glorify him (John 17:1-5). Then, Jesus prayed for his disciples, whom he had given the words given to him by the Father,  and whom he was to commission and send out in the world to continue and expand his work, which is the work of the Father (John 17:6-19). And finally, Jesus prayed for other believers, besides his disciples so that all believers are one with him, as he is one with the Father (John 17:20-26).

Throughout this prayer (John 17:1-26), you can see what Jesus really wanted his disciples to know: his Christological and Messianic identity rooted in his hypostatic union with the Father, for he is homoousion (consubstantial) with the Father as reflected in the Nicene Creed and in John 10:30, 38; John 14:11;17:21). For them to believe this, Jesus gave his farewell discourse so that they believe that though he came from the Father (was sent by Him)(John 7:28; 8:14,42; 13:3; 16:28; cf. John 3:16-17), the Father remained to be with him (John 16:32; cf. John 8:29), before the coming of the hour for his threefold glorification (his death, resurrection, and ascension) began.

First, Jesus acknowledged that the Father gave him the authority over all people – people of all nations – to give eternal life to them (John 17:2). Jesus’ authority, given by the Father, over all people on earth, indicates that he is the King of the universe, as well as the Good Shepherd for all people (John 10:1-18). And Jesus prayed to the Father that they would come to know the Father, as they knew him as Christ set by Him, for eternal life is given by him (John 17:3). This reflects Jesus’ Living Bread of Life discourse (John 6:32-58).

Jesus had completed all his work on earth to bring people come to know the Father through him, as he is the way to the Father, as well as, the truth and the life (John 14:6-7), by his words in teaching and by the signs performed by him, to bring the Father glory (John 17:4). So, he then asked the Father to glorify in His presence (John 17:5).

Jesus’ petition to the Father for his glorification is, of course, referring to what comes with the impending hour: his death through suffering and resurrection to fulfill Isaiah 52:13-53:11 and his ascension, with the earnest hope that more and more people would come to him upon his death (John 12:32) so that more and more people would come to know Him.

In praying for his disciples, Jesus acknowledged that the Father entrusted him to reveal Him to them in his words, which are the Spirit and Life (John 6:63; cf. Acts 1:2) and what keep them in him (John 15:7), so that they would obey the Father’s Word (John 17:7). He reported to the Father that his disciples know that everything given to them by him was given to him by Him, believing that he was sent to them by Him (John 17:7-10; cf. John 16:14-15, 27-28).

As he reported to the Father that he had completed his mission to reveal the Father to the disciples and making them believe that he was sent by Him, giving them what the Father gave him, before his death (John 17:6-10), then, Jesus made a petition to the Father to look after them upon his departure from this world in His name and his name, just as he did to them during his earthy ministry companionship – in the hope for their unity (John 17:11). This hope of Jesus for his disciples to be one is reflected in his instruction to remain as one in Jerusalem for the Holy Spirit to descend on them (Luke 24:49; Acts 1:4-5 ) and for his vision for one holy catholic apostolic Church to grow as one body of Christ with many parts (John 17:20-23; 1 Corinthians 12:12-28).

So you see how much Jesus wanted us to be and remain as one, upon having the Father revealed to us, through his words and signs?

In today’s First Reading (Acts 20:17-27), we see how Paul wrapped up his third journey.

In yesterday’s First Reading (Acts 19:1-8), we read how Paul augmented insufficient faith of Ephesians with the Holy Spirit in the mighty name of Jesus, as he returned there on his third journey, after his short visit there toward the end of his second journey. This time, Paul had more time to work in Ephesus, a large city in Asia Minor.

As in the case with other cities, such as Pisidian Antioch, Iconium, Corinth, as well as, Macedonia, though his mission work sure made more new disciples, Paul also made more enemies, especially among diaspora Jews in these cities and areas.  Ephesus was no exception. In fact, those who opposed Paul, in essence, those who were against Jesus, instigated a riot, in blaming him for alleging that he was liable for the idol worship silversmith business (Acts 19:23-40). While he was in Corinth, Jews who did not want Paul to preach on Jesus, made a false accusation against him, portraying him as a dangerous man to threaten the public safety (Acts 18:18-23). So, they complained it to Callio. But, being a wise Roman administrator, he did not get involved in this Jewish matter.  In Ephesus, a similar plot actually turned into a serious social unrest: a riot.

Paul’s work in Ephesus was quite eventful. Ephesus was a major city for worshiping Artemis (Diana). And he was seen as a threat to this Greek goddess (Roman goddess). In spite of all the challenges against him, Paul was able to make his disciples not only to share his mission work but to train so that they would be able to carry out more mission works, started by him. So, he had Soparter from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy and Tychicus and Trophimus from the Asia Minor Province.

After the riot, Paul went back to Macedonia and Achaia to do more follow-up work to fortify people’s faith and to make more new disciples. And, he came back to Asia Minor. But, he decided to return to Jerusalem as soon as possible, not to spend more time in Asia Minor (Acts 20:16). It means that he would not stop by Ephesus. However, he wanted to leave an important message to the leaders of the nascent Ephesian church. So, he delivered an important message to the presbyteries of the nascent Ephesian church in Miletus (Acts 20:17-38), after raising Eutychus from the dead in Troas (Acts 20:17-38).

In today’s First Reading (Acts 20:17-27), we sense that Paul must have thought that it was time for the leaders of the Ephesian church to lead the community, upon the foundation that he had laid. He also wanted the leader to remember the way he did as a point of reference. He also implied that he was sensing the nearness of his martyrdom.

Some questions to reflect on from Paul’s message to the elders of the Ephesian church:

If you are a Baptized and Confirmed Catholic, do you see yourself serving the Lord as Paul did?

If you are serving as a pastoral leader, how would you work on people of God, so that they can grow in faith, empowered by the Holy Spirit, nourished by the Word, in reference to Paul’s apostolic pastoral leadership?

How will you reflect Jesus’ farewell prayer (John 17:1-26) into your pastoral work?