Today’s readings give us a glimpse of the first followers of Jesus assessing their situation in light of all that had taken place. They realised that Jesus was the word of God, that is, the ultimate medium of communication from God showing us the way to fulfilling lives and union with the divine. The gospel passage highlights Jesus’ unity with the Father.
Acts 6:1-7 This passage reveals an issue that arose in the early Jerusalem church. The Hellenists in this context were Jews from the diaspora, that is, the dispersion of Jews who lived outside Palestine in various parts of the Roman Empire. The Hellenists referred to here are diaspora Jews who returned to live in Jerusalem, but continued to use their first language, Greek, in ordinary daily speech. Luke is writing specifically of those who joined the Jesus people. By contrast, the Hebrews were those Jewish followers of Jesus who were Aramaic speakers.
Luke is alluding to a situation where the needy in the community were given material assistance just to survive. Widows were generally the most needy as many would have found it difficult to have a regular source of income. From Luke’s evidence it seems that the Greek-speaking widows were being overlooked, not by design but probably by oversight. The Hellenists brought a complaint to the leaders and so the Twelve called a meeting to resolve the issue.
These men were diakonoi or agents who were formally chosen for their character
Their concern was to maintain the important role of spreading the message of Jesus and to maintain this priority they decided to appoint agents to look after the temporal needs of the community. So, seven men were chosen to supervise provision for the disadvantaged. These men were diakonoi or agents acting on behalf of the leadership and were formally chosen for their character, and not specifically for their talents or abilities.
The community as a whole accepted the decision of the Twelve and Luke concludes by noting that the number of converts to the Jesus people increased. Among the converts was a striking cohort of priests who were no doubt mentioned because they were significant Jewish leaders. Luke is almost certainly not referring to the hierarchy of priests but to ordinary priests who were not well off.
Psalm 33 The poet is praising the Lord whose word is trustworthy and whose actions are right and just. He declares that the only way to go in life is to be faithful to the Sovereign of the universe. Those who trust in his love will grow to wholeness and fulfilment. This is a good reason to ‘sing a new song.’
1 Peter 2:4-9 In the verses just before this passage Peter wrote about personal spiritual growth and now he turns to the spiritual flourishing of the whole community. We could actually call this passage a midrash or interpretation of Isaiah 28:16 where the prophet speaks for God who metaphorically chooses a precious stone to be the cornerstone of the second or rebuilt temple in Jerusalem (around 516 BCE ).
For us Christians, Peter insists, Jesus is the ultimate living cornerstone, both precious and divinely chosen. Trusting in him we will flourish, both individually and collectively. A community built on Christ will be a spiritual powerhouse or, as we might say, a tower of spiritual strength.
The writer has a vision of the community as a new Israel
The language of this passage is thoroughly Jewish in style and expression. Images of living stones, spiritual house, holy priesthood, cornerstone are associated with God’s unbroken covenant with Israel. The writer has a vision of the community as a new Israel, which could be seen as a little odd given that many of those he is addressing are Gentiles, but he is making use of scriptural metaphors, which, of course, are distinctly Jewish.
So, when he calls his readers a ‘royal priesthood’ he is playing on the Jewish notion of the priest being a mediator between the human and the divine. Where the priests maintained ritual purity, gave instruction in the Torah and offered sacrifice on behalf of the people, the community of Christ makes up God’s own people who, by their faith in God and their behaviour, show the world what goodness, integrity and compassion are.
John 14:1-12 This reading is a section of John’s account of Jesus’ farewell discourse at the last supper. The whole discourse highlights Jesus’ affection and deep concern for his disciples after his departure. He begins on a note of reassurance, ‘Don’t let your hearts be disturbed/unsettled. Trust in God, and trust in me.’ So much of this final discourse deals with the close relationship between Jesus and the men and women who have followed him through thick and thin so far. Luke has a particularly telling reference to Jesus saying, ‘I have been really looking forward to eating this Passover meal with you before I suffer’ (Luke 22:15). The power of connection and closeness comes through these words of Jesus. The supreme connection, of course, is when we may be where he is.
When we consider that he has already performed an act of courtesy and service by washing the feet of his close male and female friends, we can’t help but be bowled over by his generosity. Here was a man fully aware that he was about to be arrested and condemned going outside himself to show the bond he felt with his own. Most of us would be too gripped by fear to think of reaching out to others. I find this quite overwhelming.
Jesus is the supreme medium of divine communication
Jesus goes on to emphasise his oneness with the Father. His words are expressing an indescribable unity and harmony between him and the Father. It’s good to keep in mind that the evangelist introduced Jesus as the human form of the Word of God, that is, Jesus is the supreme medium of divine communication, revealing to us what God wants us to know.
In response to Thomas’ question Jesus declares he is the way, the truth and the life. In Jewish tradition the Scriptures maintained that the Torah was the way to God and a fulfilling life. But here Jesus is replacing Torah as a living embodiment of the way to authentic life with God. In fact, throughout this gospel we have Jesus speaking the Father’s words and doing the Father’s works, thereby highlighting the unity of Jesus and the Father.
A takeaway from this is that knowing God is not intellectual, that is, not based on the mind but rather on experience. The love Jesus talks about in his farewell discourse is equally experiential; it doesn’t work unless it is in a relationship. Jesus will go on to say that knowing and loving him will show itself in the effort we make to know and love one another. And it would make sense to say that the first step in this process is to look for the good in the other. It is a sign of sound mental health when we have a habit of looking for the good in those we encounter in life.
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The goal of Christian living is relational, to be with Christ, not merely to go somewhere.
Anon.
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A monastery was in financial trouble, so it went into the fish-and-chips business to raise money.
One night a customer knocked on the monastery door. A monk answered.
The customer asked, ‘Are you the fish friar?’
‘No,’ he replied. ‘I’m the chip monk.’
by Laurie Woods