6th Sunday of Easter – May 25, 2025
Acts 15:1-2, 22-29; Revelation 21:10-14, 22-23; John
14:23-29
Theme: Renewal and Continuity of the
Church Guided by the Holy Spirit
A. A Brief Exegetical Analysis of John 14:23-29
1.
Historical and Literary Contexts
This
Gospel passage is part of Jesus’ first farewell discourse (13:31–14:31), which
occurred during the Last Supper before his Passion and Death. This first
farewell discourse can be divided into three parts. First, Jesus prepared his
disciples to view his Cross not as a loss but as a moment of glorification for
himself and his Father, and he left them a new commandment: to love one another
as he had loved them (13:31-38). Second, He urged them to have faith in him in
the same way they had faith in God because he and the Father are one (14:1-14).
Third, in the last part of his first farewell, from which our Gospel passage
comes, Jesus promised that he would not leave his disciples orphans; he would
come back to them in the form of the Holy Spirit, whom he called “the
Advocate.” He also instructed them to keep his commandments as proof that they
loved him (14:15-31). Jesus’ discourse about the Vine and the Branches
(15:1-17), which opens his second farewell discourse (15:1–16:33), immediately
follows the section of our text.
2.
Form,
Structure, and Movement
This
narrative discourse addresses three topics: the divine revelation and love
bestowed upon those who keep Jesus’ commandments and love him (vv. 23-24), the
Advocate, the Holy Spirit, whom God will send in Jesus’ name (vv. 25-26), and
the gift of peace that Jesus leaves with his disciples (vv. 25-29).
3.
Detailed Analysis
Vv.
23-24. Jesus continues the topic of love, which he already developed in
14:15-22. There, he told his disciples how loving him and keeping his
commandments are intrinsically connected (14:15, 21a). He also explained the
results for those who love him and keep his commandments: they will receive the
Holy Spirit, Jesus and God the Father will love them, and Jesus will reveal
himself to them (14:16-17, 21b). Then, v. 23, which begins our text, is Jesus’s
response to Judas’s question (not Judas Iscariot) in v. 22. Based on Jesus’s
statement in v. 21, Judas wants to know why Jesus said that he will reveal only
to them but not to the world. In his response, Jesus makes it clear that loving
him and keeping his commandments are necessary for him and his Father to reveal
themselves to and love the people by coming to them and making their home with
them.[1] The “world” will not
benefit from this divine revelation and love because John uses the “world” in
this context to refer to all those who refuse to believe in and love Jesus.
Vv.
25-26. Some key points connect Jesus with the Holy Spirit. (1) As Jesus is the “Sent
One of the Father” (cf. 4:34; 5:23, 24, 30, 37; 6:38-40; 7:16; 8:16, 18, 26;
12:44-49), the Holy Spirit is also sent to the disciples by the Father.[2] (2) In v. 16, Jesus referred
to the Holy Spirit as “another Advocate” (Paraclete). This implies that Jesus
is the first Advocate. The Greek meaning of the term “advocate” includes a
defense attorney, a spokesman, mediator, intercessor, comforter, or consoler.[3] In 1 Jn 2:1, Jesus is
referred to as an advocate in the sense of an intercessor in heaven. (3) Both Advocates
(the Holy Spirit and Jesus) share the common function, as the Holy Spirit’s mission
here is to teach the disciples everything and remind them of all that Jesus
already taught them.
Vv.
27-29. The topic shifts. Jesus now speaks of the precious gift of peace that he
leaves with his disciples. This peace will remain with them after his Passion
and Death. He calls this peace “my peace” and says it differs from the world’s
peace. The traditional Hebrew salutation is šālôm, but Jesus’ peace
is “Shalom,” a gift of salvation. It indicates the bounty of messianic
blessing.[4]
Therefore, Jesus' death should not be a source of trouble or fear for his
disciples, because it is not the end; Jesus promises them that he will come
back to them, so they should rejoice.
4. Synthesis
Our Gospel passage is the final part of Jesus’ first farewell discourse, in which he prepares his disciples for his Passion and Death. In our pericope, he develops three topics. First, he clarifies that loving him and keeping his commandments are necessary for him and his Father to reveal themselves to people and love them. The “world” will not benefit from this divine revelation and love because John uses the “world” in this context to refer to all those who refuse to believe in and love Jesus (vv. 23-24). Second, Jesus promises his disciples that his Father will send them the Advocate, the Holy Spirit, in his name. The Holy Spirit’s mission will be to teach and help them recall everything Jesus told them (vv. 25-26). Third, Jesus leaves his disciples with his peace. He calls this peace “my peace,” which, he says, differs from the world’s peace. He means that the world’s peace is an ordinary salutation, but his peace is a gift of salvation, indicating the bounty of Messianic blessings. For this reason, he exhorts his disciples not to let their hearts be troubled or afraid but to rejoice and keep peace (vv. 27-29).
B. Pastoral Implications
1. Liturgical Context
In
the Gospel, Jesus prepares his disciples to transition from the time they
related to him in person to the age of the Church when, after his death, they
will experience his presence through the Advocate, the Holy Spirit. The story
of the great gathering between the Apostles and Paul and Barnabas in Jerusalem,
known as the Council of Jerusalem, which we heard in our first reading, is one
example of how the Apostles experienced Jesus’ presence through the Holy
Spirit. They restored peace and unity in the Church of Jesus, reflecting the
“Holy City” that the author of the Book of Revelation speaks of in our second
reading. These Bible readings also prepare us for the transition from the
Easter Season to Ordinary Time, a period of growth in faith. We enjoyed our
Lord’s appearances and listened to his teachings and farewell words during
the Easter season. Now, we should be ready to transition to the Ordinary
Season, when, guided by the Holy Spirit, we will be called to work on the
renewal and continuity of the Church of Jesus.
2. What the Church Teaches Us Today
Loving
Jesus implies keeping his “word,” and consequently, Jesus and his Father will
reveal themselves to us, love us, and come to make their dwelling with us. His
“word” here refers to the mission he has left to his disciples, which consists
of working in his Church that he just founded during this Last Supper
celebration, where he delivered this discourse of our Gospel. We are Jesus’
disciples today. The disciples and Christians who lived before us did their
part. Today is our time to continue this same mission of renewing the Church of
Jesus. We do not work on this mission alone; Jesus reassures us of the guidance
of the Holy Spirit, whom he calls the “Advocate” (Paraclet). Knowing the trials
and obstacles we may encounter in our mission, Jesus exhorts us not to let our
hearts be troubled or afraid. Instead, we should rejoice and keep
the peace he leaves with us. As we commit ourselves to renewing the Church
of Jesus where we live, let us be open to the inspiration and guidance of the
Holy Spirit, as the disciples, Paul, and Barnabas did in our first reading
story.
Through
this Gospel passage, the evangelist wants us to know that Jesus did not outline
all the institutional details of the Church he just founded. He left the
responsibility for the organization and constant renewal of the Church to the
apostles and their successors. Saint John even testifies to the renewal and
continuity of the Church in his vision, which we heard in our second reading.
To better understand the symbolism of this vision, we must note that in New
Testament thinking, the Church is the “Israel of God,” which succeeds the
“Israel of the flesh.” Thus, in his vision, the author of our second reading
shows that the Church is a renewed Israel when he refers to her as “Jerusalem,”
founded on “the twelve apostles of the Lamb,” who succeed the twelve patriarchs
of the Israel of old. Here, Saint John indicates continuity between the old
Israel and the Church of Jesus and a distinct aspect of renewal. Hence, the
Church of Jesus, with the guidance of the Holy Spirit, should constantly renew
itself and safeguard its continuity. This is what the apostles did in our first
reading and what our Church today continues to do.
Regarding
our first reading, note that everything began with Paul and Barnabas, who
baptized Gentiles without first imposing the rite of circumcision on
them and without requiring them to observe the Law of Moses, as the
Christians from Jewish backgrounds had wished. Thus, the Jewish Christians were
unhappy to see the Gentiles becoming Christians without initiating them into
adherence to Mosaic Laws, especially circumcision. A serious dissension and
debate arose between these Jewish Christians and Paul and Barnabas.
Acknowledging the authority of the Church of Jerusalem, Paul and Barnabas went
to Jerusalem to meet with the apostles and presbyters to resolve the question.
This significant gathering is known as the “First Council of Jerusalem.” The
lectionary has omitted from our reading the text that describes the procedure
of this debate. It can be found in Acts 15:3-12 and Galatians 2:1-14.
Our
first reading reports three resolutions from this Council. First, the Church
observes that some Jewish Christians who imposed the law of circumcision on the
Gentiles lacked authority in their teaching. The Church of Jerusalem now
chooses Judas (Barsabbas) and Silas as credible representatives (see Acts
15:22-27). Second, Gentiles do not have to be circumcised to join the Church
because one becomes Christian not by tradition but by Baptism (see Acts 15:28).
Third, to facilitate social contact with Jewish Christians, Gentile Christians
are asked, however, to follow a few Mosaic laws, such as abstaining from meat
sacrificed to idols, meat with blood in it, meats of strangled animals, and
unlawful marriage (see Acts 15:28-29). Note the words the apostles used in
their decision: “It is the decision of the Holy Spirit and of us (…)” (Acts
15:28). This means that apostolic collegiality is guided by the Holy Spirit
when they decide on the renewal and continuity of the Church.
Since
this first Council, the Church has held (and continues to hold) many other
councils and synods to discuss and explore possibilities for the renewal and
continuity of the Church of Jesus. The current one is the 2021-2024 Synod on
Synodality, called by Pope Francis to explore possibilities for the Church to
“journey together” with God’s people. Reflecting on the three aspects of
Communion, Participation, and Mission shared by all Christians today, this
Synod aims to help the Church become more aware of the concerns and experiences
of the faithful. At the level of our local Churches, we also organize important
meetings, such as the parish council, finance council, and liturgy committee,
among others, to discuss various issues related to the renewal and continuity
of our parish communities. Today’s readings teach us that the Church of Jesus
needs renewal, but it also must maintain its continuity. As the apostles did in
our first reading, the Church continues to preserve the communion and unity of
the faithful.
In
the liturgy of this Mass, we pray for good discernment whenever the Church
leaders gather to make essential decisions for our Church in general and local
parish communities in particular. Amen.
Rev. Leon Ngandu, SVD
Pastor of Holy Family Catholic Church, Jackson, MS
&
SVD USS Biblical Apostolate Coordinator
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