Category: Missionary Bible Commentaries

5th SUNDAY OF EASTER (YEAR B)
Acts 9:26-31; Ps 22; 1Jn 3:18-24; Jn 15:1-8

COMMENTARY

Christ, the True Vine

The Gospel of this fifth Sunday of Easter presents us with the beautiful discourse of Jesus, who, continuing his so-called farewell Discourse at the Last Supper before the Passion, reveals Himself to His intimate disciples as “the true vine”. These words, spoken in such a special situation, require, then as now, that all faithful disciples of Christ listen seriously and reflect constantly in order to grow more and more in faith and knowledge of the identity and mission of their divine Master. Therefore, we invite everyone to enter into a kind of lectio divina of the passage, pausing on almost every sentence of the discourse, in order to grasp not only the content, but above all Jesus’ heart, which beats behind every word whispered to His own, almost like a spiritual testament.

1. “I Am the True Vine”: The Self-Revelation of Jesus’ Identity and Mission in Jn 15:1-8

Jesus’ quoted pronouncement is part of the set of seven Christological “I am” self-revelations with nominal predicate in the Fourth Gospel, in which Jesus applies concepts or images known in the Jewish tradition to Himself (cf. Jn 6:35: the bread of life; 8:12: the light of the world; 10,7,9: the gate for the sheep; 10:11,14: the good shepherd; 11:25: the resurrection and the life; 14:6: the way-the truth-the life; 15:1,5: the true vine). Thus, after last Sunday’s image of the Good Shepherd, which evoked the reality of shepherding, we are confronted with another image from the agricultural world, no less eloquent, which describes the identity-mission of Jesus. He is the vine, the true, as literally expressed in the original Greek, in a twofold intimate relationship with the Father, the vine grower, and with His disciples, the branches.
Jesus’ declaration that He is “the vine” is undoubtedly the key image or theological focus of this passage (Jn 15:1-8) and of the entire larger discourse that ends with Jn 15:17. Indeed, this statement is repeated verbatim in v. 5, and the related metaphor of “bearing fruit” as the disciples’ task is echoed again toward the end in v. 16: “It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain Jesus applies to Himself the image, as striking as it is unheard of, that is found only here in the New Testament. The term he ampelos “the vine” occurs in the fourth Gospel only in our pericope (three times), while it occurs elsewhere in the synoptic gospels three times (Mt 26:29 // Mk 14:25 // Lk 22:18), once in Jas 3:12 and twice in Rev 14:18.19, but always in its primary sense of a biological plant. Why then does Jesus use the metaphor “the vine” for the revelation of His identity?

Although there are many hypotheses, it should be noted that this image seems to be well rooted in biblical and Jewish tradition (with an emphasis on the fruitfulness of the vine). Indeed, as Beasley-Murray summarizes, the metaphor of the vine or vineyard for Israel is frequently found in the Old Testament (cf. Hos 10:1-2; Is 5:1-7; Jer 2:21; Ezek 15:1-5, 17:1-21; 19:10-15; Ps 80:8-18), rabbinic tradition (Israel as vine in Rab. Lev. 36 [133a]). Moreover, the vine as a symbol of the Jewish (chosen) people was a very common image in the time of Jesus: on coins and pottery of the Maccabean era, as well as, and this should be emphasized, on the door of the sanctuary of the Herodian Temple (Giuseppe Flavio, Ant 15.395). Biblical scholars point out a striking fact: every time in the Old Testament, when Israel is described as a vine or vineyard, the people are placed under divine judgment for corruption and sometimes inability to bear fruit (cf. e.g. Is 5:1-7; Jer 2:21). The text of Is 5:1-7 is then used by Jesus as the background for His parable of the murderous vine-growers in Mark 12:1-11 (and in parallel texts).

In light of the above, one can sense a polemical intention in the adjective “true” added in the original Greek immediately after Jesus’ declaration of being “the vine”. Perhaps it is intended to emphasize that Jesus is now this “true vine,” that is, the true Israel, in contrast to the “Israel of the flesh,” which has continually failed in its mission-identity in its relationship with God the Father. Moreover, one can also sense the possible tensions within the Johannine community at the time when so many false or anti-Christian teachers were appearing (cf. 1Jn) (hence the insistent call to remain [only] in Jesus by keeping His commandments and loving one another in order to bear fruit that will last and to “become” His disciples again, as well as the paradoxical description of the branches [vv. 2-6] that are already in Jesus but do not remain in Him and therefore do not bear fruit and will be take away!)

2. “My Father is the vine grower”: The Revelation of the “Collaboration” Between Jesus and the Father in the One Mission

The image of the Father as vine grower somehow validates the “true” character of the vine that is Jesus. That is, the vine is true because it is planted and tended by the Father of Jesus, who is the only true God, as later stated in Jesus’ long prayer before the Passion: “Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ” (Jn 17:3). On the other hand, the close relationship and collaboration between Jesus and His Father in their actions and, in general, in their mission (v. 2) is evident here. Such “missionary cooperation”, to use the modern expression from the Church documents, between the Father and the Son is emphasized several times in John’s Gospel (cf. e.g. Jn 6:44): “No one can come to me unless the Father who sent me draw him, and I will raise him on the last day”). However, it must be remembered that the description of Jesus and the Father in vv. 1-6 of our text today is only a metaphor and should be read as such in order to avoid misleading conclusions on the dogmatic level (like the Arian heretics of the past who, in the image of Jesus as the vine and the Father as the vine grower, saw a clear distinction of nature between the two!)

The vine grower’s actions are understandable in themselves (even for those who have never grown plants!). The only slight confusion may arise from the mention of the branches standing in the fruitless vine (are they there or not? and to whom does it refer?). However, this phenomenon is normal in agricultural practice, and the intent here seems to be more on the positive warning of bearing fruit (2 times in the verse) than on the negative prospect of being cut off. Again, it must be remembered that this is a figurative discourse, a mashal, conveying a general idea, not an allegory in which every detail must necessarily have a real counterpart. On the literary level, the play of words (and sounds) between airei “to cut off” and kath-airei “to prune” is noteworthy, reflecting the mnemonics widely used in the oral tradition.

3. “Remain in me, as I remain in you.” For Missionary Communion with Jesus the Vine

And here then is Jesus’ heartfelt direct invitation to the disciples as a spiritual testament: “Remain in me, as I remain in you,” like the branches in the vine. Whereas before the relationship between Jesus and his Father was emphasized by the metaphor of the vine, now, with the resumption of the same, the relationship between Jesus and the disciples is made explicit. The picture is complete: I (Christ) – Father – disciples. Then, in v. 6, the prospect of the Last Judgment appears, which recalls the highly suggestive image of the burning fire in the eschatological discourses (cf. Mt 3:10; 7:19; 8:12; 13:42), but which, according to the theological thinking of John, is already taking place in the present. Eternal life is already in the possession of those who believe in Jesus and live in communion with him.
The reason for permanence in Jesus is always in the perspective of the “fruit” of the mission entrusted to the disciples. On the one hand, such persistence guarantees the true “success” of the missionary action: “Whoever remains in me and I in him will bear much fruit, because without me you can do nothing”; on the other hand, it leads to the fulfillment of every prayer to God and to Jesus: “If you remain in me and my words remain in you, ask for whatever you want and it will be done for you”, because what the disciples will ask for will actually always be according to the divine will.

Thus, the exhortation to “remain in me” is central throughout the passage, as the verb “remain” recurs several times until the end. Two observations are necessary here. Firstly, the imperative “remain” with the Greek verb in the aorist tense implies the initiation of an action. It thus marks a new phase in the life of the disciples, no longer that of an initial faith (for “you are already pruned”), but of maturity (“bear fruit”!). Secondly, the disciples’ recommended permanence in Jesus is accompanied by Jesus’ remaining in them. This is a reciprocity emphasized three times in the pericope (vv. 4, 5, 7), of which in the last formulation (v. 7), Jesus’ “I” (remaining in the disciples) is varied in the concrete form of “my words”, recalling the Word that made them pruned (v. 3). For the disciples, remaining in Jesus goes hand in hand with remaining in His words, that is, in His teachings/commandments, which are also from God and culminate in the new commandment of love (cf. 1 Jn 3:24; Second Reading). The emphasis is on the commitment of the disciples, which recalls Jesus’ repeated invitation in His farewell discourse to observe His words. In this light, we better understand Jesus’ call to all those whom he had previously called to become more and more His disciples in an ongoing journey of life-mission for the glory of God the Father (cf. Jn 15:8).

Let us pray with the Collect prayer provided in the Italian missal for this Sunday:

O God, who has placed us in Christ as branches in the true vine, give us your Spirit so that, loving one another with sincere love, we may become the first fruits of a new humanity and bear fruit of holiness and peace. Through Christ, our Lord. Amen.

Useful points to consider:

Pope Benedict XVI, Regina Cæli, 06.05.2012

The Gospel today, the fifth Sunday of Easter time begins with the image of the vine. Jesus said to his disciples, “I am the true vine, and my Father is the vinedresser” (Jn 15:1). In the Bible Israel is often compared to the fertile vine when it is faithful to God; but if it distances itself from him, it becomes barren, incapable of producing that “wine to gladden the heart of man”, as Psalm 104[103] sings (v. 15). The true vine of God, true life, is Jesus who with his sacrifice of love gives us salvation, opens to us the way to be part of this vine. And as Jesus remains in the love of God the Father, the disciples too, wisely pruned by the word of the Master (cf. Jn 15:2-4), if they remain profoundly united in him, they become fruitful branches that bear an abundant harvest.
St Francis de Sales wrote: “The vine-sprig, united and joined to the stock, brings forth fruit not by its own power but in virtue of the stock. Now we are united by charity unto our Redeemer as members to their head, and hence it is that… good works, drawing their worth from him, merit life everlasting” (Treatise on the love of God, XI, 6).
[…]
Dear friends, each one of us is like a branch that only lives if its union with the Lord grows every day in prayer, in participation in the Sacraments and in charity. And he who loves Jesus, the true vine, produces fruits of faith for an abundant spiritual harvest. Let us pray to the Mother of God that we may remain firmly grafted onto Jesus and that all our actions may have their beginning and end in him.

Pope Francis, Regina Cæli, 02.05.2021

In the Gospel of this Fifth Sunday of Easter (Jn 15:1-8), the Lord presents himself as the true vine, and speaks of us as branches that cannot live without being united to him. He says: “I am the vine, you are the branches” (v. 5). There is no vine without branches, and vice versa. Branches are not self-sufficient, but depend totally on the vine, which is the source of their existence.
Jesus insists on the verb “to abide”. He repeats it seven times in today’s Gospel reading. Before leaving this world and going to the Father, Jesus wants to reassure his disciples that they can continue to be united with him. He says, “Abide in me, and I in you” (v. 4). This abiding is not a question of abiding passively, of “slumbering” in the Lord, letting oneself be lulled by life: no, it is not this. The abiding in him, the abiding in Jesus that he proposes to us is to abide actively, and also reciprocally. Why? Because the branches can do nothing without the vine, they need sap to grow and to bear fruit; but the vine, too, needs the branches, because fruit does not grow on the tree trunk. It is a reciprocal need, it is a question of a reciprocal abiding so as to bear fruit. We abide in Jesus and Jesus abides in us.
First of all, we need him. The Lord wants to tell us that before the observance of his commandments, before the beatitudes, before works of mercy, it is necessary to be united to him, to abide in him. We cannot be good Christians if we do not abide in Jesus. With him, instead, we can do all things  (cf. Phil 4:13). With him we can do all things.
But Jesus needs us too, like the vine with the branches. Perhaps to say this may seem bold to us, and so let us ask ourselves: in what sense does Jesus need us? He needs our witness. The fruit that as branches we must bear, is the witness of our lives as Christians. After Jesus ascended to the Father, it is the task of the disciples — it is our task — to continue to proclaim the Gospel in words and in deeds. And the disciples — we, Jesus’ disciples — do so by bearing witness to his love: the fruit to be borne is love. Attached to Christ, we receive the gifts of the Holy Spirit, and thus we can do good to our neighbor, we can do good to society, to the Church. The tree is known by its fruit. A truly Christian life bears witness to Christ.
And how can we achieve this? Jesus says to us: “If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you” (v.7). This too is bold: the certainty that what we ask for will be given to us. The fruitfulness of our life depends on prayer. We can ask to think like him, to act like him, to see the world and things with the eyes of Jesus. And in this way, love our brothers and sisters, starting from the poorest and those who suffer most, like he did, loving them with his heart and bringing to the world fruits of goodness, fruits of charity, fruits of peace.

Acts 3:13-15,17-19; Ps 4; 1Jn 2:1-5a; Lk 24:35-48

COMMENTARY

“You are witnesses of these things”

The third Sunday of Easter in the liturgical cycle of Year B invites us to reflect on the episode of the appearance of the Risen One to the Eleven with the other disciples, which took place immediately after Christ’s encounter with the two on the road to Emmaus. At least three important aspects of the mission to which the disciples are called emerge from hearing this text of the Word of God. These are the consoling and illuminating presence of Christ in spite of the disciples’ confusion and doubts, the fundamental content of preaching in His name, and the role of the disciples as witnesses of all “these things.” We dwell on these three aspects, also drawing some insights from Church teaching, especially from Pope Francis’ two messages for World Mission [Sun]Day 2022 and 2023, with their respective themes “You shall be my witnesses” and “Hearts on fire, feet on the move.”

1. “[Jesus] stood in their midst.” The Comforting and Illuminating Presence of the Risen Christ in the Confusion and Doubt of the Disciples.

As on the road to Emmaus, the disciples in this episode are still frightened, confused, troubled and, as a result, doubtful about the Jesus who “stood in their midst”. Here, with all the Eleven and the other disciples who stood with them, the same experience is repeated as with the two at Emmaus: the presence of the Risen One who, patiently and in spite of all the disciples’ dispositions and faults, offers them peace of heart and light of mind to understand the divine plan revealed in the Scriptures. Let us listen to the Pope’s still relevant commentary on this unique experience in his message for World Mission [Sun]Day 2023:

As when he first called the disciples, so now, amid their bewilderment, the Lord takes the initiative; he approaches them and walks alongside them. So too, in his great mercy, he never tires of being with us, despite all our failings, doubts, weaknesses, and the dismay and pessimism that make us become “foolish and slow of heart” (v. 25), men and women of little faith.

And so: Today, as then, the Risen Lord remains close to his missionary disciples and walks beside them, particularly when they feel disoriented, discouraged, fearful of the mystery of iniquity that surrounds them and seeks to overwhelm them. So, “let us not allow ourselves to be robbed of hope!” (Evangelii Gaudium, 86). The Lord is greater than all our problems, above all if we encounter them in our mission of proclaiming the Gospel to the world. For in the end, this mission is his and we are nothing more than his humble co-workers, “useless servants” (cf. Lk 17:10).

It is about the certain presence of the Risen One that overcomes all fear and doubt. The disciples are called to experience this presence, even to “touch” it, and thus to enter into intimate communion with the living One who breaks bread with them. Such a presence will be the divine treasure that the disciples must jealously guard in their Christian life and mission, especially in the hour of storms. With and in such a sweet presence, then as now, the Risen Lord continues to open to his disciples “minds to understand the Scriptures,” which, as the Word of God explained by Jesus in the Holy Spirit, are the only ones capable of giving an understanding of everything about history and the world according to divine thought. Let us therefore listen again to the Pope’s teaching:

Jesus is himself the living Word, who alone can make our hearts burn within us, as he enlightens and transforms them. […]
So let us always be willing to let ourselves be accompanied by the Risen Lord as he explains to us the meaning of the Scriptures. May he make our hearts burn within us; may he enlighten and transform us, so that we can proclaim his mystery of salvation to the world with the power and wisdom that come from his Spirit.

2. “That Repentance, for the Forgiveness of Sins, Would Be Preached in His Name to All the Nations […]”

After opening the minds of the disciples to the Scriptures concerning the Passion, Death and Resurrection of Christ, the Risen One reiterates the fundamental content of the universal preaching that will be entrusted to His disciples: the “ repentance, for the forgiveness of sins,” and this “ in His name.” This is why the Apostle Peter himself, at the end of his first sermon on the day of Pentecost, invited those who asked him what they should do: “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit” (Acts 2:38). This was the heart of the proclamation that the first Christians brought to the world at the command of their Lord and in His name. This explicit proclamation of the person of Christ, the living Word of God, who died and rose again for the forgiveness of sins, remains essential in the life and mission of each one of his disciples-missionaries in every age. In this regard, it is worth recalling a passage from Pope Benedict XVI’s Apostolic Exhortation Verbum Domini, which in turn echoes the teaching of Pope Paul VI’s Apostolic Exhortation Evangelii Nuntiandi:

Our responsibility is not limited to suggesting shared values to the world; rather, we need to arrive at an explicit proclamation of the word of God. Only in this way will we be faithful to Christ’s mandate: “The Good News proclaimed by the witness of life sooner or later has to be proclaimed by the word of life. There is no true evangelization unless the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God, are proclaimed” (Evangelii nuntiandi, 22). (Verbum domini, 98).

3. […] You are witnesses of these things”

Finally, after having indicated to the disciples the essence of their preaching to all nations, the Risen Lord emphasizes their call to be witnesses of “these things”, that is, of the whole mystery of Christ’s life, death and resurrection, as foretold in the divine Scriptures, as He Himself recommended to the disciples before the Ascension: “You shall be my witnesses” (Acts 1:8). In addition to the plural emphasis on the communal nature of the witness to Jesus, we can see here a subtle reminder of a fundamental truth that must always be kept in mind: Christian proclamation necessarily involves the witness of life, and conversely, Christian witness involves proclamation. In other words, for disciple-missionaries, proclaiming Christ is living Christ. In this regard, we reflect once again on the important teaching of Pope Francis in the Message for World Mission [Sun]Day 2022, precisely on the theme “You shall be my witnesses”:

Finally, when it comes to Christian witness, the observation of Saint Paul VI remains ever valid: “Modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses” (Evangelii Nuntiandi, 41). For this reason, the testimony of an authentic Christian life is fundamental for the transmission of the faith. On the other hand, the task of proclaiming Christ’s person and the message is equally necessary. Indeed, Paul VI went on to say: “Preaching, the verbal proclamation of a message, is indeed always indispensable… The word remains ever relevant, especially when it is the bearer of the power of God. This is why Saint Paul’s axiom, “Faith comes from what is heard” (Rom 10:17), also retains its relevance: it is the word that is heard which leads to belief” (ibid., 42).

In evangelization, then, the example of a Christian life and the proclamation of Christ are inseparable. One is at the service of the other. They are the two lungs with which any community must breathe, if it is to be missionary. This kind of complete, consistent and joyful witness to Christ will surely be a force of attraction also for the growth of the Church in the third millennium. I exhort everyone to take up once again the courage, frankness and parrhesía of the first Christians, in order to bear witness to Christ in word and deed in every area of life.

We pray, then, that the Risen Lord will always make us experience his sweet presence among us, strengthening us by his Spirit in faith and in the understanding of Scripture, so that we may live our vocation to be his witnesses, with renewed zeal, both by the example of our lives and by the explicit proclamation of Christ among all peoples, to the end of the world. Amen.

Useful points to consider:

Catechism of the Catholic Church

II. The Power of the Keys

981 After his Resurrection, Christ sent his apostles “so that repentance and forgiveness of sins should be preached in his name to all nations.” The apostles and their successors carry out this “ministry of reconciliation,” not only by announcing to men God’s forgiveness merited for us by Christ, and calling them to conversion and faith; but also by communicating to them the forgiveness of sins in Baptism, and reconciling them with God and with the Church through the power of the keys, received from Christ:
[The Church] has received the keys of the Kingdom of heaven so that, in her, sins may be forgiven through Christ’s blood and the Holy Spirit’s action. In this Church, the soul dead through sin comes back to life in order to live with Christ, whose grace has saved us.

III. The Sacraments of Faith

1122 Christ sent his apostles so that “repentance and forgiveness of sins should be preached in his name to all nations.” “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.” The mission to baptize, and so the sacramental mission, is implied in the mission to evangelize, because the sacrament is prepared for by the word of God and by the faith which is assent to this word:
The People of God is formed into one in the first place by the Word of the living God…. the preaching of the Word is required for the sacramental ministry itself, since the sacraments are sacraments of faith, drawing their origin and nourishment from the Word.

Pope Francis, Regina Caeli, Saint Peter’s Square, Sunday, 18 April 2021

On this Third Sunday of Easter, we return to Jerusalem, in the Upper Room, as though guided by the two disciples of Emmaus, who had listened with great emotion to Jesus’ words along the way and then had recognized him “in the breaking of the bread” (Lk 24:35). Now, in the Upper Room, the Risen Christ presents himself in the midst of the group of disciples and greets them: “Peace to you!” (v. 36). But they are frightened and believe “that they saw a spirit” (v. 37), the Gospel says. Jesus then shows them the wounds on his body and says: “See my hands and my feet” — the wounds — “that it is I myself; handle me” (v. 39). And to convince them, he asks for food and eats it before their astonished eyes (cf. vv. 41-42).
There is a detail here, in this description. The Gospel says that the Apostles “still disbelieved for joy”. The joy they felt was such that they could not believe that this was true. And a second detail: they were bewildered, astonished; astonished because the encounter with God always leads you to astonishment: it goes beyond enthusiasm, beyond joy; it is another experience. And they were joyful, but a joy that made them think: no, this cannot be true!… It is the astonishment of God’s presence. […]
Brothers and sisters, this Gospel passage tells us that Jesus is not a “ghost”, but a living Person; that when Jesus draws near to us he fills us with joy, to the point of disbelief, and he leaves us bewildered, with that astonishment that only God’s presence gives, because Jesus is a living Person.
Being Christian is not first of all a doctrine or a moral ideal; it is a living relationship with him, with the Risen Lord: we look at him, we touch him, we are nourished by him and, transformed by his Love, we look at, touch and nourish others as brothers and sisters.

Benedict XVI, Regina Cæli, Sunday, 22 April 2012

As the Resurrection did not erase the signs of the Crucifixion, Jesus showed the Apostles his hands and his feet. And to convince them, he even asked for something to eat, thus the disciples “gave him a piece of broiled fish, and he took it and ate before them” (Lk 24:42-43). St Gregory the Great comments that “the fish grilled on the flame means nothing other than the Passion of Jesus, Mediator between God and men. Indeed, he deigned to conceal himself in the waters of the human race, he accepted to be caught in the net of our death and was placed on the fire, symbolizing the pain he suffered at the moment of the Passion” (Hom. in Evang. XXIV, 5: CCL l 141, Turnhout 1999, 201).
It was by means of these very realistic signs that the disciples overcame their initial doubt and opened themselves to the gift of faith; and this faith enabled them to understand what was written on Christ “in the law of Moses and the Prophets and the Psalms (Lk 24:44). Indeed we read that Jesus “opened their minds to understand the Scriptures, and said to them, ‘thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in his name to all nations…. You are witnesses of these things” (Lk 24:45-48).
The Saviour assures us of his real presence among us through the Word and through the Eucharist. Therefore just as the disciples of Emmaus recognized Jesus in the breaking of the bread (cf. Lk 24:35), so we too encounter the Lord in the Eucharistic celebration. In this regard St Thomas Aquinas explains that “it is absolutely necessary to confess according to the Catholic faith that the entire Christ is in this sacrament… since the Godhead never set aside the assumed body” (Summa Theologiae III, q. 76, a. 1).