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Acts 5:27-32, 40-41
The reading recounts the apostles’ second appearance before the Sanhedrin, where all the apostles are accused this time. Key features include:
—Kerygmatic Proclamation (v30ff): The heart of the narrative focuses on the “good news,” highlighting Jesus’ death and resurrection, the apostles’ witness, and the call to repentance. The statement about the “God of our ancestors” emphasizes continuity with Jewish history. The reference to Jesus’ execution underlines the Sanhedrin’s treatment of Him as a common criminal. Jesus is identified as the “leader” and “Savior,” with the apostles’ role being subordinate to the Spirit’s testimony.
-Apostolic Mission: The apostles literally fulfill Christ’s mandate (Lk 24:47) by preaching in Jerusalem before Jewish authorities. Their responses reflect spontaneous faith rather than human skill, and they rejoice in persecution, aligning themselves with the prophets.
-Posture of the Sanhedrin: Hostility toward the apostles grows, as they had previously disregarded the Sanhedrin’s orders. The apostles assert that obedience to God takes precedence over human authority. The phrase “Blood upon us” carries prophetic irony related to Jesus’ trial.
Rev 5:11-14
In the text Christ is depicted in glory with the Father, receiving adoration from all creation, as witnessed by John on Patmos. The celestial chorus includes angels, the four living creatures, and the twenty-four elders, representing the twelve tribes of Israel and the twelve apostles.
The “Lamb that was slain” (v12) refers to the glorified Christ, echoing John the Baptist’s identification of Jesus and alluding to the Passover lamb and Isaiah’s depiction of the suffering servant. The hymn of praise traditionally given to the Roman emperor is now directed toward Christ.
In the second vision (v13ff), praise is given by all creation, highlighting the equal reverence for the Father and the Son. This recognition of their parity developed gradually in the early church, influenced by cultic practices.
Jn 21:1-19
This chapter in John complements chapter 20 by recounting other appearances of Jesus, possibly derived from a non-Johannine source:
-The Fishing Scene (vv1-10). This scene shares similarities and differences with Luke’s fishing account (Lk 5:1-11) and features seven disciples. The fishing symbolizes the apostolic mission, with Christ’s presence ensuring its fruitfulness. The number “one hundred and fifty-three” (v11) remains ambiguous, possibly representing the church’s growth.
-Recognition: Jesus is initially unrecognized, with acknowledgment coming through faith (vv7, 12). The disciple whom Jesus loved stands out for his close relationship with Jesus and is the first to believe in the resurrection (20:8). The other disciples also recognize Jesus upon reaching shore.
-The Meal (v12): Jesus’ post-resurrection meal helps counter the belief that he was a ghost and recalls the Eucharist. His actions parallel the loaves story (6:11) and the Last Supper. Fish are present but subordinate to the bread, highlighting the narrative’s themes of apostolic mission, faith recognition, and eucharistic presence.
-Peter: Peter’s threefold denial is reversed by a threefold expression of love (vv15ff). Each question emphasizes his responsibility to tend the flock, underscoring his leadership role in the church. A reference to Peter’s future martyrdom alludes to his following of Jesus in faith.
The fishing of the apostles symbolizes the church’s mission of evangelization—catching people for God. We are called to be “fishers of men.” This task may be as daunting as it is dangerous, but we have no choice but to proclaim and evangelize. However, Jesus promised that He would be with us until the end of the age. Amen!
[from s1S#121 Fisher(man)] …The word “halieus” ( ἁλιεύς ) denotes a ‘fisher’ in a literal sense, (Mt 4:18; Mk 1:16; Lk 5:2; with its cognate verb ‘to go fishing’, John 21:3). But with Jesus’ note of clarification that they will be “fishers of men”, it turns metaphorical. This phrase is reminiscent of Jer 16:16, (where God will send many fishermen to the nations to catch those who turned their back on him). The symbolism of fishing for missionary enterprise is found also in Ez 47:10; in Lk 5:1-11, the call of Simon in particular, and in the parable about the net, Mt 13:47. The fishing metaphor is further continued by the verb used in 4:21 of the reading, where the fishermen were said to be “mending their nets”. “katartizō” is used six times by Paul (Gal 6:1; 1Cor 1:10; 2Cor 13:11; Eph 4:12; Rom 9:22), twice in Hebrews (11:3, 13:21) and in 1 Peter (5:10) where the sense is “restore, repair, make perfect, fitted or adjust. The symbolism of fishing, casting, and mending nets are figures of the future ministry of the disciples, which includes caring, healing, and even saving. And with the detail of leaving their nets, and even their father Zebedee, it underlines the finality of their response to the call of Jesus to that ministry.
God calls us all to be fishers of men. Yes, all of us, not only ordained ministers, are called to discipleship and service. May we as co-fishers of our Lord cast our nets by bringing his message to the world and handing on the torch of faith that no one may walk in darkness. For he is our light and salvation, (cf Is 8:23-9:3).
