1st Reading – Acts 8:5-8, 14-17
Philip went down to the city of Samaria
and proclaimed the Christ to them.
With one accord, the crowds paid attention to what was said by Philip
when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice,
came out of many possessed people,
and many paralyzed or crippled people were cured.
There was great joy in that city.
Now when the apostles in Jerusalem
heard that Samaria had accepted the word of God,
they sent them Peter and John,
who went down and prayed for them,
that they might receive the Holy Spirit,
for it had not yet fallen upon any of them;
they had only been baptized in the name of the Lord Jesus.
Then they laid hands on them
and they received the Holy Spirit.
This week we continue our study of the early Christian community in Acts. Today’s reading recounts the spread of the gospel beyond Jerusalem and Philip’s role in proclaiming the message of Christ to the Samaritans.
Between last week’s reading and this week’s reading, Saul launched his campaign of persecution against the Church in Jerusalem, and Stephen became the first martyr (Acts 7:54-60). Luke tells us that on the day of Stephen’s death “there broke out a severe persecution of the church in Jerusalem, and all were scattered throughout the countryside of Judea and Samaria, except the apostles” (Acts 8:1).
Philip went down to the city of Samaria
In last week’s reading (Acts 6:5), Philip was one of the seven individuals appointed to serve the needs of the Hellenist widows. He now embarks on a journey to Samaria, which lies north of Jerusalem. (Jerusalem is on a mountain, so regardless of the direction of travel, one always traveled “up” to it and ”down” from it.)
and proclaimed the Christ to them.
The Gospel was spreading, but the believers were scattered. Philip goes on a solitary mission to proclaim the good news of Jesus to the Samaritans.
At the beginning of Acts, just before Jesus ascends to heaven, he says to the apostles: “But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:8).
Acts is the story of the gospel spreading first from Jerusalem to Samaria (which we hear today), then to the then-known “ends of the earth” i.e., Rome.
With one accord, the crowds paid attention to what was said by Philip when they heard it
The fact that Philip went to Samaria and that they were open to his message is remarkable. The Samaritans and Jews had a long-standing history of animosity towards each other, and the Jews — even the Jewish Christians — still generally believed that salvation was only available to the Jewish people.
The hostility between the Jews and the Samaritans can be traced back to the death of King Solomon (ca. 722 BC), when the Israelite tribes in the north broke away from the Judean monarchy in the south.
Despite their divergent paths, the Jews and Samaritans still held some traditions in common, such as their belief in the coming of a messiah (John 4:25). This might explain their openness to Philip’s proclamation of Christ.
This is Christianity’s first entry into the non-Jewish world, indicating that God’s gift is not merited by race, prior religious commitment, or deserving deeds.
and saw the signs he was doing. For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured.
Philip’s preaching is supported by exorcisms and healings, wondrous deeds that would have convinced them of the truth of his message.
There was great joy in that city.
Many people believed that physical ailments and possession by evil spirits were a manifestation of sin’s grip on the world. Therefore, the joy and relief felt by Philip’s audience would have been two-fold: they were overjoyed to be cured of their afflictions and also that the long-awaited messianic age had finally arrived.
Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, who went down and prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. Then they laid hands on them and they received the Holy Spirit.
Here and in Acts 10:44-48 and Acts 19:1-6, Luke distinguishes between baptism in the name of the Lord Jesus and the reception of the Spirit.
Some commentators point to this passage as highlighting the difference between baptism and confirmation. Others insist that Luke is describing a mission of goodwill on the part of Peter and John, to show the solidarity of the Church during this extraordinary outreach to the Samaritans.
However this sacramental element is understood, this event emphasizes that God’s gift of salvation is not based on race, prior religious commitment, or deserving deeds, but rather on the grace of God that is extended to all people, regardless of their background or status.
2nd Reading – 1 Peter 3:15-18
Beloved:
Sanctify Christ as Lord in your hearts.
Always be ready to give an explanation
to anyone who asks you for a reason for your hope,
but do it with gentleness and reverence,
keeping your conscience clear,
so that, when you are maligned,
those who defame your good conduct in Christ
may themselves be put to shame.
For it is better to suffer for doing good,
if that be the will of God, than for doing evil.
For Christ also suffered for sins once,
the righteous for the sake of the unrighteous,
that he might lead you to God.
Put to death in the flesh,
he was brought to life in the Spirit.
In our second reading, Saint Peter teaches us how to live out our faith boldly and faithfully in a world that is often hostile to the Gospel.
Beloved: Sanctify Christ as Lord in your hearts.
The reading opens with a call to sanctify (hagiázō) Christ in our hearts.
Hagiázō comes from the root word hágios, which means “holy” or “set apart”; it is the same word used for “hallow” in the Lord’s Prayer (“hallowed by thy name”).
Lord (kyrios) is a title proper to God alone, so to sanctify Christ as Lord means recognizing his divinity and rendering him the worship that is due to God.
Always be ready to give an explanation to anyone who asks you for a reason for your hope,
Despite the persecution and suffering that the early Christians faced, their hope remained unbroken. This caused others to wonder what the source of their hope and motivation could be. Peter urges them to always be prepared to give a defense (apología) for their faith when asked.
“We must be so well instructed in the knowledge of our faith that whenever anyone asks us about it we may be able to give them a proper answer and to do so with meekness and in the fear of God. For whoever says anything about God must do so as if God Himself were present to hear him.” [Didymus the Blind (ca. 381), Catena]
but do it with gentleness and reverence,
Though they are asked to defend, they should not be defensive. Christ is the model for this — he suffered for his principles; he did not strike back.
However, gentleness doesn’t mean weak. True love manifests as selfless joy.
keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame.
When Christians maintain a clear conscience, it will be obvious to all that any persecution they face is unjust.
Their words and deeds will serve as witnesses to their righteousness, which reflect positively on them and bring doubt and shame to those who persecute them.
“Act in such a way that those who revile you because they cannot see your faith and your hope for a heavenly reward may see your good works and be put to shame by them, because they cannot deny that what you are doing is good. For it is quite certain, my brothers, that those who despise your good behavior will be put to shame when the last judgment comes and they see you crowned along with Christ, while they are condemned along with the devil.” [Saint Bede the Venerable (ca. 416 AD), On 1 Peter]
For it is better to suffer for doing good, if that be the will of God, than for doing evil.
This echoes the message from our readings two weeks ago: suffering can (and should) be used in a way that will enhance the spread of the gospel.
For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God.
This last verse may be part of a Creed used by early Christians to prepare converts for baptism.
When we are persecuted unjustly, we need only look to Christ, the ultimate example of innocent suffering.
“Oh how great thanks am I bound to return to you for having shown me and all the faithful the right and good way to your everlasting kingdom! For your life is our life; and by holy patience we walk on to you, who are our crown. If you had not gone before and taught us, who would care to follow? Alas, how many would have stayed afar off and a great way behind if they had not had before their eyes your wonderful example!” (The Imitation of Christ, 3, 18).
Put to death in the flesh, he was brought to life in the Spirit.
The Creed continues with a traditional formula of Christian faith in the resurrection, using the classic contrast between flesh (sárx) and spirit (pneúma).
Although Christ is no longer with us on earth, he is very much alive. If Christians follow his example, even if they die at the hands of their persecutors, they have hope in eternal life.
Gospel – John 14:15-21
Jesus said to his disciples:
“If you love me, you will keep my commandments.
And I will ask the Father,
and he will give you another Advocate to be with you always,
the Spirit of truth, whom the world cannot accept,
because it neither sees nor knows him.
But you know him, because he remains with you,
and will be in you.
I will not leave you orphans; I will come to you.
In a little while the world will no longer see me,
but you will see me, because I live and you will live.
On that day you will realize that I am in my Father
and you are in me and I in you.
Whoever has my commandments and observes them
is the one who loves me.
And whoever loves me will be loved by my Father,
and I will love him and reveal myself to him.”
Our reading for today is a continuation of our gospel reading from last week. Jesus continues his long theological discourse at the Last Supper, having just told the apostles that he must soon leave them.
Jesus said to his disciples: “If you love me, you will keep my commandments.
Jesus covers several significant theological themes in this passage, the first being the connection between love and obedience.
He teaches the apostles that genuine love is not just a feeling, it must be self-sacrificial and expressed through deeds. To genuinely love God, we must reflect this love in a life of generous and faithful self-giving, following the example of Jesus.
Note that obedience is not a requirement for love, but rather a consequence of it.
And I will ask the Father, and he will give you another Advocate to be with you always,
The disciples had spent years with Jesus, listening to his teachings, observing his miracles, and experiencing his love and care. They had grown accustomed to having him physically present with them. To keep them from feeling lost and alone after his imminent departure, Jesus will ask the Father to send them the Holy Spirit (“another Advocate”, who will be with them forever.
The original Greek for “Advocate” is Parakletos, a multifaceted word that can be translated differently depending on the context. It can also be rendered as “Comforter,” “Helper,” or “Counselor.” These different translations reflect the various roles that the Holy Spirit plays in the lives of believers, including interceding on their behalf, comforting them in times of trouble, guiding them in truth, and empowering them to live out their faith.
The word “another” here is significant; the Holy Spirit is not a replacement for Jesus, but a continuation of his presence and work among his followers.
the Spirit of truth,
Jesus describes the Holy Spirit as the “Spirit of truth,” emphasizing the role of the Advocate in guiding the Church in truth.
which the world cannot accept, because it neither sees nor knows it.
Another theme emerges: the breach between the world and the things of God.
In an example of the dualism we see throughout John’s gospel, Jesus contrasts the disciples with the world in terms of their relationship with the Holy Spirit. The world sees through the lens of materialism; it is only open to things that can be perceived by the senses. In contrast, the disciples are driven by love and guided by the Spirit of truth, things that cannot be seen or touched.
But you know it, because it remains with you, and will be in you.
Jesus promises that the Holy Spirit will not only dwell with them but also be in them.
Through this most intimate relationship with the Holy Spirit, Christians experience a deep and abiding relationship with God, characterized by truth, love, and guidance.
I will not leave you orphans; I will come to you.
It’s unclear what coming Jesus is speaking of:
- “I will come to you” could refer to the resurrection. Jesus appeared to his disciples after the resurrection over a period of forty days, during which he taught them about the kingdom of God (Acts 1:3).
- “I will come to you” could refer to the gift of the Spirit, the previously-mentioned Advocate that will be with them always.
- “I will come to you” might be Jesus’ second coming, at the end of time, when believers will be united with him forever.
All of these interpretations are valid. It’s actually best to not choose one to the exclusion of the others; each of them has something to teach us about our relationship with Christ.
In a little while the world will no longer see me, but you will see me, because I live and you will live.
After Jesus ascends to heaven, his disciples will no longer see him, but he will still be in their midst just as he promised (Matthew 28:20).
On that day you will realize that I am in my Father and you are in me and I in you.
This passage offers compelling insight into the mystery of our trinitarian God.
Jesus has already taught the disciples many things about his relationship with God, a connection that is deeply intimate between two distinct persons:
- John 5:19-20: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. For the Father loves the Son and shows him all he does.”
- John 10:30: “I and the Father are one”
- John 11:41-42: “So they took away the stone. Then Jesus looked up and said, ‘Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.'”
- John 14:9: “Anyone who has seen me has seen the Father”
Here, Jesus deepens his teaching on the nature of his relationship with God (and us) by describing the mutual indwelling. Jesus is in the Father; Jesus is in the disciples and they are in him; both the Spirit and Jesus will remain in the disciples.
This is the manifestation of the love mentioned at the beginning and the end of this reading.
Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.”
There are two levels of teaching throughout John’s gospel. On one level, John is teaching his audience about the identity of Christ and the nature of God; on another level, he is speaking to his contemporaries who are feeling Jesus’ absence and questioning the delay of his return in the Second Coming.
In this passage, John is teaching his fellow Christians that they need not seek the presence of Christ only in the Second Coming. He is already present, now, within them.
Connections and Themes
Hope. Through grace, we have been allowed to participate in Jesus’ exaltation, which will be fully realized at the end of time. Despite living in a world without hope, we hold fast to this vision and are urged to share it with others.
Our hope is based on God’s promises: the promise that we will not be orphaned, the promise that the Holy Spirit will guide and comfort us. We do not place our hope in people or ourselves but in the trustworthiness of God. Our faith in God empowers us to live in this world as if his promises have already been fulfilled, and this very way of living is what makes them come true.
Authentic Christian hope is truly amazing.
The Spirit. Although we haven’t yet celebrated the feast of the Ascension, all three readings speak of the Holy Spirit. The Holy Spirit is our Paraclete, our Advocate, the reason for our hope. The Holy Spirit gives us strength, comfort, guidance, and inspiration — through the Spirit, we can transform the world.
We have already received the Spirit, which allows us to live according to God’s promises, in the age of Christ. This may seem foolish to those who don’t have hope, but such is the wisdom of God.
Life in the Spirit. Living in the Spirit demands obedience to God’s commandments — not out of a legalistic obligation, but out of love. As we emulate Jesus, we conduct ourselves with gentleness and respect, living with a clear conscience. The love we have received from God will overflow from us, making us vessels of God’s love in the world. Our devotion to righteousness will banish the unclean spirits that dominate our world, the spirit of greed, hatred, and violence. Our very lives will serve as evidence of Christ’s presence in our midst.
Sunday Readings 