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Sunday Scripture Study

Fifth Sunday of Lent - Cycle B

March 22, 2015

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Opening Prayer

First Reading: Jeremiah 31:31-34

Psalm: 51:3-4, 12-15

Second Reading: Hebrews 5:7-9

Gospel Reading: John 12:20-33

The setting for this Sunday’s Gospel is Jerusalem on Palm Sunday during the days leading up to the Passover feast (John 12:1). It is right after Jesus’ triumphal entry into the city (verses 12-19) where he draws a raucous crowd, prompting the Pharisees to remark, somewhat prophetically, “The whole world is going after him!” (verse 19).

Some “Greeks” approach Philip and tell him that they want to see Jesus. “Greek” was a termed used to describe non-Jews—or Gentiles. These were either Gentile converts to Judaism, or “God fearers”—Gentiles that were attracted to the monotheism and moral code of the Jews, but were put off by either Jewish social restrictions or by having to be circumcised. Philip is a Greek name (meaning “lover of horses”), so perhaps they approached Phillip because he spoke Greek.

The prophet Isaiah foretold that the Messiah would be “an ensign for nations and the outcasts of Israel” (Isaiah 11:10-12; CCC 542). The request of the Gentiles anticipates Jesus’ prophecy that “all men” will be drawn to him (John 12:32). As Gentiles visited him at his birth (Matthew 2:1-12), now they appear at the end of his ministry setting in motion the events leading up to his sacrifice, which will be for all men (John 1:29; 4:42; 1 John 2:2).

Like a grain of wheat that falls to the ground to bring new life (verses 24-25), Jesus must endure death to bring us to eternal life. This also holds true for his disciples—dying to self, and becoming channels for others (John 12:25; 2 Corinthians 4:11-12; Mark 8:34-38; Philippians 3:10-14; CCC 161).

QUESTIONS:

In the 1^st reading, what will be some of the differences between the “old covenant” Jeremiah prophesies, and the “new covenant”? Who will be included?

How does the 2^nd reading illuminate the life of Jesus? What did he give up to be our Savior?

In the Gospel, what brought Gentiles to Jerusalem during the time of Jewish feasts? What was so unique about their request that Philip would filter it first through Andrew?

Jesus said several times that “his hour had not yet come” (John 2:4; 7:6, 30). What regarding the Gentile’s request caused him to say that now the time has come (verse 23)?

In Jesus’ parable (verse 24), who is the grain of wheat?

What is Jesus calling his disciples to do in verses 25-26? What promise do they receive?

In verses 27-32, what is about to occur “now”? How does this affect Jesus?

Where is Jesus calling you to die so that you might live? How has this principal of the spiritual life manifested itself in your life? What was the fruit that resulted?

What do you tend to hold on to, rather than follow Jesus?

Closing Prayer

Catechism of the Catholic Church: §§ 607, 434, 550, 2851-2853, 542, 662, 786, 1428, 2795

How few there are, Lord, who wish to follow you, and yet there is not one who does not wish to reach you…All men therefore wish to enjoy you, but not to the extent of following your example; they will reign with you but not suffer with you. ~St. Bernard of Clairvaux

Reflections from Scott Hahn

The “Hour” Comes: Scott Hahn Reflects on the Fifth Sunday of Lent

Posted by Dr. Scott Hahn on 03.19.15

Thorns

Readings:
Jeremiah 31:31-34
Psalms 51:3-4, 12-13, 14-15
Hebrews 5:7-9
John 12:20-33

Our readings today are filled with anticipation. The days are coming, Jeremiah prophesies in today’s First Reading. The hour has come, Jesus says in the Gospel. The new covenant that God promised to Jeremiah is made in the “hour” of Jesus - in His death, resurrection, and ascension to the Father’s right hand.

The prophets said this new covenant would return Israel’s exiled tribes from the ends of the world (see Jeremiah 31:1,3-4,7-8). Jesus too predicted His passion would gather the dispersed children of God (see John 11:52). But today He promises to draw to himself, not only Israelites, but all men and women.

The new covenant is more than a political or national restoration. As we sing in today’s Psalm, it is a universal spiritual restoration. In the “hour” of Jesus, sinners in every nation can return to the Father - to be washed of their guilt and given new hearts to love and serve Him.

In predicting He will be “lifted up,” Jesus isn’t describing only His coming crucifixion (see John 3:14-15). Isaiah used the same word to tell how the Messiah, after suffering for Israel’s sins, would be raised high and greatly exalted (see Isaiah 52:3). Elsewhere the term describes how kings are elevated above their subjects (see 1 Maccabees 8:13).

Troubled in His agony, Jesus didn’t pray to be saved. Instead, as we hear in today’s Epistle, He offered himself to the Father on the cross - as a living prayer and supplication. For this, God gave Him dominion over heaven and earth (see Acts 2:33; Philippians 2:9).

Where He has gone we can follow - if we let Him lead us. To follow Jesus means hating our lives of sin and selfishness. It means trusting in the Father’s will, the law He has written in our hearts.

Jesus’ “hour” continues in the Eucharist, where we join our sacrifices to His, giving God our lives in reverence and obedience - confident He will raise us up to bear fruits of holiness.