6th Sunday of Easter Year B

Jeff Bagnall • 22 April 2024

In ( Acts 10 ), Luke tells us how Peter realised something new about being a follower of Jesus. It follows most suitably after the much limited beliefs of Peter that we read about last Sunday. Peter was a Jew and Jews believed that they were God’s people, which, they thought, meant that God didn’t have any regard for non-Jews. These beliefs were expressed in the everyday practices of eating – some foods were approved but others were judged to be unclean (ritually defiling). But before this section of Luke’s story, he tells us that while Peter was cooking for himself at his seaside lodgings in Joppa (not the place in East Lothian), he came to realise ( see here ) that these views were not in line with God’s wishes. This visionary message enabled him to welcome the Greek speaking friendly non-Jew Cornelius, and to preach to the assembled (not all Jewish) crowd and to witness the Spirit of God enthusing them. His view of God’s will for people had radically changed from what it had previously been.

The second reading ( 1 John 4:7-10 ) , as previous readings from this New testament book read during the period celebrating the Resurrection, focuses on God’s love and the core of the requirements for being a Christian – we should love one another. It says that God shows his love by sending his Son as a sacrifice for our sins. The word for sacrifice (‘ιλασμος in the Greek original) is used twice in this letter of John’s and nowhere else in the New Testament, and rarely in the Old Testament. Whereas the church over the centuries has sometimes seen the crucifixion as an appeasement of God’s wrath against human sin, this interpretation does not sit well with the overall tone of the letter which so much stresses the love of God – a God who would not make such a requirement of us or of His Son. The passage re-enforces the new expansive vision, that God’s love is not limited to the Jews but extends to absolutely all people to the extent that they themselves show this kind of love to others. This attitude supersedes the O.T. ten Commandments by including their core statements and raising the standard of what God wants of us in our lives.

The reading from the Gospel of John follows on from the image of the vine in last week's reading. It is about the Father and the Son loving us, and how we are to remain in God’s love by keeping the commandments. But these ‘commandments’ are just the personal challenges that God as a friend, makes of each of us in our own particular circumstance: for Jesus this was that He should lay down his life for this kind of message. We each need to discern what God’s love calls on us to do with our lives: whatever, it will come under the umbrella of the commandment that Jesus spells out in our passage today – “to love one another” and that is where the reading ends.

See Jeff's jottings: Lost for words

Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

by Jeff Bagnall 4 December 2025
From the last verse of the first reading (Isaiah 35:1-6a,10) it seems clear that this passage is referring to the return from exile in Babylon. We have to realise the symbolic significance of the desert; we still use the word today in our language and culture for a situation or a time of apparent hopelessness – when our world seems ‘barren’ (a similar word to desert). In the history of the Jews it begins with their escape from Egypt and their difficulties for a whole generation (as the story implies) of wandering in the desert – where God through Moses has led them. The period of exile in Babylon was a similar set-back for them as a nation but with a feeling of abandonment by God. So when the return to their own land is described it is envisioned as the blossoming of the desert. After the centuries of the editing of this book of Isaiah, we can only assume that our passage originated as a word of hope (perhaps when Cyrus of Persia conquered Babylon, with his policy of repatriation). The figurative blossoming of the desert is followed with the hope of miraculous cure for disadvantaged individuals. But then, as now for us, it is a poem of the wonderful and good things that God does and will do – an appropriate reading in preparation for celebrating the birth of Christ and all that means for us.
by Jeff Bagnall 26 November 2025
Back in the 8 th century BC this first reading is for Isaiah a vision and a hope based on his understanding of God and His relationship with this world. It is expressed by the prophet as best as he can as being like a dream for an ideal king, a descendant of David (son of Jesse), with wonderful gifts of spirit, like wisdom, empathy, understanding and respect for God. But also a dream of an unimaginable peace, even in nature and between humans and animals – in our eyes an impossible world. In addition, again “on that day” it is written, this peace will extend even to the Gentiles – more easily imaginable to most of us here and now, within our understanding of God’s universal love.
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