COMMENTARY – 32nd Sunday of Year A

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Mass Readings Explained

32nd Sunday of Year A

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So what Jesus is describing here in this parable is the entourage of virgins who would be, in a sense, the first century Jewish equivalent of bridesmaids today. So if you think about a wedding today, you have the groomsmen (those were called sons of the bride chamber), the friends and the family, the men who were close to the bridegroom; and then you would also have the maids, the virgins, the bridesmaids, who would be part of the wedding procession. That was the role that they played. Just like today in a wedding, even the term bridesmaids — why do we call them that? — comes from the English word maiden, which means a virgin. It means an unmarried woman. And so the same thing here is true of parthénos in the Greek. These ten virgins are ten maidens, ten maids, ten bridesmaids, who were supposed to be ready for the procession of the bridegroom into the home, and into in this case it would appear to be an indoor wedding feast that would be celebrated on the night of the wedding. Frequently the procession would take place at night and they'd have torches, which are called lamps here, to light the way. It would be a kind of festive occasion.

So what Jesus is saying is we have a situation where on that night of the great feast and of the wedding procession, you have these ten bridesmaids, five of whom were foolish and five are wise. And the difference between the two is that the foolish ones didn't have any oil for their lamps, or in this case it might be their torches. You would take a torch and wrap it around with a cloth drenched in oil in order burn it. So five have oil and five of them don’t. And what happens is the procession is delayed. The bridegroom is supposed to come in procession into the house but he's delayed. So while they're waiting for the bridegroom to come they fall asleep and he doesn't get there until midnight. In other words, in the middle of the night he finally shows up, which is pretty late for a wedding procession, and everyone says “Behold, the bridegroom! Come out to meet him.” So all the bridesmaids get up, but the problem is the five foolish ones are worried about their lamps going out so they ask the wise ones to give them some of the oil.

Michal E.
Hunt

Michal
Hunt

CALENDAR

Agape Bible Commentary

32nd Sunday of Year A

Wisdom and Watchfulness

First Reading

Exhortation to Seek Wisdom

The inspired writer's message extols the virtue of wisdom and promises that the one who seeks the wisdom of God will find it. The writer personifies Godly wisdom as feminine. He praises her unfading permanence (verse 12) as she "hastens to make herself known" to those who desire her (verses 13-14) and teaches people the principles of virtuous living (verses 15-16).

God's truth is wisdom, and the moral law is the work of wisdom. God gives human beings the choice of participating in His divine gift of Godly wisdom. By Divine Wisdom, God commands the whole created order and governs the lives of people and nations. He alone made the heavens and the earth, and only He can impart genuine knowledge of every created thing in relation to Himself.

God desires to allow His creatures to share in His being, wisdom, and goodness. Scripture tells us, O LORD, how manifold are your works! In wisdom, you have made them all (Ps 104:24). It is because God creates through wisdom so that His creation has order: You have arranged all things by measure and number and weight (Wis 11:20). Human beings can participate in the wisdom and goodness of God. Through the gift of free will, God gives His human children control over their acts and the ability to govern themselves in doing what is right and good according to God's moral law that is the work of Divine Wisdom. Wisdom is one of the seven gifts of the Holy Spirit (Is 11:1-2), and Jesus Christ is the perfection of God's Divine Wisdom, as St. Paul writes, Christ who is both the power of God and the wisdom of God (1 Cor 1:24).

Second Reading

The Promised Second Coming of Christ

St. Paul instructs the Christian faith community at Thessalonica concerning the promised Second Advent of Christ. Jesus spoke of His return in His discoursed in Matthew 24:26-25:46, in John 5:24-31, at the Last Supper in John 14:2-3, 28-29. And the angels promise His return at Jesus' Ascension in Acts 1:11. However, about twenty years have passed since Christ's Ascension, and the faithful have begun to wonder about His promised return (see 2 Pt 3:3-10). They are concerned for their loved ones "who have fallen asleep" in physical death and wonder about their "awakening" in the Resurrection when Jesus returns. Paul urges the community to have hope (verse 13). They are not like unbelievers who have no hope of a resurrection from death and who will suffer two deaths: one physically and the other spiritual, which Jesus calls "the second death" (Rev 2:11; 20:6, 14; 21:8). Christians will suffer only physical death.

14 For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep.
In the Letter to the Hebrews, St. Paul writes, It is appointed for men to die once." The good news is that for a Christian, death is not the end of life in its fullness; it is only the end of life on earth. Our Savior, Jesus Christ, died and then rose from death to glorified life. His death and resurrection is a pledge of our escape from death in a resurrected life in Heaven. St. Paul wrote to St. Timothy, If we have died with him, we shall also live with him; if we endure, we shall also reign with him (2 Tim 2:11-12). Jesus' resurrection is the cause of our promised resurrection.

In verses 15-17, Paul assures them that those who have already died will not be at any disadvantage compared to those who are still alive when Jesus returns. Paul is not referring to the general resurrection of both the righteous and the wicked at the end of time but only to believers who "die in Christ." He says that there will be three signs of Christ's return:

Jesus will descend from Heaven.
There will be a shout of command from an Archangel.
There will be the sound of the trumpet of God.

In the Old Testament, the ram's horn trumpet (shofar in Hebrew) announced God's Theophany at Mount Sinai (Ex 19:16). It also announced the call to battle as in the Battle of Jericho (Josh 6:1-5). This time the trumpet announces another Theophany of God and victory over death and Satan in Jesus' return in glory.

Paul also identifies two groups of Christians at Christ's Second Coming:

Those who have already died will arise to join Christ in clouds.
Those still alive will follow them to meet the Lord in the clouds (see 1 Cor 15:51; 2 Cor 5:2-4).

Paul then advises the Thessalonians to comfort each other with his words of hope for the day when all Christians will be with our Lord forever (verse 18).

Gospel

The Parable of the Ten Virgins and the Necessity for Watchfulness

Covenant marriage is one of the reoccurring symbolic images the Old Testament prophets used to describe the covenant people's relationship or lack of a relationship with Yahweh (see Symbolic Images of the Old Testament Prophets). Jesus uses the same imagery in this parable. The Greek word that describes the ten women in the parable is "parthenos," which means "virgin," an unmarried maiden in a state of bodily integrity. It is the same word used for the Virgin Mary in Matthew 1:23 and in the Greek translation of Isaiah 7:14 for the future Davidic maiden who would bear the Messiah (quoted in Mt 1:23 and applied to Mary). Jesus' teaching is another "Kingdom of Heaven" parable, and the focus is watchfulness and preparation. Like the other "Kingdom Parables," it concerns those in the Kingdom of the Church who believe in Christ as Lord and Savior (the divine Bridegroom) and, throughout the generations of the Church, have waited faithfully for the Second Advent of Christ.

Jesus told this parable to encourage the citizens of His Kingdom of the Church not to be discouraged if His promised return seems delayed for a long time. St. Peter advised the faithful in his second letter to the universal Church,

But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day. The Lord does not delay his promise, as some regard delay, but he is patient with you, not wishing that any should perish but that all should come to repentance (2 Pt 3:8-9).

The virgins in the parable betrothed maidens waiting for the bridegroom to take them to the marriage feast. In the Greek text, the word for marriage is plural, gamos. It was the custom for a Jewish man to announce his betrothed to a girl after signing the marriage contract, but the actual wedding did not occur until the bridegroom had prepared a home to receive his bride. The period of the betrothal could take as long as a year. In the meantime, the bride prepared herself for the bridegroom's coming when he would take her to their new home, where they celebrated the wedding feast with family and guests. Jesus promised that He would return to take His Bride, the Church, to His "house" in Heaven. Jesus told His disciples,

"I am going to prepare a place for you, and if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be" (Jn 14:2b-3).

As in all parables, the elements are symbolic. In the Christian tradition:

Christ is the Bridegroom, and His Church is His pure, virgin Bride (see Mt 9:15; Jn 3:29; 2 Cor 11:2; Eph 5:21-33; Rev 21:2, 9, and 22:17).
The ten virgins represent the Christian communities of the Church (Eph 1:6; 5:27; Rev 19:7).
The burning oil lamps represent God the Holy Spirit (Lk 1:7; 3:16; Acts 2:3-41 1 Thes 5:19).
The wedding banquet is the heavenly wedding feast of the Lamb and His Bride at the end of time (Rev 19:6-9).

The virgins represent the Christian communities waiting for Jesus, the divine Bridegroom, to take them to the wedding feast that is the Lamb's heavenly marriage supper, described by St. John in the Book of Revelation. John wrote:

Let us rejoice and be glad and give him glory. For the wedding day of the Lamb has come, his bride has made herself ready. She was allowed to wear a bright, clean linen garment (the linen represents the righteous deeds of the holy ones). Then the angel said to me, "Write this: Blessed are those who have been called to the wedding feast of the Lamb" (Rev 19:7-9). Our Eucharistic banquet looks forward to this event.

In the parable, all the virgins have oil lamps, which they must keep burning as they await the coming of the bridegroom. Oil lamps were the standard means of lighting for centuries (see Ex 25:31, 36-37; 27:20). Clay lamps filled with olive oil with a wick inserted into the oil-filled reservoir and carried in hand were the most common. The wicks were trimmed occasionally to keep the flame burning brightly. The lamps burned so long as there were wicks and sufficient oil.

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Fr. George
Corrigan
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The young women are described with the Greek term for “virgins” which is meant to indicate unmarried friends or relatives of either the bride or the bridegroom. The story tells us that their role included escorting the bridegroom in a torchlight procession to his house, but that they were not present at whatever part of the ceremonies immediately preceded this procession. The unexpected delay at that point in the proceedings may have been caused by extended bargaining over the financial settlement, or by any number of other causes, deliberate or accidental. It does not matter; all that matters is the delay, and the effect it had on the readiness of the girls when the time for their part in the ceremonies eventually arrived.

The prequel to the procession is the wedding feast in the bridegroom’s house, the high point of the celebration. To miss that is to miss everything, and the ending of the story again shades off into the language of eschatological judgment, with the emphatic closure of the door, and the unavailing appeal by the excluded girls. Their address to the bridegroom as “Lord, Lord” and his response, “I do not know you,” read oddly in the narrative situation—of course the bridegroom knew his own wedding party! – but clearly recall the fate of the pseudo-disciples of 7:21–23.

Why then did the five foolish girls miss the feast? It was not that five slept and five stayed awake: v. 5 says explicitly that they all slept and all had to be awakened by the midnight shout. The problem goes back to the preparations they had made before going to sleep. We are offered no allegorical identification for the oil, and can only speculate as we have above. The preceding and following parables both indicate an ethical understanding of what it means to be ready, and this will be further underlined in vv. 31–46, but within this parable that is not spelled out. If there is any hint here as to what was lacking it is in the bridegroom’s verdict “I do not know you,” which, as in 7:21–23, indicates a criterion deeper than merely ethical correctness. But the point is simply that readiness, whatever form it takes, is not something that can be achieved by a last-minute adjustment. It depends on long-term provision, and if that has been made, the wise disciple can sleep secure in the knowledge that everything is ready.

If that is what the parable means, the addition of v. 13 seems quite inappropriate to the story on which it comments: “stay awake” is precisely what none of the ten girls did, and the sensible ones did not suffer because of their dozing. This is why some scholars wonder if this verse is an editorial comment, virtually repeating 24:42, where it preceded a parable which was about staying awake. But the metaphor of keeping awake was more concerned with readiness than with disrupting the normal routine of life, and that sense is indeed appropriate here, even though the metaphor used to express it is literally incompatible with the different imagery of the parable just concluded.

Fr. Kieran
O’Mahony
OSA

Kieran J.
O’Mahony, OSA

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Fr. Francis Martin

ARCHIVE (CYCLE A)

Fr. Francis Martin

32nd Sunday of Year A

Navarre Bible Commentary

The Jerome Biblical Commentary
The New Jerome Biblical Commentary, and
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32nd Sunday of Year A

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32nd Sunday of Year A

1ST READING2nd READINGGOSPELINDEX

Themes

The book opens with the opposed pairs righteousness/unrighteousness and death/immortality: those who do not follow righteousness will fall into “senseless reasoning” and will not be open to wisdom; wisdom is not an inherent human quality nor one that can be taught, but comes from outside, and only to those who are prepared through righteousness.^[27] The suffering of the righteous will be rewarded with immortality, while the wicked will end miserably.^[28] The unrighteous are doomed because they do not know God’s purpose, but the righteous will judge the unrighteous in God’s presence.^[29]

Lady Wisdom, first referred to as “she” in Wisdom 6:12, dominates the middle section of the book (chapters 6-9), in which Solomon speaks.^[29] She existed from the Creation, and God is her source and guide.^[29] She is to be loved and desired, and kings seek her: Solomon himself preferred wisdom to wealth, health, and all other things.^[30] She in turn has always come to the aid of the righteous, from Adam to the Exodus.^[2] The final section, chapters 10-19, takes up the theme of the rescue of the righteous, taking the Exodus as its focus: “You (God) have not neglected to help (your people the Jews) at all times and in all places.” (Wisdom 19:22).^[2]

Catholic

Friedrich Justus Knecht wrote that this parable shows “the necessity of good works,” with the spare oil symbolizing good works stored up by faithful Christians, and the lax Christians being those whose faith did not compel them to active love or good deeds.^[22]

Roger Baxter in his Meditations writes, “In the Church militant there are both good and bad, wise and foolish, all expecting the coming of Christ the spouse of the Church, in order to celebrate His nuptials in heaven. Those that keep their faith without charity, which is the life of faith, are like the foolish virgins who had no oil in their lamps, What can be more unwise than to expect the coming of a judge who sees all things, and not to prepare against His coming?”^[23]

Seq	Event	Type	Matthew	Mark	Luke	John

1	Pre-existence of Christ	misc				Jn 1:1–18
2	Genealogy of Jesus	nativity	Mt 1:1–17		Lk 3:23–38
3	Birth of John the Baptist	nativity			Lk 1:5–25
4	Annunciation	nativity			Lk 1:26–38
5	Visitation of Mary	nativity			Lk 1:39–56
6	Birth of Jesus	nativity	Mt 1:18–25		Lk 2:1–7
7	Annunciation to the shepherds	nativity			Lk 2:8–15
8	Adoration of the shepherds	nativity			Lk 2:16–20
9	Circumcision of Jesus	nativity			Lk 2:21
10	Infant Jesus at the Temple	nativity			Lk 2:22–38
11	Star of Bethlehem	nativity	Mt 2:1–2
12	Visit of the Magi	nativity	Mt 2:1–12
13	Flight into Egypt	nativity	Mt 2:13–15
14	Massacre of the Innocents	nativity	Mt 2:16–18
15	Herod the Great‘s death	misc	Mt 2:19–20
16	Return of the family of Jesus to Nazareth	youth	Mt 2:21–23		Lk 2:39
17	Finding Jesus in the Temple	youth			Lk 2:41–51
18	Ministry of John the Baptist	misc	Mt 3:1–12	Mk 1:1–8	Lk 3:1–20	Jn 1:19–34
19	Baptism of Jesus	misc	Mt 3:13–17	1:9–11	Lk 3:21–22	Jn 1:29–39
20	Temptation of Jesus	misc	Mt 4:1–11	1:12–13	Lk 4:1–13
21	Marriage at Cana	miracle				Jn 2:1–11
22	Temple Cleansing	ministry				Jn 2:13–25
23	Jesus & Nicodemus	ministry				Jn 3:1–21
24	Return of Jesus to Galilee	ministry	Mt 4:12–12	1:14–14		Jn 4:1–3
25	Exorcism at the Synagogue in Capernaum	miracle		1:21–28	Lk 4:31–37
26	The Growing Seed	parable		4:26–29
27	Rejection of Jesus	ministry	Mt 13:53–58	6:1–6	Lk 4:16–30
28	First disciples of Jesus	ministry	Mt 4:18–22	1:16–20	Lk 5:1–11	Jn 1:35–51
29	Miraculous draught of fishes	miracle			Lk 5:1–11
30	Beatitudes	sermon	Mt 5:2–12		Lk 6:20–23
31	Young Man from Nain	miracle			Lk 7:11–17
32	The Two Debtors	parable			Lk 7:41–43
33	The Lamp under a Bushel	parable	Mt 5:14–15	4:21–25	Lk 8:16–18
34	Expounding of the Law	sermon	Mt 5:17–48		Lk 6:29–42
35	Seventy Disciples	ministry			10:1–24
36	Discourse on ostentation	sermon	6:1–18
37	Parable of the Good Samaritan	parable			10:30–37
38	Jesus at the home of Martha and Mary	ministry			10:38–42
39	The Lord’s Prayer	ministry	6:9–13		11:2–4
40	The Friend at Night	parable			11:5–8
41	The Rich Fool	parable			12:16–21
42	Samaritan Woman at the Well	ministry				4:4–26
43	The Birds of the Air	ministry	6:25–34		12:22–34
44	Discourse on judging	sermon	7:1–5		6:41–42
45	Discourse on holiness	sermon	7:13–27
46	The Test of a Good Person	sermon	7:15–20		6:43–45
47	The Wise and the Foolish Builders	parable	7:24–27		6:46–49
48	Cleansing a leper	miracle	8:1–4	1:40–45	5:12–16
49	The Centurion’s Servant	miracle	8:5–13		7:1–10	4:46–54
50	Healing the mother of Peter’s wife	miracle	8:14–17	1:29–34	4:38–41
51	Exorcising at sunset	miracle	8:16–17	1:32–34	4:40–41
52	Calming the storm	miracle	8:23–27	4:35–41	8:22–25
53	Gerasenes demonic	miracle	8:28–34	5:1–20	8:26–39
54	Paralytic at Capernaum	miracle	9:1–8	2:1–12	5:17–26
55	Calling of Matthew	ministry	9:9	2:13–14	5:27–28
56	New Wine into Old Wineskins	parable	9:17–17	2:22–22	5:37–39
57	Daughter of Jairus	miracle	9:18–26	5:21–43	8:40–56
58	The Bleeding Woman	miracle	9:20–22	5:24–34	8:43–48
59	Two Blind Men at Galilee	miracle	9:27–31
60	Exorcising a mute	miracle	9:32–34
61	Commissioning the twelve Apostles	ministry	10:2–4	3:13–19	6:12–16
62	Not peace, but a sword	ministry	10:34–36		12:49–53
63	Messengers from John the Baptist	ministry	11:2–6		7:18–23
64	Paralytic at Bethesda	miracle				5:1–18
65	Lord of the Sabbath	ministry	12:1–8	2:23–28	6:1–5
66	Man with withered Hand	miracle	12:9–13	3:1–6	6:6–11
67	Exorcising the blind and mute man	miracle	12:22–28	3:20–30	11:14–23
68	Parable of the strong man	parable	12:29–29	3:27–27	11:21–22
69	Eternal sin	ministry	12:30–32	3:28–29	12:8–10
70	Jesus’ True Relatives	ministry	12:46–50	3:31–35	8:19–21
71	Parable of the Sower	parable	13:3–9	4:3–9	8:5–8
72	The Tares	parable	13:24–30
73	The Barren Fig Tree	parable			13:6–9
74	An Infirm Woman	miracle			13:10–17
75	Parable of the Mustard Seed	parable	13:31–32	4:30–32	13:18–19
76	The Leaven	parable	13:33–33		13:20–21
77	Parable of the Pearl	parable	13:44–46
78	Drawing in the Net	parable	13:47–50
79	The Hidden Treasure	parable	13:52–52
80	Beheading of John the Baptist	ministry	14:6–12	6:21–29	9:7–9
81	Feeding the 5000	miracle	14:13–21	6:31–44	9:10–17	6:5–15
82	Jesus’ walk on water	miracle	14:22–33	6:45–52		6:16–21
83	Healing in Gennesaret	miracle	14:34–36	6:53–56
84	Discourse on Defilement	sermon	15:1–11	7:1–23
85	Canaanite woman’s daughter	miracle	15:21–28	7:24–30
86	Deaf mute of Decapolis	miracle		7:31–37
87	Feeding the 4000	miracle	15:32–39	8:1–9
88	Blind Man of Bethsaida	miracle		8:22–26
89	Confession of Peter	ministry	16:13–20	8:27–30	9:18–21
90	Transfiguration of Jesus	miracle	17:1–13	9:2–13	9:28–36
91	Boy possessed by a demon	miracle	17:14–21	9:14–29	9:37–49
92	Coin in the fish’s mouth	miracle	17:24–27
93	Bread of Life Discourse	sermon				6:22–59
94	The Little Children	ministry	18:1–6	9:33–37	9:46–48
95	Man with dropsy	miracle			14:1–6
96	Counting the Cost	parable			14:25–33
97	The Lost Sheep	parable	18:10–14		15:4–6
98	The Unforgiving Servant	parable	18:23–35
99	The Lost Coin	parable			15:8–9
100	Parable of the Prodigal Son	parable			15:11–32
101	The Unjust Steward	parable			16:1–13
102	Rich man and Lazarus	parable			16:19–31
103	The Master and Servant	parable			17:7–10
104	Cleansing ten lepers	miracle			17:11–19
105	The Unjust Judge	parable			18:1–8
106	Pharisee and the Tax Collector	parable			18:9–14
107	Divorce and celibacy	ministry	19:1–15
108	Jesus and the rich young man	ministry	19:16–30	10:17–31	18:18–30
109	Jesus and the woman taken in adultery	ministry				8:2–11
110	The Workers in the Vineyard	parable	20:1–16
111	Jesus predicts his death	ministry	20:17–19	8:31 9:31 10:32–34	18:31–34
112	The Blind at Birth	miracle				9:1–12
113	Son of man came to serve	ministry	20:20–28	10:35–45
114	The Good Shepherd	ministry				10:1–21
115	Blind near Jericho	miracle	20:29–34	10:46–52	18:35–43
116	Raising of Lazarus	miracle				11:1–44
117	Jesus and Zacchaeus	ministry			19:2–28
118	Palm Sunday	ministry	21:1–11	11:1–11	19:29–44	12:12–19
119	Temple Cleansing	ministry	21:12–13	11:15–18	19:45–48
120	Cursing the fig tree	miracle	21:18–22	11:12–14
121	Authority of Jesus Questioned	ministry	21:23–27	11:27–33	20:1–8
122	The Two Sons	parable	21:28–32
123	The Wicked Husbandmen	parable	21:33–41	12:1–9	20:9–16
124	The Great Banquet	parable	22:1–14		14:16–24
125	Render unto Caesar…	ministry	22:15–22	12:13–17	20:20–26
126	Woes of the Pharisees	ministry	23:1–39	12:35–37	20:45–47
127	Widow’s mite	sermon		12:41–44	21:1–4
128	Second Coming Prophecy	ministry	24:1–31	13:1–27	21:5–36
129	The Budding Fig Tree	parable	24:32–35	13:28–31	21:29–33
130	The Faithful Servant	parable	24:42–51	13:34–37	12:35–48
131	The Ten Virgins	parable	25:1–13
132	The Talents or Minas	parable	25:14–30		19:12–27
133	The Sheep and the Goats	parable	25:31–46
134	Anointing of Jesus	ministry	26:1–13	14:3–9	7:36–50	12:2–8
135	Bargain of Judas	misc	26:14–16	14:10–11	22:1–6
136	The Grain of Wheat	ministry				12:24–26
137	Last Supper	ministry	26:26–29	14:18–21	22:17–20	13:1–31
138	Promising a Paraclete	ministry				16:5–15
139	Gethsemane	misc	26:36–46	14:32–42	22:39–46
140	The kiss of Judas	passion	26:47–49	14:43–45	22:47–48	18:2–9
141	Healing the ear of a servant	miracle			22:49–51
142	Arrest of Jesus	passion	26:50–56	14:46–49	22:52–54	18:10–12
143	Sanhedrin Trial of Jesus	passion	26:57–68	14:53–65	22:63–71	18:12–24
144	Blood curse	passion	27:24–25
145	Carrying the cross	passion	27:27–33	15:20–22	23:26–32	19:16–17
146	Crucifixion of Jesus	passion	27:34–61	15:23–47	23:33–54	19:18–38
147	Myrrhbearers/Mary Magdalene at the Tomb	resurrection app	28:1	16:1	24:1
148	Empty tomb	resurrection app	28:2–8	16:2–8	24:2–12	20:1–13
149	Resurrection of Jesus	resurrection app	28:9–10	16:9–11	24:1–8	20:14–16
150	Noli me tangere	resurrection app				20:17–17
151	Road to Emmaus appearance	resurrection app			24:13–32
152	Resurrected Jesus appears to Apostles	resurrection app		16:9–12	24:36–43	20:19–20
153	Great Commission	resurrection app	28:16–20	16:14–18
154	Doubting Thomas	resurrection app				20:24–29
155	Catch of 153 fish	miracle				21:1–24
156	Ascension of Jesus	resurrection app		16:19	24:50–53
157	Dispersion of the Apostles	misc	28:19–20	16:20

Wikipedia and Non-Catholic
Sources

Luther
Seminary

Commentary Bible Index

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