Today I want to talk about something that's incredibly important in our busy and chaotic lives: finding rest. We live in a world that's always on the go, where we're constantly bombarded with messages, notifications, and demands on our time and attention. It can be exhausting and overwhelming, and it's easy to feel like we're never truly at rest. But the good news is that Jesus offers us a way to find true rest in him.
In John 10:1-10, Jesus says that he is the gate for the sheep. He says that anyone who enters through him will be saved and will find pasture. He goes on to say that he came so that his sheep may have life and have it abundantly. I believe that this passage has a lot to teach us about finding rest in Jesus.
First of all, notice that Jesus calls us his sheep. Sheep are creatures that need a lot of care and attention. They need to be led to pasture where they can graze and rest. They need protection from predators and from wandering off and getting lost. In other words, sheep are creatures that need a shepherd. And that's exactly what Jesus is for us. He is our good shepherd who cares for us and leads us to rest.
But notice also that Jesus says that he is the gate. He is the way through which we enter into rest. And what does it mean to enter through the gate? I believe that it means surrendering our lives to Jesus, trusting him completely, and following him wherever he leads us. It means letting go of our own agendas and ambitions and submitting to his will for our lives.
When we enter through the gate of Jesus, we find salvation and pasture. We find the rest that we so desperately need. But notice that Jesus also says that he came so that we may have life and have it abundantly. In other words, Jesus doesn't just give us rest so that we can be comfortable and complacent. He gives us rest so that we can be energized and empowered to live the full and abundant life that he has for us.
So what does it look like to find rest in Jesus? I believe that it starts with surrendering our lives to him and trusting him completely. It means recognizing that we can't do everything on our own and that we need his help and guidance. It means making time for prayer, worship, and reading the Bible, so that we can be filled with his presence and truth. And it means taking care of ourselves physically, emotionally, and spiritually, so that we can be healthy and whole.
Finding rest in Jesus is not always easy. It requires us to let go of our own agendas and desires and to trust him completely. But the reward is worth it. When we find rest in Jesus, we find salvation, pasture, and abundant life. So let's enter through the gate of Jesus and find the rest that we so desperately need.
Today we turn our attention to the 19th verse of the 20th chapter of the Gospel of John, which reads: "On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, 'Peace be with you!'"
This verse tells us about the first appearance of Jesus to his disciples after his resurrection. The disciples were gathered together in a room, with the doors locked for fear of the Jewish leaders. They were afraid and uncertain about what the future held for them. But in the midst of their fear and uncertainty, Jesus appeared to them and spoke words of peace.
We can learn a lot from this passage. Firstly, we see that even in our moments of fear and uncertainty, Jesus is always present with us. Just as he appeared to the disciples in that room, he is with us in our homes, our workplaces, and wherever we may find ourselves. We may feel like the doors of our hearts are locked, but Jesus can come through and bring us peace.
Secondly, we see that Jesus is not afraid of our fears. He knows our struggles and our weaknesses, and he is there to comfort and support us. The disciples were afraid of the Jewish leaders, but Jesus appeared to them anyway. He did not let their fears keep him away.
Finally, we see that Jesus brings us peace. The world can be a scary and uncertain place, but Jesus offers us a peace that the world cannot give. This peace comes from knowing that we are loved by God and that we have a purpose in life.
So, my friends, let us take comfort in this passage from John's Gospel. Let us remember that even in our darkest moments, Jesus is with us, offering us peace and comfort. Let us open the doors of our hearts to him, and allow him to fill us with his love and his peace. May the peace of Christ be with us always. Amen.
Dakinhar filgħaxija, fl-ewwel jum tal-ġimgħa, meta d-dixxipli kienu flimkien imbeżżgħa mil-Lhud, bil-bibien magħluqa, ġie Ġesù u qagħad f’nofshom; u qalilhom: “Is-sliem għalikom!”. Kif qal hekk, uriehom idejh u ġenbu. Id-dixxipli ferħu meta raw lill-Mulej. Imbagħad Ġesù tenna jgħidilhom: “Is-sliem għalikom! Kif il-Missier bagħat lili, hekk jien nibgħat lilkom”. Kif qal hekk, nefaħ fuqhom u qalilhom: “Ħudu l-Ispirtu s-Santu. Dawk li taħfrulhom dnubiethom ikunu maħfura, u dawk li żżommuhomlhom ikunu miżmuma”.
Tumas, wieħed mit-Tnax, jgħidulu t-Tewmi, ma kienx magħhom meta ġie Ġesù. Għalhekk id-dixxipli l-oħra qalulu: “Rajna lill-Mulej”. Iżda hu qalilhom: “Jekk ma narax f’idejh il-marka tal-imsiemer u ma nqigħedx sebgħi fuq il-marka tal-imsiemer u idi fuq ġenbu, jien ma nemminx”. Tmint ijiem wara, id-dixxipli reġgħu kienu ġewwa, u Tumas magħhom. Il-bibien kienu magħluqa, imma Ġesù daħal, qagħad f’nofshom, u qalilhom: “Is-sliem għalikom!”.
Imbagħad qal lil Tumas: “Ġib sebgħek hawn u ara jdejja, u ressaq idek u qegħedha fuq ġenbi; tkunx bniedem bla fidi, iżda emmen”. Wieġeb Tumas u qallu: “Mulej tiegħi u Alla tiegħi!”. Qallu Ġesù: “Emmint għax rajtni! Henjin dawk li ma rawx u emmnu”.
Hemm ħafna sinjali oħra li Ġesù għamel quddiem id-dixxipli tiegħu u li mhumiex imniżżla f’dan il-ktieb. Iżda dawn inkitbu sabiex intom temmnu li Ġesù hu l-Messija l-Iben ta’ Alla, u biex bit-twemmin tagħkom ikollkom il-ħajja f’ismu.
Il-Kelma tal-Mulej. R/. Tifħir lilek, Kristu.
Fil-Vanġelu tal-lum naqraw meta Ġesu deher lill-Appostli: l-ewwel, dak in-nhar li rxoxta filgħaxija, u t-tieni, ġimgħa wara. Fl-ewwel laqgħa għandna l-Appostli barra Tumas, magħluqin fiċ-ċenaklu, imbeżżgħin għax barra hemm il-Lhud li ma riedu jafu xejn fuq Ġesu, u mhux għax kienu se jagħmlu għalihom.
F’dil-fażi l-Appostli qed jirrappreżentaw xi membri tal-Knisja li, quddiem tant paganiżmu u nuqqas ta’ twemmin li hemm fid-dinja, jingħalqu fihom infushom. Fil-fatt, ħafna mill-pagani għandhom l-għatx għall-Kelma t’Alla u qed jistennewha bil-ħerqa. Imma l-Appostli jibqgħu maqfulin għax għadhom ma ltaqgħux ma’ Kristu rxoxt.
Il-biża’ tagħmilna suspettużi, forsi aggressivi u fanatiċi. Ma nibqgħux nirraġunaw, imma nistqarru b’vuċi għolja il-konvinzjonijiet reliġjużi tagħna. B’hekk jieqaf id-djalogu, u min jismagħna jkollu dubju fuq il-verita’ li qed nistqarru. Min hu konvint fil-fidi m’għandux għalfejn jgħajjat, imma jesponi l-prinċipji tiegħu bil-ħlewwa. Il-ferħ f’wiċċu għandu jixhed għall-verita. Dil-biża’ għamlet ħafna ħsara lill-Knisja, e.g. il-biża’ tax-xjenza fi żmien Galileo, l-emanċipazzjoni tal-mara, ir-rinnovament, eċċ. Qatt m’għandu jkollna biża’ tal-verita.
Qalb dil-biża’ ġie (mhux dehrilhom) Ġesu u qagħad f’nofshom. Issa Ġesu m’għadux bil-ġisem ta’ qabel, limitat bħal kull bniedem ieħor, suġġett għall-bard, sħana, irjiħat. Issa Ġesu għandu ġisem glorjuż u bla limiti. Il-preżenza tiegħu hija possibbli kemm fil-komunita ta’ dawn l-għaxar appostli u kemm f’kull komunita fid-dinja. Aħna għandna nkunu dejjem konxji ta’ din il-preżenza biex ma ninħakmux mill-biża’. Ġesu jurihom idejh u l-kustat. Hawn min jaħseb li dawn kienu ħwejjeġ koroh u ta’ min jinsihom. Minn flok, dawn isiru l-identita ta’ Ġesu. Idejn Ġesu huma idejn Alla, li qatt ma jużahom biex jikkastiga. Biżżejjed naraw il-ħolqien. Imbagħad idejn Ġesu m’għamlux ħlief ġid: ifejqu, jiġbdu ‘l Pietru mill-għarqa, ibierku, eċċ. Mill-kustat ħareġ demm, sinjal tal-ħajja, u ilma – l-ilma tal-ħajja li fuqha Ġesu kellem lis-Samaritana.
L-Appostli ferħu meta raw lil Ġesu. Ikollu ferħ ġenwin min jiltaqa’ ma’ Kristu rxoxt, min fehem li l-għotja tal-ħajja ma titħassar qatt, imma tibqa’ għal dejjem f’idejn il-Missier Etern. Mill-banda l-oħra, id-dwejjaq jiġu meta l-għotja tal-ħajja titqies bħala falliment.
Ġesu nefaħ fuqhom, i.e. tahom l-Ispirtu Qaddis bl-imħabba kollha tiegħu u huma imtlew b’dan l-Ispirtu Qaddis. Dan in-nifs li nefaħ Ġesu huwa simbolu tal-forza Divina li wasslet lil Ġesu biex jagħti ħajtu. Issa dil-forza qed jgħaddiha lid-dixxipli hu u jibagħthom fid-dinja:
“Kif il-Missier bagħat lili hekk jien nibgħat lilkom. Hemm bżonn li toħorġu minn hawn biex tmorru taħfru d-dnubiet, avolja se tkunu qiskom nagħaġ qalb l-ilpup.” Hawn Ġesu mhux qed jirreferi għall-qassisin biss fil-Qrar. Kull Nisrani għandu d-dmir li meta jiltaqa’ ma’ ħuh midneb, iħajru jabbanduna dil-ħajja żbaljata u jerġa’ jmur jitħabbeb mal-Missier.
“Id-dnubiet li intom iżżommu…” – mhux qed jgħid għal meta qassis ma jkunx jista’ jaħfer xi dnub, p.e. imħabba nuqqas ta’ ndiema. Hawn qed jgħid li jekk id-dixxiplu ma jirnexxilux jikkonvinċi lil ħuh biex jikkonverti, dan se jibqa’ bid-dnub. Għalhekk id-dixxiplu m’għandux iħallieh għall-rasu, imma jkompli jara x’jista’ jagħmel, u minn fejn se jfittex l-għajnuna biex joħroġ lil ħuh mill-ħajja tad-dnub.
Ġimgħa wara, Ġesu jerġa’ jkun mad-dixxipli flimkien ma’ Tumas. Dan Tumas sar sinonimu ma’ dawk li jiddibutaw. Kull wieħed mill-Appostli kellu rapport għalih ma’ Ġesu għax kull wieħed kellu l-karatteristika tiegħu.
Tumas dejjem imsemmi bħal “it-tewmi” (Tewmas?). Dan huwa nvit għal kull wieħed minna biex ikun tewmi ma’ Tumas. Ma beżgħax joħroġ barra ġimgħa sħiħa. Mhux Tumas biss ma emminx. Mattew jgħidilna li qabel Ġesu tela’ s-sema, “xi wħud baqgħu jiddubitaw”. Biex nemmnu fil-Qawmien anki aħna kull tant ngħaddu minn dubji – dawn jgħinuna biex ma nħawdux il-Qawmien mar-rianimazzjoni.
Tumas għamel l-iżball li nqata’ mill-komunita’. Dan m’għamlux bħal dak in-Nisrani li jara kollox ħażin u jitlaq mill-Knisja għax jaħseb li hu aktar qaddis mill-oħrajn kollha; jew dak li jmur pass ieħor ‘il quddiem u jsir ateju jew jidħol f’xi setta. Tumas kien bħal dak li jaqta’ ftit qalbu meta jara ċerti skandli; jew li jħossu skomdu meta f’xi żmien, il-Knisja ndaħlet wisq fil-politka u l-poter; jew illum meta jara l-piki bejn l-għaqdiet u l-parroċċi. Allura Tumas telaq, imma ġimgħa wara reġa’ ġie. Kellu dubju għax ried prova materjali, konkreta, razzjonali u bis-sens.
Dan mhux possibbli għax aħna għadna fuq pjan uman. Nifhmu sew meta nkunu fuq pjan Divin fl-eternita’. Kristu rxoxt jistieden lil Tumas:
“Qis li ma tonqosx fik il-fidi, imma emmen.” Tumas ma kellux għalfejn imiss il-kustat u l-ħofor f’idejn Ġesu. Stqarr bla tlaqlieq: “Mulej tiegħi, u Alla tiegħi.” Ħadd qabel ma kien irrefera għal Ġesu bħala Mulej u Alla fl-istess ħin. Din l-istqarrija tal-fidi saret l-istqarrija tal-ewwel Insara, u għandha tkun l-istqarrija ta’ kull Nisrani li fetaħ għajnejh għar-rejalta u l-verita tal-Qawmien.
As we begin our observance of Holy Week, we are reminded of the significance of this time in the Christian calendar. This is a week of reflection, prayer, and contemplation, as we remember the events leading up to Jesus' crucifixion and resurrection.
Reflection is an essential part of our observance of Holy Week. We reflect on Jesus' journey to the cross, his sacrifice, and what it means for our salvation. We reflect on the many ways in which we have fallen short of God's grace and how we can strive to be better in our lives. We reflect on our own mortality and the hope that we have through Christ's resurrection.
Prayer is also a crucial aspect of our observance of Holy Week. Through prayer, we can connect with God and seek His guidance and comfort. We can pray for those who are suffering, for those who are in need of healing, and for those who are lost. We can pray for strength and courage to face our own challenges and to follow God's will for our lives.
Contemplation is another vital component of our observance of Holy Week. Through contemplation, we can enter into a deeper relationship with God and gain a better understanding of His love for us. We can contemplate the significance of Jesus' sacrifice and what it means for us as individuals and as a community of believers. We can contemplate the many blessings in our lives and express gratitude for all that God has given us.
As we reflect, pray, and contemplate during this Holy Week, let us remember that these practices are not only for this week but are a part of our ongoing journey with Christ. May we continue to reflect on God's love for us, pray for His guidance and comfort, and contemplate the many ways in which we can live out our faith in our daily lives.
Let us pray:
Heavenly Father, we thank you for this Holy Week and for the opportunity to reflect, pray, and contemplate your love for us. May we be filled with your grace and guidance as we seek to live out our faith in our daily lives. We ask this in Jesus' name. Amen.
Palm Sunday is a significant day in the Christian calendar, commemorating Jesus' triumphant entry into Jerusalem a week before his crucifixion. According to the Bible, crowds welcomed him by waving palm branches and laying them on the ground, creating a path for him to ride into the city on a donkey.
For Christians, Palm Sunday is a time to reflect on Jesus' humility, as he chose to enter Jerusalem on a donkey instead of a horse, which was a symbol of power and war. It is also a time to reflect on the events leading up to Easter, which celebrates Jesus' resurrection from the dead.
Palm Sunday marks the beginning of Holy Week, which includes other significant events such as Maundy Thursday, Good Friday, and Holy Saturday. It is a time of reflection, prayer, and contemplation for many Christians, as they remember Jesus' sacrifice and what it means for their faith.
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