Passion Sunday (Palm Sunday), Cycle C (2016)

THEME OF THE DAY
God’s love shines through the Cross and changes us. Sermons on our sinful condition and how through the Cross God overcomes and changes our condition (Justification by Grace and the Atonement) are what this Sunday’s theme is all about.

Psalm 31:9-16
This is a prayer for deliverance from personal enemies, attributed to David. Since it is not likely that David is the author or even the agent in collecting this and other Psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512), it seems appropriate to contend that the song is not only about David, but rather to read it as a pertaining to the Davidic line, to pertain to Jesus as a prophecy of his sufferings. The psalmist begins by articulating his distress and grief/anger [kaas] while pleading for Yahweh’s graciousness/mercy [chanan] (v. 9). The reference to soul [nephesh] in this verse is not an embrace of the notion of soul in Greek philosophy or as most of us understand the term, but a mere reference to the life-source. The psalmist proceeds, claiming to be in sorrow — scorned, a broken vessel [keli], and the object of schemes (vv. 10-13). He prays for vindication that we may be saved [yashad, also translated, “given safety”] by God’s steadfast love or mercy [chesed]. Awareness is expressed that our whole life is in God’s hands [yad] and that God’s face [panim] might shine on us [his favor shown] (vv. 14-16).

Application: One possible sermon direction with this text is to read it prophetically as referring to Jesus, to highlight the suffering Christ endured to save us (Atonement). Another possibility is to highlight God’s love and mercy for us, illustrated in his giving us Christ but in his kindness to us in the trials we face (Justification by Grace).

Isaiah 50:4-9a
This lesson probably has its origins in the second oldest of the three distinct historical strands of prophecy which comprise the book. It seems quite clearly not to have been the work of the eighth century BC prophet Isaiah who worked in Judah (the Southern Kingdom), but to have emerged soon after the conquest of Jerusalem by the Babylonians in 539 BC and so during the Babylonian Captivity. The text is taken from the Book of Consolation, a series of eschatological prophecies. It is the so-called Third Servant Song. There is much dispute about the identity of the Servant in these songs (42:1-4; 49:1-6; 50:1-6; 52:13–53:12). Historically the Church has claimed the referent of these texts is to an individual (the Messiah, and specifically to Jesus). But many scholars understand them to refer the role the nation of Israel would play in propagating God’s mission.

The Servant says that God made him a teacher, to sustain the weary (exiled Israelites) (v. 4). The Servant is said to do the Lord’s bidding and accepts the insults received (vv. 5-6). The images here could suggest that the Servant is an individual who has not turned away like Israel as a whole did. Using a law-court image, the Servant expresses unshakable confidence that God will vindicate him. The one who justifies [tsadaq, declares right] the Servant will come near, so none will condemn [rasha] the psalmist. In fact, it is said, opponents of the Servant will perish like moth-eaten clothes (vv. 7-9). We are reminded that the Hebraic equivalent term for “righteousness” does not just connote legal, judgmental actions, but when applied to God it concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff).

Application: Sermons on this text may proclaim God’s kindness (a forensic understanding of Justification by Grace) despite our Sin.

Philippians 2:5-11
This letter was written by Paul while a prisoner to Christians in a province of Macedonia. There is some debate about whether the Epistle in its present form might be a combination of three separate letters (for an early theologian of the Church named Polycarp spoke of several of Paul’s letters written to Philippi [Ante-Nicene Fathers, Vol. 1, p. 33]). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Paul’s co-worker Epaphroditus to Philippi (2:25-30), the church member who had brought these gifts to Paul. The main purpose of the apostle is to urge persistence in faith in face of opposition.

After urging the faithful to love and be concerned with the interests of others (vv. 2-4), Paul exhorts them to have the mind [froneisto, be of the affections] of Christ Jesus (v. 5). Christ is depicted (in hymn form, probably of pre-Pauline origins) as divine (in the form [morphe] of God), but also as one emptying [ekenose] himself into humanity in the form of a slave [doulos] and to death on the Cross (vv. 6-8). In turn, God has exalted [huperupsose] him so that all might confess [exomologeo] him as Lord. The confession that Christ is Lord [kurios] is central to this letter (vv. 9-11; v. 29; 3:8, 20; 4:1, 2, 4). It is possible that the hymn is inspired by the Fourth Servant Song of Isaiah (52:13–53:12).

Application: Sermons on this text might proclaim God’s use of contradictory means to accomplish good and give life (Providence). Insofar as the aim is to have us totally depend on God, Justification by Grace is also proclaimed.

Luke 22:14–23:56
We are again reminded that this gospel is the first installment of a two-part history of the Church traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). Addressed to Theophilus (1:1), it is not clear if this means that the work was written for a recent convert or for a Roman official from whom the Church sought tolerance. But since Theophilus means “lover of God” it is possible that the author addressed all the faithful.

This lesson is the Lukan account of the Passion from the Last Supper through the Crucifixion. The narrative begins at the Passover Meal, as Jesus tells his followers that he desired to eat with them before he suffered, for he would not eat another meal until the Passover is fulfilled in the kingdom of God (22:14-16). Then he took the cup, gave thanks and had the faithful divide it among themselves on grounds that he would not drink the wine again until the kingdom comes (22:17-18). Jesus seems to regard this meal as pointing forward to the meal celebrating the fulfillment of the kingdom of God.

After uttering the words of Institution of the Lord’s Supper (22:19-20), Jesus notes that it has been determined [horizo, marked out] that one present would betray him and woe to that one.

(He refers to himself as Son of Man [huios tou anthropou], noting what befalls him is determined. This title typically appears in Luke when identifying Jesus as a suffering figure [9:22, 44; 18:31; 24:7]. The author of the gospel may have had in mind the use of the title for one with prophetic authority or the end-time judge [Ezekiel 2:1, 3; Daniel 7:13-14].)

It is reported that the disciples begin to wonder who this is who would betray Jesus (22:23). A dispute next arises among the disciples over who is the greatest [meizon]. Jesus insists that the greatest among them must become like the youngest [neuteros] and a servant [diakoneo]. He is among them as one who serves (22:24-27). This discussion is unique to Luke. Jesus is next reported as praising the disciples as those who have stood by him in his trials and notes that he will confer a kingdom [basileia] upon them as the Father conferred it on him. They will eat and drink at his table and sit on thrones judging the tribes of Israel (22:28-30). [Eating and drinking in God’s kingdom seems to connote salvation.]

Jesus speaks to Peter, prophesying his failure to confess him before the cock crows the next morning, though Peter insists he will stand by Jesus (22:31-34). He asks the disciples if when he sent them without material possessions they lacked anything. They say no (22:35). He tells them to get the resources they need now (22:36). Scripture (Isaiah 53:12) must be fulfilled in him, he claims (22:37).

With the disciples Jesus goes to the Mount of Olives (presumably Gethsemane), instructs them to pray that they may escape this trial he endures, and then he withdraws (22:30-41). Jesus requests not to have to endure the upcoming trials, yet adds that his will should be subordinated to the Father’s will (22:42). (It is reported but only in some manuscripts that he is comforted in his great anguish by an angel [22:43-44].) He finds the disciples asleep because of grief. (The point about their grief is unique to Luke.) He rouses them to pray more (22:45).

The betrayal by Judas’ infamous kiss of Jesus to an armed crowd follows (22:47-48). Kissing a rabbi as a greeting was a common sign of respect in this era. One of Jesus’ followers takes armed action against the high priest’s slave, but Jesus puts an end to the violence and heals the slave (22:49-51). He next allows the chief priests and officers of the temple police to seize him, treating him as a bandit. Jesus notes that he was not arrested previously when teaching in the temple. He claims it is the hour [hora] of these adversaries, the hour of the power of darkness [skotos] (22:52-53). Jesus is seized and led to Caiaphas, the high priest. Along the way Peter denies him when confronted by a female slave. Then he denies Jesus again and then the cock crowed (22:54-60). Jesus looks at Peter, and remembering Jesus’ prophecy of his failure to confess him, Peter weeps (22:61-62). Jesus is beaten and mocked (22:63-65). The assembly of all the Jewish elders [including chief priests] (the Sanhedrin) gathered and invited Jesus to tell them if he were the Messiah [Christos]. Jesus claims that if he told them they would not believe (22:66-68). He claims as Son of Man [huios tou anthropou] he will be seated at the right hand of the power of God. When they ask him if he is Son of God [huios tou theou], Jesus simply said that is what they say. The assembly claims in anger that Jesus had made idolatrous claims (22:69-71).

The Sanhedrin brought Jesus before the local governor Pilate, accusing Jesus of perverting the Jewish nation and of forbidding the payment of taxes to the emperor and claiming to be the messianic king [basileus] (23:1-2). Pilate asks Jesus if he is king of the Jews, and Jesus simply notes that that is Pilate’s confession (23:3). Pilate then claims to find no basis for the accusations, but the Jewish crowds insist on his guilt, claiming that he stirs up people with his teaching (23:4-5). Learning that Jesus is a Galilean, Pilate turns him over to Herod’s jurisdiction. (Luke seems anxious to show that Pilate sought to free Jesus.) This pleases Herod who had hoped to see Jesus perform miracles (23:6-8). Herod receives no answers from Jesus, and the chief priests and scribes who are present continue to accuse him (23:9-10). The king and his soldiers treat Jesus with contempt and mock him, finally putting an elegant robe on him and returning him to Pilate (23:11). It is reported that from that point, Herod and Pilate, previously adversaries, formed a coalition (23:12).

Pilate tells the crowd that neither he nor Herod find Jesus guilty of perverting the people as charged by the Jews. He does not deserve death (23:13-15). Pilate proposes to flog Jesus and release him (23:16). A seventeenth verse, absent in most ancient manuscripts, refers to Pilate being obligated to release someone for the Jews at a festival, though there is no historical evidence of such a practice. The crowd shouted for Jesus’ death, calling for the release of Barabbas, a man imprisoned for starting an insurrection and murder (23:18-19). Wanting to release Jesus, Pilate addresses the crowd again, but the crowd shouts for crucifixion (23:20-21).

The same scenario happens a third time (23:22-23). Finally Pilate relents, releasing Barabbas (23:24-25).

On the road to the site of the Crucifixion, Simon from the African district of Cyrene (a region with a large Jewish population) is made to bear Jesus’ Cross (23:26). He is given no credit for undertaking this task, as it is imposed on him. Many followed, among them women who beat their breasts and cried for Jesus. He comforts them, saying only that they should weep for themselves and their children (23:27-28). Jesus invokes Hosea 10:8 and makes reference to the blessedness of one with a child in view of the days that are coming. Proverbially he suggests that Jerusalem will endure a horrible fate (23:29-31).

Also led to the Crucifixion site, the Skull [kranion], are two criminals [kakourgous] who were to be put to death with him, one on each side of him (23:32-33). Jesus urges that those involved should be forgiven [aphiemi, or sent away]. His garments are divided by lot (23:34). He is mocked as the Messiah who cannot save himself. Solders give him sour wine with the same mocking mantra. An inscription of the charge, “King of the Jews,” is placed on the Cross (23:35-38). Jesus engages in a dialogue with the two criminals crucified with him, the one mocking him for not saving all of them if he is the Messiah and the other rebuking such mocking on grounds that Jesus was innocent (23:39-41). He requests that Jesus remember him when Jesus comes into the kingdom, and Jesus responds with the promise that this criminal would join him in Paradise [paradeisos, or garden, a contemporary Jewish term for the lodging place of the righteous prior to the resurrection] (23:42-43).

Darkness envelops the land from noon until three, as the persecution proceeds (23:44-45a). This may be a reference to Amos 8:9-10 where mourning for an only son is related to the sun going down in daylight. The curtain of the Jerusalem Temple is reported to have been torn (23:45b), a miraculous event paralleling the natural miracle of the light. When dying, Jesus comments his spirit [pneuma] to the Father (23:46) (as per the Davidic Psalm 31:5). Unlike in Mark’s version (15:34), Jesus trusts God to the very end. This leads a centurion to praise God and proclaim Jesus’ innocence (23:47). The crowds witnessing these events seemed agitated (perhaps by a sense of guilt [18:13; cf. Zechariah 12:10]) (23:48). But Jesus’ acquaintances stood at a distance (23:49).

Respected member of the Council, Joseph of Arimathea, expecting the immanence of the King of God, asks for Jesus’ body. Pilate receives the verification of the death and gives Joseph the body (23:50-52). Women who had followed Jesus from Galilee see where the body is laid. The return and prepare spices and ointments (23:53-56).

Application: Sermons on this account can explore the depth of Sin, or the tendency to take it and the magnificence of what Christ has done for granted. Of course, Christ’s death for us (Justification by Grace) should have the final word.

THEME OF THE DAY
In the presence of Christ! The festival of course provides opportunities for sermons on the Lord’s Supper (in which Christ is present), but also to how being in his presence, Justifies, sets free, and Sanctifies.

Psalm 116:1-2, 12-19

This is a thanksgiving for healing and/or deliverance. God is praised for healing us, a witness made amidst the whole congregation in the temple (vv.1-2, 18-19). Reference is made to lifting the cup [kos] of salvation [yeshuah, or safety] (v. 13). This is probably a libation made in thanksgiving offered in fulfillment of the vow made by the psalmist when suffering (Exodus 29:40). But for Christians, the reference reminds us of the saving cup from which we drink in the Lord’s Supper. The psalmist identifies himself as a servant of the Lord, the child of a servant girl, yet who has been set free [pathach moser, loosed bonds] (v. 16). If read in relation to the New Testament this could also be applied to Jesus (especially the v. 15 reference to how precious [yaqar, or rare] the death of the faithful is to the Lord as well as the comment about the sacrifice in v. 17). Or it could be that the psalmist speaks for the faithful and is celebrating how precious Jesus’ death is? The way in which the psalm ends with Hallelujah (“Praise the Lord”) suggests the validity of this second way of reading the psalm.

Application: Read prophetically, at least two possible sermon directions emerge. Stress on the cup of salvation opens to the way for sermons on the Lord’s Supper (that we actually receive Christ in the bread and wine). Or the focus could be on Christology (how Jesus fulfills the Old Testament promises) and how his work sets us free — loosens bonds (Justification by Grace). Another option would be to do tend more to the psalmist’s gratitude for what God has done (to offer praise for the alleviation of suffering — Sin and Sanctification).

Exodus 12:1-4 (5-10) 11-14

We have previously noted that like all of the first five books of the Old Testament, Exodus is the product of several distinct literary strands, all originating between the tenth and sixth centuries BC. The book is so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “these are the names”) refers to the first words of the text’s Prologue. This lesson, describing the establishment of the Passover, is probably the work of the P (Priestly) strand of the Pentateuch, an oral tradition dating from the sixth century BC transmitted by temple priests or those inclined to regard the Jewish faith primarily in terms of temple sacrifice. Some Old Testament scholars contend that P reinterpreted an earlier nomadic spring festival, the Festival of Unleavened Bread, as a memorial of the Lord’s deliverance of the people from Egypt. Also see verses 14-20; Deuteronomy 16:1-8; Numbers 9:1-14; Ezekiel 45:21-28.

The account in this chapter follows the description of the final plague the Lord worked against Pharaoh, which does not succeed in liberating the people (ch. 11). The month of Nissan (March-April) is to be designated the beginning of the year (v. 2). Reference is made to Moses addressing the whole congregation [edah, literally “appointed meeting”] of Israel, which is in line with P’s assumption that Israel was already organized in the Exodus era. On the tenth of that month, each family is told to take a lamb [seh] or share a lamb with its closest neighbor and divide the lamb (vv. 3-4). The lamb is to be one year old and without blemish (v. 5). Instructions are then given to put the blood [dam] of the lamb on the doorposts and lintel in the houses of the people (these were the holy places of a house). The lamb was to be eaten the night it was killed and instructions are given on how it is to be prepared and what is to be eaten (vv. 7-9). Presumably the insistence on roasting the offering ensured that its blood, the symbol of life, was removed. This is divine property and needs to be returned to God, not consumed.

The blood that is on the doorposts represents a kind of sacrifice to Yahweh, most appropriate since it functions for the Hebrews as a symbol of life (Genesis 9:4; Leviticus 17:11), and as such must be returned to God (Leviticus 17:3-6; Deuteronomy 12:16). The lamb is to be entirely consumed, except for the remains to be burned the next morning (v. 10). Instructions are given on the attire one is to wear when eating the lamb, which should be consumed hurriedly (v. 11). Presumably this is because people must be ready for the march in commemoration of Israel’s hasty Exodus after the angel of death passed over [abar] the people of Israel.

Passover explained how the Lord would strike down the firstborn of all living things in Egypt, but the blood on the door posts would be a sign for him to pass over that house so the plague would not destroy them (vv. 12-13). Henceforth the day was to be one of remembrance, a celebration of perpetual observance (v. 14).

Application: This lesson provides an opportunity to clarify the nature of the Lord’s Supper in light of precedents in the Jewish Festival of Passover. Testimony might be given to the love of God that unites Christian and Jews (Justification by Grace) and the themes of freedom implicit in the Jewish celebration of Passover (Sanctification and Social Ethics). If the lamb’s blood is understood as prefiguring Christ’s sacrifice, then sermons on this text might clarify Christ’s Atoning Work.

1 Corinthians 11:23-26

In a letter to a troubled church in Corinth that he had established (Acts 18:1-11), Paul critiques certain reportedly aberrant practices pertaining to the celebration of the Lord’s Supper, addressing those practices that were exacerbating factions in the church (vv. 17-22). He begins to do this by claiming to report what he received from the Lord (v. 23). This may be a reference to the fact that Jesus himself did not directly teach Paul, but what he has learned is from the traditions of Christ, the Church’s liturgical heritage. The Words of Institution for the Sacrament are cited. We are to remember Christ [anamesis] (vv. 24-25). Of course the Hebrew equivalent zakar entails that when we remember someone they are really present, as remembrance at Shechem summoned God to engage Israel in covenant (Joshua 24). The reference Jesus is reported to make to a new covenant/testament [kaine diatheke] may be an allusion to Jeremiah 31:31. Paul proceeds to testify that as often as the bread and cup are eaten and drunk we proclaim Christ’s death until he comes (v. 26). There is a testimony here to Christ’s Atoning Work and to Eschatology.

Application: This is text with which to help the faithful appreciate the way in which the Lord’s Supper renders Christ present. A sermon on this text can also offer the faithful an opportunity to appreciate how the Lord’s Supper builds community (Church and Sanctification) or to emphasize verse 26 and relate the Sacrament to Eschatology, pointing out that the sharing we do in the meal with Christ and with each other is a sign of what life will be like in heaven or when Christ comes again.

John 13:1–17, 31b-35

Again we note that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is likely based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John.

Recently, though, some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). Regardless of its origins, though, most scholars agree that the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

We consider in this text the most recent of the accounts of events surrounding the first Lord’s Supper. In fact, unlike the Synoptic Gospels, this account offers no report of the actual Words of Institution for the Sacrament, but instead recounts preparation for the Supper with Jesus washing the disciples’ feet and then predicting his betrayal. This retelling of the story in terms of speeches by Jesus is typical of this gospel.

The account begins with the claim that before the Passover Festival Jesus knew it was time for Him to depart and go to the Father. Loving those who were his, Jesus is said to have loved them to the end (v. 1). This failure to relate the Last Supper to the Passover Meal is unique to John’s gospel. It is noted that the devil had already put the idea of betraying Jesus in Judas Iscariot’s heart (v. 2). Jesus is said to come from God, receiving all things from the Father, and knows he is to return (v. 3). He proceeds to wash the disciples’ feet (vv. 4-5). (This account is also unique to John’s gospel.) Hosts did not undertake such tasks among the Jews in the first century. In so doing Jesus makes clear that he recognizes himself to be assuming the role of a Servant (R. Alan Culpepper, Anatomy of the Fourth Gospel, p. 118).

Peter protests against his Lord washing his feet. Jesus responds that unless one is washed they will have no share of him (vv. 6-9). The Atoning Work of Christ on the Cross is here prophesied.

Jesus says the disciples are clean, but not all of them, indicating his knowledge of his betrayal (vv. 10-11). Some New Testament scholars (notably Oscar Cullmann, Early Christian Worship) contend that the reference to being cleaned by water connotes Christian baptism as preparation for receiving the Eucharist. For a discussion of this controversy, see James Dunn, Unity and Diversity in the New Testament, pp. 168-169). Pertinent texts for adjudicating the viability of this identification with Baptism include John 2:1-11; 4:7-15; 5:2-9; 7:37-39; 9:7; 13:1-16; 19:34.

Jesus explains the significance of his washing the disciples’ feet, though he himself was their teacher and lord. It is an example to the disciples (vv. 12-15). Servants are not greater than their master, nor messengers [apostolos] greater than the one who sent them. If these things are known there are blessings if they are done (vv. 16-17). These comments by Jesus here are also unique to John’s gospel and where parallels exist in the other gospels they are not uttered like they are here at the Last Supper.

After further discourse and the identification of Judas as his betrayer (vv. 18-20), Jesus leaves the room of the Supper. John has Jesus launch into his “Farewell Discourse.” He notes that now the Son of Man [huios tou anthopou] has been glorified [doxazo] and God glorified in him (vv. 31b-32). In a previous analysis of the gospel we noted the gospel of John’s unique understanding of this title. The author seems to understand the title in a Gnostic way, that is as a designation for the pre-existent one who became man and must be exalted again, though combined with the earliest Christian meaning of letting Jesus be understood as Messiah, an apocalyptic figure who at the end of time will come down from heaven and hold judgment (Rudolf Bultmann, Theology of the New Testament, Vol. 2, p. 37; Ibid., Vol. 1, p. 49). This understanding of the title certainly fits the themes of this lesson; especially the teaching of Christ’s saving work (his exaltation) and Eschatology.

Jesus then adds that he will only be with the disciples a little longer. They cannot go with him (v. 33). He gives them a new commandment [entole kainos] — to love one another as he has loved them (v. 34). By this everyone will know who his disciples are (v. 35).

Application: The text affords opportunities to proclaim God’s love for us shown in the Passion understood as a humble love (Justification by Grace) and how it might inspire such loving by us (Sanctification).

THEME OF THE DAY
How the Cross changes everyday life. This is day for sermons on our sinful condition with proclamation of God’s initiative in overcoming these dynamics to the benefit of human beings (Atonement, Justification by Grace, and Sanctification).

Psalm 22

The psalm is a lament prayer for delivery from mortal illness, traditionally attributed to David, but not likely his work. The superscript’s designation to the leader according to the deer of the dawn is probably a set of instructions to the music leader in the temple about the melody to be used.

The psalm begins with a cry for help and defense from forsakenness [azab] (vv. 1-2), quoted by Jesus on the Cross (Mark 15:34). This suggests that the psalm can be read as applying to Jesus’ Passion, an especially appropriate reading since this is labeled one of the psalms traditionally attributed to David, Jesus’ ancestor through Joseph’s lineage. Other references foreshadowing the Crucifixion are provided, such as the experience of being scorned, despised, and mocked (vv. 6-7), being forsaken (v. 11), as well as being poured out like water [mayim] [perhaps a description of the psalmist’s fever], and encircled by evil-doers, portrayed by wild animals that connote enemies for the psalmist (vv. 14-16). It is then reported that his clothes are divided (v. 18). The division of clothes is likely because neighbors and relatives regard the psalmist as nearly dead. The psalmist also confesses that God has kept Israel and him safe since birth and that Elohim has been his God since then, a remembrance inspiring the psalmist’s prayer (vv. 3-5, 9-10).

A prayer for healing follows, pleading for Yahweh’s presence and deliverance (vv. 19-21). He concludes with a vow of the sick one to offer a formal thanksgiving in the temple on recovery (vv. 22, 25). (Or it is also possible that the psalmist has received a response from God, and the rest of the psalm is a song of joyful praise in gratitude for deliverance.) The hymn to be sung follows (vv. 23-31). Reference to fear [yare] of the Lord (v. 23) does not connote being terrified by God, but is just a term for worship and obedience to him, and the comment that God did not hide his face [panim] (v. 24) is a Hebraic phrase for “remaining in relationship” with us. Among this hymn’s other references to praising God include acclamation and affirmation of his hearing cries of the afflicted [ani] (v. 24), his caring for the poor/afflicted (v. 26), as well as the praise God will receive from the whole earth and the nations (vv. 27-28), the dead (v. 29), and from posterity (vv. 30-31). This praise could be applied to the God who raised Jesus.

Application: Several possibilities for sermons emerge from this text. Read prophetically it affords opportunity to reflect on Jesus’ sufferings for us and how these events were all planned by God in advance (Atonement). We are reminded that God is truly vulnerable, for he suffered and died for us. Another possibility is to remind hearers that this is truly Good Friday, and God overcomes all the suffering Jesus endured, all the suffering in our lives, and his conquest of sickness and evil and suffering is evident in his dominion of the word as well as in his care for the poor and the praise rendered him by the dead and posterity (Justification by Grace, Social Ethics, and Providence).

Isaiah 52:13–53-12

This lesson is derived from Second Isaiah, the second of three distinct literary traditions that comprise the book and were edited into one after the Hebrew people had returned from exile in Babylon in the second half of the sixth century BC. This lesson, then, does not seem to have been written by the historical prophet to Judah for whom the book is named. Rather, it was likely generated soon after the conquest of Jerusalem by the Babylonians in 587-586 BC. It is a portion of the Book of Consolation, a series of eschatological prophecies. This particular text is the so-called Fourth Servant Song. We have previously noted that there is much dispute about the identity of the Servant in these songs (42:1-4; 49:1-6; 50:1-6; 52:13- -53:12). Historically the Church has claimed the referent of these texts is to an individual (the Messiah, and specifically to Jesus). But many scholars understand them to refer to the role the nation of Israel would play in propagating God’s mission.

The first ten verses of chapter 53 are a congregational reflection on the Servant [ebed]. Other verses in chapter 52 and the last two of chapter 53 purport to be God’s word.

This lesson is a song of God’s exalting his disfigured Servant, how he will be exalted [rum, become high] (52:13-15; 53:12b). Although in its historical context the song is intended to depict Israel’s restoration, several passages (see below) can be read canonically (in relation to the New Testament and commemoration of this day) as prefiguring Christ’s Atoning Work. The Servant is said not to have a desirable appearance (not a form of majesty) (53:2). He was despised [bazah] and rejected [chadel] (53:3). He is said to bear our infirmities and was wounded for our transgressions. He took the punishment that made us whole (53:4-5). He was oppressed and afflicted, like a lamb [seh] led to slaughter (53:7). His death is said to have been a perversion of justice (53:8). Reference to the Servant’s tomb/grave [qeber] being with one who is rich (and wicked) is most suggestive of Jesus’ burial in the tomb of the rich man Joseph of Arimethea (53:9; cf. John 19:38-42; Matthew 27:57). Yet it is noted that it was the will of the Lord to crush the Servant; it was an offering [asham] for sin (53:10). (The reference to a “soul” is a translation of the Hebrew nephesh that refers to the life force, in contrast to Greek philosophical body-soul dualisms.) The righteous [tsaddiq] Servant is said to make many righteous [justifies many -- tsadaq], bearing away [nasa] the sins of many (53:11-12). We have previously noted that the Hebraic equivalent term for “righteousness” does not just connote legal, judgmental actions, but when applied to God concerns loyalty in relationships, the loyalty of God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff).

Application: Read prophetically (identifying the Suffering Servant with Christ), sermons on this text can proclaim that in his Atoning Work Christ was an offering for sin (Satisfaction Theory). The dynamics involved in Justification by Grace (God bearing away our sins) are also possible sermon themes. The Servant’s (Christ’s) identification with the lowly could also be developed into sermons on Christ’s identification with the poor (Social Ethics).

Hebrews 10:16-25

The book is an anonymous treatise which, given its argument for the superiority of Christ’s sacrifice to those of Levitical priests, was likely written prior to the destruction of the Jerusalem Temple in 70 AD. Remarks in 2:3-4 suggest it was written by a member of a generation of Christians after the apostles. Modern scholars are inclined to regard the book as a sermon, perhaps modified after it was delivered to include travel plans, greetings, and a closing (13:20-25). The Christians addressed are thought to have been in danger of falling away from their confession (3:1; 4:14; 10:23). They had endured persecution (10:32-36).

In this text, after a brief citation from Jeremiah (31:33-34) concerning the New Covenant ushered in by Christ the high priest, with new laws written on the faithful’s hearts and minds (vv. 16-18), exhortations to the faithful are offered. Forgiveness of sin and writing the Lord’s laws [nomos] on the hearts [kardia] and minds [dianoia] of the people, giving them forgiveness [aphesis], are said to be the essence of the New Covenant (vv. 16-18). Reference is then made to the blood of Jesus giving confidence [parrhesia] to enter the sanctuary [the presence of God] through the curtain (which is said to refer to his flesh) (vv. 19-20). In accord with the book’s agenda, Jesus is said to be a great priest [hierus megus] (v. 21). As a result, the faithful can approach a public confession in full assurance [plerophoria, full conviction], for their hearts are clear from an evil conscience [suneidesis, a knowing with oneself] and so may hold fast in hope (vv. 22-23).

The text then calls for those addressed to provoke [paroxusmos, literally excite] each other to love and good deeds (v. 24). The author would have the faithful not neglect meeting together (unlike some who do not) for the Day [hemera] of the Lord (the end time) is approaching (v. 25). This eschatological orientation had been anticipated by the Hebrew prophets (Isaiah 2:12; Joel 1:15, 3:14; Amos 5:18, 8:9).

Application: The lesson offers opportunities to proclaim the direct access we now have to God as a result of Christ’s high priestly sacrifice (Atonement and Justification by Grace). But consideration might also be given to the implications for living the Christian life that this intimate contact with God might offer to the faithful (Sanctification).

John 18:1–19:42

We continue to examine the newest biblical account of the Passion, a gospel, which as we have noted, was probably not written by the apostle John but by a disciple of his seeking to present a spiritual gospel that places a strong emphasis on Christ’s divinity. Though by no means a majority in the guild, a handful of scholars hold out for the likelihood of the gospel being based on eyewitness testimony (Richard Bauckham, Jesus and the Eyewitnesses, pp. 423ff). The account reports that following his high priestly prayer (ch. 17), Jesus and the disciples journey across the Kidron Valley, between Jerusalem and the Mount of Olives (18:1). Judas leads Roman soldiers, temple police, and Pharisees to arrest him (18:2-3). (Of the four gospels only John mentions a role for Roman soldiers in the arrest.) Jesus asks them, though he already omnisciently knows the answer, whom they seek and when his name is mentioned he uses a phrase suggestive of his identification with God (with the name Yahweh), claiming “I am he” [ego eimi] (v. 6; Exodus 3:14; Isaiah 43:10-11, 25). John’s version of Jesus regularly identified himself this way (8:12; 12:46; 14:6; 15:1, 5). With this identification of himself, Jesus’ arresters fall to the ground in honor of the name (18:4-8a). He urges that his followers be released in order to fulfill earlier prophecies that he would lose no one (18:8b-9; cf. 6:39; 17:12).

Jesus stops Peter from taking arms to free him (though Peter did cut off the ear of one of the high priest’s men [18:10-11]). His reference to the cup [poterion] he is to drink is a metaphor for that which is allotted by God. He is brought by soldiers (the “officer” in most English translations refers to the commander of the Roman cohort) before Annas, the father-in-law of the High Priest Caiaphas, who had advised that it would be better to have Jesus killed as representative of the people of Israel than to have the people and the temple attacked by Roman authorities (18:13-14). Meanwhile Peter seems to have denied Jesus outside the gate of the high priest’s courtyard. Another disciple known by the high priest enters the courtyard with Jesus (18:15-18). Unlike the other gospels where Jesus first sees the Sanhedrin (on John’s account he had already been judged by this body [11:47-53]), Jesus simply is judged by the High Priest Annas. In the interrogation Jesus claims that all know or have heard his teaching (18:19-21). He is struck for insubordination and sent to Caiaphas for formal trial before the Jewish Sanhedrin (the official Jewish court made up of seventy priests, scribes, and elders, presided over by the high priest) (18:22-24), but as noted, we never receive a report of such a trial. Meanwhile Peter denies Jesus again after being accused of being a follower by a relative of the one whom he had injured defending Jesus (18:25-27).

Jesus is brought to Roman Governor Pontius Pilate. Jews do not enter headquarters (the praetorium which included the governor’s residence and military barracks) lest they become unclean for Passover by interaction with Gentiles (18:28). Pilate tries to have the Jews punish Jesus themselves, but they note that they are not permitted to inflict capital punishment. (18:29-32). In response to Pilate’s questions Jesus noted that his kingdom [basileia] is not of [ek, literally “out of”] the world and that his followers are not defending him (18:33-36). (John’s Jesus does not emphasize the kingdom of God as much as other gospels, so these references to Jesus’ kingship may be the result of John’s dependence on Mark and other gospels or a way to assert the divinity of Jesus as this gospel aims to emphasize. Yet in John’s version of the trial, John emphasizes more than the other gospels the political accusation that Jesus claims to be king.) After more exchanges with Jesus, during which Jesus claims to have come into the world to testify to the truth [aletheia], Pilate surmises that Jesus has claimed to be a king, but failed to comment on the truth of his testimony. He then offers Jesus’ release to the Jews, but the crowd prefers the release of Barabbas the bandit/robber [lestes, a Greek term sometimes identified with political revolutionaries] (18:37-40).

Pilate then has Jesus flogged and mocked by clothing him in purple robes which were king-like attire. (Flogging in the Roman empire was generally reserved for those sentenced to death.) Others mockingly call him king of the Jews [Basileus ton Ioudaion] (19:1-3). His wearing a purple robe symbolized royalty. Pilate claims to find no case against Jesus regarding alleged political insurrection, but chief priests and police call for his crucifixion, contending he should die for he has claimed to be Son of God [huios tou Theou] (19:4-7). After this exchange Pilate is fearful. (While the translation says “more fearful,” the Greek term mallon, might be translated as “rather” so as to be best translated “rather fearful.”) Jesus refused to answer further questions (19:8-9). Angered, Pilate threatens Jesus with the power he has over him, but Jesus responds that Pilate’s power/authority [exousia] depends on God. The one who handed Jesus over is said to be guilty of greater sin (19:10-11). Pilate then tries to release Jesus, but Jews claim he is the enemy of the emperor. Pilate finally announces Jesus as King of Jews, asks if he should be crucified, and then hands Jesus to the crowd at noon (19:12-16). Jewish custom was to slaughter Passover lambs on the day of preparation at Noon for the Festival.

Jesus carries the Cross to Golgotha (Aramaic for “skull”), with no help from Simon of Cyrene like in the Synoptic Gospel accounts (Matthew 27:32; Mark 15:21; Luke 23:26). He is crucified between two others, with an inscription on the Cross [stauros], “Jesus of Nazareth, the king of the Jews” (Iesus ho Nadzoraios ho Basileus ton Ioudaion, not precisely the same wording as in the other gospel accounts [cf. Luke 23:38; Mark 15:26]) (19:17-20). Chief priests try to have the inscription changed to make clear that Jesus only claimed to be King of the Jews. Pilate refuses (19:21-22). At the Crucifixion Jesus’ clothes are divided by soldiers and they cast lots for his tunic, fulfilling Psalm 22:18 (19:23-24). Casting lots for a dead man’s tunic was a common Roman custom. In the presence of his mother, her sister Mary of Clopas, and Mary Magdalene, Jesus speaks to the disciple he loved (identity uncertain, though in the tradition it is said that this is John) to care for his mother (19:25-27). Knowing the end is near Jesus sought to fulfill scripture (Psalm 69:21) by receiving sour wine on a hyssop (a shrub whose branches are too short for this purpose, but is used at the Passover) in response to his thirst (19:28-29; cf. Exodus 12:22). He then proclaims it is finished/completed [tetelestai] and dies (19:30).

Because the Sabbath (and with it the first day of the Feast of Unleavened Bread, an ancient spring festival) would dawn in the morning and Jews did not allow bodies to be left on a cross, Pilate ordered the legs of the crucified broken (19:31-32). (Only in John is the Sabbath also Passover Day.) No need to do that in Jesus’ case for he was already dead; instead his side was pierced. Eyewitness testimony is claimed regarding his death (19:33-35). Scripture is thereby fulfilled, with reference to not breaking the bones of God’s chosen (as Passover sacrifices cannot have bones broken, as per Exodus 12:46) (19:36). Jesus being pierced is said to fulfill Zechariah 12:10 and its claim that the one pierced will be mourned at the end (19:37).

Joseph of Arimethea, a secret disciple of Jesus, gets permission from Pilate to take his body. With a leader of the Pharisees, Nicodemus (see 3:1-15), they embalm the body and lay it in a tomb. (Only in this gospel does Nicodemus play such a role.) Reference to the 100 pounds of embalming material Nicodemus is said to have brought for the task is really about 75 pounds in modern Western weight measures. The Passion narrative ends as it began — in a garden (19:38-42).

Application: The lesson’s length affords several alternatives noted when the text was considered on previous Good Fridays. One that fits the Theme of the Day well is to proclaim God’s initiative in saving us, regardless of how we respond while considering the implications of that awareness for Christian life (Justification by Grace and Sanctification). Sermons might start by helping the faithful see themselves and their sins in the actions surrounding Jesus on the way to the Cross. From that perspective the love and grace of God are all the sweeter and more compelling for everyday life (Justification and Sanctification). The question of what truth is, posed in the dialogue with Pilate, could also be explored (the truth being that Jesus is the Messiah). Jesus’ reference to his kingdom being not of the world opens the door to sermons explaining the healthy tensions between church and state (Social Ethics). Finally the Atonement itself could be proclaimed and explained, how it involves not only Jesus’ sacrifice to God but also his conquest of the forces of evil operating in this story.

THEME OF THE DAY
The Resurrection: Its reality and impact. The festival and its theme invite sermons focusing on Atonement and Justification by Grace with some attention to Sanctification and Social Ethics.

Psalm 118:1-2, 14-24

This thanksgiving for deliverance in battle is one of the Egyptian Hallel Psalms (Psalms of Praise) used after Passover Meal. They are called “Hallel” Psalms because of their use of the Hebrew word halal which means “Praise the Lord.”

The song begins and continues with praise to God and his love/mercy [chesed] (vv. 1-2). Yahweh is identified as the psalmist’s strength [oz] and salvation/safety [yeshuah] (v. 14). Verses 15-16, praising works of the right hand of Yahweh may be an ancient victory song. Reference is made to not dying [muth] but living [chayah], to being punished but not being given over to death (vv. 17-18). This suggests the Cross-Resurrection sequence, as the concluding call to rejoicing (v. 24) invites an Easter reading. Reference to the gates of righteousness [tsedeq] and the gate the righteous enter, though originally intended to refer to entering the Jerusalem Temple in a processional (vv. 19-20), may imply the outcome of Easter, the righteousness associated with Justification by Grace (Romans 3:21-26). It is good to remind ourselves again at this point that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Reference is then made to the joy [gil] and awe that follow from this awareness of what Yahweh has done in becoming our salvation [yeshuah, safety, ease) (vv. 21, 23-24).

The Christological interpretation further reflects in verses 22-23 and its reference to the stone [eben] the builders rejected becoming the chief cornerstone [pinnah]. This is frequently attributed to Christ in the New Testament (Matthew 21:42; Acts 4:11; 1 Peter 2:7). The legitimacy of applying these texts to Christ and Easter, as living voices of the present, has been suggested by eminent Old Testament scholar Brevard Childs (Introduction to the Old Testament as Scripture, p. 523). He notes that the final editors of the collection do not seem to have been concerned to present them as bound to their place of origin, for they could be sung any time.

Application: The psalm offers opportunities to proclaim that God gives life and salvation through death, and he takes what seems to be of no account or a sign of defeat and gives life and power through these means (Justification by Grace and Atonement).

Isaiah 25:6-9

As is well known this book is comprised of two or three distinct strands. Only the first thirty chapters, from which this lesson is drawn, may be assigned to the work of the historical prophet to Jerusalem and the Southern Kingdom from 742 BC to 701 BC, a period during which the Northern Kingdom had been annexed by the Assyrian empire. The second and third sections of the book originated immediately before the fall of Babylon (in 539 BC) or soon after the Babylonian Captivity ended.

After a psalm of thanksgiving, the lesson is an eschatological discourse following those begun in the previous chapter. This is the so-called Isaiah Apocalypse. It prefigures references to the end of the world in Revelation. The text notes that on the day promised, a festival is to be made for all people on Mount Zion (the older and higher part of Jerusalem, associated with the site of God’s rule [24:34]) (v. 6). The king usually celebrated his enthronement with feasts (1 Kings 1:24-25). The shroud and sheet to be destroyed by God (v. may refer to funeral garments or to the curtains in the temple tabernacle separating people from the sanctuary where God was thought to abide. Death [maveth] is to be swallowed up [bala] forever at this time (v. 8). This reverses the Canaanite myth that death swallows up everything (5:14). The Lord is said to wipe away [machah] all tears [dimah], as well as the disgrace of his people/reproach (v. 8). Reference is made to the salvation [yeshuah, also translated as “safety” or “ease”] of this people (v. 9).

Application: The text affords opportunity to proclaim the joy of the Resurrection (Justification by Grace) and the vision of the end times it affords (Realized Eschatology). The destruction of the shroud that limited the laity’s vision of God in the Jerusalem Temple suggests that the Resurrection gives the faithful direct access to God. Old ways of ordering religious life no longer maintain their authority in light of Easter (Church and Theological Method). The overcoming of death might also lead to a sermon on how death has been conquered for us (Eschatology or Classic View of the Atonement).

OR

Acts 10:34-43

This book is the second half of the two-part early history of the Church attributed to Paul’s Gentile associate, Luke (Colossians 4:14; 2 Timothy 4:11; Philemon 24). It is particularly concerned to affirm the universal mission of the Church (1:8), a theme reflected in this story of Peter’s confession of the gospel justifying his efforts to convert the Gentile Cornelius in Caesarea. The background of the lesson is that Cornelius is reported to have summoned Peter as a result of a vision, and then Peter had a similar vision (vv. 3-17). Peter visited Cornelius and then proceeds with the confession (eventually culminating in the pouring out of the Spirit on Peter and other Gentiles, as well as their baptisms [vv. 44-46].)

In his confession Peter refers to God showing no partiality [literally, God accepts no one’s face, ouk prosopolaptos] and finding all with faith and working righteousness [dikaiosune] is acceptable [dektos] to him (vv. 34-35). (See the psalm for evidence that this probably is a reference to deeds which reflect a right relationship to God.) The Hebrews already knew God was not partial (Deuteronomy 10:17-18; Sirach 35:15-16). What was new here was that God operates without regard to social or ethnic barriers. He proceeds to recount the ministry of Jesus who, anointed [chrio] by the Spirit [pneuma], preached peace [eirene] and did good, healing all who were oppressed by the devil. His calling Christ Lord of all would have amounted to proclaiming Christ’s deity over that of Zeus and Osiris, about whom such a claim was made (vv. 36-38; cf. Plutarch, Isis and Osiris, 355e). Testimony is also given to Christ’s death and Resurrection, as well as his appearances to those chosen [hand-picked] by God who ate and drank with him (vv. 39-41). Recognizing Jesus at meals or gaining special insights from him on those occasions is typical of all the gospels, including Luke (7:36ff; 9:10ff; 10:8; 11:37ff; 14:7ff; 24:30-31, 42-43). Peter claims to be commanded by these witnesses to preach that those who believe receive forgiveness of sin, for Jesus is their judge (vv. 42-43). This summary of Jesus’ life replays key themes of the Lucan narrative (1:8, 22; Luke 3:22; 24:48).

Application: This alternative First Lesson provides good opportunities to proclaim the universal character of the Resurrection, how it unites all people (Justification by Grace and Social Ethics). Sermons could also focus on Christ’s presence in the communion meals.

1 Corinthians 15:1-11

In a letter to a troubled church in Corinth that he had established (Acts 18:1-11), seeking to address various doctrinal and ethical problems, Paul responds to critics of the idea of whether there is a resurrection of the body, as these critics were Greeks who believed in the eternality of the soul (v. 12). This teaching is part of the gospel he has received, Paul claims, and so to deny the resurrection [anastasis] would be to deny the faith that has saved the Corinthians (vv. 1-2). (This particular pericope never gets us to the verses in which Paul actually argues for a resurrection of the faithful based on the reality of Jesus’ Resurrection [vv. 12ff].) Paul recounts this gospel. Its focus is on Christ’s death for our sins in accord with scriptures (the Hebrew Bible; see Psalm 16:10; Hosea 6:2) and the Resurrection [egeiro] on the third day, also in accord with scriptures (vv. 3-4). He then proceeds to list those to whom Jesus has appeared, highlighting Cephas/Peter, and then adds his own name to the list as the least of the apostles (due to his earlier anti-Christian activities) (vv. 5-9). Paul then proceeds to defend his ministry, claiming by the grace of God he is what he is and that that grace [charis] has not been in vain. He claims to have worked harder than any of the apostles. But then he adds it was not he, but the grace of God within him, that did the work (v. 10).

Application: The text affords occasion to reflect on the logic of Jesus’ Resurrection, how everything we know about him entails that he must have risen, and what difference that proclamation can make (Justification by Grace and Sanctification).

John 20:1-18

Hints of the possibility that this gospel was not composed by John the apostle, though perhaps by one of his disciples, are offered by the first post-biblical church historian Eusebius of Caesarea. He claimed that the book was written on the basis of external facts made plain and then inspired by the Spirit developed into a “spiritual gospel” (presumably one not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). But a late-first/early-second century Bishop Papias seems to have implied that the gospel was likely the result of eyewitness origins (Richard Bauckham, Jesus and the Eyewitnesses, pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). In any case, the gospel is especially preoccupied with making clear that Jesus is the Messiah for a Jewish Christian community in conflict with the synagogue and Jewish society. Certainly this account of the Resurrection reflect the concern with Jesus’ messianic character.

The Johannine version of the story combines two traditions of Easter accounts found in the gospels — the Resurrection Appearance Tradition and the Empty Tomb Tradition (stories that say nothing about seeing the risen Lord) (Rudolf Bultmann, History of the Synoptic Tradition, pp. 287-288). This Johannine account does not introduce the Appearance Tradition until later in the narrative. Bultmann also notes that for John “the Resurrection of Jesus, Pentecost, and the parousia of Jesus are one and the same [eschatological] event” (Jesus Christ and Mythology, p. 33).

In accord with the Synoptic Gospels (except Luke 24), Mary Magdalene is given credit for first recognizing the Resurrection (or the empty tomb) (v. 1). (Magdalene probably means that she came for the town Magdala on the western shore of the Sea of Galilee.) John’s version is the only gospel to claim that this happened to her alone. She is reported as running to tell Simon Peter and “the one whom Jesus loved” (John or the Christian community for which the gospel was written). She claims that the body must have been removed (v. 2). The two disciples hurriedly proceed to the tomb, with the one whom Jesus loved getting there faster than Peter (perhaps because he was younger than Peter) (vv. 3-4). The identity of this younger disciple is unclear, though some interpreters identify him with John or with the Church itself.

At first only seeking the linens [othonion] that had wrapped the Body of Christ, the disciples enter the empty tomb, and not understanding the scripture [Old Testament] promises regarding the Resurrection they return home. The other disciple (presumably the one whom Jesus loved) is said to have believed (vv. 5-10). Mary is reported to have remained outside the tomb [mnemion] weeping and angels [aggelos] sitting where the Body of Jesus laid comfort her. She professes her agony over where the body has gone (vv. 11-13). With these words, Jesus appears. At first she does not recognize him and his efforts to comfort her (vv. 14-15). He then calls her name, and she recognizes him (calling him “rabbouni,” a variation of “rabbi”). Jesus asks Mary not to hold him, because he has not yet ascended [anabaino] to God their Father (vv. 16-17). She goes and reports these things to the disciples, claiming she had seen the Lord [kurios] (v. 18). John does not make clear if the disciples actually believed her testimony, since a personal appearance later in the day is reported (vv. 19-23).

Application: Sermons on this lesson might examine our lethargy (Sin) regarding the Easter message and proclaim the need to encounter and have fellowship with the risen Lord in order to appreciate the miracle of the festival (Justification by Grace). The joy and enthusiasm of the witnesses to the Resurrection can afford occasion for sermons on the joy, enthusiasm, and surprise that the Easter word can afford Christians (Justification by Grace and Sanctification).

THEME OF THE DAY
God and the Resurrection have their way with us. In proclaiming how Easter has changed us, sermons will focus on Justification by Grace and Sanctification.

Psalm 118:14-29
We continue to consider this thanksgiving for deliverance in battle. As noted in last week’s analysis, this is one of the Egyptian Hallel Psalms (Psalms of Praise) used after the Passover meal. As previously noted, they are called “Hallel” Psalms because of their use of the Hebrew word halal which means “Praise the Lord.” Yahweh is identified as the psalmist’s strength [oz] and salvation/safety [yeshuah] (v. 14). Verses 15-16, praising works of the right hand of Yahweh may be an ancient victory song. Reference is made to not dying [muth] but living [chayah], to being punished but not being given over to death (vv. 17-18). This suggests the Cross-Resurrection sequence, as the concluding call to rejoicing (v. 24) invites an Easter reading. Reference to the gates of righteousness [tsedeq] and the gate the righteous enter, though originally intended to refer to entering the Jerusalem Temple in a procession (vv. 19-20), implies the outcome of Easter, the righteousness associated with Justification by Grace (Romans 3:21-26). We remind ourselves again at this point that the concept of “righteousness” even in an Old Testament context is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 370-371). Reference is then made to the joy [gil] and awe that follow from this awareness of what Yahweh has done in becoming our salvation [yeshuah, safety, ease] (vv. 21, 23-24).

The Christological interpretation further reflects in verses 22-23 and its reference to the stone [eben] the builders rejected becoming the chief cornerstone [pinnah]. This along with verses 25-26 are frequently attributed to Christ in the New Testament (Matthew 21:42, 9; Acts 4:11; 1 Peter 2:7). The legitimacy of applying these texts to Christ and Easter, as living voices of the present, has been suggested by eminent Old Testament scholar Brevard Childs (Introduction to the Old Testament as Scripture, p. 523). He notes that the final editors of the collection do not seem to have been concerned to present them as bound to their place of origin, for they could be sung any time.

The psalm continues with the admission of the supplicant into the Jerusalem Temple with a choral blessing, for he comes in the name of Yahweh, and the Yahweh is Elohim who gives light (vv. 26-27a). Liturgical directions are given, and the suppliant offers Yahweh thanks and praise (vv. 27b-29).

Application: Once again the psalm offers opportunities to proclaim that God gives life and salvation through death, he takes what seems to be of no account or a sign of defeat, and gives life and power through these means (Justification by Grace and Atonement) and also that he sets us on a life of living in right relationship with him (Sanctification).

OR

Psalm 150
This alternative psalm is a hymn of praise marking the end of the book of Psalms. In each verse different modes of praise of Yahweh Elohim are commended. He is praised in the sanctuary and the sky, for his mighty deeds and for his greatness. The sort of instruments used to praise him are noted (vv. 1-5). Everything that breathes is to praise the Lord (v. 6).

Application: Sermons on this psalm might focus on how all Creation praises God and that we might join it in praise (Sanctification as a life of praise). Creation, Providence, and Atonement might all be themes stressed in occasioning such praise.

Acts 5:27-32
We turn again to the second half of the two-part early history of the Church attributed to Paul’s Gentile associate, Luke (Colossians 4:14; 2 Timothy 4:11; Philemon 24). It is particularly concerned to affirm the universal mission of the Church (1:8), a theme reflected in this story of Peter’s confession of the gospel justifying his efforts to convert the Gentile Cornelius in Caesarea.

This lesson is the report of the proceedings of the Sanhedrin (the Council of Jewish elders and high priests) on the arrest of the apostles and Peter’s witness in that context. The high priest questioning the apostles notes the strict orders given them against teaching Christ’s name and yet this had been disobeyed (vv. 27-28). Peter responds that God must be obeyed rather than human authority (v. 29). He proceeds to note that the God of the patriarchs had raised Jesus whom Jewish authority had killed by hanging him on a tree (v. 30). God is said to have exalted [hupsoo] Jesus as leader [archegon] and Savior [soter] to give repentance [metanoia, a change of mind] to Israel for forgiveness of sins. On behalf of all the apostles Peter claims to have witnessed this along with the Holy Spirit whom God has given to those who obey [peitharcheo, as in obedience to a ruler] (vv. 31-32).

Application: This lesson invites sermons proclaiming Justification by Grace, the work of the Holy Spirit, as well as the freedom and confidence this word offers to defy worldly authority (Sanctification and Social Ethics).

Revelation 1:4-8
The last book of the Bible is an Apochryphal document of the late first century expressing hope for salvation after a world-ending new creation. Although parts of the book may predate the fall of Jerusalem, it is likely that it achieved its final form during the reign of Domitian (81-96 AD) who is said to have persecuted Christians for refusing to address him as lord and god. Written by John (1:1, 4, 9; 22:8), whose identity is not clear despite the tradition’s identification of him with the disciple, the book’s Semitic Greek style suggests that its author was Jewish. It is the report of seven (the mystical Hebrew number for fullness) dreams. It relies heavily on eschatological images of the book of Daniel and other Old Testament texts (see 1:7 [cf. Daniel 7:13]; 1:12-16 [cf. Daniel 10:5-9]).

Our lesson is drawn from an introductory salutation to the seven churches of Asia Minor in prominent cities that would receive the seven letters exposited in the book (1:9–3:22). The typical Greek formula of salutation at the outset of the lesson refers to God in a tri-fold way (he who is, was, and is to come). Reference to seven spirits may allude to angelic beings or to energies of the Spirit (v. 4b). The greeting refers to Jesus Christ in a tri-fold way; he is identified as ruler of kings, is said to love, and to free/ loosed [lousanti] us by his love [agape]. Making us a kingdom of priests implies affirmation of the priesthood of all believers (vv. 5-6).

Poetic testimony follows (vv. 7-8). Reference to the coming with the clouds and as one who will make all the earth’s tribes wail is an allusion to Daniel 7:13 applied to Jesus’ Eschatological coming. God is said to be the beginning and the end.

Application: Sermons on this lesson will proclaim how Eschatology illuminates Christian life in the present (Justification and Sanctification), providing confidence and peace. A Classic View of the Atonement may also be introduced and/or explained.

John 20:19-31
Again we note that this book is the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called Synoptic) Gospels. In fact it is likely based on these earlier gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early Church Irenaeus (Ante-Nicene Fathers, Vol. 1, p. 414). It is likely that it was written by a disciple of John.

Recently, though, some scholars have suggested an alternative account of the origins of John’s gospel. Appealing to the writings of a late-first/early-second century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, especially pp. 423ff; cf. Ante-Nicene Fathers, Vol. 1, pp. 154-155). Regardless of its origins, though, most scholars agree that the book’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).

This lesson offers accounts of Jesus’ Resurrection Appearances and the story of Doubting Thomas which is unique to this gospel. The text begins reporting on the first Easter, a gathering of disciples locked in a house for fear of the Jews. The risen Jesus enters and gives them a greeting of peace [eirene] (v. 19). The disciples rejoice (v. 20). Jesus then commissions the disciples, gives them the Holy Spirit and the power to forgive [aphientai] and retain sins. In giving the Holy Spirit to his disciples by breathing [emphusao] on them John’s Jesus employs an image also used in the Old Testament to express the communication of natural life (vv. 20-23; cf. Genesis 2:7). Thomas was not present and expresses doubts about Jesus’ Resurrection (vv. 24-25). In a gathering the following week, Jesus appears and has Thomas feel his body. Thomas confesses his faith (vv. 26-28). Jesus asks him if he only has believed because he saw Jesus. The Lord adds his blessing for those who have not seen him yet believe (v. 29). The author notes that Jesus did many other signs in the presence of the disciples, not reported in the gospel (v. 30). The ones reported are provided, he writes, that readers may believe that Jesus is the Messiah [Christos], Son of God, and through believing have life/activity [zoe] in his name (v. 31). As noted above, this verse is understood as the gospel of John’s statement of purpose. This and verse 30 may well have been the original conclusion of the gospel.

Application: Sermons on this lesson will indict our Sin (including doubts like Thomas experienced) and proclaim forgiveness (Justification by Grace) as well as Sanctification (our mission to forgive sins) which often manifests in hidden ways.