Easter 3, Cycle C (2016)

THEME OF THE DAY
Amazing grace. The Easter theme of God’s love could appear in the proclamation of Justification by Grace, Providence, or Eschatology.

Psalm 30
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This is a personal psalm of praise, attributed to David, offering a thanksgiving for healing as a song of dedication for the temple. It was probably used at Hanukah, and David is likely not its author. Of course as we have previously noted it is unlikely that David is the author of the psalms attributed to him (Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the psalms may be a way of using him to represent the inner life of all his subjects and so of all the faithful (Ibid., p. 521). In that sense this psalm of praise highlights that all the faithful are to praise God.

Yahweh is praised for healing the psalmist, bringing him up from Sheol (bor, the pit, removed from God’s presence) (vv. 1-3). Reference to foes [oyebh] probably is a comment about those who declare the suffering of the psalmist to have been caused by God. The congregation is invited to join in the thanksgiving. God’s anger [aph, or snorting -- a removal from God’s presence] is said to be for a moment [rega], but his favor a lifetime (vv. 4-5). The story of what happened to the psalmist follows (vv. 6-12). Before he became ill he had been secure. God is said to have hidden his face [panim], withheld his favor (vv. 6-7). The psalmist claims that there was no profit in his death or going to the pit, for the dust cannot praise [yadah, confess] God (v. 9). The Lord has turned the psalmist’s mourning into dancing [machol], removed his sackcloth (the attire of mourning), clothing him instead with joy so he could forever sing praises [zamar] to the Lord (vv. 11-12).

Application: The psalm affords a fine opportunity for sermons on how God cares for us and heals even when things seem most difficult and grace most hidden. Providence and Justification by Grace are the themes to emphasize.

Acts 9:1-6 (7-20)
As we have previously noted, 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).

This is an account of Paul’s conversion (slightly different versions are found in 22:4-16 and 26:9-18; cf. Paul’s version in Galatians 1:13-17). At the outset of the account, he is still known as Saul, a persecutor of Lord’s disciples (Christianity). It is reported that he asked the high priest in Jerusalem for letters of introduction to synagogues in Damascus, so if he found any belonging to the Way he might bring them to Jerusalem (vv. 1-2). Near Damascus a light flashes round him and a voice questions why Saul has persecuted him (vv. 3-4). Light is often used in the New Testament to describe the glory of God (2 Corinthians 3:8; 4:6). Saul asks who the Lord is and learns it is Jesus, who instructs him to proceed to Damascus and do what he is told to do (vv. 5-6). Those traveling with Saul were speechless, having heard the voice but seen no one (v. 7). Saul’s vision was gone, for three days seeing nothing and not eating or drinking (vv. 8-9).

In Damascus a disciple named Ananias dwelt. In a vision the Lord summons him to go to the house of Judas where Saul was residing (vv. 10-11a). Saul while praying had had a vision that Ananaias would heal him (vv. 11b-12). Ananaias protests knowing the persecution Saul had led in Jerusalem (vv. 13-14). God responds, indicating that Saul will be his instrument/vessel [skeous] of election [ekloges] to bring his name to the Gentiles (v. 15). Ananaias responds to the command and the healings take place with the promise made that Saul be filled with the Holy Spirit [pneumatos hagiou] (vv. 17-20).

Application: This lesson should give rise to proclamation that God saves us, like Paul, by his forgiving grace (Justification by Grace) and will help us like he did with Paul to get this word out (Sanctification and Evangelism).

Revelation 5:11-14
We note again that this is an Apochryphal book written in the last part of the 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 7:3]; 1:12-16 [cf. Daniel 10:5-9]). This lesson is part of the author’s vision of the glory and God and of the lamb.

Reference is made to hearing the voice of angels and elders and living creatures (the Greek word dzwoan is used here and in v. 14) surrounding God’s throne. They are said to number in the thousands (v. 11). They sing of the worthiness of the lamb that was slaughtered, worthy of power and honor (v. 12). Every creature in heaven and on earth and under the sea sings of blessing and honor the lamb and the one seated on the throne (v. 13). This testimony implies that Creator and Redeemer are equal in majesty. Four living creatures/animals say “Amen,” and the elders fall down and worship (v. 14).

Application: Sermons on this lesson will proclaim that the unconditional love of God is evident in Christ’s Atonement and Justification by Grace. This inspires the praise of all creation. Such a focus could lead to an appreciation of the goodness of Creation and ecological concern (Social Ethics).

John 21:1-19
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 narrates post-Resurrection appearances of Jesus, including his role in a miraculous catch of fish and his confrontation with Peter, testing him to renounce his previous failures to confess him. Differences in language and style of this chapter and the fact that 20:30-31 seem like the end of the book, have led many scholars to believe that this is an epilogue added to the gospel by a later editor. The appearance occurs in Galilee by the Sea of Tiberias (v. 1). Those present (Peter among them) are noted (v. 2). Simon directs the disciples with him to go fishing, but they caught nothing that night (v. 3). Peter’s leadership of the disciples is suggested at this point. After daybreak Jesus appears, but the disciples did not recognize him (v. 4). He dialogues with them and is told that they had caught no fish (v. 5). Jesus instructs the disciples to cast their net on the boat’s right side. They did so and were not able to haul the net in because of so many fish (v. 6). The disciple whom Jesus loved (also see 13:23; 19:26-27, either referring to John or to the community he was addressing) recognizes Jesus and tells Peter, who immediately clothes himself having been in the water. The other disciples present drag in the full net of fish (vv. 7-8).

On shore, all see a charcoal fire with fish and bread on it (v. 9). Jesus directs some of the fish just caught be brought to it (v. 10). With 153 fish in the net Peter brings them (v. 11). Jesus directs that they have breakfast. He gives them bread and fish, but it seems the disciples remain uncertain who he is (vv. 13 [or 31] 12). It is reported that this is his third Resurrection appearance to the disciples (v. 14).

After breakfast, Jesus asks Peter three times if he loves him. Peter is reported to feel hurt (vv. 16-17). (This is reminiscent of Peter’s triple denial of Jesus [18:17, 25-27].) Jesus says to Peter to feed Jesus’ sheep (v. 17b). Jesus continues to tell Peter that while in his youth he fastened his own belt and went where he wished, but in growing older he would stretch out his arms and someone else would fasten a belt around him (v. 18). This was said to indicate the kind of death Peter would endure (under Nero in 64-68 AD) (v. 19).

Application: The account invites sermons that provide glimpses of the realities of our resurrected bodies (Eschatology) or the proclaim how Christ’s forgiving love miraculously sends us out to witness to the world (Justification by Grace and Sanctification).

THEME OF THE DAY
God takes charge. Sermons on these lessons will highlight Providence and Justification.

Psalm 23
This famed psalm attributed to David (but not likely his work) expresses confidence in God the shepherd’s protection and extols the comfort of Providence. God is said to lead us in right paths [magal]. The reference to “soul” [nephesh] connotes vitality and the principle of life; not the endorsement of a Greek philosophical dualism (v. 3). Thus we need fear no evil [ra] (v. 4). Yahweh is compared to a gracious host (v. 5). Surrounded by goodness and mercy [chesed, lovingkindness], the psalmist pledges regular worship in the temple (v. 6). This is a psalm about gratitude to God.

Application: Sermons on this famed text will give thanks to God’s Providential care and the gratitude that follows from it (Sanctification).

Acts 9:36-43
Again as previously noted, we are remind ourselves that 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). This lesson is the story of Peter’s resurrection of Dorcas (Aramaic name Tabitha) while in Joppa (a town west of Jerusalem). She is identified as a disciple [mathetria], the only woman so titled in the New Testament (v. 36). Peter had been in Lydda (just ten miles southeast of Joppa) and is summoned to Joppa (vv. 37-38). He arrives where the grieving for Dorcas had begun. Widows [chera] who are reported to have grieved may refer to a group of women who held an office in the Church dedicated to the service of God (v. 39). The resurrection happens after Peter prays for privacy. Many in Joppa learn of it and come to believe (vv. 40-42). Peter stays in Joppa for a time with Simon a tanner (v. 43). Such an occupation forced workers to deal with ritually unclean animal carcasses. Peter’s willingness to stay with Simon indicates that he had begun to disregard Jewish practices.

Application: This lesson is an occasion to proclaim how God uses different means (the Spirit works differently in different contexts) to accomplish his ends (Providence). The role and equal status of woman might also be considered (Social Ethics).

Revelation 7:9-17
We read again in this lesson from an Apochryphal book written in the last part of the 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 7:3]; 1:12-16 [cf. Daniel 10:5-9]).

In this lesson we read about a vision of the multitude of the redeemed, transpiring between the opening of the sixth and seventh seals (opened by the lamb [presumably Christ] in 6:1). The account begins with a vision of the multitude from every nation standing before the throne [thronos] (connoting God) and the lamb [arnion] robed in white. They carry palm branches (symbolizing righteousness and victory) (v. 9). A praise psalm is offered regarding salvation belonging to God and Christ (v. 10). Angels stood around the throne of God and also around elders and four living creatures. They worship God, singing a sevenfold ascription of praise to God (vv. 11-12). In dialogue with an elder, John learns that those robed in white are those who have weathered persecution and been washed in Christ’s sacrifice (vv. 13-14). Those who endured the persecution in the great ordeal are said to have a favored position, standing before the throne of God. They worship him day and night, receiving shelter (v. 17). They will also hunger and thirst no more, enjoying comfort from the heart (Isaiah 49:10; Psalm 121:6) (v. 16). The lamb at the center of the throne will be the shepherd of those who suffered, it is proclaimed. He will guide them, and it is said that God will wipe away [exaleipho, smear out] all their tears (v. 17).

Application: With this lesson, sermons should explore what heaven will be like and proclaim how that Eschatological vision of God who cares for us can orient our lives in the present (Providence and Justification by Grace).

John 10:22-30
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 is a lesson, unique to John’s gospel, which relates Jesus’ teaching of his unity with the Father. At the Festival of Dedication (commemoration the rededication of the temple in Jerusalem by Judas Maccabeus in 164BC after its desecration by Antiochus Epiphanes in the Maccabean era), Jesus walks into the temple in the Portico of Solomon (a cloister on the east side of the buildings (vv. 22-23). Jews gather around him asking Jesus to tell them plainly if he is the Messiah (v. 24). Jesus responds that he has told them, and they did not believe and that the works he has done in his Father’s name [onoma] testify to him (vv. 25-26). Jesus next elaborates that his followers (his sheep [following up on his previous use of the image of the good shepherd in vv. 11-18]) hear him and follow him. He will give them eternal life he proclaims. Apparently teaching “eternal security,” Jesus asserts that they are his forever (vv. 27-29). Finally Jesus asserts that he and Father are one [heis] (v. 30).

Application: This text invites the proclamation that our lives are in God’s hands (Justification by Grace). This could receive further elaboration with reference to the Trinitarian character of God, who can be many (with many) and still one.

THEME OF THE DAY
What God’s love does to us. The focus on Justification by Grace and love manifested in Providence in Creation leads to consideration of its implications for Sanctification and living the Christian life.

Psalm 148
This is a hymn calling on all created things (including animals, trees, and mountains) to praise [halal] Yahweh. There are obvious ecological implications. God is said to have created by decree [choq] (v. 5). He has fixed the creatures’ bounds which cannot pass away (v. 6).

“Horn” [qeren] in verse 14 refers to God’s strength and power. The praise afforded by nature reminds us that it does not stand on its own and that it remains dependent on God and his guidance. A strong doctrine of Providence is affirmed.

Application: This psalm will lead to sermons on Creation and how its goodness drives all that is to praise God (Sanctification).

Acts 11:1-18
It is good to be reminded that 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). In this lesson Peter offers a defense of the practice of baptizing Gentiles. According to Luke, Peter was the first to convert a Gentile (ch. 10).

The apostles and many of the faithful in Judea had heard that Gentiles had accepted God’s word (v. 1). So when Peter went to Jerusalem, conservative Jewish Christians criticized him (vv. 2-3). Peter responds, contending that while staying in Joppa (a town west of Jerusalem) he had a vision, seeing a large sheet coming down from heaven (vv. 4-5). He saw four-footed animals, reptiles, birds, and heard a voice telling him to kill and eat the animals (vv. 6-7). Peter claims to have reneged, for he claims to have never eaten anything unclean (v. 8). A second time the voice spoke, claiming that what God has made must not be deemed profane (v. 10). This is reported to have happened a third time and all the elements of the vision returned to heaven (v. 10). At that moment, Peter reports, three men sent from the Mediterranean seaport town of Caesarea arrived at the house in which the vision occurred (v. 11). He reports that the Spirit [pneuma] told him to accompany them and not make a distinction between the Jews and them (apparently Gentiles) (v. 12a). Accompanied by six men, they go to Caesarea and enter a man’s house who had seen an angel telling him to summon Simon who would give him a message that would save [sozo, keep safe] his household (vv. 12b-14).

Peter proceeds to recount how when he began to speak to the man and his household the Holy Spirit fell on them as he had on the Jewish Christians (v. 15). Then he remembered the word of Christ regarding how the faithful would be baptized with the Holy Spirit (v. 16). Addressing the assembly of the apostles and the faithful, Peter asks how could he hinder God since the Gentiles had received the same gift that the Jewish Christians received (v. 17). Hearing this, the apostles and other Jewish Christians proclaim that God has also given to Gentiles the repentance [metanoia, change of mind] that leads to life [zoe] (v. 18).

Application: The lesson invites sermons proclaiming God’s wonderful goodness, taking ordinary flawed people and turning them into ministers to all. Justification by Grace and the spontaneity of Sanctification are emphasized. Attention might be given to how since its inception the gospel has been an antidote to lack of openness to the other and the stranger (Social Ethics).

Revelation 21:1-6
Once again we focus on the last book of the Bible, an apochryphal document written in the last part of the 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 7:3]; 1:12-16 [cf. Daniel 10:5-9]).

The text portrays a vision of the new creation (predicted by Isaiah 65:17; 66:22). The New Jerusalem coming from heaven is described as a bride [numphe] (vv. 1-2). (Perhaps this is a reference to the Church [Galatians 4:26].) Hymns of praise paraphrasing Ezekiel 37:27 and Isaiah 25:8; 35:10 follow (vv. 3-4). They convey God’s presence and the overcoming of all evil and mourning he brings. All things are made new (v. 5). As beginning and end, God gives the water of life [zoe] (v. 6).

Application: This lesson gives rise to sermon proclaiming the Eschatological vision as a comfort to us and to the universe in dealing problems in the present. Providence is also a related theme.

John 13:31-35
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).

The lesson is the closing of John’s account of the Last Supper. After 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,” which is unique to this gospel. 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). 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 [mathetes, trained ones] are (v. 35).

Application: A sermon on this text should clarify the new commandment to love one another as Christ loves (Sanctification), elaborating on how such love is not something we do but a spontaneous response to God’s overwhelming love that will triumph (Justification by Grace and Eschatology).

THEME OF THE DAY
The great things God’s love does. The celebration of Easter continues focusing on the magnificence of God’s actions and how every aspect of our lives is his work. Justification, Sanctification, Providence, Eschatology, and the Holy Spirit are relevant themes.

Psalm 67
This is an Elohistic Psalm of thanksgiving for a good harvest. (These are psalms in a block from Psalm 42 to 83 which employ Elohim for the divine name rather than Yahweh.) It is attributed to David. We have previously noted it is unlikely that David is the author of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the psalms may be a way of using him to represent the inner life of all his subjects, and so of all the faithful (Ibid., p. 521). This psalm was apparently written to be played with stringed instruments. It is a benediction or blessing offering a petition that God would continue to be gracious [chanan, merciful], blessing the people and that his way [derek] and salvation [yeshuah, safety] be known among all nations (vv. 1-2). It is based on the language of the Aarnonite benediction of Numbers 6:24-26. “Selah” at the end of verse 1 refers to a liturgical direction to add a musical interlude at that point. A prayer that all the Gentile nations might praise God, for he judges with equity follows (vv. 3-5). The good harvest is noted (v. 6). Petitions are offered that God would continue to bless Israel and that all the ends of the earth revere/fear [yare] God (v. 7).

Application: The Psalm moves us toward celebrating how God’s mercy and blessing to his people are so magnificent that they are worthy of note by the whole world (Justification by Grace, Providence, and Evangelism).

Acts 16:9-15
It is good to be reminded that 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). This lesson reports on Paul’s vision of the man of Macedonia, his subsequent travels, and Lydia’s conversion.

Paul’s vision beckons him to travel to Macedonia for help. He and his disciples (the author uses the first person plural form of a verb indicating for the first time that he was accompanying Paul) are convinced that this is a calling of God (vv. 9-10). They journey to Samothrace, an island on the way to Neopolis (a seaport of Philippi) and finally to Philippi in Macedonia (vv. 11-12). This was a first journey with the gospel to Europe.

On the Sabbath day they travel by the river outside of Philippi to what was supposed to be a place of prayer [proseuch]. They meet a Gentile “worshiper of God” (one who believed in the God of the Jews but not a practicing Jew) named Lydia. She was from Thyatira, a city in Asia Minor. Hearing the teaching of Paul and his followers, her heart [kardia] was opened by God (vv. 13-14). She and her household are baptized. She urges Paul and the disciples to stay with her in her (Gentile) home (v. 15).

Application: This story makes clear our total dependence on God, that even faith is a work of the Holy Spirit (Justification by Grace, Providence, and the Holy Spirit).

Revelation 21:10, 22–22:5
Once again we focus on the last book of the Bible, an Apochryphal document written in the last part of the 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 7:3]; 1:12-16 [cf. Daniel 10:5-9]).

The lesson is an account of the New Jerusalem. In the Spirit [pneuma], caught up in prophetic illumination, the writer is carried to a high mountain to see the holy city Jerusalem coming down from heaven (21:10). He sees no temple in the city (the heavenly Jerusalem) and no need for sun and moon, for the glory of the Lord God and lamb of God play that role (21:22-23). The nations will walk by this light and world’s kings have their glory subsumed by it (21:24). The gates of the city will never be closed (because there is perfect safety) (21:25). People will bring to the city the glory and honor of the nations but nothing unclean may enter, for it is only those written in Christ’s book of life [zoe] (21:26-27).

An angel shows the author the river of life flowing from the throne of God and the lamb (22:1). On either side of the river is the tree of life with twelve kinds of fruit (22:2). Nothing accursed will be found in the New Jerusalem. The throne of God and the lamb will be in the city, and his servants will serve/worship [latreou] him (22:3). They will see his face and his name will be on their foreheads (as a mark of protection, as per 7:3) (22:4). This vision is in direct contradiction to the Hebraic tradition’s teaching that no one can see God (Exodus 33:20; Deuteronomy 4:12). It is prophesied that there will be no more night, nor will there be need for light [phos] and sun. For the Lord God is their light, and his servants will reign forever (22:15).

Application: The text calls us away from all forms of idolatry or efforts to circumscribe God to an appreciation of the Eschatological vision that life is only good in the presence of God and that the incarnation has and does make that happen. Christology, Sanctification, and Eschatology are primary themes.

John 14:23-29
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).

The lesson is part of Jesus’ Farewell Discourse after the Last Supper; it reports his teachings on believers’ relation to the glorified Christ. These verses are unique to John. In response to Judas’ question of how Jesus reveals himself to his followers and not the world (v. 22), Jesus notes that those who love him and keep [tereo] his word will be loved by the Father (v. 23). But whoever does not love [agapao] him does not keep his words and that word is from the Father (v. 24).

Jesus claims to be saying these things while with the faithful (v. 25). The advocate/comforter [ parakletos] (the Holy Spirit) whom the Father sent in Jesus’ name [onoma] will teach everything and remind them of all that he has said (v. 26). Jesus claims to leave peace [eirene] with the faithful and not as the world [kosmos] gives. He exhorts them not to have troubled hearts (v. 27). Jesus admonishes the faithful for not rejoicing that he is going to the Father, who is greater [meizon] than he is (v. 28). (This may be a reference to Jesus’ conflict with Satan.) He claims to inform the disciples of this so that they may believe when it occurs (v. 29).

Application: This lesson affords opportunities for sermons proclaiming that faith is not something we do (Justification by Grace as well as the Holy Spirit) and that when God has his way with us, even good works that follow are the result of grace (Sanctification).

THEME OF THE DAY
Living by God’s awesome vision. Sermons for this Sunday will seek to have parishioners see their lives and the events of life in light of God and his Providence. Besides these doctrines, attention should be given to Justification by Grace and Sanctification.

Psalm 97
As noted several times previously, Psalms is a collection of prayers and songs composed throughout Israel’s history. It is organized into five collections of books, perhaps an analogy to the five books of the Torah. The authors of each of the psalms are largely unknown, as in this case. This loosening of them from their historical origins entails the validity of their use today in very different contexts from their origins (Brevard Childs, Introduction to the Old Testament as Scripture, p. 523). The actual title of the book is derived from a Greek term meaning “Song” [psalmos]. The Hebrew title of the book, Tehillim, means “hymns” or “songs of praise.”

This psalm is a hymn celebrating God’s kingship. This is an Enthronement Psalm, likely used on festivals like the Festival of Booths (Leviticus 23:33ff). It begins with summoning the earth to rejoice that the Lord is king (v. 1). Various manifestations of the Lord (clouds and thick darkness, righteousness [tsedeq] and justice/judgment [mishpat] the foundation of his throne [v. 2], fire and lightning [vv. 3-4], melting mountains [v. 5], and the heavens [v. 6]) are identified. Idolators, it is said, will realize their folly (v. 7). Judah hears and rejoices in God’s judgments (v. 8). We have previously noted that the Hebraic equivalent term for “righteousness” when applied to God does not just connote legal, judgmental actions, but concerns loyalty to his covenant (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Likewise we remind ourselves that God’s judgment in the Hebraic sense is a word of comfort, in the sense that it can cause positive outcomes and provide comfort, knowing that God’s just acts have an end in sight (Ibid., pp. 343, 358-359).

The Lord is said to be exalted over all gods (v. 9). Examples of God’s justice are offered (vv. 10-11). A renewed call to worship the Lord is decreed (v. 12).

Application: Sermons on this text can praise God’s faithfulness, interpreting evils in life as having an end in sight (Providence, Justification by Grace, Eschatology).

Acts 16:16-34
It is good to be reminded again that 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).

This is an account of Paul’s casting out spirits from the slave girl in Philippi, the subsequent arrest of Paul and Silas, an opportunity for escape, and the conversion of their jailer. Luke reports (using the first person plural) the encounter with a female slave who had a spirit of divination, which brought her owners much money by fortune-telling (v. 16). She followed Paul, crying out that he and his disciples were slaves of the most high God proclaiming the way of salvation [soteria] (v. 17). Pagans sometimes spoke of the God of Israel as the highest god in their pantheon. After days of this, Paul becomes annoyed and casts out the spirit from her in Christ’s name [onoma] (v. 18). Luke seems to relate healing in Christ’s name to baptizing in his name (2:38). Her owners are concerned about the loss of money from her fortune-telling and so seize Paul and Silas, bringing them before authorities, claiming they had been distributing the peace and are Jews advocating customs contrary to Roman law (vv. 19-21). The crowd joins them in this attack (v. 22a).

Magistrates have Paul and Silas stripped and flogged, throwing them in jail and placing them in stocks (vv. 22b-24). Stocks were used to torture prisoners by forcing their legs apart. At midnight, while Paul and Silas were worshiping God and the prisoners were listening to them, suddenly there was an earthquake that loosened chains and opened the doors in the prison (vv. 25-26). When the jailer awoke to see the prison doors open, he prepares to kill himself assuming the prisoners have escaped (v. 27). Paul tries to stop him, claiming none had escaped (v. 28). The jailer falls down before Paul and Silas bringing them outside and asking them what he must do to be saved [sozo] (vv. 29-30). Informed that he need only believe in the Lord Jesus, and he and his household would be saved, the jailer brings them into his house, gives them food, and he and his household rejoice because he had become a believer (vv. 31-34).

Application: This lesson invites sermons proclaiming our forgiveness despite our sin (Justification by Grace). Another possibility might be to proclaim that God is the true God, greater than all idols (God and Sanctification).

Revelation 22:12-14, 16-17, 20-21
This week we consider again the last book of the Bible, an Apochryphal document written in the last part of the 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 7:3]; 1:12-16 [cf. Daniel 10:5-9]).

This lesson includes portions of the book’s Epilogue reporting words attributed to Jesus. This risen, ascended Jesus claims to be coming soon with a reward [misthos] to repay according to everyone’s work. He claims to be Alpha and Omega, the first and last (vv. 12-13, 20). Those who wash their robes in order to have a right to the tree of life [zoe] may enter the city (the new Jerusalem) (v. 14). The speaker expressly identifies himself as Jesus. He claims to have his angel [aggelos] and his testimony/witness [marturion] to the churches. He is the root [rhiza] and descendent [genos] of David (v. 16). The Spirit and the bride [kallah, literally the “perfect one,” in this case the Church] say, “Come.” Anyone thirsty should come (v. 17). A concluding blessing that the grace of the Lord be all the saints is offered (v. 21).

Application: Sermons on this text should exhort and proclaim the Good News and blessings of a life lived with the glorious expectation of Christ’s return and his glorious presence in view. Sanctification and Eschatology are core themes.

John 17:20-26
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 follows the conclusion of Jesus’ Farewell Discourse. We read the final portion of his high priestly prayer. While there are reports of his praying with the disciples prior to his arrest in the other gospels, the content of this prayer is unique to John. Jesus’ prayer is offered on behalf of not just his contemporaries but also for those who will believe through the word of his disciples (v. 20). He prays that they (the Church universal) would all be one [heis], as he and the Father are in each other (that his followers would also be in [en] the Father and Son so that the world [kosmos] might believe that the Father has sent him) (v. 21). Jesus proceeds to note that the glory given the Son by the Father has been given Jesus’ followers. This entails that they may be one as he and the Father are one (v. 22). Jesus says he is in the faithful and the Father in him, so that they may become completely one in order that the world might know that the Father has sent him and loves [agapao] the faithful as he loves the Son (v. 23). Jesus then prays that those given him may be with him and see his glory, because he has been loved by the Father before the beginning of the world (v. 24). Jesus prays to the Father, noting that the world does not know [ginosko] him as Jesus does (v. 25). He has made the Father known and will do so in order that the love the Father has for the Son may be given to the Son by the Father (v. 26). He prays here that the indwelling of Father and Son in the Church might express itself in a unity in love.

Application: This is a text for proclaiming our unity in Christ and how that drives us to make the world know the Son. Justification by Grace, Sanctification, Church, and Evangelism might all receive attention.