Lent 5, Cycle A

THEME OF THE DAY
With God you get a new way up ahead. Looking ahead to Easter, these texts focus us on Sin, Atonement, Justification by Grace, Sanctification, and Eschatology.

Psalm 130
This is a prayer of lament for deliverance from personal trouble. It is also one of the Songs of Ascent, a collection of Psalms referring to the ascent of pilgrims on the way to Jerusalem and its sanctuary.

The Psalm begins with a cry out of the depths [maamaqqim, deep places] to Yahweh to hear the psalmist’s supplication (vv. 1-2). It is acknowledged that if the Lord marks [shamar, observes] sin, none can stand. Yet the psalmist proceeds to assert that there is forgiveness in him (vv. 3-4). He resolves to wait for Yahweh (v. 6). Israel is advised to take a similar attitude, recognizing that with Yahweh there is hope and love, for he will redeem [padah, connoting free] the people (vv. 7-8).

Application: The Psalm affords an opportunity to reflect on the trials of life in our sinful condition, but also to offer comfort that God wipes the slate clean, and out of his love he sets us free from all the anxieties and despair (Justification by Grace). The way in which the psalmist’s confidence in the love of God has implications for the nation of Israel and opens the way to reflect on the implications for Social Justice is the word we have for America today.

Ezekiel 37:1-14
Ezekiel was a prophet from a priestly family whose ministry to his fellow exiles during the Babylonian Captivity extended from 593 BC to 563 BC. Some oracles predate Jerusalem’s fall. The original collection of prophecies was rewritten and expanded by an editor.

This text recounts the famed vision of the reviving of the dry bones. These bones represent the exiles and the hope of Israel’s resuscitation (vv. 11-13). For use of the image of dry bones as a description of physical malaise, see Psalm 31:10; 35:10. Ezekiel’s response to whether the bones can come back to life bespeaks an affirmation of God’s power (v. 3). The word of the Lord is the means of giving new life (v. 4). References to the “breath” to be put on the bones (vv. 5, 9-10) use the same Hebrew word ruach as is translated “the Lord’s Spirit” (v. 14), bringing the bones to life. The Spirit of God gives life. Note how the Hebraic holistic view of persons, not a Greek view of the immortal soul, operates here. It is promised that the Hebrews will return to the land (v. 14; cf. 36:27-28). There is a continuity here with the old covenant, as a reference is made to obedience to the law even after the resuscitation of the people (v. 24). The lesson also prefigures anticipation of the resurrection from the dead embodied by Jesus in Holy Week.

Application: This is another text for reflecting on the trials of life in our sinful condition (perhaps with special attention to the injustices in society and how they drain minorities and the poor of hope), but also combined with the hope that now and in the future God comes to give new life to those who are suffering (Justification by Grace and Eschatology).

Romans 8:6-11
In this text Paul is beginning to conclude his discussion of life in Christ for his readers in Rome to whom he was introducing himself. His specific topic in this lesson is a consideration of life in the flesh [sarx] and in the spirit [pneuma]. The term “flesh” connotes sinfulness, living under the domination of selfish passions, not merely the bodily character of human beings, when the term is contrasted with “spirit” in order to imply that humans set their minds on the things of the flesh and live in a way that is only oriented by the things of the created world (Rudolf Bultmann, Theology of the New Testament, Vol. 1, pp. 239ff). Paul teaches that to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace [eirene] (v. 6). It is helpful to note again, as we have previously, that insofar as Paul was Jewish it seems appropriate to understand his comment here to align with the Hebrew equivalent shalom, so that the peace brought about by justification is a state of well-being and thriving, including social justice. The apostle adds that the life set on the flesh is hostile to God; it does not submit to God’s Law. Indeed, it cannot do so and so cannot please God (vv. 7-8).

Paul reminds the Romans that they are not in the flesh but in the Spirit, since the Spirit of God dwells in them. Reference is made to the Spirit of Christ. Anyone without the Spirit does not belong to God (v. 9). If Christ is in us, though the body is dead because of sin, the Spirit is life because of righteousness [dikaiosune] (v. 10). If the Spirit of him who raised Jesus lives [oikeo] in us, the one who raised Christ from the dead will give life to our mortal bodies through the Spirit which dwells in us (v. 11). It is important here to keep in mind that righteousness for Paul, like most Jews, had to do not with justice but right relationships (Rudolf Bultmann, Theology of the New Testament, Vol. 1, p. 271). To have the Spirit of Christ living in us entails that our relationship with him is secure.

Application: Another text for focusing on our sinful condition (especially clarifying what the Bible means by flesh and how our focus on the things of the world leads to death and makes us unable to keep God’s law). This would also be an opportunity to reflect on death and the fear of death. Like with the previous texts, the Second Lesson also affords occasion to proclaim a word of good news that we have been given the Spirit of Christ, who brings Christ to live in us and restore our relation with him (Justification by Grace). To have Christ in us entails a life of peace. Elaborate on the Pauline, Old Testament vision of peace above (Sanctification and Social Ethics). Other sermon possibilities might be to reflect on how the Spirit gives comfort in the face of death (Justification and Sanctification) or to explore the Trinity (the relationship between the Holy Spirit and Christ entailed by calling him the Spirit of Christ).

John 11:1-45
The story of the raising of Lazarus, another account unique to this, the last of the four gospels to be written. This was probably not written until late in the first century and so not by the disciple John; some speculate that one of his disciples was the author. Hints of that possibility are apparent in a document of the early church by Eusebius of Caesarea, who claimed that the gospel was written on the basis of the external facts and so is a “spiritual gospel” (not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261). If we can assume this spiritual character, then it makes sense that the narratives would have a deeper meaning, pointing to other realities. This seems evident in this lesson; the raising of Lazarus by Jesus points us to his own resurrection. The result of Jesus giving life in the story is a reference Jesus’ own death and resurrection (vv. 45-53).

The account begins with a report that Lazarus of Bethany, the village of Martha and Mary (who had anointed Jesus with perfume [Luke 10:38-42]), is ill. (This is not the Bethany across the Jordan River where John had baptized Jesus, but a town just east of Jerusalem.) Lazarus is their brother (vv. 1-2). One of the sisters sends Jesus a message, and receiving it he notes that the illness does not lead to death but is for God’s glory that the Son of God may be glorified through it (vv. 3-4). Consequently, though he loves the family, Jesus stays two days longer in his location (vv. 5-6). As elsewhere in this gospel, Jesus acts on his own time (2:3-4; 7:1-10). But Jesus then decides to return to Judea, even though the disciples warn him that the Jews are trying to stone him. (He is referred to as “rabbi.”) Jesus responds that those who walk in the day do not stumble, because they see the light of the world, but they who walk at night stumble, because the light is not in them (vv. 7-10). This distinction between darkness [skotos, obscurity] and light [phos, radiance] is characteristic of John’s gospel.

Jesus then tells the disciples that Lazarus has fallen asleep, but he resolves to go to revive his friend. The disciples do not understand that this means Lazarus had died. Then Jesus tells them plainly (vv. 11-14). He expresses gladness that he was not present for the death, so now the disciples can believe. Thomas the Twin tells his fellow disciples that they should all go, to die with Jesus (vv. 15-16). Arriving in Bethany, Jesus finds that Lazarus has been in the tomb for days (v. 17). The city is only two miles from Jerusalem, and many Jews have come to Martha and Mary to console them (vv. 18-19). When Martha hears Jesus is coming she goes to meet him while Mary stays home. She laments that had Jesus been present Lazarus would not have died, noting she is sure that God will give Jesus whatever he asks (vv. 20-22).

Jesus promises that Lazarus will rise again (v. 23). Martha responds that she knows that he will rise on the last day (v. 24). (This was a common Pharisaic teaching.) Jesus identifies himself as the resurrection [anastasis] and the life [zoe, motion or activity], so that those who believe in him will live though they die, and everyone who believes in him will never die. Jesus asks Martha if she believes this, and she confesses him to be Messiah, the Son of God (vv. 25-27). Martha returns home to report to Mary, who goes with others to meet Jesus before he comes to the village, telling him when they meet that had he been present Lazarus would not have died (vv. 28-32). Jesus is disturbed by the displays of grief, asks where the body has been laid, and weeps (vv. 33-35). Jews remark about Jesus’ love for Lazarus, but others claim he could have kept Lazarus from dying (vv. 36-37). Arriving at the tomb (a cave with a stone lying against it), Jesus has the stone removed. Martha reports there was a stench from the corpse (vv. 38-39). (Rolling a stone in front of a cave was a common burial practice in Jesus’ lifetime.) He responds that if she believes she would see the glory of God. The stone is removed and Jesus looks upward, thanking the Father for hearing him (vv. 40-41). He calls Lazarus to come out, and the dead man comes out with his hands bound and face wrapped in cloth. Jesus commands that he be unbound (vv. 43-44). (Such binding and wrapping of the corpse was a common burial practice.) Many of the Jews who had come with Mary and see what Jesus does, believe (v. 45).

Application: This is another text offering an opportunity to reflect on death and how Jesus overcomes death, foreshadowing the Easter-event to come (Sin, Justification by Grace, and Eschatology). A sermon could be developed on the light-darkness theme in John (see above), and how having Jesus in our lives overcomes the obscurities of daily life in sin (Justification and Sanctification). Another possible option is to focus on Jesus’ compassion, his weeping, which gives us a glimpse of God feeling our emotions.

THEME OF THE DAY
God’s love shines through the Cross and changes us. This is a Sunday for reflection on the Atonement, the love of God and its implications (Justification and Sanctification by Grace), along with some reflection on our Sin.

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 not to contend that the song is 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 (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, and the object of schemes (vv. 10-13). He prays for vindication that we may be saved by God’s steadfast love. Awareness is expressed that our whole life is in God (vv. 14-16).

Application: On a Sunday when we observe our sinfulness in contributing to Christ’s death and the tragic condition of our sinful plight, the text celebrates the conquest of God’s love (Justification by Grace). The idea of our whole life being in God and so in Christ has rich implications for living the Christian life (Sanctification).

Isaiah 50:4-9a
This lesson probably has its origins in the second oldest of the three distinct historical strands of prophecy that 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 that the referent of these texts is 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 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). Using a law-court image, the servant expresses unshakable confidence that God will vindicate him (vv. 7-9).

Application: If this text is read as referring to Jesus, it suggests the Easter event of Christ accepting the insults that he received in going to the Cross in anticipation of his Easter vindication, all to sustain the weariness of the faithful (Atonement and Justification by Grace). The theme of what makes us weary in American life (Sin) could first be developed. Another possibility would be to interpret the faithful or the church (the New Israel) as the servant, who accepts insults for God but proceeds with confidence of God’s vindication (Sanctification).

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 coworker 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 the 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 of Christ Jesus (v. 5). Christ is depicted (in hymn form) as divine (in the form of God), but also as one emptying himself into humanity and on the Cross (vv. 6-8). In turn, God has exalted him (vv. 9-11). It is possible that the hymn is inspired by the Fourth Servant Song of Isaiah (52:13–53:12).

Application: Several options are suggested by the text. It might occasion a sermon to the sacrifice of Christ, his emptying himself for us for our sakes (Justification by Grace and Atonement). But it could also inspire a sermon on living the Christian life (Sanctification), urging the faithful to live like Christ (having his mind as a result of being united to him in faith), and so committing to empty ourselves in order to serve in love the interests of others.

Matthew 26:14–27:66 or Matthew 27:11-54
In this detailed account of the Passion we consider the version of the most Jewish of all the gospels. Likely not written by the apostle who bears the gospel’s name, its Jewish character is likely a function of the original audience addressed — Jewish Christians in Antioch no longer in full communion with Judaism (23:25-32; 24:20). As a result a lot of attention is given in the gospel (and in this text) to presenting Jesus as the messianic fulfillment of Torah.

The account begins with Judas Iscariot’s initiation of efforts to betray Jesus to the chief priest (26:14-16). New Testament scholarship increasingly understands Judas to have been a Zealot trying to press Jesus into starting a revolution. The name Iscariot is related to the Latin word sicarius [knife-man], a common Roman reference to Zealots. At least one other disciple, Simon the Cananean, has a name from the Aramaic qan’an, meaning “the Zealot” (10:4). The thirty pieces of silver given to Judas were probably about 120 days’ wages. Then we read of the successful efforts of Jesus to find a host for him and his disciples for the Passover meal (26:17-20). During the meal, he indicates that one of the disciples will try to betray him (26:21). They become greatly distressed. With reference to Psalm 41:9, he speaks of woe to the one who betrays him. Judas protests, but Jesus says, “You have said so” (26:22-25).

After initiating the Lord’s Supper, Jesus claims he will never drink of the fruit of the vine until he drinks it new in his Father’s kingdom (26:26-29). After singing a hymn they go to the Mount of Olives. Jesus tells them that they will all become deserters because of him. Quoting Zechariah 13:7 and its reference to striking the shepherd and then the flock will be scattered, he adds that after he is raised up he will go ahead of the disciples to Galilee (26:30-32). Peter objects, claiming that he will never desert Jesus, and the Lord in turn prophesies that Peter will deny him three times that night (26:33-35).

The account continues with Jesus going to Gethsemane (an unknown site somewhere on the west side of the Mount of Olives) and withdrawing from the disciples to pray (22:36). He takes Peter and the son of Zebedee with him, then gets agitated and throws himself on the ground, asking the Father to let the cup pass while being determined to submit to God’s will (26:37-39). He finds the disciples asleep, has them pray, and notes that the spirit is willing but the flesh is weak (26:40-41). Two more times Jesus prays that the cup he is to drink pass from him, and the disciples sleep. The third time he notes that the hour is at hand, and the Son of Man is to be betrayed for the betrayer is at hand (26:40-46). Jesus often refers to himself as “Son of Man” in connection with prophecies about his death or as a way of referring to his humility. The betrayal by Judas’ infamous kiss to an armed crowd is reported (26:47-49). Kissing a rabbi as a greeting was a common sign of respect in this era.

Jesus’ arrest is reported, as well as his role in putting an end to violence when one of his followers takes action against a high priest’s slave. He claims that he could appeal to protection from the angels (12 legions was about 74,500 solders), but then the scriptures would not be fulfilled (26:50-54). He then addresses the crowd, asking why they have come to arrest him as though he were a bandit when they did not arrest him while he was teaching in the temple. He again notes that this takes place to fulfill the scriptures of the prophets. All the disciples desert him and flee (26:55-56). Jesus’ appearance before Caiaphas the high priest and the whole council [Sanhedrin] follows. It is reported that Peter followed at a distance (26:57-58). Seeking false testimony in order to put him to death, the council finds none, though false witnesses come forward accusing Jesus of claiming he could destroy the temple and rebuild it in three days (26:59-61). Jesus refuses to answer the high priest’s questions, but to the question of whether Jesus is the Messiah and Son of God, he responds that the high priest has said so. He then cites a compilation of Daniel 7:13 and Psalm 110:1 concerning how the Son of Man is seated at the hand of power (26:62-64). The high priest tears his clothes (a gesture of distress), accusing Jesus of blasphemy. Those assembled claim Jesus deserves death, and he is mocked as a false messiah (26:65-68).

Meanwhile when confronted by two female servants and some bystanders, Peter denies Jesus again. The cock crows and he remembers Jesus’ prophecy of his denial, leading to weeping (26:69-75). After Jesus is tried before the Sanhedrin who turn him over to the Roman governor Pontius Pilate (27:1-2), Judas repents and returns the thirty pieces of silver he had received for the betrayal back to the chief priests and elders, but they say that that is his problem. In despair Judas throws down the pieces of silver in the temple and hangs himself (27:3-5). The chief priests find it unlawful to return the pieces of silver to the treasury since they represent blood money. They buy a potter’s field as a place to bury foreigners. It is said to be called to this day the field of blood, a place to bury foreigners. This fulfills Jeremiah (18:1-3; 32:6-15; cf. Zechariah 11:12-13) referring to the thirty pieces of silver, the price of the one on whom a price had been set, giving them for the potter’s field (27:6-10). This story of Judas’ remorse is only told in Matthew.

The text next reports Jesus’ appearance before the Roman governor Pontius Pilate. It is noted how he refuses to respond to charges that he is king of the Jews, which amazes Pilate. The crowd’s choice of the notorious prisoner Jesus Barabbas over Jesus himself, as a result of the prodding of chief priests is noted. Pilate’s wife is reported as warning him to have nothing to do with Jesus since he is innocent (27:11-23). With a riot likely to develop, Pilate washes his hands claiming innocence of Jesus’ blood, contending that responsibility is on the crowd and their children; Pilate hands Jesus over for crucifixion. The flogging Jesus is said to have endured was typical of Roman efforts to weaken a prisoner prior to his crucifixion (27:24-26). Only the Roman government, not local rulers, had the authority of capital punishment in its empire.

The soldiers’ actions in bringing Jesus to crucifixion and the mocking of the crowd are reported. Simon, from the African district of Cyrene (a region with a large Jewish population), is made to bear Jesus’ cross to the crucifixion site Golgotha (Place of the Skull). There Jesus receives wine mixed with gall (though he refuses to drink it), his clothes are divided by lot, and the charge “This is Jesus, the king of the Jews” is affixed to the cross (27:27-37). It is noted how bandits are crucified on each side of Jesus, and how he is mocked by the crowd regarding the charge of destroying the temple and rebuilding it in three days, but now cannot save himself (27:38-44). Darkness covers the land from noon until 3:00 p.m., perhaps a reference to Amos 8:9-10 where mourning for an only son is related to the sun going down in daylight (27:45). When Jesus cries out to God about being forsaken, bystanders claim he is crying out for Elijah. His cry is a transliteration in the Aramaic language which he spoke of Psalm 22:1 (27:46-47). Popular belief at the time regarded Elijah as a helper of the oppressed. Another witness to the crucifixion provides Jesus with a sponge filled with sour wine for him to drink. Others mock him by saying that they will wait to see whether Elijah will save him. Jesus cries out with a loud voice and dies (27:48-50).

At the moment of his death the curtain of the temple is reported to have been torn (perhaps symbolizing the possibility of direct access to God), the earth shook, tombs were opened, and the bodies of saints were raised (27:51-52). After Jesus’ resurrection, the text notes, these saints came out of the tombs and appeared to many in Jerusalem. The centurion at the site of the crucifixion sees the earthquake and what happens then confesses Jesus as God’s Son (25:53-54). Many women (especially Mary Magdalene and Mary the Mother of James and Joseph and the mother of the sons of Zebedee) are watching at a distance (27:55-56). James and Joseph are likely not Jesus’ brothers, and so the Mary referred to here is probably not his mother. The text continues to report on the rich man Joseph of Arimathea, a disciple of Jesus, who asks Pilate for his body. After Pilate allows this, Joseph wraps the body in his own tomb, rolling a stone before it. This is witnessed by Mary Magdalene and the other Mary (27:57-61). The next day the chief priests and Pharisees meet with Pilate, reminding him of Jesus’ apparent claim that he would rise in three days. (They refer to the allegation that he would rebuild the temple in three days [26:61; 27:40].) They ask Pilate to secure the tomb, lest his followers steal the body and claim he rose (27:62-64). Pilate tells the Jewish leaders that they must do it themselves, and they proceed to secure the tomb with a stone (27:65-66).

Application: A lesson this long offers numerous possibilities. One option is to focus on how politics (crowd pressure) led to Jesus’ condemnation by Pilate. This affords an opportunity to assess present American and global social trends that crucify Jesus (Social Ethics and Sin). Peter’s lack of courage as embodying our lack of courage is another insight that could be developed (Sin). But the good news is that God and Christ still go to the Cross for us (Justification by Grace), and how Christ and the ways of God are a threat to all the political maneuverings (Social Ethics). The power of Jesus’ persona continues to haunt the Jewish leaders even in death (as they fear his body might be stolen and a resurrection claimed). This point might be developed later on Easter Sunday to deal with skeptics of Easter and also to suggest God’s power over even those who do not believe (Providence).

Other possible avenues for sermon development include attention to Jesus’ suffering. He knows our suffering and despair and through him God does also. We have a God who can identify with us. The events that transpired in the Jerusalem Temple at his death (the tearing of the curtain barring access of all to the holy place of the temple [Exodus 26:31-35]) and also the opening of tombs remind us both of the saving significance of Christ’s death and resurrection, and also that we now have direct access to God and do not need a priest as our mediator or representative (Justification by Grace, Worship, and Theological Method).

THEME OF THE DAY
In the presence of Christ! The focus of the texts is on the sacraments (especially the Lord’s Supper), Repentance, and Sanctification.

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 of salvation (v. 13). This is probably a libation 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 he 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 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.

Application: Several options for sermons present themselves. Because we do not know the historical context for the Psalm (it appears not to have been important to the biblical editors), it seems reasonable to interpret this song as a voice of praise in the present, as a song all the faithful can sing. The work of Christ has indeed healed and delivered us, set free mere servants like us, and so prayers of thanks and praise are appropriate (Sanctification). Also the Psalm might be interpreted as prophecy of what Christ would accomplish, prefiguring the institution of the Lord’s Supper and his atoning death which saves. Sermons either on how the atoning sacrifice saves (vv. 15, 16b-17) or on how the Lord’s Supper saves (v. 13) are appropriate.

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 (chapter 11). The month of Nissan (March-April) is to be designated the beginning of the year (v. 2). On the tenth of that month, each family is to take a lamb 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 of the lamb on the doorposts and lintel in the houses of the people (there 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).

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

Application: The text provides an occasion to remind Christians of the origins of the Lord’s Supper in the Passover meal. In so doing Passover’s celebration of freedom from slavery and how its celebrants are prepared for pilgrimages into the wilderness entails that the sacrament is also a meal for nurturing freedom for those who have been enslaved and feeding us in our wilderness treks, driving us into the affairs of the world (Sanctification and Social Ethics). Another possibility is to focus on the sacrifice of the Passover lamb, how its blood protects the faithful. We are thereby reminded of the sacrifice of the Christ the Lamb (John 1:29; Revelation 5:6-8) which protects us from death (Atonement).

1 Corinthians 11:23-26
In a letter to a troubled church in Corinth, which Paul had established (Acts 18:1-11), he 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). 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.

Application: Paul’s concern to put an end to practices in Corinth that exacerbate factions in the church provides an excellent opportunity to preach on how the sacrament can enhance unity in the church insofar as an occasion is provided for all recipients to share Christ equally (Sanctification). Another option would be 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
We consider 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, written late in the first century, probably not by John the son of Zebedee but perhaps by a disciple of his who, according to the writer of the earliest history of the church Eusebius of Caesarea, perceived the external facts made plain in the gospel and inspired by friends and by the Spirit composed a spiritual gospel (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 261).

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 knowing he is to return (v. 3). He proceeds to wash the disciples’ feet (vv. 4-5). 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 is 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 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. He notes that now the Son of Man has been glorified and God glorified in him (vv. 31b-32). In a previous analysis 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 — 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 an opportunity to proclaim the virtues of humility and how it adequately prepares us to receive the Lord’s Supper. Of course such humility or repentance (Sanctification) is not an act of holiness on the part of the believer but is nothing more than renouncing his or her privilege and authority, fully depending on God (Justification by Grace). Other issues that might be addressed include Christology (see the discussion of the Son of Man above), an outline for Christian living (to love as Christ loves us), and the nature of the ministry as nothing more than being a messenger of God.

THEME OF THE DAY
How the Cross changes everyday life. The texts and the nature of Good Friday direct us to the doctrines of Christology (the suffering of Jesus and how he then identifies with us in our suffering), Sin, Atonement, Justification by Grace, and to some extent Sanctification.

Psalm 22
The Psalm is a lament prayer for delivery from mortal illness attributed to David. 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 (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 as enriched by evildoers (vv. 14-16) and clothes being divided (v. 18). 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). 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 (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 (v. 24), caring for the poor (v. 25), as well as receiving praise from the whole earth (v. 27), from the dead (v. 29), and from posterity (vv. 30-31). This praise could be applied to the God who raised Jesus.

Application: A least two general directions are suggested. The Psalm can be interpreted as a lament over our own mortality or other crises, pleading for God’s healing with confidence, based on what he has done for Old Testament people and in our own lives, so he is ready to hear and respond to the cries of the afflicted, including the poor (Sin, Providence, Justification by Grace, and Social Ethics). Or if interpreted Christologically, the Psalm offers occasion to focus on the suffering of Christ on the cross, how the events we commemorate were not random and accidental but all part of the divine plan (Providence). This focus on the suffering of Christ makes us feel closer to him and to God, for this suffering reveals that the Lord truly understands our pain because he has actually experienced it.

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 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 that the referent of these texts is 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 (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 (53:2). He was despised and rejected (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 led to slaughter (53:7). His death is said to have been a perversion of justice (53:8). Reference to the servant’s tomb being with one who is rich is most suggestive of Jesus’ burial in the tomb of the rich man Joseph of Arimathea (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 for sin (53:10), for he makes many righteous, bearing the sins of many (53:11-12).

Application: At least two general directions for sermons are suggested by the text, differing depending on who the preacher understands the servant described in this text to be. If Israel, it is an opportunity to proclaim how God has used the Jewish people to do great things, and despite all the afflictions they have endured, through them and their traditions salvation has come in Christ. Likewise we can be servants of God, despite all the tragedies we endure, offering our lives to God. If the servant is understood as Christ the Messiah, a sermon on these texts does well to focus on the Atonement (Christ’s offering for sin and the suffering he undertook on our behalf, a reminder of God’s forgiving love for us [Justification by Grace]).

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 (vv. 16-18), exhortations to the faithful are offered. Forgiveness of sin and writing the Lord’s laws on the hearts and minds of the people are said to be the essence of the New Covenant (vv. 16-18). Reference is then made to the blood of Jesus giving confidence 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 (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), for the Day 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 an opportunity to reflect not just on the Atonement (how Christ’s blood gives us access to God) (vv. 19-20); we can also explain how his sacrifice, in leading God to forget our sins (v. 17), makes us worthy of standing in God’s presence. But along with or in addition to this agenda, the text permits sermons on how we have been changed by the Cross (either in the sense of becoming part of a New Covenant in which the law is not something we must act on or as a reality in our hearts which by grace leads us to do good). In this connection we can proclaim how Christ’s death gives us confidence by clearing our hearts from an evil conscience (sense of oneself) (Justification by Grace), gives us hope (Eschatology), and provokes (excites) us to love (Sanctification).

John 18:1–19:42
We continue to examine the newest 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. Following his high priestly prayer (chapter 17), Jesus and the disciples reportedly journey across the Kidron Valley, between Jerusalem and the Mount of Olives (18:1). Judas leads Roman soldiers, temple police, and Pharisees to arrest Jesus (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” (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 [vv. 18:10-11]). He is brought 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 (in 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 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 notes that his kingdom is not 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 (19:1-3). 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 (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 this is best translated as “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 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; asking if he should be crucified, Pilate 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”). He is crucified between two others, with an inscription on the cross reading “Jesus of Nazareth, the king of the Jews” (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). 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), asking him to care for his mother (19:25-27). Knowing the end is near, Jesus seeks to fulfill scripture (Psalm 69:21) by receiving sour wine on a hyssop (a shrub whose branches are too short for this purpose, but which is used in connection with 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 orders the legs of the crucified to be broken (19:31-32). There’s no need to do that in Jesus’ case for he is already dead; instead his side is pierced. Eyewitness testimony is claimed (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 Arimathea, 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 (19:38-42).

Application: The lesson’s length affords several alternatives. Opportunity is provided to identify the sins causing Jesus death, noting that they are our sins — the fickleness of the crowd, Pilate’s lack of courage to buck social consensus, Peter’s lack of courage, the misunderstanding of all about the nature of Jesus’ messiahship, that it is not of this world. This opens the door for a proclamation of the forgiving love of Christ and God so evident in our Lord’s gentle concern about the welfare of his mother before his own death. The question of what truth is, posed in the dialogue with Pilate, could also be explored (the truth being that Jesus is the Messiah). The apparent affirmation by Jesus of his divinity (see the use of the phrase “I am” described above) opens the way for a sermon regarding why it is important for him to be divine if his word on the Cross is to save us, for only God can save us (Christology). 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, along with the implications of how this awareness can bring comfort as we face our anxieties over whether we are worthy of God and whether the evils in life are prevailing.

THEME OF THE DAY
The Resurrection: its reality and impact. As a day of celebration of what God has done in Christ, Justification by Grace and its implications for Christian life (Sanctification) are the primary themes.

Psalm 118:1-2, 14-24
This thanksgiving for deliverance in battle is one of the Egyptian Hallel Psalms (Psalms of Praise) used after the 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 (vv. 1-2). Yahweh is identified as the psalmist’s strength and salvation (v. 14). Verses 15-16 are praising works of the right hand of Yahweh and may be an ancient victory song. Reference is made to not dying but living, 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 and the gate the righteous enter, though originally intended to refer to entering the Jerusalem Temple (vv. 19-20), imply the outcome of Easter, the righteousness associated with Justification by Grace (Romans 3:21-26). Then the joy and awe that follow from this awareness of what Yahweh has done is expressed (vv. 21, 23-24).

The Christological interpretation further reflects in verses 22-23 and its reference to the stone the builders rejected. 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: Interpreting the Psalm in light of the Theme of the Day, it seems appropriate to move from the text to a proclamation of how Christ has overcome death, and as a result we have much to celebrate (Christology, Atonement, and Sanctification). A sermon on the joy and sense of awe associated with the Christian life (Sanctification) is a related option. Noting the Egyptian origins of the Psalm also opens the way to a celebration of multiculturalism, how celebrating the Resurrection takes root in Africa and all over the world (Church and Social Ethics).

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 has a similar vision (vv. 3-17). Peter visits 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 acceptable (vv. 34-35). He proceeds to recount the ministry of Jesus who, anointed by the Spirit, preached peace and did good, healing all who were oppressed by the devil (vv. 36-38). Testimony is also given to Christ’s death and resurrection, as well as his appearances to those chosen 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 (vv. 42-43).

Application: At least two possible sermon directions emerge. One can focus on Peter’s comment about how Jesus appeared to the disciples while they were eating (v. 41), noting the importance of the Lord’s Supper for encountering the risen Christ and his love. If we are looking for Christ we can find him in the sacrament (Sanctification). Another direction is to focus on God’s impartiality, saving all with faith (Church and Social Ethics). This point can be made by developing the Greek concept of impartiality as not attending to faces (to ethnicity, gender, and so on).

Colossians 3:1-4
The book is a circular letter which, much like Philippians, was either written by Paul from prison (4:3, 10, 18) late in his career or by a follower of Paul who had a hand in assembling the collection of his epistles. These conclusions follow from the fact that the epistle includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. The letter addresses Christians in a town in Asia Minor (the most eastern part of modern Turkey) near Ephesus, whose church, though not likely founded by Paul, was basically in line with his teachings, though threatened by ascetic teachings (2:21, 23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculations (2:8, 20), all of which were related to visionary insights, and perhaps even the heresy of Gnosticism. This lesson is part of a discussion of the Christian life.

The lesson begins with a comment by the author that having been raised with Christ we are urged to search the things that are above [ano] (v. 1). Then it is noted that the faithful seek the things above, for we have died and our lives are hidden [keruptai] with Christ (vv. 2-4). Subsequently exhortations to put to death certain earthly behaviors follow (vv. 4ff). It seems possible to interpret these references to dying to the things of the world and rising in terms of baptism where we are buried with Christ (2:12ff). But in that case these references to the Christian life must be understood as transpiring between times, for in a sense we have died to sin but in another sense the lifestyle of his is not yet realized in full, as we remain sinners (Rudolf Bultmann, Theology of the New Testament, Vol. 1, p. 141; Ibid., Vol. 2, p. 175).

Application: The text invites sermons on how Easter changes the faithful, makes us people who are brand-new, having died to the old, destructive ways of the past. As Christ died and rose, so what is destructive in our lives is dead (albeit in hidden ways, since sin continues to plague us, though it cannot have the final say) and the new way of living with openness to Christ’s future is open (Sanctification).

John 20:1-18
This last gospel to be written (probably in the last decade of the first century) could not have been composed by John the apostle, though perhaps by one of his disciples. As we have previously noted, hints of that possibility are offered by the first post-biblical church historian Eusebius of Caesarea, who 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). It 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 these verses about the resurrection reflect this 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). 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 reports that the body must have been removed (v. 2). The two disciples hurriedly proceed to the tomb, with the one who Jesus loved getting there faster than Peter (vv. 3-4).

At first only seeking the linens 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 (vv. 5-10). Mary is reported to have remained outside the tomb weeping, and angels sitting where the body of Jesus had 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 “rabbi”). Jesus asks Mary not to hold him, because he has not yet ascended to their Father, to their God (vv. 16-17). She goes and reports these things to the disciples, claiming she has seen the Lord (v. 18). John does not make clear if the disciples actually believe her testimony, since a personal appearance later in the day is reported (vv. 19-23).

Application: One option for this text is to note how Mary did not recognize Jesus until he recognized her. The resurrection makes no sense if we try to figure it out. Only when we are wrapped up in God’s word is it possible to believe it (Theological Method and Justification by Grace). Another option is to recognize how the resurrection is related to Christ’s second coming, a sign of a new era. Easter is about a fresh start (just like the second coming will be a new day). All the bad things in our pasts have been destroyed. Thanks to Jesus’ rising, tomorrow is the first day of our new lives (Sanctification and Realized Eschatology)!