Christ and His Resurrection Have Their Way with Us
Commentary
The lessons and the theme of the Second Sunday of Easter testify to how Christ and his resurrection have their way with us. This theme matches the practice of the early church on the Sunday after Easter when newly baptized members were admitted into the fellowship as full members, a Sunday to celebrate how the Easter Gospel had changed them.
Acts 2:14a, 22-32
In the First Lesson we consider the second half of the two-part early history of the church attributed to Paul’s Gentile associate, Luke (Colossians 4:14; II Timothy 4:11; Philemon 24). Its main emphasis is the universal mission of the church and to vindicate Paul’s ministry. But as Paul did not negate the Jewish inheritances of the faith, so in this lesson we hear part of Peter’s address to the crowds on the Day of Pentecost, a word that seeks to link Jesus’ resurrection to the earlier Hebraic faith.
Peter is reported as addressing the Israelites concerning Jesus of Nazareth, a man attested by God with deeds of power and wonders that God did through him. Jesus was handed to them in accord with the Lord’s predetermined counsel and foreknowledge. (This is a consistent theme in the book.) But, he notes, the Israelites have crucified Jesus by the hands of those outside the law (vv.22-23). Peter then proceeds to note that God raised him from the dead, which could not hold him in its power (v.24). David (Psalm 16:8-11) is quoted (though he was not likely the author of this psalm). This citation speaks of the Lord always before [enopion] the psalmist so he can never be shaken. This, it is said, makes for gladness and hope, for the Lord will not abandon our souls to Hades or let the holy one be corrupt (vv.25-28).
Continuing to address Israelites, Peter adds that their ancestor David was a prophet who knew God had promised that one of his descendants would sit on his throne (vv.29-30). Peter cites Psalm 16:10 and its reference to God not giving us up to Hades, claiming this refers to the resurrection of the Messiah (v.31). God has in fact raised up Jesus; Peter and the disciples are witnesses, he proclaims (v.32).
At least two possible directions are suggested by the text. One could focus on Peter’s observation that all that transpired in Jesus was part of God’s eternal plan. We can revel in the confidence that God is in control of our lives. Another related option is to focus on Peter’s and the cited Psalm’s claim that the risen Lord is always before us — always in our presence, traveling with us. The comfort of this insight can be analyzed and celebrated. These are both important themes in view of what a 2006 Baylor University poll taught us. It seems that nearly two in five Americans at that time (and there is little reason to suspect things are different) believe in a distinct God who is not engaged in everyday life. Insights drawn from modern physics could be introduced. It seems that there is a particle which binds all matter together (the so-called Higgs Boson). It does not seem unreasonable to think of God as dwelling in this reality, as the one who holds all reality together in every moment and location!
1 Peter 1:3-9
The Second Lesson is part of an epistle probably written between 70 AD and 90 AD, this book is a pastoral exhortation (circular letter) written by an elder in Rome claiming to be Peter to a Gentile church at the lower levels of the socio-economic spectrum in Turkey. The latter date and high-quality Greek make it unlikely to have been a work of the apostle. The text is a discourse on rejoicing in salvation. The long blessing which precedes the lesson takes the place of an opening thanksgiving. Reference is made to the faithful having been chosen and destined by God, sanctified by the Spirit, and sprinkled by Christ’s blood (vv.1-2).
After blessing God the Father of our Lord Jesus Christ, it is noted that by his great mercy through Christ’s resurrection we have been given a new birth into a living hope and into an imperishable inheritance kept in heaven for us (vv.3-4). We are said to be protected by God’s power through faith for a salvation ready to be revealed at the end (v.5).
The writer calls for rejoicing, even for a little while we must suffer trials, so that the genuineness of faith may be found to result in praise and honor when Christ revealed (vv.6-7). Although his hearers have not seen Christ, the author notes that they love him, and while not seeking him, they believe and rejoice in him (v.8). For the recipients of the letter receive the outcome of their faith, the salvation of the soul (v.9).
The text affords an opportunity to reflect on the difference the resurrection can and has made in our daily lives. Because of what Jesus has done, we have been chosen by God to live lives as people born again, living in hope, and protected by God. This is a message Americans badly need to hear. Many of us have lost our way in self-seeking in trying to find meaning in our lives by seeking pleasure, wealth, power, or acclaim. There is general agreement among social analysts and pollsters that narcissism is on the rise in America, and we seem to have had at least one resident who embodies these traits (consider Jan. 6, 2022). Now assured of our being chosen and protected by God, called to live in and with hope, to spend our lives praising and honoring Christ, it is no longer so necessary to seek acclaim, power, and pleasure. Christ’s Resurrection and the hope for the future changes us, makes it a little easier to bear the pain, suffering, and boredom of everyday life.
John 20:19-32
The gospel lesson drawn from the last gospel to be written (probably in the last decade of the first century), and so not written by John the son of Zebedee, but perhaps by a disciple of his in order to address a community of Jewish Christians who had been expelled from Jewish society. These verses, accounts of Jesus’ Resurrection and the story of doubting Thomas, embody the gospel’s primary concern with testifying that Jesus is Messiah, but also its characteristic emphasis on faith. (The word “believe” [pisteuo] appears far more in John than in any of the gospels.)
The text begins by reporting on a gathering of disciples on the first Easter, locked in a house for fear of the Jews. The risen Jesus enters and gives them a peace greeting. The disciples rejoice (vv.19-20). He came to those with weak faith. Jesus is then said to commission the disciples, give them the Holy Spirit as well as the power to forgive and retain sins. A reference is made to Jesus “breathing on” [enephusao] his followers, the same phrase used to describe the communication of natural life (Genesis 2:7). The author thereby expresses that what the risen Jesus does is to give new life (vv.20-23). Thomas was not present and expresses doubts about accounts of Jesus’ Resurrection (vv.24-25).
In a gathering the following week, Jesus is reported again to appear and has Thomas feel his body. Thomas then confesses his faith (vv.26-28). Jesus asks him if he only has believed because he saw him. The Lord adds his blessing for those who have not seen him but yet believe (v.29). The author then reports that Jesus did many other signs in the presence of the disciples that have not been reported in the gospel (v.30). The ones reported are provided, he writes, so that readers may believe Jesus is the Messiah, Son of God, and through believing have life in his name (v.31). This last verse is understood as the Gospel of John’s statement of purpose.
This is a text that makes clear that if we are to affirm that Jesus is Son of God we need to believe he has risen from the dead! But that does not come easily. Help parishioners identify with Thomas, coming to appreciate that like him we have our doubts (sin). A report a decade ago issued by the Rasmussen Institute indicated that two in ten Americans do not believe the resurrection. But when we experience the risen Christ coming to us he “breathes on” us, gives us new life. (See discussion in the second paragraph, above.) We are born again, given a new start. With the fresh start Easter gives us, the old destructive doubts begin to wither away. And as we get freed from the destructive past and the doubts, it is a little easier to believe he has risen, that we have a fresh start after all.
For preachers who also want to note the many other signs and miracles Jesus did, it is interesting to note how biology teaches that doubt like Thomas had is not good for us. It seems that when we are convinced about the possibilities of healing, our brains send chemical signals to the rest of our body which stimulate the immune system (Andrew Newberg and Mark Waldman, Why We Believe What We Believe, pp.11-12). Faith in miracles like the resurrection is indeed clearly healing, life-giving.
Acts 2:14a, 22-32
In the First Lesson we consider the second half of the two-part early history of the church attributed to Paul’s Gentile associate, Luke (Colossians 4:14; II Timothy 4:11; Philemon 24). Its main emphasis is the universal mission of the church and to vindicate Paul’s ministry. But as Paul did not negate the Jewish inheritances of the faith, so in this lesson we hear part of Peter’s address to the crowds on the Day of Pentecost, a word that seeks to link Jesus’ resurrection to the earlier Hebraic faith.
Peter is reported as addressing the Israelites concerning Jesus of Nazareth, a man attested by God with deeds of power and wonders that God did through him. Jesus was handed to them in accord with the Lord’s predetermined counsel and foreknowledge. (This is a consistent theme in the book.) But, he notes, the Israelites have crucified Jesus by the hands of those outside the law (vv.22-23). Peter then proceeds to note that God raised him from the dead, which could not hold him in its power (v.24). David (Psalm 16:8-11) is quoted (though he was not likely the author of this psalm). This citation speaks of the Lord always before [enopion] the psalmist so he can never be shaken. This, it is said, makes for gladness and hope, for the Lord will not abandon our souls to Hades or let the holy one be corrupt (vv.25-28).
Continuing to address Israelites, Peter adds that their ancestor David was a prophet who knew God had promised that one of his descendants would sit on his throne (vv.29-30). Peter cites Psalm 16:10 and its reference to God not giving us up to Hades, claiming this refers to the resurrection of the Messiah (v.31). God has in fact raised up Jesus; Peter and the disciples are witnesses, he proclaims (v.32).
At least two possible directions are suggested by the text. One could focus on Peter’s observation that all that transpired in Jesus was part of God’s eternal plan. We can revel in the confidence that God is in control of our lives. Another related option is to focus on Peter’s and the cited Psalm’s claim that the risen Lord is always before us — always in our presence, traveling with us. The comfort of this insight can be analyzed and celebrated. These are both important themes in view of what a 2006 Baylor University poll taught us. It seems that nearly two in five Americans at that time (and there is little reason to suspect things are different) believe in a distinct God who is not engaged in everyday life. Insights drawn from modern physics could be introduced. It seems that there is a particle which binds all matter together (the so-called Higgs Boson). It does not seem unreasonable to think of God as dwelling in this reality, as the one who holds all reality together in every moment and location!
1 Peter 1:3-9
The Second Lesson is part of an epistle probably written between 70 AD and 90 AD, this book is a pastoral exhortation (circular letter) written by an elder in Rome claiming to be Peter to a Gentile church at the lower levels of the socio-economic spectrum in Turkey. The latter date and high-quality Greek make it unlikely to have been a work of the apostle. The text is a discourse on rejoicing in salvation. The long blessing which precedes the lesson takes the place of an opening thanksgiving. Reference is made to the faithful having been chosen and destined by God, sanctified by the Spirit, and sprinkled by Christ’s blood (vv.1-2).
After blessing God the Father of our Lord Jesus Christ, it is noted that by his great mercy through Christ’s resurrection we have been given a new birth into a living hope and into an imperishable inheritance kept in heaven for us (vv.3-4). We are said to be protected by God’s power through faith for a salvation ready to be revealed at the end (v.5).
The writer calls for rejoicing, even for a little while we must suffer trials, so that the genuineness of faith may be found to result in praise and honor when Christ revealed (vv.6-7). Although his hearers have not seen Christ, the author notes that they love him, and while not seeking him, they believe and rejoice in him (v.8). For the recipients of the letter receive the outcome of their faith, the salvation of the soul (v.9).
The text affords an opportunity to reflect on the difference the resurrection can and has made in our daily lives. Because of what Jesus has done, we have been chosen by God to live lives as people born again, living in hope, and protected by God. This is a message Americans badly need to hear. Many of us have lost our way in self-seeking in trying to find meaning in our lives by seeking pleasure, wealth, power, or acclaim. There is general agreement among social analysts and pollsters that narcissism is on the rise in America, and we seem to have had at least one resident who embodies these traits (consider Jan. 6, 2022). Now assured of our being chosen and protected by God, called to live in and with hope, to spend our lives praising and honoring Christ, it is no longer so necessary to seek acclaim, power, and pleasure. Christ’s Resurrection and the hope for the future changes us, makes it a little easier to bear the pain, suffering, and boredom of everyday life.
John 20:19-32
The gospel lesson drawn from the last gospel to be written (probably in the last decade of the first century), and so not written by John the son of Zebedee, but perhaps by a disciple of his in order to address a community of Jewish Christians who had been expelled from Jewish society. These verses, accounts of Jesus’ Resurrection and the story of doubting Thomas, embody the gospel’s primary concern with testifying that Jesus is Messiah, but also its characteristic emphasis on faith. (The word “believe” [pisteuo] appears far more in John than in any of the gospels.)
The text begins by reporting on a gathering of disciples on the first Easter, locked in a house for fear of the Jews. The risen Jesus enters and gives them a peace greeting. The disciples rejoice (vv.19-20). He came to those with weak faith. Jesus is then said to commission the disciples, give them the Holy Spirit as well as the power to forgive and retain sins. A reference is made to Jesus “breathing on” [enephusao] his followers, the same phrase used to describe the communication of natural life (Genesis 2:7). The author thereby expresses that what the risen Jesus does is to give new life (vv.20-23). Thomas was not present and expresses doubts about accounts of Jesus’ Resurrection (vv.24-25).
In a gathering the following week, Jesus is reported again to appear and has Thomas feel his body. Thomas then confesses his faith (vv.26-28). Jesus asks him if he only has believed because he saw him. The Lord adds his blessing for those who have not seen him but yet believe (v.29). The author then reports that Jesus did many other signs in the presence of the disciples that have not been reported in the gospel (v.30). The ones reported are provided, he writes, so that readers may believe Jesus is the Messiah, Son of God, and through believing have life in his name (v.31). This last verse is understood as the Gospel of John’s statement of purpose.
This is a text that makes clear that if we are to affirm that Jesus is Son of God we need to believe he has risen from the dead! But that does not come easily. Help parishioners identify with Thomas, coming to appreciate that like him we have our doubts (sin). A report a decade ago issued by the Rasmussen Institute indicated that two in ten Americans do not believe the resurrection. But when we experience the risen Christ coming to us he “breathes on” us, gives us new life. (See discussion in the second paragraph, above.) We are born again, given a new start. With the fresh start Easter gives us, the old destructive doubts begin to wither away. And as we get freed from the destructive past and the doubts, it is a little easier to believe he has risen, that we have a fresh start after all.
For preachers who also want to note the many other signs and miracles Jesus did, it is interesting to note how biology teaches that doubt like Thomas had is not good for us. It seems that when we are convinced about the possibilities of healing, our brains send chemical signals to the rest of our body which stimulate the immune system (Andrew Newberg and Mark Waldman, Why We Believe What We Believe, pp.11-12). Faith in miracles like the resurrection is indeed clearly healing, life-giving.
