The Resurrection Gets Us All Together
Commentary
Historically, this is the first Sunday during which newly baptized members on Easter would be admitted into the fellowship as full members of the church, so this theme of community and unity is most appropriate.
Acts 4:32-35
The First Lesson is drawn from the second half of the two-part early church history 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 provides a description of the early Jerusalem church’s polity – the sharing of goods. Following a description of an early prayer service in which the Holy Spirit had worked to shake the faithful (v.31), the exposition continues with a description of the unity of the faith, with no one claiming private ownership for all the things held in common [koinos] (v.33). There were no poor among them, and all that had been owned was given to the apostles to distribute to those who had need (vv.34-35; cf. Deuteronomy 15:4). We only have record of this sort of communal living being practiced among the Christians in Jerusalem.
Americans remain divided politically, economically, educationally, and even residentially (as we tend to live around only people like ourselves). Even most of our congregations draw members not just from the same ethnicity but also from the same social classes. The Christians in Jerusalem did not live that way. Sermons on this lesson afford us opportunity to critique our separateness. The first church shared everything. This model for Christian community could inspire sermons on congregational unity and/or the church’s role in breaking down barriers in society (a ministry inspired by the Holy Spirit, since the Jerusalem Christians developed these commitments only after Pentecost). Another sermon angle might be to develop ways of doing business or of doing church that do not just focus concern with the stockholders or members, but which aim to share wealth or advantages of these institutions with all stakeholders (workers, surrounding community, and the broader society).
1 John 1:1--2:2
The Second Lesson is drawn from a treatise or sermon by an unknown teacher of the Johannine tradition, not necessarily the same person as the author of the Gospel of John or Revelation. Unlike the Gospel of John, this sermon is not concerned to address the relation of Christian faith and the Jewish traditions, but the proper testimony about Jesus in the Christian tradition. The book addresses segments of the Johannine community which had broken away (2:19; 4:1; 2 John 7). The dispute was over gnostic or docetic doubts about whether Jesus was truly a human being and whether his death on the cross was a sacrifice for sin (1:1-3; 2:2; 3:16; 3:2,10; 5:6).
The lesson is the introduction to the epistle (including a statement of its purpose and a confession of faith) followed by a discussion of the right attitude toward sin and the beginning of an exhortation to obedience. There are important similarities between vv.1-4 and the prologue to John’s Gospel. The author claims to declare what was from the beginning, things he says he has seen and touched. He declares that the eternal life that was with the Father has been revealed (1:1-2). This declaration can establish fellowship [koinonia] with the Johannine author, a fellowship, which is ultimately with the Father and the Son. The author notes that this is his purpose in writing (1:3-4). It is asserted that God is light, in whom there is not darkness. Thus, the faithful cannot have fellowship with him while walking in darkness (presumably sin) (1:5-6). It is claimed that if we walk in the light, we have fellowship with each other, and the blood of Jesus cleanses us (1:7). If we say we have no sin, we deceive ourselves (1:8); we also in turn made God a liar and reject his word [logos] (1:10). But if we confess [homologeo] our sin, God will forgive [aphiemi, or “send away”] and cleanse [katharizo] us from unrighteousness (1:9). The author then claims to write these things in order that recipients of the epistle not sin. But he reminds them that they have Christ as an advocate [paracletos] (2:1). He is the atoning sacrifice for sin, not just of the faithful but of the whole world [kosmos] (2:2).
Eminent psychologist Jean Twenge has noted that Americans, especially of the generations born after the baby boomers, are individualistic, but also less happy (Generation Me, esp. pp.1,17ff.,91,104ff.). This is a lesson about how Christ has overcome our separateness, for he came for the whole world. In dealing with relieving emotional upheaval and unhappiness, psychiatrists commonly refer to catharsis. It is intriguing that the Greek root of that term appears in our lesson (katharizo – literally “cleansing”). The cleansing work of Jesus on the cross has a cathartic effect, alleviates our unhappiness and emotional upheaval. Sermons celebrating the forgiving love of God despite our sin are entailed by this lesson with an eye towards how the word can relieve all the turmoil and unhappiness felt by many.
John 20:19-31
The gospel is drawn from the last gospel to be written, probably not composed until the last two decades of the first century. The book is very different in style in comparison with the other three (the so-called synoptic) gospels. In fact, it is probably 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. 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 in the gospel and so John is a “spiritual gospel” (presumably not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol,1, p.261). These verses, accounts of Jesus’ resurrection and the story of doubting Thomas, embody the gospel’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah (v.31). But the gospel also characteristically emphasizes faith. The word “believe” [pisteuo] appears far more in John than in any other 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 are said to have rejoiced (vv.19-20). It is reported that he came to those with weak faith. Jesus is then said to commission the disciples and give them the Holy Spirit as well as the power to forgive and retain sins. A reference is made to Jesus “breathing on” his followers, the same phrase used to describe the communication of natural life in Genesis 2:7. The author thereby expresses that what the risen Jesus does is to give life (vv.20-23). Thomas (called the twin) 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 believe (v.29). The author reports that Jesus did many other signs in the presence of disciples that have not been reported in the gospel (v.30). The ones reported are provided, he writes, so that readers may believe that Jesus is the Messiah [Christos], Son of God [huios tou theou], and through believing have life in his name (v.31). As previously noted, this last verse is understood as the Gospel of John’s statement of purpose.
How tempting to use this lesson for a sermon which beats up on doubting Thomas. But as famed theologian Paul Tillich taught us, on this side of the fall into sin, doubt is just part of the human condition (Systematic Theology, Vol.2, pp.72-73). We are all doubters like Thomas. Indeed, doubt is an experience not so much to be condemned as to be pitied. It results in inefficient ways of living and even interferes with healing processes (Andrew Newberg, Why We Believe What We Believe, pp.11-12). Sermons should empathetically analyze Thomas’ doubts and indicate that doubts saturate our lives. Then preachers can proclaim the good news that Thomas and we have been forgiven, despite our doubts. Indeed, the power and fruits of Jesus’ resurrection are thought to have empowered Thomas to become a great missionary, even to India. And in sharing his doubts as we do, we might be able also to share a bit of the power Jesus conferred on him in bringing the Good News to others.
All the lessons and sermons on them will share the common theme of our unity in Christ. It is so appropriate a theme for a Sunday when historically new Christians first shared the common meal of the Eucharist with other Christians. Celebrating the Lord’s Supper this Sunday could be a powerful witness to the unity conveyed in the lessons and in sermons on them.
Acts 4:32-35
The First Lesson is drawn from the second half of the two-part early church history 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 provides a description of the early Jerusalem church’s polity – the sharing of goods. Following a description of an early prayer service in which the Holy Spirit had worked to shake the faithful (v.31), the exposition continues with a description of the unity of the faith, with no one claiming private ownership for all the things held in common [koinos] (v.33). There were no poor among them, and all that had been owned was given to the apostles to distribute to those who had need (vv.34-35; cf. Deuteronomy 15:4). We only have record of this sort of communal living being practiced among the Christians in Jerusalem.
Americans remain divided politically, economically, educationally, and even residentially (as we tend to live around only people like ourselves). Even most of our congregations draw members not just from the same ethnicity but also from the same social classes. The Christians in Jerusalem did not live that way. Sermons on this lesson afford us opportunity to critique our separateness. The first church shared everything. This model for Christian community could inspire sermons on congregational unity and/or the church’s role in breaking down barriers in society (a ministry inspired by the Holy Spirit, since the Jerusalem Christians developed these commitments only after Pentecost). Another sermon angle might be to develop ways of doing business or of doing church that do not just focus concern with the stockholders or members, but which aim to share wealth or advantages of these institutions with all stakeholders (workers, surrounding community, and the broader society).
1 John 1:1--2:2
The Second Lesson is drawn from a treatise or sermon by an unknown teacher of the Johannine tradition, not necessarily the same person as the author of the Gospel of John or Revelation. Unlike the Gospel of John, this sermon is not concerned to address the relation of Christian faith and the Jewish traditions, but the proper testimony about Jesus in the Christian tradition. The book addresses segments of the Johannine community which had broken away (2:19; 4:1; 2 John 7). The dispute was over gnostic or docetic doubts about whether Jesus was truly a human being and whether his death on the cross was a sacrifice for sin (1:1-3; 2:2; 3:16; 3:2,10; 5:6).
The lesson is the introduction to the epistle (including a statement of its purpose and a confession of faith) followed by a discussion of the right attitude toward sin and the beginning of an exhortation to obedience. There are important similarities between vv.1-4 and the prologue to John’s Gospel. The author claims to declare what was from the beginning, things he says he has seen and touched. He declares that the eternal life that was with the Father has been revealed (1:1-2). This declaration can establish fellowship [koinonia] with the Johannine author, a fellowship, which is ultimately with the Father and the Son. The author notes that this is his purpose in writing (1:3-4). It is asserted that God is light, in whom there is not darkness. Thus, the faithful cannot have fellowship with him while walking in darkness (presumably sin) (1:5-6). It is claimed that if we walk in the light, we have fellowship with each other, and the blood of Jesus cleanses us (1:7). If we say we have no sin, we deceive ourselves (1:8); we also in turn made God a liar and reject his word [logos] (1:10). But if we confess [homologeo] our sin, God will forgive [aphiemi, or “send away”] and cleanse [katharizo] us from unrighteousness (1:9). The author then claims to write these things in order that recipients of the epistle not sin. But he reminds them that they have Christ as an advocate [paracletos] (2:1). He is the atoning sacrifice for sin, not just of the faithful but of the whole world [kosmos] (2:2).
Eminent psychologist Jean Twenge has noted that Americans, especially of the generations born after the baby boomers, are individualistic, but also less happy (Generation Me, esp. pp.1,17ff.,91,104ff.). This is a lesson about how Christ has overcome our separateness, for he came for the whole world. In dealing with relieving emotional upheaval and unhappiness, psychiatrists commonly refer to catharsis. It is intriguing that the Greek root of that term appears in our lesson (katharizo – literally “cleansing”). The cleansing work of Jesus on the cross has a cathartic effect, alleviates our unhappiness and emotional upheaval. Sermons celebrating the forgiving love of God despite our sin are entailed by this lesson with an eye towards how the word can relieve all the turmoil and unhappiness felt by many.
John 20:19-31
The gospel is drawn from the last gospel to be written, probably not composed until the last two decades of the first century. The book is very different in style in comparison with the other three (the so-called synoptic) gospels. In fact, it is probably 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. 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 in the gospel and so John is a “spiritual gospel” (presumably not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol,1, p.261). These verses, accounts of Jesus’ resurrection and the story of doubting Thomas, embody the gospel’s main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah (v.31). But the gospel also characteristically emphasizes faith. The word “believe” [pisteuo] appears far more in John than in any other 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 are said to have rejoiced (vv.19-20). It is reported that he came to those with weak faith. Jesus is then said to commission the disciples and give them the Holy Spirit as well as the power to forgive and retain sins. A reference is made to Jesus “breathing on” his followers, the same phrase used to describe the communication of natural life in Genesis 2:7. The author thereby expresses that what the risen Jesus does is to give life (vv.20-23). Thomas (called the twin) 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 believe (v.29). The author reports that Jesus did many other signs in the presence of disciples that have not been reported in the gospel (v.30). The ones reported are provided, he writes, so that readers may believe that Jesus is the Messiah [Christos], Son of God [huios tou theou], and through believing have life in his name (v.31). As previously noted, this last verse is understood as the Gospel of John’s statement of purpose.
How tempting to use this lesson for a sermon which beats up on doubting Thomas. But as famed theologian Paul Tillich taught us, on this side of the fall into sin, doubt is just part of the human condition (Systematic Theology, Vol.2, pp.72-73). We are all doubters like Thomas. Indeed, doubt is an experience not so much to be condemned as to be pitied. It results in inefficient ways of living and even interferes with healing processes (Andrew Newberg, Why We Believe What We Believe, pp.11-12). Sermons should empathetically analyze Thomas’ doubts and indicate that doubts saturate our lives. Then preachers can proclaim the good news that Thomas and we have been forgiven, despite our doubts. Indeed, the power and fruits of Jesus’ resurrection are thought to have empowered Thomas to become a great missionary, even to India. And in sharing his doubts as we do, we might be able also to share a bit of the power Jesus conferred on him in bringing the Good News to others.
All the lessons and sermons on them will share the common theme of our unity in Christ. It is so appropriate a theme for a Sunday when historically new Christians first shared the common meal of the Eucharist with other Christians. Celebrating the Lord’s Supper this Sunday could be a powerful witness to the unity conveyed in the lessons and in sermons on them.
