Fifth Sunday of Easter
Preaching
Lectionary Preaching Workbook
Series III, Cycle A
The church year theological clue
Cantate, the Fourth Sunday after Easter, with its theme of "sing a new song for the Lord," which came to be known and celebrated as "Church Music Sundays" in many parts of the church, finds expression on the Fifth Sunday of Easter. In the older liturgies, because Cantate had become a "cause" Sunday, the Easter celebration was interrupted or was lost entirely. The Cantate theme is not mentioned specifically on this Sunday, but it is set forth in the appointed Psalm for the Day - Psalm 33:1-11 - "sing for him (the Lord) a new song" and renews the response of the believers to the resurrection of Jesus Christ and continues the celebration of the great fifty days of the Pasch. The specific themes for the Fifth Sunday of Easter continue to be articulated in the readings for the day. Acts and 1 Peter speak to the mission of the church to tell the world about Jesus Christ, while the Gospel for the Day, John 14, points to the Ascension and has an eschatological cast to it, which is taken very personally by the faithful; John 14 is read - and frequently used as the text for sermons - at funeral or memorial services - because it contains precious promises made by Christ to believers.
The Prayer of the Day (LBW) - Another of the ancient prayers has been reworked to make it more acceptable in contemporary worship in the church. It is the beautiful collect for the Fourth Sunday after Easter (now the Fifth Sunday of Easter in the revision of the church year), which does not suffer too much, despite attempts to improve and modernize it. The opening sentence, it must be noted, has been altered from a statement which is meant to praise God ("O God, who makest the minds of the faithful to be of one will"), has been turned into a prayer ("O God, form the minds of your faithful people into one will").
The last sentence of the prayer has an important, if subtle, theological alteration fixed where true joy (in the risen Lord) may be found, rather than "(that) our hearts may there be fixed where true joys are found." This rewording (joy rather than joys) seems more appropriate for the Easter season, inasmuch as the resurrected Christ is the reason for the joy celebrated by the church during this time. The Fifth Sunday of Easter actually restores, especially in the psalm, the anastasial theology of Eastertide - Cantate - that had almost disappeared from the Fourth Sunday after Easter.
The Psalm for the Day (LBW) - Psalm 33:1-11 - "The Cantate Verse," verse 3, "Sing for him a new song, sound a fanfare with all your skill upon the trumpet," recalls what might have happened in the worship on Easter Sunday, when trumpets boldly and joyously announced the resurrection of the Lord to the gathered people of God. The psalmist reminds the faithful that it is only right and proper that those who have been made righteous by God should praise him for his gracious actions with their voices, with the harp, as well as with the trumpet. Harp and trumpet may be for the few, but most of the people of God can sing, or make a good attempt at praising the Lord through some sort of singing. It is not a Sunday for entertainment by a choir, organist, or orchestra, with the presentation of special music commemorating Cantate. Rather, this is a time, the psalmist declares, for all of the people tojoin in singing the new song - "Christ is risen! He is risen, indeed!" While the psalmist lists the works of creation, those who celebrate the Easter Christ will have the new creation in mind, knowing that God's work will last forever.
The Psalm Prayer
Lord God, through your Son you made the heavens and earth; through him you continue to accomplish the intentions of your heart. Make your chosen people witnesses of your truth among the nations and heralds of your glory in the heavens; for the sake of your Son, Jesus Christ our Lord.
The readings:
Acts 6:1-7 (see the Fourth Sunday of Easter)
Acts 17:1-15
Saul, who in last Sunday's first reading, stood by approvingly as the Jewish mob stoned Stephen to death, has been converted to Christianity and is engaged in missionary work in Thessalonica, and Silas was with him. Newly named Paul, he preached powerfully for three weeks and won many converts with his arguments that Jesus was the Messiah, who died and rose again on the third day. He also aroused considerable hostility, so much so that a gang of men was enlisted to carry out a kind of citizen's arrest; instead, they took Jason, the man who was playing host to Paul and Silas, and some of the "brothers" to the authorities, who compelled them to post a security bond to guarantee that they would not harbor the two "Christian criminals" in their homes. Paul and Silas were whisked out of town after dark and sent to Berea, where they had a friendlier reception from the Jews. From there, leaving Silas and Timothy behind him, Paul went to Athens, and once there he sent back instructions asking Silas and Timothy to join him there. There was important work to be done in Athens, and he needed their support.
1 Peter 2:4-10
If the entire letter of 1 Peter is oriented to baptism, there is a likelihood that this passage was part of a set of theological instructions given to newly baptized members of the church. Central to all of it, and emanating from the "living stone" concept contained in it, is the basis for the doctrine of the priesthood of all believers that was so forcefully promulgated by Luther and the other Reformers. The people of God are to offer spiritual sacrifices to him in the name of Jesus Christ, to live as his holy people in the world, and to declare all that he has done for them and made of them, in Jesus Christ. The priesthood means that people have direct access to God in prayer, but not that anyone should be turned loose in the pulpit or at the table of the Lord without theological and practical training; that kind of liturgical license would threaten to undermine the gospel and the sacraments. What it does mean is that the church should worship regularly and thank God for his mercy, and "proclaim the Lord's death until he comes again," as Paul instructed the Corinthian Christians. The priesthood of all believers is exercised, too, in the ethical lives of the people, which give weight to the words of witness they offer on behalf of Christ.
John 14:1-12
Jesus was close to death when he spoke these words to the disciples to reassure them that death wouldn't end their relationship. They have been words of blessed assurance for people who are dying and facing death. Even if they weren't included in almost every funeral liturgy, they would be read anyway because of the comfort they give to believers ever since Jesus spoke and John wrote down these words. The disciples needed to hear them, for Jesus was approaching the time of his "departure;" they had to know what was going to happen. So Jesus told them that he would return to God, from whom he came, that heaven has many rooms in it, and that he was going to prepare a place in heaven for them. He also said that he would come back to gather them to himself, so that they could be with him again. Thomas' question, "We do not know where you are going; how can we know the way?" elicits Jesus' singular statement about the access to God that he alone provides: "I am the way, and the truth, and the 'life; no one comes to the Father, but by me." And Philip's "Show us the Father, and we shall be satisfied" brings Jesus' rejoinder, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father." and he tells them all why they have seen the Father in him; he, Jesus, has done the will of God, willingly and completely. His words prove that he is in a full and lasting relationship with the Father. His disciple are to follow his example and live out their lives in the true faith by doing works that praise and bless God in Jesus' holy name.
A sermon on the Gospel, John 14:1-12 - "A Look Beyond Death."
Jesus preached his own funeral sermon just before he died. As with all funeral meditations, it was preached for the benefit of the mourners, in this case his disciples. He knew that they were like the man who said to his nurse, a member of the same congregation to which he belonged, "Tell me about dying and death." She did, and did it so effectively that when his time came he died in complete peace and total trust. This passage is read every day in the year - at funerals - but it is proclaimed in all churches one day in the year to give blessed assurance to those who have lost loved ones to death and have yet to face death themselves.
For another approach to the use of a "John text" for a Sunday sermon or a funeral homily, see my sermon, "Grave for Sale," pages 116-120, in The Song and the Story. The first paragraph reads:
Some time ago, a strange classified ad appeared in a newspaper in one of our cities. It began: "Tombstone for sale," and continued, "Didn't die; don't need it." A reporter investigated and interviewed Art Kranz, the man who had placed the advertisement in the paper. Kranz told him that the tombstone had been sitting in his living room for several months, but it was not his; it belonged to his sister, who had been gravely ill with terminal cancer. An orderly person, she made arrangements for her funeral, including the purchase of a tombstone, a cemetery plot, and chose a funeral director. But she didn't die (on schedule). She recovered, asked her brother, who had a pickup truck, to move the tombstone and sell it. First, he stored it in his living room, then moved it to the front porch and ran the ad, "Tombstone for sale, " in the hope of finding a buyer for it.
Jesus knew there would be an empty tomb after he died, but there would be no offer of "grave for sale;" instead, he directed the attention of his disciples - and all believers - to his gift to his own - the reality of everlasting life in God's kingdom. There is a place for all believers in the everlasting kingdom of God.
1. Death is always a departure from this world. It was no different with Jesus when he was nailed to the cross; he had to - and did - leave the world and his loved ones behind when he died. Jesus left the world twice; once on the cross and a second time in his ascension.
2. Death means departure for a destination. Jesus was convinced of that, knew that he would return to the Father's house, or he would not have given over to death on the cross.
3. Death means reunion with the Father, who made and rules over heaven and earth. God holds the destiny of the whole world in his hand; he intends to renew the relationship he had with people in the beginning - and have it last forever.
4. Death leads to new life with God, according to Jesus; the faithful have nothing to fear beyond death itself, because Jesus has given us a glimpse of eternity in his words, in his own death, resurrection, and ascension. "He is risen! He is risen, indeed!" Here's where Cantate takes over as we sing a new song to the Lord. We can sing because Jesus has given us hope - and a new song to sing.
A sermon on the First Lesson, Acts 17:1-15 - "What God Expects of Believers."
1. When God wins people to faith in the risen Christ, he expects them to follow the example of Paul (and Silas, too) and witness to the Gospel, as the outward expression of an interiorized gift.
2. Baptism involves all of the believers in the work of the kingdom, which is taking the Gospel to the entire world - to all nations, to all people, without any exceptions. The world is the agenda for the proclamation of the good news.
3. God's servants and witnesses must expect resistance and outright opposition from some, or many, of the hearers, because the Gospel puts people in the position where they must declare, or deny, that Jesus is Lord. People hate to give up their personal gods, even for Jesus.
4. Christ has given his assurance to his witnesses that he will be with them, regardless of what they may encounter, to the end of time.
A sermon on the Second Lesson, Acts 2:4-10 - "The Priestly People of God."
1. Christians who are "marked with the cross of Christ forever" in baptism wear the mantle of priesthood, the priesthood of all believers. Every Christian is a priest, according to the text and is to offer sacrifices to God.
2. Christians are called by Christ to live the life of priests of God. All of God's people are expected to perform daily sacrifices in private prayer and devotions and by regular participation in public worship and celebration. That's a fundamental part of the priesthood of all believers.
3. Christians are directed to declare the mighty works of God in the sacrifice of Jesus Christ, the good news of Jesus' death and resurrection, by word of mouth, as well as by living obedient and holy lives in the Holy Spirit. That's another dimension of the priesthood.
4. Christians, as the priestly people of God, offer themselves as sacrifices to the Lord by dying daily to sin in repentance and rising in faith to celebrate new life in Jesus, their Lord. That's the ultimate privilege of the priesthood of all believers.
Cantate, the Fourth Sunday after Easter, with its theme of "sing a new song for the Lord," which came to be known and celebrated as "Church Music Sundays" in many parts of the church, finds expression on the Fifth Sunday of Easter. In the older liturgies, because Cantate had become a "cause" Sunday, the Easter celebration was interrupted or was lost entirely. The Cantate theme is not mentioned specifically on this Sunday, but it is set forth in the appointed Psalm for the Day - Psalm 33:1-11 - "sing for him (the Lord) a new song" and renews the response of the believers to the resurrection of Jesus Christ and continues the celebration of the great fifty days of the Pasch. The specific themes for the Fifth Sunday of Easter continue to be articulated in the readings for the day. Acts and 1 Peter speak to the mission of the church to tell the world about Jesus Christ, while the Gospel for the Day, John 14, points to the Ascension and has an eschatological cast to it, which is taken very personally by the faithful; John 14 is read - and frequently used as the text for sermons - at funeral or memorial services - because it contains precious promises made by Christ to believers.
The Prayer of the Day (LBW) - Another of the ancient prayers has been reworked to make it more acceptable in contemporary worship in the church. It is the beautiful collect for the Fourth Sunday after Easter (now the Fifth Sunday of Easter in the revision of the church year), which does not suffer too much, despite attempts to improve and modernize it. The opening sentence, it must be noted, has been altered from a statement which is meant to praise God ("O God, who makest the minds of the faithful to be of one will"), has been turned into a prayer ("O God, form the minds of your faithful people into one will").
The last sentence of the prayer has an important, if subtle, theological alteration fixed where true joy (in the risen Lord) may be found, rather than "(that) our hearts may there be fixed where true joys are found." This rewording (joy rather than joys) seems more appropriate for the Easter season, inasmuch as the resurrected Christ is the reason for the joy celebrated by the church during this time. The Fifth Sunday of Easter actually restores, especially in the psalm, the anastasial theology of Eastertide - Cantate - that had almost disappeared from the Fourth Sunday after Easter.
The Psalm for the Day (LBW) - Psalm 33:1-11 - "The Cantate Verse," verse 3, "Sing for him a new song, sound a fanfare with all your skill upon the trumpet," recalls what might have happened in the worship on Easter Sunday, when trumpets boldly and joyously announced the resurrection of the Lord to the gathered people of God. The psalmist reminds the faithful that it is only right and proper that those who have been made righteous by God should praise him for his gracious actions with their voices, with the harp, as well as with the trumpet. Harp and trumpet may be for the few, but most of the people of God can sing, or make a good attempt at praising the Lord through some sort of singing. It is not a Sunday for entertainment by a choir, organist, or orchestra, with the presentation of special music commemorating Cantate. Rather, this is a time, the psalmist declares, for all of the people tojoin in singing the new song - "Christ is risen! He is risen, indeed!" While the psalmist lists the works of creation, those who celebrate the Easter Christ will have the new creation in mind, knowing that God's work will last forever.
The Psalm Prayer
Lord God, through your Son you made the heavens and earth; through him you continue to accomplish the intentions of your heart. Make your chosen people witnesses of your truth among the nations and heralds of your glory in the heavens; for the sake of your Son, Jesus Christ our Lord.
The readings:
Acts 6:1-7 (see the Fourth Sunday of Easter)
Acts 17:1-15
Saul, who in last Sunday's first reading, stood by approvingly as the Jewish mob stoned Stephen to death, has been converted to Christianity and is engaged in missionary work in Thessalonica, and Silas was with him. Newly named Paul, he preached powerfully for three weeks and won many converts with his arguments that Jesus was the Messiah, who died and rose again on the third day. He also aroused considerable hostility, so much so that a gang of men was enlisted to carry out a kind of citizen's arrest; instead, they took Jason, the man who was playing host to Paul and Silas, and some of the "brothers" to the authorities, who compelled them to post a security bond to guarantee that they would not harbor the two "Christian criminals" in their homes. Paul and Silas were whisked out of town after dark and sent to Berea, where they had a friendlier reception from the Jews. From there, leaving Silas and Timothy behind him, Paul went to Athens, and once there he sent back instructions asking Silas and Timothy to join him there. There was important work to be done in Athens, and he needed their support.
1 Peter 2:4-10
If the entire letter of 1 Peter is oriented to baptism, there is a likelihood that this passage was part of a set of theological instructions given to newly baptized members of the church. Central to all of it, and emanating from the "living stone" concept contained in it, is the basis for the doctrine of the priesthood of all believers that was so forcefully promulgated by Luther and the other Reformers. The people of God are to offer spiritual sacrifices to him in the name of Jesus Christ, to live as his holy people in the world, and to declare all that he has done for them and made of them, in Jesus Christ. The priesthood means that people have direct access to God in prayer, but not that anyone should be turned loose in the pulpit or at the table of the Lord without theological and practical training; that kind of liturgical license would threaten to undermine the gospel and the sacraments. What it does mean is that the church should worship regularly and thank God for his mercy, and "proclaim the Lord's death until he comes again," as Paul instructed the Corinthian Christians. The priesthood of all believers is exercised, too, in the ethical lives of the people, which give weight to the words of witness they offer on behalf of Christ.
John 14:1-12
Jesus was close to death when he spoke these words to the disciples to reassure them that death wouldn't end their relationship. They have been words of blessed assurance for people who are dying and facing death. Even if they weren't included in almost every funeral liturgy, they would be read anyway because of the comfort they give to believers ever since Jesus spoke and John wrote down these words. The disciples needed to hear them, for Jesus was approaching the time of his "departure;" they had to know what was going to happen. So Jesus told them that he would return to God, from whom he came, that heaven has many rooms in it, and that he was going to prepare a place in heaven for them. He also said that he would come back to gather them to himself, so that they could be with him again. Thomas' question, "We do not know where you are going; how can we know the way?" elicits Jesus' singular statement about the access to God that he alone provides: "I am the way, and the truth, and the 'life; no one comes to the Father, but by me." And Philip's "Show us the Father, and we shall be satisfied" brings Jesus' rejoinder, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father." and he tells them all why they have seen the Father in him; he, Jesus, has done the will of God, willingly and completely. His words prove that he is in a full and lasting relationship with the Father. His disciple are to follow his example and live out their lives in the true faith by doing works that praise and bless God in Jesus' holy name.
A sermon on the Gospel, John 14:1-12 - "A Look Beyond Death."
Jesus preached his own funeral sermon just before he died. As with all funeral meditations, it was preached for the benefit of the mourners, in this case his disciples. He knew that they were like the man who said to his nurse, a member of the same congregation to which he belonged, "Tell me about dying and death." She did, and did it so effectively that when his time came he died in complete peace and total trust. This passage is read every day in the year - at funerals - but it is proclaimed in all churches one day in the year to give blessed assurance to those who have lost loved ones to death and have yet to face death themselves.
For another approach to the use of a "John text" for a Sunday sermon or a funeral homily, see my sermon, "Grave for Sale," pages 116-120, in The Song and the Story. The first paragraph reads:
Some time ago, a strange classified ad appeared in a newspaper in one of our cities. It began: "Tombstone for sale," and continued, "Didn't die; don't need it." A reporter investigated and interviewed Art Kranz, the man who had placed the advertisement in the paper. Kranz told him that the tombstone had been sitting in his living room for several months, but it was not his; it belonged to his sister, who had been gravely ill with terminal cancer. An orderly person, she made arrangements for her funeral, including the purchase of a tombstone, a cemetery plot, and chose a funeral director. But she didn't die (on schedule). She recovered, asked her brother, who had a pickup truck, to move the tombstone and sell it. First, he stored it in his living room, then moved it to the front porch and ran the ad, "Tombstone for sale, " in the hope of finding a buyer for it.
Jesus knew there would be an empty tomb after he died, but there would be no offer of "grave for sale;" instead, he directed the attention of his disciples - and all believers - to his gift to his own - the reality of everlasting life in God's kingdom. There is a place for all believers in the everlasting kingdom of God.
1. Death is always a departure from this world. It was no different with Jesus when he was nailed to the cross; he had to - and did - leave the world and his loved ones behind when he died. Jesus left the world twice; once on the cross and a second time in his ascension.
2. Death means departure for a destination. Jesus was convinced of that, knew that he would return to the Father's house, or he would not have given over to death on the cross.
3. Death means reunion with the Father, who made and rules over heaven and earth. God holds the destiny of the whole world in his hand; he intends to renew the relationship he had with people in the beginning - and have it last forever.
4. Death leads to new life with God, according to Jesus; the faithful have nothing to fear beyond death itself, because Jesus has given us a glimpse of eternity in his words, in his own death, resurrection, and ascension. "He is risen! He is risen, indeed!" Here's where Cantate takes over as we sing a new song to the Lord. We can sing because Jesus has given us hope - and a new song to sing.
A sermon on the First Lesson, Acts 17:1-15 - "What God Expects of Believers."
1. When God wins people to faith in the risen Christ, he expects them to follow the example of Paul (and Silas, too) and witness to the Gospel, as the outward expression of an interiorized gift.
2. Baptism involves all of the believers in the work of the kingdom, which is taking the Gospel to the entire world - to all nations, to all people, without any exceptions. The world is the agenda for the proclamation of the good news.
3. God's servants and witnesses must expect resistance and outright opposition from some, or many, of the hearers, because the Gospel puts people in the position where they must declare, or deny, that Jesus is Lord. People hate to give up their personal gods, even for Jesus.
4. Christ has given his assurance to his witnesses that he will be with them, regardless of what they may encounter, to the end of time.
A sermon on the Second Lesson, Acts 2:4-10 - "The Priestly People of God."
1. Christians who are "marked with the cross of Christ forever" in baptism wear the mantle of priesthood, the priesthood of all believers. Every Christian is a priest, according to the text and is to offer sacrifices to God.
2. Christians are called by Christ to live the life of priests of God. All of God's people are expected to perform daily sacrifices in private prayer and devotions and by regular participation in public worship and celebration. That's a fundamental part of the priesthood of all believers.
3. Christians are directed to declare the mighty works of God in the sacrifice of Jesus Christ, the good news of Jesus' death and resurrection, by word of mouth, as well as by living obedient and holy lives in the Holy Spirit. That's another dimension of the priesthood.
4. Christians, as the priestly people of God, offer themselves as sacrifices to the Lord by dying daily to sin in repentance and rising in faith to celebrate new life in Jesus, their Lord. That's the ultimate privilege of the priesthood of all believers.
