Sixth Sunday of Easter
Preaching
Lectionary Preaching Workbook
Series III
No matter what name is given to this Sunday, it remains the Sunday before the Ascension of the Lord. Relatively few people will be in church for worship services on Thursday of this Week, Ascension Day, so this important event will have to be incorporated, somehow or other, into the worship of the Sunday before or the Sunday after the Ascension. (Of course, a better solution to this problem would be to develop a biblical/liturgical consciousness that would make Ascension Day important enough in the minds of the people that they would attend any church services scheduled for the fortieth day after Easter. Pastors must remember that the Ascension - theologically - marks the completion of the resurrection of Jesus Christ. The contemporary church year and lectionary foster the unity of the Great Fifty Days, incorporating the Ascension in such a way that the resurrection is completed with the coming of the Holy Spirit on Pentecost. Nothing in the lectionary suggests that Ascension Day is but four days off; nor is there any reference to its proximity in the Sunday after the Ascension as there was in the classic church year and lectionary when the last Sunday before Pentecost was called the Sunday after the Ascension, or Exaudi.
In the context of Easter and baptism, the Gospels offer a title for this Sunday to replace the traditional title for the day, Rogate (which became, incidentally, a Sunday in parts of the church for the blessing of the fields). The new title reflects the baptismal theology of Easter - New Commandment Sunday, or even Love Sunday, according to the theme in the three cycles/series of the Gospels for the Day. In baptism, through the death and resurrection of Jesus, God has made a new covenant with his people, and the resurrected Lord has given them a new commandment - that they should love one another as he has loved them.
The Prayer of the Day
With its petition for inward and outward expression of faith in Jesus Christ ("Grant to us thy humble servants, that by the holy inspiration we may think those things that be right, and by thy merciful guiding may perform the same...."), the traditional collect for this Sunday would make a move in the right biblical/theological direction toward the "Easter response" of the people of God as the climax of the season approaches. But it doesn't quite express the "love" theme as it should. Few of the newer prayers are any more exact, with the exception of another traditional collect that the Episcopal Church has moved from the Fifth Sunday after Trinity to this Sunday and simply modernized it:
O God, you have prepared for those who love you such good things as surpass our understanding: pour into our hearts such love towards you, that we, loving you in all things and above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen
It expresses quite well the meaning and spirit of this Sunday.
The Psalm of the Day
Psalm 33 or 33:1-8, 18-22 (E) - The Episcopal Church really has a liking for Psalm 33, appointing it first to the Easter Vigil (as do other liturgies), and then also using it for Pentecost in Year B and allowing it to replace Psalm 30 (a psalm that expresses the resurrection event quite appropriately and deserves more "liturgical attention" than it has received). The other liturgical churches use Psalm 30 in the liturgy for the Third Sunday of Easter, Year C. Psalm 33 expresses the spirit of Easter, if in a general way: "Rejoice in the Lord, you righteous; it is good for the just to sing praises.... Sing for him a new song...." Verse 18 makes something of a connection with the theme of the day: "Behold, the eye of the Lord is upon those who fear him, on those who wait upon his love."
Psalm 98 (L); 98:1-4 (R) - The Book of Common Prayers employs this psalm as the responsory for the Third Sunday of Easter, Year B. Comments on this psalm are included in the liturgical/lectionary materials for this Sunday.
The Psalm Prayer (LBW)
Lord, we sing to you a new song, for your victory is ever new. In the empty tomb you have given us a glimpse of your future, and in your victory over death you have shown us how we shall overcome the last enemy. As the seas roar and the hills sing together, we, too, shall praise you for your great triumph, Father, Son, and Holy Spirit, now and forever.
The readings:
Acts 10:25-26, 34-35, 44-48 (R); 10:44-48 (C)
The story of Cornelius, the Roman centurion stationed in Caesarea, who was directed by an angel to send to Joppa and invite Peter to visit him, is told here in detail. Cornelius wanted to hear what Peter had to say about Jesus Christ, and when he heard it, he - and those with him - were "over-powered by the Holy Spirit" to the amazement of the Jews who came with Peter. These Jews thought that the gift of the Holy Spirit was reserved for Jewish converts only. But Peter called for water and asked if any objected to the baptism of Cornelius and his family. And so Peter baptized them, and these new believers embraced the Christian faith as Gentile converts to Christ. The "baptismal connection" to the death and resurrection of Jesus, of which Peter spoke in his speech, is patently obvious in this pericope, but in an unusual way. Here the Spirit descends upon Cornelius and whoever was with him, and baptism follows. Normally, baptism occurs first and then the Holy Spirit is given to those baptized. This much is clear: Easter and baptism belong together in the experience of the faithful. Believers are brought into the communion of the church through baptism and receive the gift of the Holy Spirit in this sacrament. Without the Spirit, there would be no faith, no sacrament.
Acts 11:19-30 (E, L)
Here is some of the story of what happened after Cornelius was baptized at Lystra. It relates how other Gentiles were converted and, apparently, baptized in places that were far away from Jerusalem. The stoning of Stephen, tragic as it was, and the continuing persecution of the faithful had one positive effect: the believers had to flee all over the Middle East, and wherever they went they told the story of Jesus - even to the Gentiles. Subsequently, many of the Gentiles believed, and the church at Jerusalem sent Barnabas to consolidate the teachings of others and to help shape the faithful into a Christian community. When Barnabas perceived the scope of the work to be done in Antioch, he went to Tarsus, located Paul, and took him to Antioch to participate in the mission that was being established there. Luke states that it was in Antioch that believers were first called Christians. It was also in this Gentile mission that the financial benevolence work of the church was begun. A collection was sent to Jerusalem to relieve the desperate physical suffering being experienced by the Jerusalem church.
Isaiah 45:11-13, 18-19 (E)
This selection speaks of the creation, and the fact that God created the earth to be inhabited by creatures who would build the city of God and set the exiles free. The prophet insists that God did not create a world of "chaos" - nor are people to seek him "in chaos." He is true to his creating word for his word is truth. This lection appears to have been selected as an alternate reading for this Sixth Sunday of Easter in order to relate the "new creation" in Jesus Christ to God's original creation, and to emphasize that in Jesus, God is finally making all things new again.
1 John 4:1-11 (L); 4:7-10 (R); 4:7-21 (E)
The common lectionary used this reading (verses 7-12 actually) as the second reading for the fifth Sunday of Easter, Cycle/Series B. Comments on this section of the pericope, with its emphasis on the nature of God - "God is love" - may be located in last Sunday's homiletical comments. The first six verses remind the faithful that the antichrist is at work in the world, but they need not fear his power. They are "of God," and they know that God is stronger than the antichrist. By staying close to God and listening to him, they will know the difference between truth and falsehood and they will be safe. The last part of the reading, as it is appointed by the Book of Common Prayer expands the "love" theme - "If we love one another, God abides in us and his love is perfected in us." He declares that "there is no fear in love," and that "perfect love casts out fear." Those who claim to love God should demonstrate that love in their love for other human beings who come into their lives.
1 John 5:1-6 (C)
The "love" theme is continued in this reading, stating that those who "love God" will "obey his commandments." Obedience is an act of love, not merely a response to law that is generated by fear of punishment or death. Through love the world is overcome, and this is a victory of faith, says John. Those who believe that Jesus Christ is the Son of God participate in this victory. This Jesus came - was baptized in water and blood, not by water only - and is the salvation of all people.
Acts 11:19-30 (E)
See above comments.
John 15:9-17
The "love" theme, which was sounded so loudly in the second reading, finds positive expression in this lection, too. The Father has loved the Son, as he made manifest in his baptism at the Jordan - "This is my beloved Son" - and it is obvious that Jesus loved the Father. His perfect obedience that led to his death on the cross proves the perfection of his love. That death is also the proof that Jesus loves all of God's children. He had to, or his death would have been a mockery, an empty sacrifice of his life because he would have really been dying for no ultimate purpose. Jesus wants his followers to abide in his love. The proof of this will be in keeping his commandments, even in laying down their lives for others. Therefore, those who love him and other people are his friends; they have been chosen by him for a mission - to "go and bear fruit" that "should abide." Once again, it is love that will "abide" in the name of Christ. "This I command you, to love one another," says Jesus.
A Sermon on the Gospel, John 15:9-17 - "A New Covenant, a New Command."
1. God made a new covenant with hispeople in the death and resurrection ofJesus Christ. It replaces the old covenant, made with the Jews alone depending on obedience to the law. The new covenant is for all people, Jews and Gentiles, and it is enactedby Jesus' perfect love and obedience to God, even to death on the cross.
2. Easter celebrates the new covenant in which Christians live, not simply the death and resurrection ofJesus. To be a Christian means that believers exist by and in the love of Jesus Christ. He has made us children of God once again, beneficiaries of his love and grace - who belong to the church of the New Covenant - through baptism.
3. Jesus has given us a new commandment - to "Love one another as I have loved you." That is no easy commandment to obey, because it embraces all of the commandments of God - sums them all up. It is the proof that people really believe that Jesus is the Lord and are living in a faithful relationship with him.
4. It is by dying to self and living in Christ - through daily repentance, grace, and the power of the Holy Spirit, which constantly renew the covenant that is made in baptism - that such love takes on the shape of obedience to Jesus' command. "Love one another."
The brief Order for Confession and Forgiveness in the Lutheran Book of Worship contains a "reworked" prayer of confession, which is really a renewal of the baptismal covenant. Rubric #1 reveals this: "The minister leads the congregation in the invocation. The sign of the cross may be made by all in remembrance of their Baptism":
Most merciful God, we confess that we are in bondage to sin and cannotfree ourselves. We have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. For the sake ofyour Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways, to the glory of your holy name. Amen
A Sermon on the Ffrst Lesson, Acts 10:25-26, 34-35, 44-48 (R); 10:44-48 (C) - "The Christian Pentecost."
1. Peter preached the Gospel of the crucified and risen Christ and the Spirit of Pentecost. The Holy Spirit "fell on all who heard the word." God's Spirit is present and active when the word is proclaimed in Jesus name.
2. That they believed was evidenced by their speaking in tongues. The Holy Spirit not only came to the Gentiles, but it "overwhelmed" them for the Lord. For Peter, this was evidence that they believed and that God wanted them included in the kingdom of the Lord - and that their sins, like ours - are forgiven by God.
3. So they were baptized and received the rite of initiation which made them members of the body of believers, the church of Jesus Christ. In our case, this is turned around; we are baptized, and then the Holy Spirit descends upon us and seals us into body forever.
4. That relationship with the Lord needs to be sustained and strengthened by continued contact and communion with him and the church.
Acts 11:19-30 (E, C) - "Paul - From Persecutor to Preacher!"
1. That's what the Jews in Damascus discovered after Paul was converted outside that city and became a disciple of Jesus Christ. He changed from a persecutor of Christians to a proclaimer of the Gospel - and that was too much for the Jews. They thought he had come to hunt down the Christians; instead he had become one himself.
2. Amazement turned to hostility. The Jews wanted to kill him, so his friends helped him escape "over the wall." He was let down in a basket and got away cleanly. For Paul, escape meant a trip back to Jerusalem where he might find friends and refuge.
3. It took Barnabas to convince the disciples that Paul had really been converted - that he, who had been an enemy of the Christians, was now one himself. And Paul proved it to the other disciples by going out and preaching "boldly" in Jerusalem. He was so bold, in fact, that this time it was the Hellenists who sought to kill him. The disciples helped him escape once more and sent him to Tarsus.
4. So it was that the missionary activity of Paul began, which led to the letters he sent to the many churches he had assisted or helped establish. Finally his enemies did get him and, as a Roman Citizen, he was sent to Rome where the Romans - not the Jews nor the Hellenists - put him to death.
5. Paul the preacher and theologian has touched and enriched the lives of millions of people. He lived the new life in Christ after his conversion and has been our teacher, a teacher and preacher who was so fully convinced that Jesus was the Son of God that he finally laid down his life for the Lord and his church.
A Sermon on the Second Lesson, 1 John 4:1-11 (L); 4:7-10 (R); 4:7-21 (E)
The comments for the Fifth Sunday of Easter contain a sermon suggestion for the heart of this text. In my opinion, this reading might best be served by including it in a sermon on the Gospel for the Day. It picks up and highlights the theme of Jesus' commandment to "love one another as I have loved you." The letter part of the text (verses 11-21) as used by the Episcopal Church, offers the parish preacher the chance to proclaim on "Love Makes Us Perfect in the Eyes of God." This will be considered in the study of the Seventh Sunday of Easter, where verses 13-21 are the second reading of the Lutheran Book of Worship.
1 John 5:1-6 (C) - "The Love that Overcomes the World."
1. Only the love of Jesus can overcome the evil in the world. Jesus conquered the world in the cross. That's the mystery of the cross. What a strange way to wipe out sin and death!
2. True believers also overcome the world, because they believe that Jesus is the Lord - and has already conquered sin and death. This is even a stranger way to conquer the world.
3. Never forget that he did this in his baptism - not simply by water but by the blood he shed when he was crucified - because he loved God and God's people. Water alone could not wash away sin; a blood bath was necessary to cleanse the world.
4. To abide in his love is to live because he overcomes the world for us. We live with him.
In the context of Easter and baptism, the Gospels offer a title for this Sunday to replace the traditional title for the day, Rogate (which became, incidentally, a Sunday in parts of the church for the blessing of the fields). The new title reflects the baptismal theology of Easter - New Commandment Sunday, or even Love Sunday, according to the theme in the three cycles/series of the Gospels for the Day. In baptism, through the death and resurrection of Jesus, God has made a new covenant with his people, and the resurrected Lord has given them a new commandment - that they should love one another as he has loved them.
The Prayer of the Day
With its petition for inward and outward expression of faith in Jesus Christ ("Grant to us thy humble servants, that by the holy inspiration we may think those things that be right, and by thy merciful guiding may perform the same...."), the traditional collect for this Sunday would make a move in the right biblical/theological direction toward the "Easter response" of the people of God as the climax of the season approaches. But it doesn't quite express the "love" theme as it should. Few of the newer prayers are any more exact, with the exception of another traditional collect that the Episcopal Church has moved from the Fifth Sunday after Trinity to this Sunday and simply modernized it:
O God, you have prepared for those who love you such good things as surpass our understanding: pour into our hearts such love towards you, that we, loving you in all things and above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen
It expresses quite well the meaning and spirit of this Sunday.
The Psalm of the Day
Psalm 33 or 33:1-8, 18-22 (E) - The Episcopal Church really has a liking for Psalm 33, appointing it first to the Easter Vigil (as do other liturgies), and then also using it for Pentecost in Year B and allowing it to replace Psalm 30 (a psalm that expresses the resurrection event quite appropriately and deserves more "liturgical attention" than it has received). The other liturgical churches use Psalm 30 in the liturgy for the Third Sunday of Easter, Year C. Psalm 33 expresses the spirit of Easter, if in a general way: "Rejoice in the Lord, you righteous; it is good for the just to sing praises.... Sing for him a new song...." Verse 18 makes something of a connection with the theme of the day: "Behold, the eye of the Lord is upon those who fear him, on those who wait upon his love."
Psalm 98 (L); 98:1-4 (R) - The Book of Common Prayers employs this psalm as the responsory for the Third Sunday of Easter, Year B. Comments on this psalm are included in the liturgical/lectionary materials for this Sunday.
The Psalm Prayer (LBW)
Lord, we sing to you a new song, for your victory is ever new. In the empty tomb you have given us a glimpse of your future, and in your victory over death you have shown us how we shall overcome the last enemy. As the seas roar and the hills sing together, we, too, shall praise you for your great triumph, Father, Son, and Holy Spirit, now and forever.
The readings:
Acts 10:25-26, 34-35, 44-48 (R); 10:44-48 (C)
The story of Cornelius, the Roman centurion stationed in Caesarea, who was directed by an angel to send to Joppa and invite Peter to visit him, is told here in detail. Cornelius wanted to hear what Peter had to say about Jesus Christ, and when he heard it, he - and those with him - were "over-powered by the Holy Spirit" to the amazement of the Jews who came with Peter. These Jews thought that the gift of the Holy Spirit was reserved for Jewish converts only. But Peter called for water and asked if any objected to the baptism of Cornelius and his family. And so Peter baptized them, and these new believers embraced the Christian faith as Gentile converts to Christ. The "baptismal connection" to the death and resurrection of Jesus, of which Peter spoke in his speech, is patently obvious in this pericope, but in an unusual way. Here the Spirit descends upon Cornelius and whoever was with him, and baptism follows. Normally, baptism occurs first and then the Holy Spirit is given to those baptized. This much is clear: Easter and baptism belong together in the experience of the faithful. Believers are brought into the communion of the church through baptism and receive the gift of the Holy Spirit in this sacrament. Without the Spirit, there would be no faith, no sacrament.
Acts 11:19-30 (E, L)
Here is some of the story of what happened after Cornelius was baptized at Lystra. It relates how other Gentiles were converted and, apparently, baptized in places that were far away from Jerusalem. The stoning of Stephen, tragic as it was, and the continuing persecution of the faithful had one positive effect: the believers had to flee all over the Middle East, and wherever they went they told the story of Jesus - even to the Gentiles. Subsequently, many of the Gentiles believed, and the church at Jerusalem sent Barnabas to consolidate the teachings of others and to help shape the faithful into a Christian community. When Barnabas perceived the scope of the work to be done in Antioch, he went to Tarsus, located Paul, and took him to Antioch to participate in the mission that was being established there. Luke states that it was in Antioch that believers were first called Christians. It was also in this Gentile mission that the financial benevolence work of the church was begun. A collection was sent to Jerusalem to relieve the desperate physical suffering being experienced by the Jerusalem church.
Isaiah 45:11-13, 18-19 (E)
This selection speaks of the creation, and the fact that God created the earth to be inhabited by creatures who would build the city of God and set the exiles free. The prophet insists that God did not create a world of "chaos" - nor are people to seek him "in chaos." He is true to his creating word for his word is truth. This lection appears to have been selected as an alternate reading for this Sixth Sunday of Easter in order to relate the "new creation" in Jesus Christ to God's original creation, and to emphasize that in Jesus, God is finally making all things new again.
1 John 4:1-11 (L); 4:7-10 (R); 4:7-21 (E)
The common lectionary used this reading (verses 7-12 actually) as the second reading for the fifth Sunday of Easter, Cycle/Series B. Comments on this section of the pericope, with its emphasis on the nature of God - "God is love" - may be located in last Sunday's homiletical comments. The first six verses remind the faithful that the antichrist is at work in the world, but they need not fear his power. They are "of God," and they know that God is stronger than the antichrist. By staying close to God and listening to him, they will know the difference between truth and falsehood and they will be safe. The last part of the reading, as it is appointed by the Book of Common Prayer expands the "love" theme - "If we love one another, God abides in us and his love is perfected in us." He declares that "there is no fear in love," and that "perfect love casts out fear." Those who claim to love God should demonstrate that love in their love for other human beings who come into their lives.
1 John 5:1-6 (C)
The "love" theme is continued in this reading, stating that those who "love God" will "obey his commandments." Obedience is an act of love, not merely a response to law that is generated by fear of punishment or death. Through love the world is overcome, and this is a victory of faith, says John. Those who believe that Jesus Christ is the Son of God participate in this victory. This Jesus came - was baptized in water and blood, not by water only - and is the salvation of all people.
Acts 11:19-30 (E)
See above comments.
John 15:9-17
The "love" theme, which was sounded so loudly in the second reading, finds positive expression in this lection, too. The Father has loved the Son, as he made manifest in his baptism at the Jordan - "This is my beloved Son" - and it is obvious that Jesus loved the Father. His perfect obedience that led to his death on the cross proves the perfection of his love. That death is also the proof that Jesus loves all of God's children. He had to, or his death would have been a mockery, an empty sacrifice of his life because he would have really been dying for no ultimate purpose. Jesus wants his followers to abide in his love. The proof of this will be in keeping his commandments, even in laying down their lives for others. Therefore, those who love him and other people are his friends; they have been chosen by him for a mission - to "go and bear fruit" that "should abide." Once again, it is love that will "abide" in the name of Christ. "This I command you, to love one another," says Jesus.
A Sermon on the Gospel, John 15:9-17 - "A New Covenant, a New Command."
1. God made a new covenant with hispeople in the death and resurrection ofJesus Christ. It replaces the old covenant, made with the Jews alone depending on obedience to the law. The new covenant is for all people, Jews and Gentiles, and it is enactedby Jesus' perfect love and obedience to God, even to death on the cross.
2. Easter celebrates the new covenant in which Christians live, not simply the death and resurrection ofJesus. To be a Christian means that believers exist by and in the love of Jesus Christ. He has made us children of God once again, beneficiaries of his love and grace - who belong to the church of the New Covenant - through baptism.
3. Jesus has given us a new commandment - to "Love one another as I have loved you." That is no easy commandment to obey, because it embraces all of the commandments of God - sums them all up. It is the proof that people really believe that Jesus is the Lord and are living in a faithful relationship with him.
4. It is by dying to self and living in Christ - through daily repentance, grace, and the power of the Holy Spirit, which constantly renew the covenant that is made in baptism - that such love takes on the shape of obedience to Jesus' command. "Love one another."
The brief Order for Confession and Forgiveness in the Lutheran Book of Worship contains a "reworked" prayer of confession, which is really a renewal of the baptismal covenant. Rubric #1 reveals this: "The minister leads the congregation in the invocation. The sign of the cross may be made by all in remembrance of their Baptism":
Most merciful God, we confess that we are in bondage to sin and cannotfree ourselves. We have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. For the sake ofyour Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in your will and walk in your ways, to the glory of your holy name. Amen
A Sermon on the Ffrst Lesson, Acts 10:25-26, 34-35, 44-48 (R); 10:44-48 (C) - "The Christian Pentecost."
1. Peter preached the Gospel of the crucified and risen Christ and the Spirit of Pentecost. The Holy Spirit "fell on all who heard the word." God's Spirit is present and active when the word is proclaimed in Jesus name.
2. That they believed was evidenced by their speaking in tongues. The Holy Spirit not only came to the Gentiles, but it "overwhelmed" them for the Lord. For Peter, this was evidence that they believed and that God wanted them included in the kingdom of the Lord - and that their sins, like ours - are forgiven by God.
3. So they were baptized and received the rite of initiation which made them members of the body of believers, the church of Jesus Christ. In our case, this is turned around; we are baptized, and then the Holy Spirit descends upon us and seals us into body forever.
4. That relationship with the Lord needs to be sustained and strengthened by continued contact and communion with him and the church.
Acts 11:19-30 (E, C) - "Paul - From Persecutor to Preacher!"
1. That's what the Jews in Damascus discovered after Paul was converted outside that city and became a disciple of Jesus Christ. He changed from a persecutor of Christians to a proclaimer of the Gospel - and that was too much for the Jews. They thought he had come to hunt down the Christians; instead he had become one himself.
2. Amazement turned to hostility. The Jews wanted to kill him, so his friends helped him escape "over the wall." He was let down in a basket and got away cleanly. For Paul, escape meant a trip back to Jerusalem where he might find friends and refuge.
3. It took Barnabas to convince the disciples that Paul had really been converted - that he, who had been an enemy of the Christians, was now one himself. And Paul proved it to the other disciples by going out and preaching "boldly" in Jerusalem. He was so bold, in fact, that this time it was the Hellenists who sought to kill him. The disciples helped him escape once more and sent him to Tarsus.
4. So it was that the missionary activity of Paul began, which led to the letters he sent to the many churches he had assisted or helped establish. Finally his enemies did get him and, as a Roman Citizen, he was sent to Rome where the Romans - not the Jews nor the Hellenists - put him to death.
5. Paul the preacher and theologian has touched and enriched the lives of millions of people. He lived the new life in Christ after his conversion and has been our teacher, a teacher and preacher who was so fully convinced that Jesus was the Son of God that he finally laid down his life for the Lord and his church.
A Sermon on the Second Lesson, 1 John 4:1-11 (L); 4:7-10 (R); 4:7-21 (E)
The comments for the Fifth Sunday of Easter contain a sermon suggestion for the heart of this text. In my opinion, this reading might best be served by including it in a sermon on the Gospel for the Day. It picks up and highlights the theme of Jesus' commandment to "love one another as I have loved you." The letter part of the text (verses 11-21) as used by the Episcopal Church, offers the parish preacher the chance to proclaim on "Love Makes Us Perfect in the Eyes of God." This will be considered in the study of the Seventh Sunday of Easter, where verses 13-21 are the second reading of the Lutheran Book of Worship.
1 John 5:1-6 (C) - "The Love that Overcomes the World."
1. Only the love of Jesus can overcome the evil in the world. Jesus conquered the world in the cross. That's the mystery of the cross. What a strange way to wipe out sin and death!
2. True believers also overcome the world, because they believe that Jesus is the Lord - and has already conquered sin and death. This is even a stranger way to conquer the world.
3. Never forget that he did this in his baptism - not simply by water but by the blood he shed when he was crucified - because he loved God and God's people. Water alone could not wash away sin; a blood bath was necessary to cleanse the world.
4. To abide in his love is to live because he overcomes the world for us. We live with him.
