Third Sunday Of Easter
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
Compared with the traditional calendar of the church, the revised titles of the Sundays in the church year give only general clues to the theology of worship and preaching on the Sundays of Easter. At least, that is what is assumed to be true. Misericordia domini was the title of the Second Sunday after Easter - "Mercy Sunday" - which is now the Third Sunday of Easter. It was also Good Shepherd Sunday, because the traditional Gospel for the Day was John 10:11-16. That gospel and the name of the Sunday, too are now moved to the Fourth Sunday of Easter, one week later than in the traditional lectionary. From one perspective, there are three specific theological clues today for the Third Sunday of Easter, not in the church year, as such, but in the Gospel for the Day in the three different cycles, A, B, and C. Cycle A tells the story of the walk to Emmaus (Luke 24:13-35), of the "stranger" who joined the two disciples and turned out to be Jesus, and their subsequent return to Jerusalem to tell the eleven what they had witnessed. Cycle B (Luke 24:36-49) tells how Jesus broke in on the meeting of the disciples in an upper room and revealed himself to the eleven. And Cycle C tells of Jesus' appearance to seven of the disciples on the shore of the Sea of Galilee where, it turned out, he had breakfast with them. The Third Sunday of Easter could be called Appearance Sunday, or First Appearances Sunday. (The Roman Catholic tradition might term it "Apparition Sunday.") The church year itself, with its general theological theme of the reality of the resurrection of Jesus, actually calls for the selection of gospels that portray the appearances/apparitions of the risen Lord. The specific themes of the gospels for the Third Sunday of Easter illustrate this continuing theme of resurrection visitations by the risen Lord, and in light of all three Gospels for the Day, since Jesus shares a meal with the disciples in all three gospels, it might be called "Bread and Fish Sunday."
The Prayer Of The Day
The revised prayer for this Third Sunday of Easter in The Lutheran Book Of Worship was, originally, the collect for the Second Sunday of Easter. It was probably transferred to this Sunday in its revised form because it "belonged" with the John 21 Gospel in the traditional lectionary and liturgy. One of the most appropriate prayers for this Sunday is located in The Book Of Common Prayer: "O God, whose blessed Son made himself known in the breaking of the bread: Open the eyes of our faith, that we may behold him in all his redeeming work; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen."
The Psalm For The Day
Psalm 30: 1, 3-5, 10-12 (RC); 30 (L) - The ORDO employs this psalm in the Easter Vigil and on the Thirteenth Sunday of the year (Sixth Sunday after Pentecost, Year B), while the Lutheran lectionary appoints it for the Third Sunday after Pentecost, Cycle C; the Episcopal Book Of Common Prayer sets it on Proper 5 in Pentecost. In this setting, it retains something of its original meaning, because it was the thanksgiving of a person who had been delivered from death. In one sense, the church has put words into the mouth of the risen Lord.
Psalm 33:1-11 (E) - "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 for those who have been made righteous by God to 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 to join 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.
Psalm prayer (30 - LBW) - "God our Father, glorious in giving life and even more glorious in restoring it: In his last night on earth your Son knew anguish and deep sorrows. Do not turn away from us, or we shall fall back into dust; but rather turn our mourning into joy by raising us up with your Son, Christ our Lord."
Psalm 33 (LBW) - "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 5:27b-32, 40b-41 (RC) - This reading repeats most of the selections from Acts 5 that the Common lectionary used last Sunday. Comments will be found in the previous material. But this lection skips over the speech of Gamaliel, a Pharisee, to the council, picking up on the story at verse 41b, "... they beat them (Peter and other disciples) and charged them not to speak in the name of Jesus, and let them go." Gamaliel probably saved the lives of Peter and the other apostles when he told the council to wait and see if their ministry was from God; if so, it would prosper, but if not, it would fail.
Acts 9:1-19a (E); 9:1-20 (L, C) - For some unexplained reason, the story of Saul's persecution of the Christians and his conversion on the road to Damascus was omitted from the ORDO. Lutherans, who had followed the ORDO in their trial lectionary, originally read Acts 5:27-42 on the Third Sunday of Easter, but they and other Protestant churches believed that Saul's vision ought to be included, hence the substitution of Acts 9 for the latter part of Acts 5. Once more the risen Christ makes a post-resurrection appearance to human beings, but to an unbeliever on this occasion. Ananias also had a vision, in which the Lord ordered him to go to Straight Street, in Damascus, find Saul, and lay his hands upon him so that he might regain his sight. He did, Saul recovered his vision, and Saul became the Paul of the New Testament, one of the two key apostles of the Lord.
Jeremiah 32:36-41 (E) - Once more the Episcopal lectionary offers an Old Testament lection as an optional first reading - another prophecy of the return from exile, in which God says that he will gather the people and bring them back to their land, adding, "And they shall be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever ... I will make with them an everlasting covenant." That much of the Christian Church has long interpreted this passage as referring to what God would do in Jesus Christ is the reason that this reading with its graphic imagery was selected as an alternate lection for the day.
Revelation 5:6-14 (E); 5:11-14 (RC, L, C) - The reading from The Book Of Common Prayer begins at verse 6 and relates John's vision of the risen Lord as "the Lamb, who was slain" and, of course, rose from the grave. When he took the scroll and read, the heavenly creatures who were present began to sing a "new song," which possibly was part of an early eucharistic liturgy. At any rate, it is included as the Song of Praise in at least one modern liturgy. In The Lutheran Book of Worship, this "new song" begins: This is the feast of victory for our God. Alleluia, alleluia, alleluia. Then comes a translation of Revelation 5, be-ginning at verse 12: "Worthy is Christ, the Lamb who was slain whose blood sets us free to be people of God." The antiphon is repeated and followed by: "Power, riches, wisdom, and strength and honor, blessing and glory are his." The antiphon-verse is repeated once more, and then: "Sing with all the people of God, and join in the hymn of all creation: Blessing, and honor, and glory, and might be to God and the Lamb forever. Amen." The refrain/antiphon is repeated: "This is the feast of victory for our God, for the Lamb who was slain has begun his reign. Alleluia. This is the feast of victory for our God. Alleluia, alleluia, alleluia." Several denominations have a new hymn developed from this passage and amplifying it, "Sing to the Lord a New Song."
Acts 9:1-19a (E) - If Jeremiah 32 is read as a first lection, this would be the choice of a second reading in The Book Of Common Prayer.
John 21:1-14 (E, L, C); 1:1-19 (RC) - The evangelist tells this story of a futile night of fishing by Peter and six other disciples, of the arrival of Jesus and the miraculous catch of fish, of their recognition of the Lord, and the "shore breakfast" they participated in at his command and invitation. John says, "They knew it was the Lord" and he ate bread and fish with them, then commanded Peter, in the longer version, "Follow me." Peter was to be the leader of the "flock" and at the end of the reading there is a prediction of his death. This, then, is the third and last apparition of the risen Lord that was seen by Peter and the other disciples. It turned their lives around, so that they left their businesses, homes, families and friends and obeyed his command to go and preach the gospel in all parts of the world.
Sermon Suggestions, Synopses, Sketches, Stories
John 21:1-14 (E, L); 21:1-19 (RC, C) - "The Man Who Came To Breakfast." My next-door neighbors do most of their entertaining at breakfast. It is not unusual to go out to get the morning paper and discover that their guests have virtually blocked the street with their cars; a couple of the neighbors, who have to go to work early in the morning have complained about this "indiscriminate parking." Often, however, they have finished breakfast and departed before the people on our dead-end street have begun to stir and leave home for their jobs. The interesting thing is that this is not a phenomenon peculiar to my neighbors; most of their friends also have these breakfast gatherings. Curious about the practice, I asked the man next door how they got started with these guest-breakfasts. He told me that many of the people in their church do the same thing, and that it was the story in John 21 that was behind it all. Theirs is not simply a get-together of friends, but a devotional meeting planned after the model of the "shore breakfast" that Jesus shared with seven of his disciples. I suppose it would be even more authentic, if they cooked and served breakfast by the shore of the little lake we live on; they do eat outside on nice summer days. (There are never fish on the menu, however!)
1. It had been a terrible night of fishing; Peter and the other six disciples hadn't caught
a thing - not a fish! There is nothing quite as frustrating as to fish all night and not have
a bite. I did it once and many years ago on a large lake in Pennsylvania with my brother-in-
law and his father, who, like Peter, James, John, and the others, were inveterate fishermen.
Never again! And I wonder if those fishermen in Galilee swore off night fishing after their
experience as they rowed toward shore.
2. But then a stranger suddenly stood on the shore and spoke to them; they didn't recognize him as Jesus, but he must have seemed a commanding figure to them, because when he told them to go fishing again on the other side of the boat, they did! They caught fish and then they knew, at least Peter did, that it was the Risen Lord; Peter threw off his clothing, jumped into the water and swam to shore to see the Christ. The others followed him by boat.
3. Jesus had come to the shore to have breakfast with them and, in a way, he brought the breakfast. He prepared the charcoal fire, grilled some fish and told them to bring more. They knew it was the Lord - changed but able to be seen, to eat with them, and as he had done before, to break the bread and give it and the fish to them.
4. According to St. John, this was the third and last time that the disciples saw the risen Lord and they not only saw him and ate with him, but he showed them once more what their mission would be in the world - fishers of people - and that it would be a successful mission. And his breaking of the bread, assured them that he, the living Lord, is always the host who is present at his table when his own gather to eat and drink in his name.
5. Jesus was the man who came to breakfast and he brought the breakfast and shared it himself with his disciples just as he does with us today.
John 21:1-19 (C) - "The Private Audience."
1. That's what Jesus had with Peter; a private audience, or vision after breakfast was over.
2. Jesus put Peter, who had deserted and denied him at his trial, on the spot, asking him three times (for his three denials) "Do you love me?"
3. Peter was peeved, miffed at Jesus for questioning his love and devotion. He loved the Lord and he would do just about anything to prove it so Jesus told him what to do, "Feed my sheep," and commanded, "Follow me."
4. He did, faithfully, and eventually laid down his life for the Lord. You see, following Jesus and doing his work extract a very high price of Christians. Did you say, "Too high?"
Acts 5:27b-32, 40b-41 (RC) - "The Test Of Time."
1. That's the advice the great Gamaliel gave to the council that wanted to execute Peter and the disciples. It was temporarily accepted and their lives were spared.
2. And time has proved, despite persecution and the martyrdom of thousands of Christians, that God was indeed behind all that happened in Jesus' day and life and since then.
3. Gamaliel's advice might be good advice to follow in this day when Christians are confused by the actions and activities of other Christians. Patience and tolerance will pay off for the church in the long run.
4. Trust the Lord and love all people in his name.
Acts 9:1-19a (E); 9:1-20 (L, C) - "A Special Revelation."
1. Saul didn't know what hit him on the road of Damascus; it was like a bolt of lightning that knocked him down, possibly "out," and, instead of bells ringing, heard a voice, "Saul, Saul, why do you persecute me?" "I am Jesus ..."
2. The Voice, which could be heard by Saul's companions, too, ordered Saul into Damascus, where he would be "told what to do." No one saw the person who was speaking; Saul was blinded by the light, or lighting. But there was no vision of a person, only a voice that could be heard.
3. Saul didn't try to make a deal with Jesus, as Luther is reported to have done when he was caught in a terrible storm during his student days; Saul allowed his friends to take him into Damascus, where he stayed without food or drink for three days. He obeyed the voice and waited.
4. A "local disciple," Ananias, heard a voice, and not only carried on a conversation with Jesus, but he raised objections to Jesus' directions to lay hands on Saul and restore his sight. But, he, too, obeyed and Saul's vision was restored, but, more importantly, he was converted to the faith and became an apostle of the Lord.
5. The key to discipleship is in all of this. We don't come to faith by visions, but by baptism, the Word, and the Holy Spirit and we fulfill our discipleship by hearing the commands of our Lord and obeying them.
Jeremiah 32:36-41 - "Good News For Israel."
1. The Prophet, who had predicted the destruction of Jerusalem and the exile in Babylon, finally had a good word to say to the Jews; God would set them free and restore them and establish their way of life in the Promised Land.
2. God, through the prophet, promised "to be their God" and that the Israelites would be "my people." At long last, there is reconciliation between God and his chosen ones; it came about through their repentance and by his mercy.
3. And so, the covenant is renewed as an "everlasting covenant" of God's good intentions and eternal mercy toward his, and all, people.
4. God had to give his Son to the world as his final action of establishing that covenant. We are his forever!
Revelation 5:6-14 (E); 5:11-14 (RC, L, C) - "Heavenly Worship."
1. It originates in the cross of Christ - "Worthy is Christ, the Lamb who was slain." (The Episcopal lectionary offers the vision of the Lamb before the "new song" of the heavenly worship is begun.)
2. It acknowledges the reconciliation of God and his people - "Whose blood set us free to be people of God" (from the hymn of praise, LBW). The Lamb of God was "slain" for this purpose to set us free from sin and death.
3. It offers praise and thanksgiving to the risen Lord, who has begun his reign - "To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!"
4. Bless the Lord, the Lamb, now and evermore. Amen.
Compared with the traditional calendar of the church, the revised titles of the Sundays in the church year give only general clues to the theology of worship and preaching on the Sundays of Easter. At least, that is what is assumed to be true. Misericordia domini was the title of the Second Sunday after Easter - "Mercy Sunday" - which is now the Third Sunday of Easter. It was also Good Shepherd Sunday, because the traditional Gospel for the Day was John 10:11-16. That gospel and the name of the Sunday, too are now moved to the Fourth Sunday of Easter, one week later than in the traditional lectionary. From one perspective, there are three specific theological clues today for the Third Sunday of Easter, not in the church year, as such, but in the Gospel for the Day in the three different cycles, A, B, and C. Cycle A tells the story of the walk to Emmaus (Luke 24:13-35), of the "stranger" who joined the two disciples and turned out to be Jesus, and their subsequent return to Jerusalem to tell the eleven what they had witnessed. Cycle B (Luke 24:36-49) tells how Jesus broke in on the meeting of the disciples in an upper room and revealed himself to the eleven. And Cycle C tells of Jesus' appearance to seven of the disciples on the shore of the Sea of Galilee where, it turned out, he had breakfast with them. The Third Sunday of Easter could be called Appearance Sunday, or First Appearances Sunday. (The Roman Catholic tradition might term it "Apparition Sunday.") The church year itself, with its general theological theme of the reality of the resurrection of Jesus, actually calls for the selection of gospels that portray the appearances/apparitions of the risen Lord. The specific themes of the gospels for the Third Sunday of Easter illustrate this continuing theme of resurrection visitations by the risen Lord, and in light of all three Gospels for the Day, since Jesus shares a meal with the disciples in all three gospels, it might be called "Bread and Fish Sunday."
The Prayer Of The Day
The revised prayer for this Third Sunday of Easter in The Lutheran Book Of Worship was, originally, the collect for the Second Sunday of Easter. It was probably transferred to this Sunday in its revised form because it "belonged" with the John 21 Gospel in the traditional lectionary and liturgy. One of the most appropriate prayers for this Sunday is located in The Book Of Common Prayer: "O God, whose blessed Son made himself known in the breaking of the bread: Open the eyes of our faith, that we may behold him in all his redeeming work; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen."
The Psalm For The Day
Psalm 30: 1, 3-5, 10-12 (RC); 30 (L) - The ORDO employs this psalm in the Easter Vigil and on the Thirteenth Sunday of the year (Sixth Sunday after Pentecost, Year B), while the Lutheran lectionary appoints it for the Third Sunday after Pentecost, Cycle C; the Episcopal Book Of Common Prayer sets it on Proper 5 in Pentecost. In this setting, it retains something of its original meaning, because it was the thanksgiving of a person who had been delivered from death. In one sense, the church has put words into the mouth of the risen Lord.
Psalm 33:1-11 (E) - "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 for those who have been made righteous by God to 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 to join 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.
Psalm prayer (30 - LBW) - "God our Father, glorious in giving life and even more glorious in restoring it: In his last night on earth your Son knew anguish and deep sorrows. Do not turn away from us, or we shall fall back into dust; but rather turn our mourning into joy by raising us up with your Son, Christ our Lord."
Psalm 33 (LBW) - "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 5:27b-32, 40b-41 (RC) - This reading repeats most of the selections from Acts 5 that the Common lectionary used last Sunday. Comments will be found in the previous material. But this lection skips over the speech of Gamaliel, a Pharisee, to the council, picking up on the story at verse 41b, "... they beat them (Peter and other disciples) and charged them not to speak in the name of Jesus, and let them go." Gamaliel probably saved the lives of Peter and the other apostles when he told the council to wait and see if their ministry was from God; if so, it would prosper, but if not, it would fail.
Acts 9:1-19a (E); 9:1-20 (L, C) - For some unexplained reason, the story of Saul's persecution of the Christians and his conversion on the road to Damascus was omitted from the ORDO. Lutherans, who had followed the ORDO in their trial lectionary, originally read Acts 5:27-42 on the Third Sunday of Easter, but they and other Protestant churches believed that Saul's vision ought to be included, hence the substitution of Acts 9 for the latter part of Acts 5. Once more the risen Christ makes a post-resurrection appearance to human beings, but to an unbeliever on this occasion. Ananias also had a vision, in which the Lord ordered him to go to Straight Street, in Damascus, find Saul, and lay his hands upon him so that he might regain his sight. He did, Saul recovered his vision, and Saul became the Paul of the New Testament, one of the two key apostles of the Lord.
Jeremiah 32:36-41 (E) - Once more the Episcopal lectionary offers an Old Testament lection as an optional first reading - another prophecy of the return from exile, in which God says that he will gather the people and bring them back to their land, adding, "And they shall be my people, and I will be their God. I will give them one heart and one way, that they may fear me forever ... I will make with them an everlasting covenant." That much of the Christian Church has long interpreted this passage as referring to what God would do in Jesus Christ is the reason that this reading with its graphic imagery was selected as an alternate lection for the day.
Revelation 5:6-14 (E); 5:11-14 (RC, L, C) - The reading from The Book Of Common Prayer begins at verse 6 and relates John's vision of the risen Lord as "the Lamb, who was slain" and, of course, rose from the grave. When he took the scroll and read, the heavenly creatures who were present began to sing a "new song," which possibly was part of an early eucharistic liturgy. At any rate, it is included as the Song of Praise in at least one modern liturgy. In The Lutheran Book of Worship, this "new song" begins: This is the feast of victory for our God. Alleluia, alleluia, alleluia. Then comes a translation of Revelation 5, be-ginning at verse 12: "Worthy is Christ, the Lamb who was slain whose blood sets us free to be people of God." The antiphon is repeated and followed by: "Power, riches, wisdom, and strength and honor, blessing and glory are his." The antiphon-verse is repeated once more, and then: "Sing with all the people of God, and join in the hymn of all creation: Blessing, and honor, and glory, and might be to God and the Lamb forever. Amen." The refrain/antiphon is repeated: "This is the feast of victory for our God, for the Lamb who was slain has begun his reign. Alleluia. This is the feast of victory for our God. Alleluia, alleluia, alleluia." Several denominations have a new hymn developed from this passage and amplifying it, "Sing to the Lord a New Song."
Acts 9:1-19a (E) - If Jeremiah 32 is read as a first lection, this would be the choice of a second reading in The Book Of Common Prayer.
John 21:1-14 (E, L, C); 1:1-19 (RC) - The evangelist tells this story of a futile night of fishing by Peter and six other disciples, of the arrival of Jesus and the miraculous catch of fish, of their recognition of the Lord, and the "shore breakfast" they participated in at his command and invitation. John says, "They knew it was the Lord" and he ate bread and fish with them, then commanded Peter, in the longer version, "Follow me." Peter was to be the leader of the "flock" and at the end of the reading there is a prediction of his death. This, then, is the third and last apparition of the risen Lord that was seen by Peter and the other disciples. It turned their lives around, so that they left their businesses, homes, families and friends and obeyed his command to go and preach the gospel in all parts of the world.
Sermon Suggestions, Synopses, Sketches, Stories
John 21:1-14 (E, L); 21:1-19 (RC, C) - "The Man Who Came To Breakfast." My next-door neighbors do most of their entertaining at breakfast. It is not unusual to go out to get the morning paper and discover that their guests have virtually blocked the street with their cars; a couple of the neighbors, who have to go to work early in the morning have complained about this "indiscriminate parking." Often, however, they have finished breakfast and departed before the people on our dead-end street have begun to stir and leave home for their jobs. The interesting thing is that this is not a phenomenon peculiar to my neighbors; most of their friends also have these breakfast gatherings. Curious about the practice, I asked the man next door how they got started with these guest-breakfasts. He told me that many of the people in their church do the same thing, and that it was the story in John 21 that was behind it all. Theirs is not simply a get-together of friends, but a devotional meeting planned after the model of the "shore breakfast" that Jesus shared with seven of his disciples. I suppose it would be even more authentic, if they cooked and served breakfast by the shore of the little lake we live on; they do eat outside on nice summer days. (There are never fish on the menu, however!)
1. It had been a terrible night of fishing; Peter and the other six disciples hadn't caught
a thing - not a fish! There is nothing quite as frustrating as to fish all night and not have
a bite. I did it once and many years ago on a large lake in Pennsylvania with my brother-in-
law and his father, who, like Peter, James, John, and the others, were inveterate fishermen.
Never again! And I wonder if those fishermen in Galilee swore off night fishing after their
experience as they rowed toward shore.
2. But then a stranger suddenly stood on the shore and spoke to them; they didn't recognize him as Jesus, but he must have seemed a commanding figure to them, because when he told them to go fishing again on the other side of the boat, they did! They caught fish and then they knew, at least Peter did, that it was the Risen Lord; Peter threw off his clothing, jumped into the water and swam to shore to see the Christ. The others followed him by boat.
3. Jesus had come to the shore to have breakfast with them and, in a way, he brought the breakfast. He prepared the charcoal fire, grilled some fish and told them to bring more. They knew it was the Lord - changed but able to be seen, to eat with them, and as he had done before, to break the bread and give it and the fish to them.
4. According to St. John, this was the third and last time that the disciples saw the risen Lord and they not only saw him and ate with him, but he showed them once more what their mission would be in the world - fishers of people - and that it would be a successful mission. And his breaking of the bread, assured them that he, the living Lord, is always the host who is present at his table when his own gather to eat and drink in his name.
5. Jesus was the man who came to breakfast and he brought the breakfast and shared it himself with his disciples just as he does with us today.
John 21:1-19 (C) - "The Private Audience."
1. That's what Jesus had with Peter; a private audience, or vision after breakfast was over.
2. Jesus put Peter, who had deserted and denied him at his trial, on the spot, asking him three times (for his three denials) "Do you love me?"
3. Peter was peeved, miffed at Jesus for questioning his love and devotion. He loved the Lord and he would do just about anything to prove it so Jesus told him what to do, "Feed my sheep," and commanded, "Follow me."
4. He did, faithfully, and eventually laid down his life for the Lord. You see, following Jesus and doing his work extract a very high price of Christians. Did you say, "Too high?"
Acts 5:27b-32, 40b-41 (RC) - "The Test Of Time."
1. That's the advice the great Gamaliel gave to the council that wanted to execute Peter and the disciples. It was temporarily accepted and their lives were spared.
2. And time has proved, despite persecution and the martyrdom of thousands of Christians, that God was indeed behind all that happened in Jesus' day and life and since then.
3. Gamaliel's advice might be good advice to follow in this day when Christians are confused by the actions and activities of other Christians. Patience and tolerance will pay off for the church in the long run.
4. Trust the Lord and love all people in his name.
Acts 9:1-19a (E); 9:1-20 (L, C) - "A Special Revelation."
1. Saul didn't know what hit him on the road of Damascus; it was like a bolt of lightning that knocked him down, possibly "out," and, instead of bells ringing, heard a voice, "Saul, Saul, why do you persecute me?" "I am Jesus ..."
2. The Voice, which could be heard by Saul's companions, too, ordered Saul into Damascus, where he would be "told what to do." No one saw the person who was speaking; Saul was blinded by the light, or lighting. But there was no vision of a person, only a voice that could be heard.
3. Saul didn't try to make a deal with Jesus, as Luther is reported to have done when he was caught in a terrible storm during his student days; Saul allowed his friends to take him into Damascus, where he stayed without food or drink for three days. He obeyed the voice and waited.
4. A "local disciple," Ananias, heard a voice, and not only carried on a conversation with Jesus, but he raised objections to Jesus' directions to lay hands on Saul and restore his sight. But, he, too, obeyed and Saul's vision was restored, but, more importantly, he was converted to the faith and became an apostle of the Lord.
5. The key to discipleship is in all of this. We don't come to faith by visions, but by baptism, the Word, and the Holy Spirit and we fulfill our discipleship by hearing the commands of our Lord and obeying them.
Jeremiah 32:36-41 - "Good News For Israel."
1. The Prophet, who had predicted the destruction of Jerusalem and the exile in Babylon, finally had a good word to say to the Jews; God would set them free and restore them and establish their way of life in the Promised Land.
2. God, through the prophet, promised "to be their God" and that the Israelites would be "my people." At long last, there is reconciliation between God and his chosen ones; it came about through their repentance and by his mercy.
3. And so, the covenant is renewed as an "everlasting covenant" of God's good intentions and eternal mercy toward his, and all, people.
4. God had to give his Son to the world as his final action of establishing that covenant. We are his forever!
Revelation 5:6-14 (E); 5:11-14 (RC, L, C) - "Heavenly Worship."
1. It originates in the cross of Christ - "Worthy is Christ, the Lamb who was slain." (The Episcopal lectionary offers the vision of the Lamb before the "new song" of the heavenly worship is begun.)
2. It acknowledges the reconciliation of God and his people - "Whose blood set us free to be people of God" (from the hymn of praise, LBW). The Lamb of God was "slain" for this purpose to set us free from sin and death.
3. It offers praise and thanksgiving to the risen Lord, who has begun his reign - "To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!"
4. Bless the Lord, the Lamb, now and evermore. Amen.
