Easter 3
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Acts 9:1-20 passage is a narrative of the conversion of Saul. The Acts 5:27-32 passage was dealt with in last Sunday's (C) reading. Comments will be made on Acts 5:40-41 only for the (RC) reading. There is virtual consensus on the Revelation reading, which is a vision of the heavenly throne and the praise given to the Lamb (Christ) upon the throne. In John 21:1-14 there is consensus. It is the account of the appearance of the Risen Christ to the disciples by the Sea of Tiberias and their eating bread and fish together at Jesus' third appearance.
Commentary
Acts 9:1-20 (C) (L)
Notice that this account picks up the narrative left off at 8:3. This is one of several accounts of the conversion of Saul of Tarsus. Other accounts are found in Acts 22:4-16; 26:9-18 and Galatians 1:13-17 (Paul's own account). There are minor variations in each account. "The Way" was one of the earliest names for the Christian religion and refers to the true way of the Lord. It suggests the Christian faith being a pilgrimage and way of living. Those who belonged to the Way in Damascus were probably from Jerusalem.
For a fuller description of Saul - his background, education, and religion - the preacher is referred to the commentary on Acts by Rackham. One supreme principle ruled Saul's heart: faith in Yahweh the God of Israel, his promises to Israel and his own personal relation to God through his call and election. Saul had a great zeal for righteousness through obedience to the will of God. He sought this righteousness through observance of the Law. He was a born leader with a great power to arouse the enthusiasm of others. But through his zeal for the law he had no real satisfaction or peace with God. By his own efforts he could not fulfill the law or obtain righteousness.
Paul and his associates were probably on foot when he had a vision of the Risen Christ. Notice that the vision is presented in traditional symbolism: light from heaven, signifying divine revelation; a voice, reminding us of the supernatural word heard in rabbinic debate; physical effect of blindness as well as inner transformation. The glory of God or Christ is often described as light: "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another ..." (2 Corinthians 3:18)
The charge against Saul indicates that persecuting the church is the same as persecuting Christ, since the church is his Body. Consider that in his account Saul seems to hear (but not see) the heavenly speaker. (v. 8) However, in his account in 1 Corinthians 9:1 Paul says he had seen Jesus our Lord.
The command that he go to the city of Damascus to receive instructions conflicts with his statement that he did not receive his commission to preach from humans (Galatians 1:11-16) and the statement that his companions stood speechless seems contrary to 26:14: "And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language," "Saul, Saul, why do you persecute me?"
Paul's blindness should be viewed, not as punishment, but rather as the consequence of the vision as indicated in 22:11: "And when I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus." He did not eat or drink, and for three days he was without sight. The three days may be seen as a parallel to Jesus' three days in the tomb. Paul's fasting may have been the result of the vision, or a choice he made to fast in penitence. In the Acts account there is a focus on the externals of Paul's conversion while Paul in his writings emphasizes the inward character of the experience. Paul sees in his conversion two main elements: (1) Christ appeared to him, and (2) God called him to preach.
Beginning with verse 10 we learn that a disciple named Ananias, a believer who was in Damascus, had a vision in which the Lord told him to go to the street called Straight and, at the house of Judas, to ask for a man of Tarsus named Saul. With this shift of scene we learn of Saul's reception by Christians in Damascus. There is a parallel account in 22:12-16. Ananias was respected in the Jewish community, which suggests he must have been converted from their Jewish background.
The traditional house of Judas on the street called Straight can be visited even today. The street is an east-west artery of the modern city as it was of the ancient city. At first Ananias resists the instruction. This seems an affront to the Living Christ, but emphasizes the greatness of Paul's conversion. He had heard about the evil Saul had done to the saints at Jerusalem and knew of his authority to arrest all who call on Jesus' name.
But the Lord commanded Ananias to go, since Saul was now God's chosen instrument (literally "vessel") who the Lord would use in spite of his past. So Ananias departed and entered the house of Judas and, laying his hands on Saul, said, "Brother Saul (a term for another Christian) ..." He laid his hands on him so that his sight could be restored. Luke mentions that something like scales fell from Saul's eyes. This may be just a symbolic way of describing the miracle. It appears that receiving the Spirit precedes baptism here. Ananias tells Saul, "Be filled with the Holy Spirit." (v. 17) In verse 19 we read that Saul rose and was baptized, took food and was strengthened. Paul's eating reveals the completeness of his recovery.
Paul was in Damascus several days and in the synagogues he proclaimed Jesus, saying, "He is the Son of God." (v. 20) While this title for Jesus is unique in Acts, it is typical of Paul. Luke pictures Jesus as the promised Messiah who stands in special relationship with God the Father.
Paul's vision was a revelation of the will of God, and since this will was revealed in Christ, Saul had seen the Righteous One. Paul says that after his conversion he went immediately into Arabia, but Luke doesn't tell us this. Paul undoubtedly went away, as Augustine and others have done, into retreat. There he sought to reflect on and understand the meaning of his conversion. Luke's account of Paul staying in Damascus seems improbable, both from a psychological and historical point of view. In Galatians Paul makes no reference to Ananias, whose role is hard to reconcile with Paul's statement that he was an apostle "not from men nor through men, but through Jesus Christ." (Galatians 1:1) Thus the story of Ananias seems to be the very kind against which Paul protests in his letters. However, Paul may have exaggerated his independence of all human teaching and help since he was trying to impress upon the Gentiles that his Gospel was his very own.
Acts 5:27-32 (See previous Sunday); 40-41 (RC)
The Sanhedrin took the advice of one of its members, Gamaliel, and when they had beaten the apostles and again charged them not to speak in the name of Jesus they let them go. Gamaliel was a famous liberal rabbi whose counsel was, "For if this plan or this undertaking is of men, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God." (vv. 38, 39) The apostles' response to this persecution and threat was, "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name." (v. 40) Note that "the name" was a shortened form of "the name of Jesus," which is used in 4:18: "... charged them not to speak or teach at all in the name of Jesus."
The reaction of the apostles was not what would have been expected of ordinary persons threatened by the Sanhedrin. Such folk might have rejoiced over being found worthy to suffer for a cause, but then have dispersed and kept quiet. Instead, the apostles were in the temple every day and at home, teaching and preaching Jesus as the Christ (Messiah). The persecution of the church has always resulted in more bold and effective witnessing. The blood of the martyrs is the seed of the church, that which brings forth new converts.
Father Dudko, the Russian Orthodox priest, quotes from the letter of a new convert who had been an alcoholic and was put in prision with a devout Baptist who prayed a lot. The two of them debated religion. The alcoholic defended atheism and tried to break the confidence of the Baptist cellmate, who after a time did fall silent and began to cry. He prayed his faith would be strengthened. The result of this persecution of the Baptist was that the alcoholic felt guilty for doing something mean to someone. "Suddenly he looked at me and smiled. I was amazed at his face - there was something joyous about it, pure, like it had been washed. The weight immediately fell from my soul. I understood that he had forgiven me. And then a light of some sort penetrated me, and I understood that God exists. It wasn't even so much that I understood but that I sensed it with my whole being. He exists! He alone has always been and will always be ... I forgot that I was in prison and felt only one thing - a great joy and thankfulness to the Lord Who revealed Himself to me, who am unworthy." (pp. 212-213, Our Hope by Dmitrii Dudko, Saint Vladimir's Seminary Press, Crestwood, NY 10707)
Here is another example of the irrefutable argument for the Christian faith: the example of a transformed life. The apostles were transformed by the Risen Christ and empowered to stand up against the Sanhedrin and its threats and persecution. Why? Because the Risen Christ had given them power from on high by the Spirit.
Revelation 5:11-14
This passage, part of a longer section of verses 1-14, is concerned with the adoration of the Lamb of God. This occurs in a scene which is a complement of the preceding one where God is the center of worship. The imagery of Christ as a slain but nevertheless victorious Lamb is a favorite of John's and he uses it twenty-nine times in Revelation. Understand that this is not the same as the familiar figure found in the Fourth Gospel, where a different Greek word is used for Lamb. The idea of Messiah as a conquering lamb is not original with John but is found in the Testament of Joseph 19:8. Isaiah speaks of one "brought as a lamb to the slaughter." (53:7) This passage was applied to Christ as Messiah by new Testament writers. However, the image of Christ as the victorious slain Lamb was most likely inspired by the account in Exodus of the Passover lamb whose blood saved the first-born of the Israelites from death. For John this event is a prototype of the coming liberation of Christians in the church, the New Israel, from their Roman oppressors. The Passover lamb is considered an archtype of Christ, through whose blood Christians are delivered from bondage to sin and death. Paul makes this identification when he writes, "For Christ, our paschal lamb, has been sacrificed" (1 Corinthians 5:7), but he does not develop the idea.
John says he looked and heard around the heavenly throne the voice of many angels, numbering "myriads of myriads and thousands of thousands." (v. 11) A myriad is ten thousand but can also indicate an immense number. They offer praise to the Lamb who was slain but is now victorious and receives power and wealth, wisdom and might and honor and glory and blessing. (v. 12) According to current belief at that time, the angels were so numerous they were beyond human calculation. This is what "myriads" indicates. Daniel 7:10 tells of an immense host of angels around the Ancient of Days: "A thousand thousands served him, and ten thousand times ten thousand stood before him."
In verses 13-14 every creature in the universe joined in the doxology to God and the Lamb: "To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!" (v. 13) The four living creatures conclude with an "Amen!" or "so be it" and the twenty-four elders fell down and worshiped.
The four living creatures are like the cherubim of Ezekiel 1 and the seraphim in Isaiah 6. They represent the highest order of angels. The notion of the cherubim as four-winged guardian powers with faces of a lion, an ox, a man and an eagle comes from Babylonian sources. Ultimately they come from the four signs of the zodiac.
Universal praise is given to God the Creator and Christ the Redeemer as equal in majesty.
Mark the liturgical features of Revelation found not only in chapters 4-5 but also in chapter 7 and throughout the book. Revelation contains more liturgy than other apocalypses. The liturgy in Revelation undoubtedly reflects that of the early church's worship in Asia Minor near the end of the first century. So John is telling the readers that the worship with which they were familiar was also used in heaven! Appreciate the fact the worship is directed toward Christ the Redeemer as well as God the Creator. Also note the things which accompany worship in John's vision: instrumental music, incense, ritual movements, hymns, responses, doxologies and prayers - including the "Holy, holy, holy." The twenty-four elders seem to form a kind of chorus or choir. Realize that everyone participates in worship! There are no spectators. John most likely has idealized some of the liturgy to fit his message and purpose but it is quite evident that in Revelation we have a reflection of the worship service of the author's time and place.
John 21:1-14
In this epilogue we have a post-resurrection appearance in Galilee, one which is continued in verses 15-25 (but is not included in this pericope). This story of the miraculous catch of fish is similar to that in Luke 5:2-11 and both are set at the Sea of Tiberius. When this writer was in Israel he ate with friends at an outdoor table at a cafe beside the Sea of Tiberius (or Sea of Galilee, as it is more commonly called). We had fish caught in the Sea, bread and a fresh salad. Note the initiative of Peter, his call to discipleship, the mention of the sons of Zebedee, and the heavy catch of fish which are mentioned in both accounts.
Six disciples are with Peter in the night of unsuccessful fishing: Thomas, Nathanael, the sons of Zebedee (James and John) and two unnamed disciples who may well be Andrew and Philip. Take notice of Peter's natural leadership as he says, "I am going fishing." They volunteered to go with him, got into the boat and fished all night but caught nothing.
This account may be a completion of Jesus' unfinished and unfulfilled promise found in Mark 14:28 where he tells the disciples, "But after I am raised up, I will go before you to Galilee." And in Mark 16:7 a young man dressed in a white robe says to the women at the tomb: "But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you."
Understand that John gives the tradition a eucharistic allusion similar to the feeding of the five thousand in chapter six. It should be pointed out that Jesus has already prepared the breakfast of bread and fish before the fish are brought in by the disciples.
Jesus is not recognized at first as he stands on the beach. This failure to recognize the Risen Christ at first is a common characteristic of the resurrection appearances. Compare this with the Emmaus road walk and recognition of Jesus in the breaking of the bread.
Jesus asks the disciples if they have any fish. They answered "No." Then he commands them to cast their net on the right side of the boat where they will find some. They obey Jesus' command in spite of their failure to bring in a catch after fishing all night. They cast their net on the right side, the farthest from the shore. They got such a huge catch from the right side they could not haul it in. Obedience to the Risen Christ is stressed in this account.
The success of this fishing led John, the beloved disciple, to recognize the Lord. It is John who also was the first to believe in the Resurrection. The number of fish caught, 153, has inspired many scholars to try to find a symbolic interpretation.
See what a strange event occurred which perplexed the disciples but they dared not express their misgivings because they knew it was the Risen Lord. If they had any doubts about it being the Risen Lord these were dispelled when he took the bread and gave it to them: "They knew it was the Lord. Jesus came and took the bread and gave it to them and so with the fish." (v. 13)
This was the third appearance of the Risen Christ, not including the appearance to Mary Magdalene.
Theological Reflections
The Risen, victorious Lord is the common theme in the pericopes for today. The Risen Lord appears to Saul on the road to Damascus and transforms his life. He is changed from being a persecutor of the church into its greatest missionary. The witness of the transformed life is the irrefutable argument of the Christian faith. Saul who became Paul is the prime example of one whose life was made a new creation by the Risen Christ. The apostles were again brought before the Sanhedrin and beaten and charged not to preach or teach in the name of Jesus. They rejoiced at being counted worthy to suffer dishonor for Jesus' name and continued to preach and teach Jesus as the Christ (Messiah) in the temple and at home. John's vision of the Lamb that was slain is of the Ascended Lord who is victorious over sin and death. All the heavenly hosts and every creature in the universe worships him. The Fourth Gospel tells of a third resurrection appearance by the Sea of Tiberas, when Jesus demonstrates his power over creation by pointing the disciples to a miraculous catch of fish. He reveals himself to them and they break bread and eat fish together. One thrust of this account is that the Risen Lord was not a mere apparition but had a resurrected and transformed body.
Homiletical Moves
Acts 9:1-20 (C) (L)
The Transforming Power of the Risen Christ
1. Saul of Tarsus persecuted the church and went toward Damascus to search for Christians, to bind and bring back to Jerusalem for trial
2. Suddenly a light from heaven flashed about Saul; he fell to the ground and heard a voice saying, "Saul, Saul, why do you persecute me?"
3. Saul asked, "Who are you, Lord?" to which the Lord replied, "I am Jesus, who you are persecuting; but rise and enter the city and you will be told what you are to do."
4. Saul rose, but he was blind, so they brought him into Damascus where he was without sight for three days and did not eat or drink (a parallel to Jesus' being in the tomb three days)
5. God directed Ananias, a Christian, to find Saul, and lay hands on him so that he might regain his sight; this Ananias resisted doing at first, but finally obeyed
6. Saul was filled with the Holy Spirit, regained his sight, was baptized, ate and for several days preached Jesus as the Son of God in the synagogues
7. Let us commit our lives to the Risen Christ who can transform us and empower us for service
Acts 5:27-32, 40-41 (RC)
Rejoicing in Suffering for the Name of Jesus
1. The Sanhedrin had the apostles beaten, charged them not to speak in the name of Jesus, and let them go
2. The apostles left the council rejoicing that they were counted worthy to suffer dishonor for Jesus' name
3. Every day they preached and taught Jesus as the Christ, both in the temple and at home
4. Let us rejoice when we suffer for the name of Jesus and witness boldly to the saving power of God in Christ Jesus, who forgives sin and makes us a new creation
Revelation 5:11-14
Worthy is the Lamb that was Slain!
1. Countless angels around the heavenly throne sang, "Worthy is the Lamb who was slain, to receive power, wealth, wisdom, might, honor, glory and blessing!"
2. Every creature of the universe joined in saying, "To him who sits upon the throne and to the Lamb be blessing, honor, glory and might for ever and ever," and the elders fell down and worshiped
3. Christ is the paschal lamb who was slain to deliver those in bondage from the power of sin and death, and he reigns victorious
4. Let us commit our lives to the slain Lamb and join in praising him who reigns over all creation as Lord of Lords, the Prince of Peace
This Preacher's Preference
John 21:1-14
They Knew It Was the Lord!
1. Peter led six other disciples in fishing all night but they caught nothing
2. As day was breaking they saw Jesus on the beach but did not recognize that it was Jesus
3. He asked if they had caught anything and told them to cast their nets on the right side of the boat and they caught a miraculous catch of fish
4. John said to Peter, "It is the Lord!" and Peter jumped into the water while the other disciples dragged the catch of fish to shore
5. When they got to shore Jesus invited them to come have breakfast of the fish and bread he had prepared and they knew it was the Lord as he took bread and fish and gave it to them
6. Let us open our hearts and invite the Risen Christ to come in and feed us with spiritual food he has prepared
Hymn for Easter 3: They Cast Their Nets, or
Ten Thousand Times Ten Thousand
Prayer
Holy, holy, holy, Lord God Almighty, we come before you rejoicing that we have been counted worthy to suffer for the name of Jesus Christ. We come rejoicing, praising the Risen victorious Lamb that was slain for the sins of the world. May we be ready to obey the commands of the Risen Christ when he calls us to particular tasks of service in the world. May we obey him when we have become discouraged over our past failures. Grant that we may recognize the Risen Christ and accept his invitation to eat of the spiritual food he has prepared for us. Amen
The Acts 9:1-20 passage is a narrative of the conversion of Saul. The Acts 5:27-32 passage was dealt with in last Sunday's (C) reading. Comments will be made on Acts 5:40-41 only for the (RC) reading. There is virtual consensus on the Revelation reading, which is a vision of the heavenly throne and the praise given to the Lamb (Christ) upon the throne. In John 21:1-14 there is consensus. It is the account of the appearance of the Risen Christ to the disciples by the Sea of Tiberias and their eating bread and fish together at Jesus' third appearance.
Commentary
Acts 9:1-20 (C) (L)
Notice that this account picks up the narrative left off at 8:3. This is one of several accounts of the conversion of Saul of Tarsus. Other accounts are found in Acts 22:4-16; 26:9-18 and Galatians 1:13-17 (Paul's own account). There are minor variations in each account. "The Way" was one of the earliest names for the Christian religion and refers to the true way of the Lord. It suggests the Christian faith being a pilgrimage and way of living. Those who belonged to the Way in Damascus were probably from Jerusalem.
For a fuller description of Saul - his background, education, and religion - the preacher is referred to the commentary on Acts by Rackham. One supreme principle ruled Saul's heart: faith in Yahweh the God of Israel, his promises to Israel and his own personal relation to God through his call and election. Saul had a great zeal for righteousness through obedience to the will of God. He sought this righteousness through observance of the Law. He was a born leader with a great power to arouse the enthusiasm of others. But through his zeal for the law he had no real satisfaction or peace with God. By his own efforts he could not fulfill the law or obtain righteousness.
Paul and his associates were probably on foot when he had a vision of the Risen Christ. Notice that the vision is presented in traditional symbolism: light from heaven, signifying divine revelation; a voice, reminding us of the supernatural word heard in rabbinic debate; physical effect of blindness as well as inner transformation. The glory of God or Christ is often described as light: "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another ..." (2 Corinthians 3:18)
The charge against Saul indicates that persecuting the church is the same as persecuting Christ, since the church is his Body. Consider that in his account Saul seems to hear (but not see) the heavenly speaker. (v. 8) However, in his account in 1 Corinthians 9:1 Paul says he had seen Jesus our Lord.
The command that he go to the city of Damascus to receive instructions conflicts with his statement that he did not receive his commission to preach from humans (Galatians 1:11-16) and the statement that his companions stood speechless seems contrary to 26:14: "And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew language," "Saul, Saul, why do you persecute me?"
Paul's blindness should be viewed, not as punishment, but rather as the consequence of the vision as indicated in 22:11: "And when I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus." He did not eat or drink, and for three days he was without sight. The three days may be seen as a parallel to Jesus' three days in the tomb. Paul's fasting may have been the result of the vision, or a choice he made to fast in penitence. In the Acts account there is a focus on the externals of Paul's conversion while Paul in his writings emphasizes the inward character of the experience. Paul sees in his conversion two main elements: (1) Christ appeared to him, and (2) God called him to preach.
Beginning with verse 10 we learn that a disciple named Ananias, a believer who was in Damascus, had a vision in which the Lord told him to go to the street called Straight and, at the house of Judas, to ask for a man of Tarsus named Saul. With this shift of scene we learn of Saul's reception by Christians in Damascus. There is a parallel account in 22:12-16. Ananias was respected in the Jewish community, which suggests he must have been converted from their Jewish background.
The traditional house of Judas on the street called Straight can be visited even today. The street is an east-west artery of the modern city as it was of the ancient city. At first Ananias resists the instruction. This seems an affront to the Living Christ, but emphasizes the greatness of Paul's conversion. He had heard about the evil Saul had done to the saints at Jerusalem and knew of his authority to arrest all who call on Jesus' name.
But the Lord commanded Ananias to go, since Saul was now God's chosen instrument (literally "vessel") who the Lord would use in spite of his past. So Ananias departed and entered the house of Judas and, laying his hands on Saul, said, "Brother Saul (a term for another Christian) ..." He laid his hands on him so that his sight could be restored. Luke mentions that something like scales fell from Saul's eyes. This may be just a symbolic way of describing the miracle. It appears that receiving the Spirit precedes baptism here. Ananias tells Saul, "Be filled with the Holy Spirit." (v. 17) In verse 19 we read that Saul rose and was baptized, took food and was strengthened. Paul's eating reveals the completeness of his recovery.
Paul was in Damascus several days and in the synagogues he proclaimed Jesus, saying, "He is the Son of God." (v. 20) While this title for Jesus is unique in Acts, it is typical of Paul. Luke pictures Jesus as the promised Messiah who stands in special relationship with God the Father.
Paul's vision was a revelation of the will of God, and since this will was revealed in Christ, Saul had seen the Righteous One. Paul says that after his conversion he went immediately into Arabia, but Luke doesn't tell us this. Paul undoubtedly went away, as Augustine and others have done, into retreat. There he sought to reflect on and understand the meaning of his conversion. Luke's account of Paul staying in Damascus seems improbable, both from a psychological and historical point of view. In Galatians Paul makes no reference to Ananias, whose role is hard to reconcile with Paul's statement that he was an apostle "not from men nor through men, but through Jesus Christ." (Galatians 1:1) Thus the story of Ananias seems to be the very kind against which Paul protests in his letters. However, Paul may have exaggerated his independence of all human teaching and help since he was trying to impress upon the Gentiles that his Gospel was his very own.
Acts 5:27-32 (See previous Sunday); 40-41 (RC)
The Sanhedrin took the advice of one of its members, Gamaliel, and when they had beaten the apostles and again charged them not to speak in the name of Jesus they let them go. Gamaliel was a famous liberal rabbi whose counsel was, "For if this plan or this undertaking is of men, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God." (vv. 38, 39) The apostles' response to this persecution and threat was, "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name." (v. 40) Note that "the name" was a shortened form of "the name of Jesus," which is used in 4:18: "... charged them not to speak or teach at all in the name of Jesus."
The reaction of the apostles was not what would have been expected of ordinary persons threatened by the Sanhedrin. Such folk might have rejoiced over being found worthy to suffer for a cause, but then have dispersed and kept quiet. Instead, the apostles were in the temple every day and at home, teaching and preaching Jesus as the Christ (Messiah). The persecution of the church has always resulted in more bold and effective witnessing. The blood of the martyrs is the seed of the church, that which brings forth new converts.
Father Dudko, the Russian Orthodox priest, quotes from the letter of a new convert who had been an alcoholic and was put in prision with a devout Baptist who prayed a lot. The two of them debated religion. The alcoholic defended atheism and tried to break the confidence of the Baptist cellmate, who after a time did fall silent and began to cry. He prayed his faith would be strengthened. The result of this persecution of the Baptist was that the alcoholic felt guilty for doing something mean to someone. "Suddenly he looked at me and smiled. I was amazed at his face - there was something joyous about it, pure, like it had been washed. The weight immediately fell from my soul. I understood that he had forgiven me. And then a light of some sort penetrated me, and I understood that God exists. It wasn't even so much that I understood but that I sensed it with my whole being. He exists! He alone has always been and will always be ... I forgot that I was in prison and felt only one thing - a great joy and thankfulness to the Lord Who revealed Himself to me, who am unworthy." (pp. 212-213, Our Hope by Dmitrii Dudko, Saint Vladimir's Seminary Press, Crestwood, NY 10707)
Here is another example of the irrefutable argument for the Christian faith: the example of a transformed life. The apostles were transformed by the Risen Christ and empowered to stand up against the Sanhedrin and its threats and persecution. Why? Because the Risen Christ had given them power from on high by the Spirit.
Revelation 5:11-14
This passage, part of a longer section of verses 1-14, is concerned with the adoration of the Lamb of God. This occurs in a scene which is a complement of the preceding one where God is the center of worship. The imagery of Christ as a slain but nevertheless victorious Lamb is a favorite of John's and he uses it twenty-nine times in Revelation. Understand that this is not the same as the familiar figure found in the Fourth Gospel, where a different Greek word is used for Lamb. The idea of Messiah as a conquering lamb is not original with John but is found in the Testament of Joseph 19:8. Isaiah speaks of one "brought as a lamb to the slaughter." (53:7) This passage was applied to Christ as Messiah by new Testament writers. However, the image of Christ as the victorious slain Lamb was most likely inspired by the account in Exodus of the Passover lamb whose blood saved the first-born of the Israelites from death. For John this event is a prototype of the coming liberation of Christians in the church, the New Israel, from their Roman oppressors. The Passover lamb is considered an archtype of Christ, through whose blood Christians are delivered from bondage to sin and death. Paul makes this identification when he writes, "For Christ, our paschal lamb, has been sacrificed" (1 Corinthians 5:7), but he does not develop the idea.
John says he looked and heard around the heavenly throne the voice of many angels, numbering "myriads of myriads and thousands of thousands." (v. 11) A myriad is ten thousand but can also indicate an immense number. They offer praise to the Lamb who was slain but is now victorious and receives power and wealth, wisdom and might and honor and glory and blessing. (v. 12) According to current belief at that time, the angels were so numerous they were beyond human calculation. This is what "myriads" indicates. Daniel 7:10 tells of an immense host of angels around the Ancient of Days: "A thousand thousands served him, and ten thousand times ten thousand stood before him."
In verses 13-14 every creature in the universe joined in the doxology to God and the Lamb: "To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!" (v. 13) The four living creatures conclude with an "Amen!" or "so be it" and the twenty-four elders fell down and worshiped.
The four living creatures are like the cherubim of Ezekiel 1 and the seraphim in Isaiah 6. They represent the highest order of angels. The notion of the cherubim as four-winged guardian powers with faces of a lion, an ox, a man and an eagle comes from Babylonian sources. Ultimately they come from the four signs of the zodiac.
Universal praise is given to God the Creator and Christ the Redeemer as equal in majesty.
Mark the liturgical features of Revelation found not only in chapters 4-5 but also in chapter 7 and throughout the book. Revelation contains more liturgy than other apocalypses. The liturgy in Revelation undoubtedly reflects that of the early church's worship in Asia Minor near the end of the first century. So John is telling the readers that the worship with which they were familiar was also used in heaven! Appreciate the fact the worship is directed toward Christ the Redeemer as well as God the Creator. Also note the things which accompany worship in John's vision: instrumental music, incense, ritual movements, hymns, responses, doxologies and prayers - including the "Holy, holy, holy." The twenty-four elders seem to form a kind of chorus or choir. Realize that everyone participates in worship! There are no spectators. John most likely has idealized some of the liturgy to fit his message and purpose but it is quite evident that in Revelation we have a reflection of the worship service of the author's time and place.
John 21:1-14
In this epilogue we have a post-resurrection appearance in Galilee, one which is continued in verses 15-25 (but is not included in this pericope). This story of the miraculous catch of fish is similar to that in Luke 5:2-11 and both are set at the Sea of Tiberius. When this writer was in Israel he ate with friends at an outdoor table at a cafe beside the Sea of Tiberius (or Sea of Galilee, as it is more commonly called). We had fish caught in the Sea, bread and a fresh salad. Note the initiative of Peter, his call to discipleship, the mention of the sons of Zebedee, and the heavy catch of fish which are mentioned in both accounts.
Six disciples are with Peter in the night of unsuccessful fishing: Thomas, Nathanael, the sons of Zebedee (James and John) and two unnamed disciples who may well be Andrew and Philip. Take notice of Peter's natural leadership as he says, "I am going fishing." They volunteered to go with him, got into the boat and fished all night but caught nothing.
This account may be a completion of Jesus' unfinished and unfulfilled promise found in Mark 14:28 where he tells the disciples, "But after I am raised up, I will go before you to Galilee." And in Mark 16:7 a young man dressed in a white robe says to the women at the tomb: "But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you."
Understand that John gives the tradition a eucharistic allusion similar to the feeding of the five thousand in chapter six. It should be pointed out that Jesus has already prepared the breakfast of bread and fish before the fish are brought in by the disciples.
Jesus is not recognized at first as he stands on the beach. This failure to recognize the Risen Christ at first is a common characteristic of the resurrection appearances. Compare this with the Emmaus road walk and recognition of Jesus in the breaking of the bread.
Jesus asks the disciples if they have any fish. They answered "No." Then he commands them to cast their net on the right side of the boat where they will find some. They obey Jesus' command in spite of their failure to bring in a catch after fishing all night. They cast their net on the right side, the farthest from the shore. They got such a huge catch from the right side they could not haul it in. Obedience to the Risen Christ is stressed in this account.
The success of this fishing led John, the beloved disciple, to recognize the Lord. It is John who also was the first to believe in the Resurrection. The number of fish caught, 153, has inspired many scholars to try to find a symbolic interpretation.
See what a strange event occurred which perplexed the disciples but they dared not express their misgivings because they knew it was the Risen Lord. If they had any doubts about it being the Risen Lord these were dispelled when he took the bread and gave it to them: "They knew it was the Lord. Jesus came and took the bread and gave it to them and so with the fish." (v. 13)
This was the third appearance of the Risen Christ, not including the appearance to Mary Magdalene.
Theological Reflections
The Risen, victorious Lord is the common theme in the pericopes for today. The Risen Lord appears to Saul on the road to Damascus and transforms his life. He is changed from being a persecutor of the church into its greatest missionary. The witness of the transformed life is the irrefutable argument of the Christian faith. Saul who became Paul is the prime example of one whose life was made a new creation by the Risen Christ. The apostles were again brought before the Sanhedrin and beaten and charged not to preach or teach in the name of Jesus. They rejoiced at being counted worthy to suffer dishonor for Jesus' name and continued to preach and teach Jesus as the Christ (Messiah) in the temple and at home. John's vision of the Lamb that was slain is of the Ascended Lord who is victorious over sin and death. All the heavenly hosts and every creature in the universe worships him. The Fourth Gospel tells of a third resurrection appearance by the Sea of Tiberas, when Jesus demonstrates his power over creation by pointing the disciples to a miraculous catch of fish. He reveals himself to them and they break bread and eat fish together. One thrust of this account is that the Risen Lord was not a mere apparition but had a resurrected and transformed body.
Homiletical Moves
Acts 9:1-20 (C) (L)
The Transforming Power of the Risen Christ
1. Saul of Tarsus persecuted the church and went toward Damascus to search for Christians, to bind and bring back to Jerusalem for trial
2. Suddenly a light from heaven flashed about Saul; he fell to the ground and heard a voice saying, "Saul, Saul, why do you persecute me?"
3. Saul asked, "Who are you, Lord?" to which the Lord replied, "I am Jesus, who you are persecuting; but rise and enter the city and you will be told what you are to do."
4. Saul rose, but he was blind, so they brought him into Damascus where he was without sight for three days and did not eat or drink (a parallel to Jesus' being in the tomb three days)
5. God directed Ananias, a Christian, to find Saul, and lay hands on him so that he might regain his sight; this Ananias resisted doing at first, but finally obeyed
6. Saul was filled with the Holy Spirit, regained his sight, was baptized, ate and for several days preached Jesus as the Son of God in the synagogues
7. Let us commit our lives to the Risen Christ who can transform us and empower us for service
Acts 5:27-32, 40-41 (RC)
Rejoicing in Suffering for the Name of Jesus
1. The Sanhedrin had the apostles beaten, charged them not to speak in the name of Jesus, and let them go
2. The apostles left the council rejoicing that they were counted worthy to suffer dishonor for Jesus' name
3. Every day they preached and taught Jesus as the Christ, both in the temple and at home
4. Let us rejoice when we suffer for the name of Jesus and witness boldly to the saving power of God in Christ Jesus, who forgives sin and makes us a new creation
Revelation 5:11-14
Worthy is the Lamb that was Slain!
1. Countless angels around the heavenly throne sang, "Worthy is the Lamb who was slain, to receive power, wealth, wisdom, might, honor, glory and blessing!"
2. Every creature of the universe joined in saying, "To him who sits upon the throne and to the Lamb be blessing, honor, glory and might for ever and ever," and the elders fell down and worshiped
3. Christ is the paschal lamb who was slain to deliver those in bondage from the power of sin and death, and he reigns victorious
4. Let us commit our lives to the slain Lamb and join in praising him who reigns over all creation as Lord of Lords, the Prince of Peace
This Preacher's Preference
John 21:1-14
They Knew It Was the Lord!
1. Peter led six other disciples in fishing all night but they caught nothing
2. As day was breaking they saw Jesus on the beach but did not recognize that it was Jesus
3. He asked if they had caught anything and told them to cast their nets on the right side of the boat and they caught a miraculous catch of fish
4. John said to Peter, "It is the Lord!" and Peter jumped into the water while the other disciples dragged the catch of fish to shore
5. When they got to shore Jesus invited them to come have breakfast of the fish and bread he had prepared and they knew it was the Lord as he took bread and fish and gave it to them
6. Let us open our hearts and invite the Risen Christ to come in and feed us with spiritual food he has prepared
Hymn for Easter 3: They Cast Their Nets, or
Ten Thousand Times Ten Thousand
Prayer
Holy, holy, holy, Lord God Almighty, we come before you rejoicing that we have been counted worthy to suffer for the name of Jesus Christ. We come rejoicing, praising the Risen victorious Lamb that was slain for the sins of the world. May we be ready to obey the commands of the Risen Christ when he calls us to particular tasks of service in the world. May we obey him when we have become discouraged over our past failures. Grant that we may recognize the Risen Christ and accept his invitation to eat of the spiritual food he has prepared for us. Amen
