Easter 4
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Acts 13:15-16, 26-33 passage is found in several older lectionaries and is the reading for (C) and (L), while the (RC) reading takes a different passage. During these Sundays of Eastertide the emphasis should be more on kerygmatic preaching and less on narrative. The sermon of Paul's sums up the kerygma, the Gospel of the life, death and resurrection of Jesus Christ. In verses 26-33 we have the heart of this section. There is virtual consensus on the Revelation pericope and the John reading. Note that verses 22-26 give the fuller context of the reading and are found in a number of older lectionaries.
Commentary
Acts 13:15-16, 26-33 (C) (L)
Acts 13:15-16a, 26-33
(The preacher will find it helpful to consult a map of Paul's journeys when reading of Paul's
missionary work.)
This passage is part of a larger section of verses 13-52. It provides the account of Paul's first work in inner Asia Minor as Paul goes to Antioch of Pisidia and Iconium. Paul and his company passed on from Perga and came to Antioch and on the sabbath they went into the synagogue and sat down. (v. 14) After the reading of the law and the prophets, the rulers of the synagogue invited them to speak, should it be they had any word of exhortation for the people. So Paul stood up and, motioning with his hand, spoke. Consider that the setting is the same as when Jesus spoke in the synagogue at Nazareth. Remember that the service would consist of (1) reading of the Shema, (2) a prayer by the ruler or leader, (3) readings from the Law and the Prophets, (4) an address, and (5) the blessing. Paul began by saying, "Men of Israel, and you that fear God, listen." (v. 16) Those that fear God refer to Gentiles who had accepted the truth of the Jewish religion and had become loosely associated with the synagogue without becoming circumcised and becoming full proselytes. But there is some question whether there was a clearly-defined group of non-Jewish worshipers parallel to Jews and proselytes, or whether the term "God-fearers" might be used sometimes to designate any devout worshiper of God, as the context may determine.
With verse 26 Paul comes to the Gospel or "good tidings." (v. 32) Again he refers to those who fear God along with sons of the family of Abraham. Paul says that to them has been sent the message of this salvation. The name Jesus means savior or deliverer and so the concept of salvation is suggested by the very name of Jesus. Paul reveals his emotion by addressing the Jews as his brothers and kinsmen. He proclaims the same message which Peter had spoken to Cornelius. But for Paul salvation is the predominant idea.
The message is brought to Antioch because it had been rejected in Jerusalem. Now Paul comes to the most difficult part of his message, and this difficulty is reflected in the broken and uncertain character of the text. In verse 27 "these" and "him" are added to the English but are not in the Greek. Also, the Greek says "the voices of the prophets" are read every sabbath. This may be a result of Luke's compressing the account. Paul says that those who live in Jerusalem and their rulers did not recognize Jesus. This is similar to Peter's speech in 3:17. The foretelling of the Crucifixion in Scripture is more characteristic of Peter than of Paul.
Paul says that the Jewish people and their rulers could charge Jesus with nothing deserving death, yet they asked Pilate to have him killed. (v. 28) This is said of Pilate in Luke 23:4, but here Paul says it of the Jews in general. Note that "the tree" is more characteristic of Peter than Paul, although Paul uses it in Galatians 3:13. For Paul to say that those who lived in Jerusalem (God's special city) and their rulers (who were the guardians and interpreters of the law) were the very ones who crucified the Messsiah, seems an extremely bold statement. In order to answer for and excuse the people of Jerusalem, Paul uses the same arguments which Peter used, namely: (1) they had done it in ignorance, (2) their action had really fulfilled the voices of the prophets, (3) by being hanged on a tree Jesus had been made a curse for us (although he himself was innocent, as the rulers admitted), and he was buried, but (4) his resurrection was the last and glorious vindication of his death on the tree. These are the glad tidings or good news that what God had promised to the fathers he has now fulfilled in raising Jesus.
For proof and explanation of the Resurrection Paul appeals, in verse 31, to the many appearances of the Risen Christ: "But God raised him from the dead; and for many days he appeared to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people." (vv. 31, 32) Mark well that the word "but" is the hinge on which the good news turns: But God raised him from the dead. Humans hung Jesus on a tree, but God raised him from the dead. The preacher may want to develop this turning point as the chief "move" in the sermon for it shows God's action which vindicates Jesus' death and overcomes the power of sin and death.
Paul is speaking to Jews who had not crucified Jesus. He doesn't want to complicate matters by referring to his own vision on the road to Damascus (see last Sunday's lessons), so he refers simply to the witness of those who came up with him from Galilee to Jerusalem and who are now his witnesses to the people. Paul's role is that of an evangelist, one who brings good news as the word evangel means: "And we bring you the good news ..." (v. 32)
The sonship or messiahship of Jesus, which is foretold in Psalm 2 and quoted by Paul, was in early Christian thought sealed and authenticated by the Resurrection: "Thou art my Son, today I have begotten thee." (Psalm 2:7) In Romans 1:4 Paul refers to Jesus as one who is "designated of God ... by his resurrection from the dead." Appreciate the fact that the same verse from Psalm 2 was spoken by the voice at Jesus' baptism where one translation says "Today I have begotten thee" rather than "In thee I am well pleased." Psalm 2:7 indicates that the son of David is actually the Son of God. His eternal nature and divine power are revealed in the Resurrection.
Acts 13:14, 43-52 (RC)
Be aware of the function of verse 14, which is to give the setting of Paul's sermon. Paul and his company came to Antioch of Pisidia and on the sabbath day they went into the synagogue and sat down.
Then verses 43-52 tell what happened following Paul's sermon in the synagogue: many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. (v. 43)
The next sabbath almost the whole city gathered to hear the Word of God, says Luke. Apparently this is an exaggeration since the synagogue could not accommodate the whole city. Here is the theme of the popularity of the apostles and the attractiveness of the Gospel which we find repeated in Acts.
But when the Jews saw the multitudes, they were filled with jealousy and contradicted what was spoken by Paul, and reviled him. (v. 45) While the first opposition of the Jews comes from jealously, the fact that they contradicted Paul's sermon indicates a dispute over doctrine. The word reviled means "blasphemed." Luke may be saying that opposition to the Word is blasphemy against God. Consider this reaction to the preaching of the Gospel and the popularity of the apostles: opposition and persecution, another theme of Acts.
But the opposition did not intimidate Paul and his company or drive them away. Instead (and this is another theme of Acts), opposition made the apostles even bolder! "And Paul and Barnabas spoke out boldly," saying, "It was necessary that the word of God should be spoken first to you" (v. 46) It appears that Luke himself rather than Paul seems to be trying to answer the question of why the Apostle to the Gentiles always began his work in the Jewish synagogue. The answer, of course, is that God's will made this necessary so that the Jews might not be able to excuse themselves by a plea of ignorance. Realizing this once the Jews had rejected the Gospel, Paul felt he had another reason for turning to the Gentiles. However, this is not the beginning of the mission to the Gentiles, although this marks a stage in the development of the Christian religion. The turning to the Gentiles is repeated over and over in Paul's ministry.
From the rejection of the Gospel by the Jews came the organizing of Christian churches, congregations which were separate from the Jewish community. This movement resulted in a Gentile
Christianity which entirely supplanted the original preaching, a proclamation of Jesus as Messiah which had been a Gospel exclusively for Jews.
Eternal life literally means "life of the age" (yet to come), which refers to the coming messianic age which God will bring in after "the End." Here Paul is saying that the Jews are renouncing their own most characteristic hopes in rejecting Jesus as messiah.
In verse 47 the quotation from Isaiah 49:6 originally referred to Israel as the servant of Yahweh. Here Paul applies it to himself and those who proclaim the Gospel. In verse 48 the response of the Gentiles to Paul's message was: "They were glad and glorified the word of God." This was another instance of a positive response to the preaching of the Gospel which Luke likes to stress. Luke says that as many as were "ordained to eternal life believed." This points to God's predestination, although some question whether Luke's mentioning of the belief of those ordained does not qualify any determinism here. The Greek word translated "ordain" properly means "set in order." It was used in military writing to refer to ordering or marshalling troops in line of battle (thus, stationing them at a post). The general marshalls the troops, and in this case the general is God. Even as God had chosen Israel to be his special people and fore-ordained Paul and the apostles for their task, so Luke says he had ordained these Galatians for eternal life. And for this purpose he had guided the course of history. While it was the will of God that the Galatians should be saved, this did not take away the power of human beings to reject the Gospel. This was illustrated by the disobedient Jews who had also been called to eternal life.
Luke records that the word of the Lord spread throughout all the region. Here is another stress on the positive response to the Gospel. The Jews incited devout women of high standing and leading men of the city and stirred up persecution against Paul and Barnabas and drove them out of their district. Here is another instance of ebb and flow: the popularity of the Gospel is followed by persecution of those who proclaimed the Gospel. Women seem to have held a more prominent place in society in Asia Minor than in other parts of the Greco-Roman world. The phrase "of high standing" is the same term applied to Joseph of Arimathea in Mark 15:43.
They shook the dust off their feet and went on their way to Iconium. And the disciples were filled with joy and with the Holy Spirit. Notice again, the reaction of the disciples to persecution is one of joy and openness to the gift of the Holy Spirit. While the apostles were the main objects of the persecution, the disciples left behind continued to be filled with joy and with the Holy Spirit. The shaking off of the dust from their feet is a literal fulfillment of Jesus' command to his disciples in Luke 9:5. It is also an act common to good Jews, who were careful not to bring into Palestine any dust from pagan territory. To "shake off the dust" was another way of treating the offending persons as heathen. In doing this the missionaries were acting out the fact they were releasing themselves from any further responsibility and were placing judgment on the self-condemned community.
Revelation 7:9-17 (C) (L)
Revelation 7:9, 14-17 (RC)
This seventh chapter of Revelation is an intermission scene between the breaking of the sixth and seventh seals. Consider the similar pauses before the deluge in Genesis 6-7, and before the building of the ark in 1 Enoch 66:1-2, 67, and also before the destruction of the temple in 2 Baruch 6:4--7:1. Reflect on the purpose of this interlude, which is to secure God's people who will receive the seal of the living God (or the God who gives life). Since what the writer presents in chapter 7 is a theology of the remnant, we must see chapter 7 in relation to chapter 16, where the bowls of wrath are poured out. The remnant includes those who are saved. The concept is an important part of most of the prophetic proclamation of the Old Testament. Recall that Paul deals with it in Romans 9-11, but it is not a prominent theme in New Testament theology.
Be aware of the three facets of the concept of the remnant: (1) destruction, (2) salvation, and (3) an opportunity for sinners to repent. Briefly skim over previous chapters where the prophet has predicted destruction in the second, third, fourth and sixth seals, but which do not mention repentance. Now in chapter 7 the prophet deals with salvation, a theme continued in chapters 12, 14, and the end of 19 and 21. Move ahead in the book to examine the bowls of wrath described in chapter 16. These are the corollary to the sealing in chapter 7. They represent a continuation of the theme of wrath found in the end of chapter 6. Realize that the Hebrew word for "remnant" expresses the idea of those who are left, who are delivered, or who have escaped. The idea of a remnant is often used in an eschatological context involving salvation and judgment. Take notice of the fact that those who belong to the remnant escape the judgment. Recall that John the Baptizer preached a kind of remnant theology by which he tried to give people the means to repent and thus escape from the coming wrath. But the securing of a remnant ultimately depends on the saving power of God, not the merits of human beings. Chapter 7 begins with a command to the angels controlling the winds, that they postpone their destructive work in order to show that God and his angels are in control.
We might rightly ask what comprised this remnant. Verses 4-8 suggest that the remnant means the tribes of Israel. However, verses 9-17 suggest that more than Israel will be saved. "After this I looked, and behold, a great multitude which no man could number ..." (v. 9) indicates a new vision.
The great crowd in verses 9-17 can be identified with the 144,000 in verses 4-8 if we take the crowd in verses 4-8 as referring to a spiritual Israel made up of contemporary Christians, and verses 9-17 as referring to the martyrs. The notion that the great crowd in Revelation 7:9 refers to the ingathering of the exiles does not rule out universalism since proselytes may well be included in the final salvation of Israel. Zechariah speaks of a remnant of the Gentiles. The remnant is not necessarily a small number, as Micah 4:7 and Jeremiah 23:3 indicate. The call of Abraham also points to a large number, since we are told that all the families of the earth would bless themselves by him. This multitude is countless as God promised that his children would be as numerous as the sand of the sea or stars of the sky.
The multitude which no one could number - from every nation, tribe, people and tongue upon the earth - stands before the throne, dressed in white robes of immortality, dress which had been promised them, and they carry palm branches, symbols of victory and thanksgiving. They sing a victorious song of praise. The scene is similar to that in 2 Esdras 2:42-48. The song sung by the martyrs is one of praise to God and the Lamb for the salvation and glorious victory which they will soon enjoy.
We know that Christians at a later time composed and used martyrological hymns to indoctrinate prospective martyrs in preparing them for their ordeals of arrest, trial, sufferings and death, much as the freedom songs of the Civil Rights Movement prepared those who would suffer and/or die in the cause. "We Shall Overcome" is a prime example. We may have a type of martyrological hymn preserved in 2 Timothy 2:11-13. It appears John had a similar purpose of indoctrination and preparation in his thinking as he presents this hymn. It is one which outlines the marvelous eternal blessings for Christians who will accept death rather than betray their God and Christ. Note that the glories awaiting martyrs in the New Jerusalem are presented in greater detail in verses 21-22, but that that picture is basically the same as the one here in chapter 7.
The heavenly choir is composed of angels, the four living creatures and the twenty-four elders who fall on their faces before the throne and worship God. Appreciate the highly liturgical sevenfold doxology which begins and ends with "Amen." (v. 12) Notice that the Lamb is not included here. This could be because for John God and the Lamb are essentially one in power.
So that the reader will not fail to identify this glorious multitude before the throne in heaven, John introduces a dialogue which is characteristic of apocalypses. John says that one of the elders asked him who the people in white are and from whence they come. John replies, "Sir, you know," which is a way of professing ignorance. The elder replies in what is called a martyrological hymn of four strophes, each of which contains one long and two shorter lines. Verses 14 should be treated as part of the whole hymn, but in the printing of the RSV it is not.
In verse 14 the elder says the people are those who have come out of the great tribulation. This anticipates the total group of martyrs whose number is predestined and who will be included in the last and greatest persecution. John views the final tribulation as occurring in the immediate future, during the reign of the Antichrist. These are the faithful who have washed their robes and made them white in the blood of the Lamb, which restates the theme that the martyr's salvation and victory is made possible through Christ, the first martyr who won the victory over sin and death on the Cross.
Note that in verse 15 the word "serve" means to perform ritual service in the temple. The heavenly sanctuary will disappear at the final consummation, since in the new heaven God and the Lamb will be the only temple. (21:22)
But until that time all Christians are priests in the temple. God will shelter them with his presence (the Hebrew word behind the Greek phrase is "shekinah," which meant the presence of God in the tabernacles over his people. This continues the Exodus motif and pictures redemption as Second Isaiah does, as being like a second Exodus when God will dwell with his people. In the Targum the cloud of Glory of the majesty of God is frequently called the "Shekinah."
In verse 16 there is the promise that there will be no hunger or thirst in that day, which expresses a theme of Isaiah 49:10, but also reflects the Exodus motif and God's care of Israel in giving manna, quails and water in the wilderness wanderings.
Notice, in verse 17, that the Lamb (Christ) imitates the shepherd functions of God as portrayed
in Ezekiel 34 and the king-shepherd functions of God in Psalm 23. In the Syriac Apocryphal Psalms David is described as the shepherd of the flock and the ruler over his kids. David is the leader of his people and ruler over the sons of the covenant in those psalms.
The interpreter ends this hymn with the wonderful promise that "God will wipe away every tear from their eyes." (v. 17) This may have been suggested by Isaiah 25:8. There will be no sorrow in heaven.
John 10:22-30 (C) (L)
John 10:27-30 (RC)
In this passage we see Jesus at the Feast of Dedication where he is pictured as Messiah and Son of God. This occurred in the month of December, in wintery weather. (We should note that verses 19-21 seem to continue the story from the end of chapter 9, and verses 22-30 develop the new theme of chapter 10.)
This Hanukkah or Feast of Dedication was instituted in 164 B.C. by Judas Maccabeus and it celebrated the rededication of the temple three years after it had been defiled by sacrifices to Zeus on the altar, in the days when Antiochus Epiphanes reigned. Since it was modeled on the ceremonies of the Feast of Tabernacles and involved the kindling of lights, it was commonly called the "Feast of Lights."
Consider that in Jesus' time the priestly families who controlled the temple were the wealthy and aristocratic Sadducees. They were conservative in religion, though liberal in manners and while subservient to the Romans they were unpopular with the people. We should take notice of the fact they were hardly exemplary "shepherds" or pastors of the Lord's flock when compared to the Old Testament ideal figure of the shepherd.
The two basic questions of this passage are: (1) Is Jesus the Messiah? (v. 24); and (2) Does he make himself God? (v. 33) Appreciate the fact that each question receives an answer of about the same length in verses 25-30, and verses 34-38. The answers stress the unity of Jesus with his Father. But to each answer the Jews react unfavorably. They try first to stone him, and then to arrest him.
Jesus' parable of the good shepherd in the first part of chapter 10 is an appropriate prelude to the Feast which celebrated the purifying of the temple. It was based on Ezekiel 34, a lesson assigned for reading in the synagogue during the feast. Note the sharp edge to the parable in verses 1-5. The fact that this is the only parable in the Gospel of John must be appreciated in order to understand the movement in verses 22-30.
The Jews asked Jesus how long would he keep them in suspense regarding his being the Christ (Messiah). The literal meaning of suspense is "take away our life." We might say, "leave us breathless." The word in modern Greek means "annoy, bother." John may be playing on the literal sense, which would mean that although Jesus lays down his life for those who follow him (vv. 11, 15), he also judges and thus takes away the life of those who reject him. (11:48)
Jesus answers the question about whether he is Messiah by recalling the works he is doing, among the most important of which was healing the blind man, an action which the Jews themselves mentioned in 10:21: "Others said, 'These are not the sayings of one who has a demon. Can a demon open the eyes of the blind?' " Recall that in the Synoptics, when John the Baptizer sends to ask Jesus if he is the one who is to come, Jesus answers by pointing to his healings, works which were expected of Messiah.
The two parts of chapter 10 are bound together by the mention of sheep in verses 1-21, and verses 26-27. While the earlier part of the chapter draws attention to the sheepgate and the shepherd, the latter part focuses on the sheep who hear Jesus' voice and follow him. If the Jews do not follow Jesus it is not because Jesus is not a shepherd but because they are not sheep.
Those who do not hear in John's Gospel are like those in the Synoptic Gospels who hear parables but do not understand them. There is a definite element of predestination in John as to who shall belong to the flock. No one can snatch out of the Father's hand those who are given to Jesus, since Jesus and the Father are one. (v. 30) There is a unity of power and operation between Jesus and his Father and no one can snatch the chosen out of either's hand.
Let us understand that the unity set forth in verse 30, between Jesus and his Father, concerns human beings also. For even as the Father and Son are one, so they bind human beings as one to themselves so that "they may be one, even as we." (17:11) It is precisely this unity given to believers which prevents anyone from snatching them away from either Father or Son. Paul, in his letter to the Romans, expresses the same thought (but in lyric form) when he writes, "For I am sure that neither death, nor life, nor angels, nor principalities ... nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Romans 8:38-39)
Theological Reflections
Paul gives a summary of the message of salvation in his sermon at Antioch pointing out that Jesus, though innocent, was crucified but God raised him from the dead and he appeared to many disciples. Luke records both the positive response to the Gospel on the part of those who believed, and the persecution of the apostles by those who rejected the Gospel. But the disciples were filled with joy and the Holy Spirit, gifts of God and marks of true conversion. In the Revelation passage John has a vision of God's protection of those martyrs who have come out of the great tribulation. They have been purified by the blood of Christ, the Lamb. He will shepherd them and guide them to springs of living water, and there will be no more sorrow for them. John gives an account of Jesus, showing how Jesus points to his acts which bear witness to the fact he is Messiah. Jesus affirms his unity with his Father and the security of believers given by the Father to him. They shall never perish for no one shall snatch them from Jesus' hand, an indication of predestination.
Homiletical Moves
Acts 13:15-16, 26-33 (C)
Acts 13:15-16a, 26-33 (L)
But God Raised Him From the Dead!
1. Though they could not charge Jesus with a crime deserving death, Jesus' enemies asked Pilate to have him killed
2. When Jesus had fulfilled all that was written of him, they took him down from the tree and laid him in a tomb
3. But God raised him from the dead
4. We bring you good news of the risen, victorious Christ who is present with us by the power of the Spirit
Acts 13:14, 43-52 (RC)
And Those Ordained to Eternal Life Believed
1. Paul and Barnabas urged the people of Antioch to continue in the grace of God
2. Almost the whole city gathered to hear the word of God
3. But the Jews of Antioch were filled with jealousy, contradicted what Paul said, and reviled him
4. Yet Paul and Barnabas spoke boldly, saying the Word of God had to be spoken to them, and that since they rejected it they would turn to the Gentiles
5. When the Gentiles heard that they were included in the Good News of salvation, they were glad and glorified the Word of God
6. And the Word of God spread throughout all the region, and as many as were ordained to eternal life believed
7. Let us believe in the crucified and risen Christ that we may have eternal life. (John 3:16)
Revelation 7:9-17 (C) (L)
Revelation 7:9, 14-17 (RC)
The Victorious Lamb Will Be Their Shepherd
1. Those who are faithful martyrs will be cleansed by the blood of the Lamb and stand before the throne of God
2. They serve him day and night in his temple, and God will shelter them with his presence
3. They shall not hunger or thirst and neither sun nor any heat shall strike them
4. For the Lamb will be their shepherd and will guide them to springs of living water
5. God will wipe away every tear from their eyes
6. Trust in the Lamb that was slain and persevere in the faith until death
This Preacher's Preference
John 10:22-30 (C) (L)
John 10:27-30 (RC)
Jesus Said, "I and the Father Are One"
1. The Jews ask Jesus whether he is the Christ (Messiah)
2. Jesus answers that the works that he does in the Father's name bear witness to him
3. Jesus says his sheep hear his voice, he knows them, and they follow him
4. Jesus says he gives his sheep eternal life and no one can snatch them out of his hand
5. Jesus declares that God the Father is greater than all and no one can snatch his chosen sheep from him
6. Jesus declares that he and the Father are one
7. Hear the voice of the Living Christ and follow him, confident that nothing can destroy your relationship with God in Christ
The preacher may want to draw from all the passages in developing the sermon on this text, but especially from Acts 10:48, in which Luke says that as many as were ordained to eternal life believed. This affirms the predestination note of John 10:28-29, in which Jesus says no one can snatch his own out of his hand, since the Father is greater than all. The vision of the martyrs around the throne, protected by the victorious Lamb, also affirms this assurance that God's chosen ones will persevere to the end and be sheltered by God's presence. Paul's sermon affirms that Jesus' death and resurrection were by the will of God. Jesus is the first martyr, God's Son who gives forgiveness of sins to all who believe in him.
Hymn for Easter 4: The Church's One Foundation (all 5 verses), or
Behold, the Lamb of God!
Prayer
Gracious God, who has raised Jesusfrom the dead and given us eternal life through faith in him, we praise and adore you. We confess that we are sinners saved by grace. Open our eyes to behold the works that Jesus does in his Father's name, and open our ears to hear his voice and follow him. We thank you that you have called us and that nothing can snatch us from the hand of the Victorious Christ. By the power of the Holy Spirit assure us that we are ordained to eternal life and shelter us with your presence now and in the age to come. Amen
The Acts 13:15-16, 26-33 passage is found in several older lectionaries and is the reading for (C) and (L), while the (RC) reading takes a different passage. During these Sundays of Eastertide the emphasis should be more on kerygmatic preaching and less on narrative. The sermon of Paul's sums up the kerygma, the Gospel of the life, death and resurrection of Jesus Christ. In verses 26-33 we have the heart of this section. There is virtual consensus on the Revelation pericope and the John reading. Note that verses 22-26 give the fuller context of the reading and are found in a number of older lectionaries.
Commentary
Acts 13:15-16, 26-33 (C) (L)
Acts 13:15-16a, 26-33
(The preacher will find it helpful to consult a map of Paul's journeys when reading of Paul's
missionary work.)
This passage is part of a larger section of verses 13-52. It provides the account of Paul's first work in inner Asia Minor as Paul goes to Antioch of Pisidia and Iconium. Paul and his company passed on from Perga and came to Antioch and on the sabbath they went into the synagogue and sat down. (v. 14) After the reading of the law and the prophets, the rulers of the synagogue invited them to speak, should it be they had any word of exhortation for the people. So Paul stood up and, motioning with his hand, spoke. Consider that the setting is the same as when Jesus spoke in the synagogue at Nazareth. Remember that the service would consist of (1) reading of the Shema, (2) a prayer by the ruler or leader, (3) readings from the Law and the Prophets, (4) an address, and (5) the blessing. Paul began by saying, "Men of Israel, and you that fear God, listen." (v. 16) Those that fear God refer to Gentiles who had accepted the truth of the Jewish religion and had become loosely associated with the synagogue without becoming circumcised and becoming full proselytes. But there is some question whether there was a clearly-defined group of non-Jewish worshipers parallel to Jews and proselytes, or whether the term "God-fearers" might be used sometimes to designate any devout worshiper of God, as the context may determine.
With verse 26 Paul comes to the Gospel or "good tidings." (v. 32) Again he refers to those who fear God along with sons of the family of Abraham. Paul says that to them has been sent the message of this salvation. The name Jesus means savior or deliverer and so the concept of salvation is suggested by the very name of Jesus. Paul reveals his emotion by addressing the Jews as his brothers and kinsmen. He proclaims the same message which Peter had spoken to Cornelius. But for Paul salvation is the predominant idea.
The message is brought to Antioch because it had been rejected in Jerusalem. Now Paul comes to the most difficult part of his message, and this difficulty is reflected in the broken and uncertain character of the text. In verse 27 "these" and "him" are added to the English but are not in the Greek. Also, the Greek says "the voices of the prophets" are read every sabbath. This may be a result of Luke's compressing the account. Paul says that those who live in Jerusalem and their rulers did not recognize Jesus. This is similar to Peter's speech in 3:17. The foretelling of the Crucifixion in Scripture is more characteristic of Peter than of Paul.
Paul says that the Jewish people and their rulers could charge Jesus with nothing deserving death, yet they asked Pilate to have him killed. (v. 28) This is said of Pilate in Luke 23:4, but here Paul says it of the Jews in general. Note that "the tree" is more characteristic of Peter than Paul, although Paul uses it in Galatians 3:13. For Paul to say that those who lived in Jerusalem (God's special city) and their rulers (who were the guardians and interpreters of the law) were the very ones who crucified the Messsiah, seems an extremely bold statement. In order to answer for and excuse the people of Jerusalem, Paul uses the same arguments which Peter used, namely: (1) they had done it in ignorance, (2) their action had really fulfilled the voices of the prophets, (3) by being hanged on a tree Jesus had been made a curse for us (although he himself was innocent, as the rulers admitted), and he was buried, but (4) his resurrection was the last and glorious vindication of his death on the tree. These are the glad tidings or good news that what God had promised to the fathers he has now fulfilled in raising Jesus.
For proof and explanation of the Resurrection Paul appeals, in verse 31, to the many appearances of the Risen Christ: "But God raised him from the dead; and for many days he appeared to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people." (vv. 31, 32) Mark well that the word "but" is the hinge on which the good news turns: But God raised him from the dead. Humans hung Jesus on a tree, but God raised him from the dead. The preacher may want to develop this turning point as the chief "move" in the sermon for it shows God's action which vindicates Jesus' death and overcomes the power of sin and death.
Paul is speaking to Jews who had not crucified Jesus. He doesn't want to complicate matters by referring to his own vision on the road to Damascus (see last Sunday's lessons), so he refers simply to the witness of those who came up with him from Galilee to Jerusalem and who are now his witnesses to the people. Paul's role is that of an evangelist, one who brings good news as the word evangel means: "And we bring you the good news ..." (v. 32)
The sonship or messiahship of Jesus, which is foretold in Psalm 2 and quoted by Paul, was in early Christian thought sealed and authenticated by the Resurrection: "Thou art my Son, today I have begotten thee." (Psalm 2:7) In Romans 1:4 Paul refers to Jesus as one who is "designated of God ... by his resurrection from the dead." Appreciate the fact that the same verse from Psalm 2 was spoken by the voice at Jesus' baptism where one translation says "Today I have begotten thee" rather than "In thee I am well pleased." Psalm 2:7 indicates that the son of David is actually the Son of God. His eternal nature and divine power are revealed in the Resurrection.
Acts 13:14, 43-52 (RC)
Be aware of the function of verse 14, which is to give the setting of Paul's sermon. Paul and his company came to Antioch of Pisidia and on the sabbath day they went into the synagogue and sat down.
Then verses 43-52 tell what happened following Paul's sermon in the synagogue: many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. (v. 43)
The next sabbath almost the whole city gathered to hear the Word of God, says Luke. Apparently this is an exaggeration since the synagogue could not accommodate the whole city. Here is the theme of the popularity of the apostles and the attractiveness of the Gospel which we find repeated in Acts.
But when the Jews saw the multitudes, they were filled with jealousy and contradicted what was spoken by Paul, and reviled him. (v. 45) While the first opposition of the Jews comes from jealously, the fact that they contradicted Paul's sermon indicates a dispute over doctrine. The word reviled means "blasphemed." Luke may be saying that opposition to the Word is blasphemy against God. Consider this reaction to the preaching of the Gospel and the popularity of the apostles: opposition and persecution, another theme of Acts.
But the opposition did not intimidate Paul and his company or drive them away. Instead (and this is another theme of Acts), opposition made the apostles even bolder! "And Paul and Barnabas spoke out boldly," saying, "It was necessary that the word of God should be spoken first to you" (v. 46) It appears that Luke himself rather than Paul seems to be trying to answer the question of why the Apostle to the Gentiles always began his work in the Jewish synagogue. The answer, of course, is that God's will made this necessary so that the Jews might not be able to excuse themselves by a plea of ignorance. Realizing this once the Jews had rejected the Gospel, Paul felt he had another reason for turning to the Gentiles. However, this is not the beginning of the mission to the Gentiles, although this marks a stage in the development of the Christian religion. The turning to the Gentiles is repeated over and over in Paul's ministry.
From the rejection of the Gospel by the Jews came the organizing of Christian churches, congregations which were separate from the Jewish community. This movement resulted in a Gentile
Christianity which entirely supplanted the original preaching, a proclamation of Jesus as Messiah which had been a Gospel exclusively for Jews.
Eternal life literally means "life of the age" (yet to come), which refers to the coming messianic age which God will bring in after "the End." Here Paul is saying that the Jews are renouncing their own most characteristic hopes in rejecting Jesus as messiah.
In verse 47 the quotation from Isaiah 49:6 originally referred to Israel as the servant of Yahweh. Here Paul applies it to himself and those who proclaim the Gospel. In verse 48 the response of the Gentiles to Paul's message was: "They were glad and glorified the word of God." This was another instance of a positive response to the preaching of the Gospel which Luke likes to stress. Luke says that as many as were "ordained to eternal life believed." This points to God's predestination, although some question whether Luke's mentioning of the belief of those ordained does not qualify any determinism here. The Greek word translated "ordain" properly means "set in order." It was used in military writing to refer to ordering or marshalling troops in line of battle (thus, stationing them at a post). The general marshalls the troops, and in this case the general is God. Even as God had chosen Israel to be his special people and fore-ordained Paul and the apostles for their task, so Luke says he had ordained these Galatians for eternal life. And for this purpose he had guided the course of history. While it was the will of God that the Galatians should be saved, this did not take away the power of human beings to reject the Gospel. This was illustrated by the disobedient Jews who had also been called to eternal life.
Luke records that the word of the Lord spread throughout all the region. Here is another stress on the positive response to the Gospel. The Jews incited devout women of high standing and leading men of the city and stirred up persecution against Paul and Barnabas and drove them out of their district. Here is another instance of ebb and flow: the popularity of the Gospel is followed by persecution of those who proclaimed the Gospel. Women seem to have held a more prominent place in society in Asia Minor than in other parts of the Greco-Roman world. The phrase "of high standing" is the same term applied to Joseph of Arimathea in Mark 15:43.
They shook the dust off their feet and went on their way to Iconium. And the disciples were filled with joy and with the Holy Spirit. Notice again, the reaction of the disciples to persecution is one of joy and openness to the gift of the Holy Spirit. While the apostles were the main objects of the persecution, the disciples left behind continued to be filled with joy and with the Holy Spirit. The shaking off of the dust from their feet is a literal fulfillment of Jesus' command to his disciples in Luke 9:5. It is also an act common to good Jews, who were careful not to bring into Palestine any dust from pagan territory. To "shake off the dust" was another way of treating the offending persons as heathen. In doing this the missionaries were acting out the fact they were releasing themselves from any further responsibility and were placing judgment on the self-condemned community.
Revelation 7:9-17 (C) (L)
Revelation 7:9, 14-17 (RC)
This seventh chapter of Revelation is an intermission scene between the breaking of the sixth and seventh seals. Consider the similar pauses before the deluge in Genesis 6-7, and before the building of the ark in 1 Enoch 66:1-2, 67, and also before the destruction of the temple in 2 Baruch 6:4--7:1. Reflect on the purpose of this interlude, which is to secure God's people who will receive the seal of the living God (or the God who gives life). Since what the writer presents in chapter 7 is a theology of the remnant, we must see chapter 7 in relation to chapter 16, where the bowls of wrath are poured out. The remnant includes those who are saved. The concept is an important part of most of the prophetic proclamation of the Old Testament. Recall that Paul deals with it in Romans 9-11, but it is not a prominent theme in New Testament theology.
Be aware of the three facets of the concept of the remnant: (1) destruction, (2) salvation, and (3) an opportunity for sinners to repent. Briefly skim over previous chapters where the prophet has predicted destruction in the second, third, fourth and sixth seals, but which do not mention repentance. Now in chapter 7 the prophet deals with salvation, a theme continued in chapters 12, 14, and the end of 19 and 21. Move ahead in the book to examine the bowls of wrath described in chapter 16. These are the corollary to the sealing in chapter 7. They represent a continuation of the theme of wrath found in the end of chapter 6. Realize that the Hebrew word for "remnant" expresses the idea of those who are left, who are delivered, or who have escaped. The idea of a remnant is often used in an eschatological context involving salvation and judgment. Take notice of the fact that those who belong to the remnant escape the judgment. Recall that John the Baptizer preached a kind of remnant theology by which he tried to give people the means to repent and thus escape from the coming wrath. But the securing of a remnant ultimately depends on the saving power of God, not the merits of human beings. Chapter 7 begins with a command to the angels controlling the winds, that they postpone their destructive work in order to show that God and his angels are in control.
We might rightly ask what comprised this remnant. Verses 4-8 suggest that the remnant means the tribes of Israel. However, verses 9-17 suggest that more than Israel will be saved. "After this I looked, and behold, a great multitude which no man could number ..." (v. 9) indicates a new vision.
The great crowd in verses 9-17 can be identified with the 144,000 in verses 4-8 if we take the crowd in verses 4-8 as referring to a spiritual Israel made up of contemporary Christians, and verses 9-17 as referring to the martyrs. The notion that the great crowd in Revelation 7:9 refers to the ingathering of the exiles does not rule out universalism since proselytes may well be included in the final salvation of Israel. Zechariah speaks of a remnant of the Gentiles. The remnant is not necessarily a small number, as Micah 4:7 and Jeremiah 23:3 indicate. The call of Abraham also points to a large number, since we are told that all the families of the earth would bless themselves by him. This multitude is countless as God promised that his children would be as numerous as the sand of the sea or stars of the sky.
The multitude which no one could number - from every nation, tribe, people and tongue upon the earth - stands before the throne, dressed in white robes of immortality, dress which had been promised them, and they carry palm branches, symbols of victory and thanksgiving. They sing a victorious song of praise. The scene is similar to that in 2 Esdras 2:42-48. The song sung by the martyrs is one of praise to God and the Lamb for the salvation and glorious victory which they will soon enjoy.
We know that Christians at a later time composed and used martyrological hymns to indoctrinate prospective martyrs in preparing them for their ordeals of arrest, trial, sufferings and death, much as the freedom songs of the Civil Rights Movement prepared those who would suffer and/or die in the cause. "We Shall Overcome" is a prime example. We may have a type of martyrological hymn preserved in 2 Timothy 2:11-13. It appears John had a similar purpose of indoctrination and preparation in his thinking as he presents this hymn. It is one which outlines the marvelous eternal blessings for Christians who will accept death rather than betray their God and Christ. Note that the glories awaiting martyrs in the New Jerusalem are presented in greater detail in verses 21-22, but that that picture is basically the same as the one here in chapter 7.
The heavenly choir is composed of angels, the four living creatures and the twenty-four elders who fall on their faces before the throne and worship God. Appreciate the highly liturgical sevenfold doxology which begins and ends with "Amen." (v. 12) Notice that the Lamb is not included here. This could be because for John God and the Lamb are essentially one in power.
So that the reader will not fail to identify this glorious multitude before the throne in heaven, John introduces a dialogue which is characteristic of apocalypses. John says that one of the elders asked him who the people in white are and from whence they come. John replies, "Sir, you know," which is a way of professing ignorance. The elder replies in what is called a martyrological hymn of four strophes, each of which contains one long and two shorter lines. Verses 14 should be treated as part of the whole hymn, but in the printing of the RSV it is not.
In verse 14 the elder says the people are those who have come out of the great tribulation. This anticipates the total group of martyrs whose number is predestined and who will be included in the last and greatest persecution. John views the final tribulation as occurring in the immediate future, during the reign of the Antichrist. These are the faithful who have washed their robes and made them white in the blood of the Lamb, which restates the theme that the martyr's salvation and victory is made possible through Christ, the first martyr who won the victory over sin and death on the Cross.
Note that in verse 15 the word "serve" means to perform ritual service in the temple. The heavenly sanctuary will disappear at the final consummation, since in the new heaven God and the Lamb will be the only temple. (21:22)
But until that time all Christians are priests in the temple. God will shelter them with his presence (the Hebrew word behind the Greek phrase is "shekinah," which meant the presence of God in the tabernacles over his people. This continues the Exodus motif and pictures redemption as Second Isaiah does, as being like a second Exodus when God will dwell with his people. In the Targum the cloud of Glory of the majesty of God is frequently called the "Shekinah."
In verse 16 there is the promise that there will be no hunger or thirst in that day, which expresses a theme of Isaiah 49:10, but also reflects the Exodus motif and God's care of Israel in giving manna, quails and water in the wilderness wanderings.
Notice, in verse 17, that the Lamb (Christ) imitates the shepherd functions of God as portrayed
in Ezekiel 34 and the king-shepherd functions of God in Psalm 23. In the Syriac Apocryphal Psalms David is described as the shepherd of the flock and the ruler over his kids. David is the leader of his people and ruler over the sons of the covenant in those psalms.
The interpreter ends this hymn with the wonderful promise that "God will wipe away every tear from their eyes." (v. 17) This may have been suggested by Isaiah 25:8. There will be no sorrow in heaven.
John 10:22-30 (C) (L)
John 10:27-30 (RC)
In this passage we see Jesus at the Feast of Dedication where he is pictured as Messiah and Son of God. This occurred in the month of December, in wintery weather. (We should note that verses 19-21 seem to continue the story from the end of chapter 9, and verses 22-30 develop the new theme of chapter 10.)
This Hanukkah or Feast of Dedication was instituted in 164 B.C. by Judas Maccabeus and it celebrated the rededication of the temple three years after it had been defiled by sacrifices to Zeus on the altar, in the days when Antiochus Epiphanes reigned. Since it was modeled on the ceremonies of the Feast of Tabernacles and involved the kindling of lights, it was commonly called the "Feast of Lights."
Consider that in Jesus' time the priestly families who controlled the temple were the wealthy and aristocratic Sadducees. They were conservative in religion, though liberal in manners and while subservient to the Romans they were unpopular with the people. We should take notice of the fact they were hardly exemplary "shepherds" or pastors of the Lord's flock when compared to the Old Testament ideal figure of the shepherd.
The two basic questions of this passage are: (1) Is Jesus the Messiah? (v. 24); and (2) Does he make himself God? (v. 33) Appreciate the fact that each question receives an answer of about the same length in verses 25-30, and verses 34-38. The answers stress the unity of Jesus with his Father. But to each answer the Jews react unfavorably. They try first to stone him, and then to arrest him.
Jesus' parable of the good shepherd in the first part of chapter 10 is an appropriate prelude to the Feast which celebrated the purifying of the temple. It was based on Ezekiel 34, a lesson assigned for reading in the synagogue during the feast. Note the sharp edge to the parable in verses 1-5. The fact that this is the only parable in the Gospel of John must be appreciated in order to understand the movement in verses 22-30.
The Jews asked Jesus how long would he keep them in suspense regarding his being the Christ (Messiah). The literal meaning of suspense is "take away our life." We might say, "leave us breathless." The word in modern Greek means "annoy, bother." John may be playing on the literal sense, which would mean that although Jesus lays down his life for those who follow him (vv. 11, 15), he also judges and thus takes away the life of those who reject him. (11:48)
Jesus answers the question about whether he is Messiah by recalling the works he is doing, among the most important of which was healing the blind man, an action which the Jews themselves mentioned in 10:21: "Others said, 'These are not the sayings of one who has a demon. Can a demon open the eyes of the blind?' " Recall that in the Synoptics, when John the Baptizer sends to ask Jesus if he is the one who is to come, Jesus answers by pointing to his healings, works which were expected of Messiah.
The two parts of chapter 10 are bound together by the mention of sheep in verses 1-21, and verses 26-27. While the earlier part of the chapter draws attention to the sheepgate and the shepherd, the latter part focuses on the sheep who hear Jesus' voice and follow him. If the Jews do not follow Jesus it is not because Jesus is not a shepherd but because they are not sheep.
Those who do not hear in John's Gospel are like those in the Synoptic Gospels who hear parables but do not understand them. There is a definite element of predestination in John as to who shall belong to the flock. No one can snatch out of the Father's hand those who are given to Jesus, since Jesus and the Father are one. (v. 30) There is a unity of power and operation between Jesus and his Father and no one can snatch the chosen out of either's hand.
Let us understand that the unity set forth in verse 30, between Jesus and his Father, concerns human beings also. For even as the Father and Son are one, so they bind human beings as one to themselves so that "they may be one, even as we." (17:11) It is precisely this unity given to believers which prevents anyone from snatching them away from either Father or Son. Paul, in his letter to the Romans, expresses the same thought (but in lyric form) when he writes, "For I am sure that neither death, nor life, nor angels, nor principalities ... nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Romans 8:38-39)
Theological Reflections
Paul gives a summary of the message of salvation in his sermon at Antioch pointing out that Jesus, though innocent, was crucified but God raised him from the dead and he appeared to many disciples. Luke records both the positive response to the Gospel on the part of those who believed, and the persecution of the apostles by those who rejected the Gospel. But the disciples were filled with joy and the Holy Spirit, gifts of God and marks of true conversion. In the Revelation passage John has a vision of God's protection of those martyrs who have come out of the great tribulation. They have been purified by the blood of Christ, the Lamb. He will shepherd them and guide them to springs of living water, and there will be no more sorrow for them. John gives an account of Jesus, showing how Jesus points to his acts which bear witness to the fact he is Messiah. Jesus affirms his unity with his Father and the security of believers given by the Father to him. They shall never perish for no one shall snatch them from Jesus' hand, an indication of predestination.
Homiletical Moves
Acts 13:15-16, 26-33 (C)
Acts 13:15-16a, 26-33 (L)
But God Raised Him From the Dead!
1. Though they could not charge Jesus with a crime deserving death, Jesus' enemies asked Pilate to have him killed
2. When Jesus had fulfilled all that was written of him, they took him down from the tree and laid him in a tomb
3. But God raised him from the dead
4. We bring you good news of the risen, victorious Christ who is present with us by the power of the Spirit
Acts 13:14, 43-52 (RC)
And Those Ordained to Eternal Life Believed
1. Paul and Barnabas urged the people of Antioch to continue in the grace of God
2. Almost the whole city gathered to hear the word of God
3. But the Jews of Antioch were filled with jealousy, contradicted what Paul said, and reviled him
4. Yet Paul and Barnabas spoke boldly, saying the Word of God had to be spoken to them, and that since they rejected it they would turn to the Gentiles
5. When the Gentiles heard that they were included in the Good News of salvation, they were glad and glorified the Word of God
6. And the Word of God spread throughout all the region, and as many as were ordained to eternal life believed
7. Let us believe in the crucified and risen Christ that we may have eternal life. (John 3:16)
Revelation 7:9-17 (C) (L)
Revelation 7:9, 14-17 (RC)
The Victorious Lamb Will Be Their Shepherd
1. Those who are faithful martyrs will be cleansed by the blood of the Lamb and stand before the throne of God
2. They serve him day and night in his temple, and God will shelter them with his presence
3. They shall not hunger or thirst and neither sun nor any heat shall strike them
4. For the Lamb will be their shepherd and will guide them to springs of living water
5. God will wipe away every tear from their eyes
6. Trust in the Lamb that was slain and persevere in the faith until death
This Preacher's Preference
John 10:22-30 (C) (L)
John 10:27-30 (RC)
Jesus Said, "I and the Father Are One"
1. The Jews ask Jesus whether he is the Christ (Messiah)
2. Jesus answers that the works that he does in the Father's name bear witness to him
3. Jesus says his sheep hear his voice, he knows them, and they follow him
4. Jesus says he gives his sheep eternal life and no one can snatch them out of his hand
5. Jesus declares that God the Father is greater than all and no one can snatch his chosen sheep from him
6. Jesus declares that he and the Father are one
7. Hear the voice of the Living Christ and follow him, confident that nothing can destroy your relationship with God in Christ
The preacher may want to draw from all the passages in developing the sermon on this text, but especially from Acts 10:48, in which Luke says that as many as were ordained to eternal life believed. This affirms the predestination note of John 10:28-29, in which Jesus says no one can snatch his own out of his hand, since the Father is greater than all. The vision of the martyrs around the throne, protected by the victorious Lamb, also affirms this assurance that God's chosen ones will persevere to the end and be sheltered by God's presence. Paul's sermon affirms that Jesus' death and resurrection were by the will of God. Jesus is the first martyr, God's Son who gives forgiveness of sins to all who believe in him.
Hymn for Easter 4: The Church's One Foundation (all 5 verses), or
Behold, the Lamb of God!
Prayer
Gracious God, who has raised Jesusfrom the dead and given us eternal life through faith in him, we praise and adore you. We confess that we are sinners saved by grace. Open our eyes to behold the works that Jesus does in his Father's name, and open our ears to hear his voice and follow him. We thank you that you have called us and that nothing can snatch us from the hand of the Victorious Christ. By the power of the Holy Spirit assure us that we are ordained to eternal life and shelter us with your presence now and in the age to come. Amen
