Easter Day
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The reading from Acts is one of Peter's sermons in which he outlines the life, ministry, death and resurrection of Jesus Christ and his command to preach the Gospel. The Exodus reading is the song of Moses, recounting the mighty act of God in delivering Israel from the Egyptians at the Exodus. The 1 Corinthians 15:19-26 reading is Paul's affirmation of the Resurrection and the foretelling of Christ's return in power and glory to reign. In 1 Corinthians 15:1-11 Paul gives his Gospel in defense against those who deny the Resurrection. He gives the evidence for Christ's resurrection, including Christ's appearance to him and his ministry by the grace of God. The Colossians passage is an exhortation to set your minds on the things which are above since you have been raised with Christ. In John 20:1-18 we have the account of the resurrection appearances to Peter, John and Mary Magdalene and Mary's witness to the remaining disciples of the risen Christ's conversation with her.
Commentary
Acts 10:34-43 (C)
Acts 10:34, 37-43 (RC)
Peter preached this sermon to Cornelius and those with him at Caesarea to explain the Gospel and the breakthrough in Jewish/Gentile relationships. In verse 34 Peter says literally that God accepts no one's face, which means he shows no partiality. The only requirements for being acceptable are fearing God and doing what is right. He reminds them of the Word which God sent to Israel - Jesus' preaching good news of peace.
In verses 36-43 Peter sums up the Gospel, beginning with the baptism of Jesus by John and concluding with the statement that Christ is judge and that everyone who believes in him receives forgiveness of sins.
1. The word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached (v. 37)
2. How God anointed Jesus of Nazareth with the Holy Spirit and with power (v. 38)
3. How he went about doing good and healing all that were oppressed by the devil, for God was with him (v. 38)
4. And we are witnesses to all that he did both in the country of the Jews and in Jerusalem (v. 39)
5. They put him to death by hanging him on a tree (v. 39)
6. But God raised him on the third day (v. 40)
7. And made him manifest; not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after he rose from the dead (v. 41)
8. And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead (v. 42)
9. To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name (v. 43)
Consider that the risen Christ was seen only by those chosen by God as witnesses.
Exodus 15:1-11 (L)
This pericope is part of a longer section, verses 1-21, whose theme is thanksgiving for deliverance. The oldest part of the longer section is verses 20-21 whose nucleus is verse 21b:
Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea.
The Song of Moses, verses 1-18, is introduced by quoting the ancient song of Miriam in verse 21. Miriam's song is brief, which suggests it is very old and may possibly be the oldest Old Testament formulation of the account of God's miracle of delivering Israel through the sea. This Exodus theme, like other similar themes, was probably first expressed in liturgical praise and was repeated in liturgical ceremonies. Notice that Miriam's song begins with an invitation to the assembled worshipers to praise God, and then gives the reason for praise: God's mighty acts, which have already taken place at the sea. Miriam appears as the leader of the singers in Exodus 15:20f, and she was probably an ecstatic. Ecstasy and the cultic (worship) song were closely associated in ancient Israel.
The motif of Moses' song (vv. 1-18) is given in verse ib: joy over the destruction of the Egyptian army, and gratitude to the Lord who worked this miracle. Then in verses 2-5 we have an expansion of this theme, and in verses 6-10 there is an even more vivid treatment of the theme, showing God as the mighty, irresistible man of war who controls nature and human beings as he wills. In verses 11-12 we have the climax in a song of praise to God, one which shows God to be incomparable.
There is a vividness, fire and vigor about the song which makes it one of the finest specimens of Hebrew poetry. It is generally agreed that the song of Miriam is the oldest and possibly was composed at the Exodus, while the song of Moses is much later, since verses 13-16 tell of God's protection of Israel in the desert wanderings, and verse 17 seems to refer to the temple and its worship in Jerusalem. There are those who think this song was used in the annual enthronement festival of Yahweh in Jerusalem. Some scholars see this pericope as part of a larger block of liturgical material of 12:1--15:21.
In verse 2 we see that God has saved both the poet and Israel. "My father's God" just emphasizes the phrase "this is my God," and is an example of parallelism in Hebrew poetry.
In verse 3 we find the central moment in the revelation of God at the Exodus event: power. God is presented as the warrior: "The Lord is a man of war," who acts to save his people. God takes the initiative in salvation.
There is a specific historical reference in verses 4-5 where verse 4 describes the deed of God in casting Pharaoh's chariots into the sea. Note that "his host" is redundant here since the chariots and their warriors made up the host of Egypt. Ip the song the shallow Sea of Reeds becomes a great deep abyss: "and his picked officers are sunk in the Red Sea."
In verses 8-10 the song combines the notion of the natural movement of the waters by the wind (the blast of thy nostrils) and the report the waters stood like walls or in a heap.
In verse 9 note six brief clauses which, tense with action, tell us of the eager confidence and greedy desire of Pharaoh's hosts as they entered the fray. "My hand shall destroy them" means they will take possession. Egypt wants to take possession of Israel again to enslave her. But, as verse 10 stresses, the power of God is so much greater that this is impossible.
In verses 11-12 we have a negative question, a common liturgical device. God's holiness means his majesty and incomparable power, that which set him apart from other gods. There is here the implication of a dangerous quality about God. Some scholars think that 11b should read, "Who is like thee majestic among the holy ones?" which would make the holy ones refer, not to other gods, but to the heavenly beings who stand around God. The theme of the miracle at the sea is virtually concluded with verse 11. The question exalts God above all other gods and even above other heavenly beings around him.
Consider the haughtiness of the enemy (set forth in verse 9) who is laid low in a moment by the power of God. (v. 10)
1 Corinthians 15:19-26 (C)
In this stirring passage Paul argues vigorously for the resurrection of the dead. He says that if in this life we who are in Christ only have hope but no firm facts on which to base our faith in the Resurrection, then we are of all people most to be pitied. The central thrust of the pericope is Christ's resurrection and the End. In verses 19-28 we have a counterpart to the Isaiah text. Notice many of the same motifs: the setting aside of the enemy death, God's rule over opposing forces, waiting for the future realization. But Paul, as would be expected, has drastically reinterpreted the Isaiah text in light of Christ.
Notice the two Old Testament motifs Paul introduces. First, the reference to Christ's resurrection as the "first fruits of those who have fallen asleep" (v. 20) is a direct reference to the first day follow-ing the Passover celebration, representing the entire harvest. The harvest was given by God and is in this act consecrated to him. In the same fashion, Paul sees the raising of Christ by God's power to point to the resurrection of all who belong to him.
The second Old Testament motif is that of Adam as a type of Christ. As in Adam all die, so also in Christ, the New Adam, all will be made alive, says Paul. This is not universal salvation; the phrase "in Christ" is the key. Those who are now "in Christ" will be made alive. Those who remain in the old Adam will suffer death as a consequence of sin.
Now we come to verses 24-28 (verses 27-28 are dealt with here, although not a part of this pericope). This is a "little apocalypse" which should be read side by side with 1 Thessalonians 5:1-11. Both stress the already-fulfilled aspects as well as the yet-to-be-completed aspects of God's work in Christ. Paul is writing to clear up a misunderstanding of the Resurrection among the Corinthians. They thought that after baptism they would live on the level of the Spirit and be set free from the body. This accounts for their view that there was no resurrection of dead people (since they believed resurrection had already taken place). The result of this belief was rampant individualism and self-confident security. Paul counters this, arguing that the resurrection of Jesus is part of the general Gospel proclamation.
Resurrection, says Paul, is a future concept, still a hope for the Christian and not a present possession. Future events will occur in their proper order. The "parousia" is a technical term referring to the arrival of a king or his official representative. The Parousia of Jesus will also mean the end of history. Then God will be enthroned as King because all those opposing him will be overthrown. Jesus will turn over the kingdom to God the Father after every enemy, including death, has been destroyed. And at the end Jesus will be subjected to God so that "God may be everything to everyone."
This pericope warns against false complacency and calls attention to the reality of the fruit of the Resurrection while we wait for its final consummation at the Parousia.
1 Corinthians 15:1-11 (L)
Paul had gotten reports that some at Corinth denied the resurrection and for this reason he sets forth a restatement of the Gospel he has preached all along. Paul grounds his message in Old Testament Scripture whenever possible. "Christ died for our sins in accordance with the Scriptures" refers to Isaiah 53:5-12. "He was raised on the third day in accordance with the Scriptures" alludes to Psalm 16:10: "For thou dost not give me up to Sheol, or let thy godly one see the Pit."
The fact that Paul left until last his teaching concerning the Resurrection is no accident but indicates rather that he considered it of supreme importance. The awkward style which is evident in the Greek reflects his heightened consciousness about the issue of the Resurrection. He is deeply concerned that the readers give careful attention to it.
An early confession of faith is found in 1 Corinthians 15:5, the nucleus of which goes back to a Semitic text. Paul says that this confession was handed on to him, which likely occurred soon after his conversion (not long after Jesus' death). The Christian message, as this passage shows, was older than Paul's preaching of it. The division between the tradition and Paul's comments probably occurs in verse 5.
As if arguing a legal case, Paul cites all the best witnesses for the fact of the Resurrection. Not only did the risen Christ appear to Cephas (Peter), who was one of the first at the empty tomb and who was encountered by the risen Christ on many occasions, but the "twelve" saw him. Then, to prove that this was no hallucination of a few people, Paul says the risen Christ appeared to more than five hundred brethren at one time, most of whom were still living when Paul wrote. The point he is making is that you can't fool a crowd of five hundred people with a ghost or illusion or magic trick. Some consider this a variant of the Pentecost tradition, one which gives the risen Christ's appearance to the disciples by the Spirit. Then he appeared to James, the Lord's brother, (who, of all people, should certainly have been able to recognize the authentic risen Jesus). He appeared to the apostles. This was a wider company of missionaries (apostles = those sent). The "twelve" refers to the immediate band of apostles and some texts change it to eleven to reflect the defection of Judas.
Then the risen Christ appeared to Paul "as to one untimely born," which phrase literally refers to an abortion of a premature birth. Paul takes this as a disparaging term. He had not had preparation for this meeting by earlier contact with the earthly Jesus. Rather, Paul (as Saul) had persecuted the church. Then in verse 10 Paul says his conversion was all by grace. Until this point Paul has used "grace" only three times, but now in one sentence he uses it three times - with the deepest sense of gratitude to God in Christ. Although he worked harder than any of the other apostles in preaching the Gospel, he acknowledges it was the grace of God with him in his ministry. Here is true humility. In order to avoid party strife among ministers Paul quickly turns, in verse 11, to the faith in the Gospel which all of them had preached. This Gospel centered on the resurrection of Jesus.
Colossians 3:1-4 (RC)
These verses give the basis for the Christian life. Because the Christian has been raised with Christ, he or she is free to seek the things that are above. The Christian has died to enslavement to trespasses and cosmic powers. Paul urges his hearers to set their minds on things that are above, as a consequence of their being raised with Christ. He points them to a radical new orientation of life regarding goals and motives, since in Christ they are now new persons. Their life is hid with Christ. This is the new heavenly life. Paul is saying that they have parted with their old life in baptism and now a new life has been born in them, but it is still hidden. Christ is not only seated at the right hand of God but he has withdrawn into the divine nature. This concept of being hidden with Christ in God is a mystical concept which is combined with the primitive hope in the nearness of the return of Christ. The hope the Christian has in Christ will be actualized when Christ returns at the Parousia. Then those lives hidden with Christ in God will appear with him in glory.
John 20:1-18 (C)
John 20:1-9 (10-18) (L)
John 20:1-9 (RC)
What happened on that first Easter? The 1 Corinthians 15:4 evidence is that the turning point came on the third day, the Sunday, after Jesus was crucified. All four Gospels agree that what set in motion the following events was the visit of the women to the tomb that first Easter morning. Until recently scholars have considered Mark 16:1-8 as the earliest account of the Easter event, but now the evidence points to this being a later account which seeks to prove the reality of the Resurrection by the story of the empty tomb. John has preserved an earlier form of the same story in this pericope of 20:1ff.
According to John, Mary of Magdala went alone to the tomb at the dawn of Easter day to lament Jesus' death. But when she saw from a distance that the stone had been rolled away from the opening of the tomb she ran back to tell Peter, "and the other disciple, the one whom Jesus loved" (John), thus sounding the alarm that the body had been stolen. Grave robbing was common and laws forbidding it point to its practice. It was not likely that the governor would have released a criminal's body but fanatics could have gotten around this by stealing the body by night and burying it in one of the criminal's graves. Anti-Christian writings claim this was the case.
The empty tomb indicates resurrection, not mere immortality. Peter runs to the tomb and finds it empty according to Luke 24:12. But John's Gospel tells us John got there before Peter and, stooping to look in, he saw the linen cloths lying there. John didn't go in at this point. But bold Peter who followed close behind in the race to the tomb did go in. What he found is the kind of evidence that a Sherlock Holmes delights in explaining. Peter went into the tomb, a chamber which was carved out of the stone hillside with an opening about a yard high. Inside was a little room probably with several niches for bodies carved into the walls. We are told it was a new tomb, so Jesus' burial was the first. When Peter entered the tomb he found "the linen cloths lying, and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself." (vv. 7, 8) Now John enters the tomb also and "he saw and believed." This is the goal of the account - to lead the reader to faith in the resurrection of Jesus. But Peter doesn't yet understand what has happened. Note that John's role in the story of the disciples' visit to the tomb functions in the same way as the angel interpreter in the story of the women's visit. He indicates what the empty tomb means and instantly recognizes the significance of the arrangement of the burial clothes. Instantly he believes in the risen Jesus. John becomes a representative of all believers who accept the disciples' witness. Note that while Peter is the first to see, the beloved disciple is the first to see and believe. This leap of faith is the purpose of the Fourth Gospel: "These are written that you may believe that Jesus is the Christ, the Son of God ..." (20:21) It is not enough to see the empty tomb. In fact, the empty tomb alone is not sufficient evidence for faith, for the body could have been stolen away. But the arrangement of the grave clothes gave John an "Aha!" discovery experience of faith in which he
saw and believed. The fact the clothes were not scattered on the floor or taken with the body gives the secret to what happened. The material body of Jesus was transformed into a resurrection, spiritual body. Paul describes this unique kind of body in 1 Corinthians 15:20, 44, 50. They believed although they did not yet know the Scripture which indicated Jesus must rise from the dead.
The disciples went back to their homes, but meanwhile back at the tomb Mary Magdala stood weeping. She stooped and, looking into the tomb, saw two angels in white sitting where Jesus' body had lain. They asked her why she was weeping and she said it was because someone had taken Jesus' body and she couldn't find it. Then she turned around and saw Jesus standing but she did not recognize him. He, too, asked why she was weeping and inquired as to whom she was seeking. Mary thought he was a gardener and asked directions for finding Jesus' body so she could take it away. Then Jesus called her name, "Mary." With this she turned and answered, "Rabboni!" (teacher).
Then Jesus speaks words which have perplexed scholars through the centuries: "Do not hold me, for I have not yet ascended to the Father." (v. 17) Jesus directs Mary to return to the brethren and tell them he is ascending to "my Father and your Father, to my God and your God." Mary obeyed and went to tell the disciples, "I have seen the Lord." This is the final evidence for the Christian faith: personal encounter with the Living Christ. Mary told the disciples what Jesus had said.
Jesus did not want Mary to hold him because she thought he had returned as he had promised at the Last Supper, and that he would stay with her and the other disciples in their former relationship. But this was not the permanent presence that he had promised. Jesus is telling Mary that his permanent presence is not by way of appearance but by way of the gift of the Spirit which can come only after he has ascended to the Father. For this reason she is told to go and prepare the disciples for that coming of Jesus when the Spirit will be given.
In both John and Mary Magdala we see models of Easter faith. John saw the empty tomb and the arrangement of the grave clothes, indicating Jesus' body had escaped without them being unwound. He saw and believed. Mary met the risen Lord at the tomb and believed, for she reported to the disciples: "I have seen the Lord." The thrust of this pericope is to lead the reader to faith as well.
Theological Reflections
God's gracious work in saving his people is a common theme in the lessons for today. The Acts passage is Peter's sermon, in which he outlines Jesus' life, ministry, death and resurrection for the forgiveness of sins. The emphasis is on God's act of raising Jesus from the dead on the third day and that he is coming again to judge the living and the dead. Exodus tells of God's delivering Israel from the Egyptians as they passed through the Reed Sea, and shows God to be far superior to any other gods. In 1 Corinthians 15:19-26 Paul points to the fact God has raised Christ from the dead and that in him shall all be made alive. Christ will deliver the Kingdom to God the Father after destroying every enemy, the last being death. In 1 Corinthians 15:1-11 Paul outlines the Gospel which he preached, a Gospel of the death of Christ for our sins and his resurrection on the third day and appearances to the disciples. God's initiative by the grace of God allowed Paul to be what he was. In Colossians Paul declares that the disciples have been raised with Christ and should, therefore, seek the things that are above, forsaking the things of earth since their life is hid with Christ. The thrust of the passage from John is the resurrection of Christ and his appearances to the disciples. Mary told the other disciples not with her, "I have seen the Lord" and related to them all the things that he said to her. John holds up Mary as the model disciple who has seen the Lord and who in turn witnesses to the risen Christ to others!
Homiletical Moves
Acts 10:34-43 (C)
Acts 10:34, 37-43 (RC)
All Who Believe in Christ Receive Forgiveness of Sins
1. God shows no partiality but accepts anyone who
a. fears God
b. does what is right
2. God anointed Jesus with the Holy Spirit and with power and he went about doing good and healing all who were oppressed by the devil
3. They put him to death by hanging him on a tree
4. But God raised him on the third day and made him manifest to those chosen by God as witnesses
5. Let us believe in Christ and receive forgiveness of sins through his name
Exodus 15:1-11
Who is Like Thee, O Lord?
1. God the warrior has triumphed gloriously in throwing the Egyptians into the sea
2. God's right hand shatters the enemy
3. The haughty Egyptians planned to retake Israel but God covered them with the sea
4. Who is like this God who is majestic in holiness and terrible in glorious deeds?
5. Let us put our trust in this God who is powerful and delivers his people from their bondage to sin and from the last enemy, death
1 Corinthians 15:19-26 (C)
In Christ Shall All Be Made Alive!
1. By Adam came death and in Adam all die
2. But Christ has been raised from the dead as the first fruits of those who have died
3. Christ will deliver the Kingdom to God the Father after destroying every rule and authority and power, and the last enemy is death
4. Trust in Christ risen from the dead, through whom all shall be made alive at the End
1 Corinthians 15:1-11 (L)
The Gospel By Which You Are Saved!
1. Christ died, was buried and was raised on the third day in accordance with the Scriptures
2. The Risen Christ appeared to Cephas, the twelve, more than five hundred and to James and the apostles
3. Christ appeared to Paul as to one untimely born and transformed his life so that he changed from persecuting the church to preaching the Gospel
4. Let the grace of God transform our lives that we may witness to the Gospel boldly
Colossians 3:1-4 (RC)
Your Life is Hid with Christ in God
1. Do not set your minds on things that are on earth because you have died to sin
2. Set your mind on things that are above for your life is hid with Christ
3. Since you have been raised with Christ, live a transformed life, looking forward to Christ's Second Coming when you will also appear with him in glory
This Preacher's Preference
Mary Said, "I Have Seen the Lord!"
The preacher may want to develop the sermon by focusing on Mary Magdalene and her encounter with the Risen Christ. Mary weeps because they have taken away her Lord and she does not know where they have laid him. Jesus asks why she is weeping and asks whom she seeks. Mary asks him to tell her where they have laid Jesus' body. Then Jesus said to her, "Mary" and she responded, "Rabboni," ("Teacher"). He tells her not to hold him for he has not yet ascended to the Father. Then Mary, like a model disciple, went to the disciples and said, "I have seen the Lord" and told them what he had said to her. The sermon may point to ways in which the Risen Christ appears to us today in worship, the sacraments and Word preached, prayer, service and personal encounters with other people (where two or three are gathered in his name Christ has promised to be in their midst!).
1. Mary Magdalene was the first to the tomb (on the first day of the week while it was still dark) and found the stone taken away from the tomb
2. Mary weeps and speaks to two angels in white, saying she does not know where they have laid Jesus' body
3. The Risen Christ meets her but she does not recognize him at first, as he asks whom she seeks
4. Mary asks where the body of Jesus is so she can take it away
5. The Risen Christ says, "Mary" and she responds, "Rabboni" ("Teacher")
6. Mary returns to tell the disciples she has seen the Lord and witnesses to what he has said
7. Christ meets us in worship and in the daily affairs of life and we are empowered to witness our experience of seeing the Lord who is Risen
John 20:1-9 (L) (RC)
John Saw and Believed!
1. Mary called Peter and John to come to the tomb since the body of Jesus had been taken away
2. Peter went into the tomb first and saw the linen cloths lying and the napkin which had been on his head rolled up by itself
3. John also went into the tomb and, when he saw the arrangement of the burial clothes, he believed
4. Let us believe in the Risen Christ and live as a new creation by the power of the Spirit
Hymn for Easter Day: The Day of Resurrection!
Prayer
Gracious God, who has acted to save us from bondage to sin and death, we praise you for your mighty work ofsalvation. We thank you for Jesus Christ who lived and went about doing good, who was crucified for our sins, and raised for our salvation. We rejoice on this Easter Day that Christ is alive, alive, alive! By the power of your spirit may we know more fully the presence and power of the Risen Christ in our lives. And, may we go forth to witness that we have seen the Lord! Amen
The reading from Acts is one of Peter's sermons in which he outlines the life, ministry, death and resurrection of Jesus Christ and his command to preach the Gospel. The Exodus reading is the song of Moses, recounting the mighty act of God in delivering Israel from the Egyptians at the Exodus. The 1 Corinthians 15:19-26 reading is Paul's affirmation of the Resurrection and the foretelling of Christ's return in power and glory to reign. In 1 Corinthians 15:1-11 Paul gives his Gospel in defense against those who deny the Resurrection. He gives the evidence for Christ's resurrection, including Christ's appearance to him and his ministry by the grace of God. The Colossians passage is an exhortation to set your minds on the things which are above since you have been raised with Christ. In John 20:1-18 we have the account of the resurrection appearances to Peter, John and Mary Magdalene and Mary's witness to the remaining disciples of the risen Christ's conversation with her.
Commentary
Acts 10:34-43 (C)
Acts 10:34, 37-43 (RC)
Peter preached this sermon to Cornelius and those with him at Caesarea to explain the Gospel and the breakthrough in Jewish/Gentile relationships. In verse 34 Peter says literally that God accepts no one's face, which means he shows no partiality. The only requirements for being acceptable are fearing God and doing what is right. He reminds them of the Word which God sent to Israel - Jesus' preaching good news of peace.
In verses 36-43 Peter sums up the Gospel, beginning with the baptism of Jesus by John and concluding with the statement that Christ is judge and that everyone who believes in him receives forgiveness of sins.
1. The word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached (v. 37)
2. How God anointed Jesus of Nazareth with the Holy Spirit and with power (v. 38)
3. How he went about doing good and healing all that were oppressed by the devil, for God was with him (v. 38)
4. And we are witnesses to all that he did both in the country of the Jews and in Jerusalem (v. 39)
5. They put him to death by hanging him on a tree (v. 39)
6. But God raised him on the third day (v. 40)
7. And made him manifest; not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after he rose from the dead (v. 41)
8. And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead (v. 42)
9. To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name (v. 43)
Consider that the risen Christ was seen only by those chosen by God as witnesses.
Exodus 15:1-11 (L)
This pericope is part of a longer section, verses 1-21, whose theme is thanksgiving for deliverance. The oldest part of the longer section is verses 20-21 whose nucleus is verse 21b:
Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea.
The Song of Moses, verses 1-18, is introduced by quoting the ancient song of Miriam in verse 21. Miriam's song is brief, which suggests it is very old and may possibly be the oldest Old Testament formulation of the account of God's miracle of delivering Israel through the sea. This Exodus theme, like other similar themes, was probably first expressed in liturgical praise and was repeated in liturgical ceremonies. Notice that Miriam's song begins with an invitation to the assembled worshipers to praise God, and then gives the reason for praise: God's mighty acts, which have already taken place at the sea. Miriam appears as the leader of the singers in Exodus 15:20f, and she was probably an ecstatic. Ecstasy and the cultic (worship) song were closely associated in ancient Israel.
The motif of Moses' song (vv. 1-18) is given in verse ib: joy over the destruction of the Egyptian army, and gratitude to the Lord who worked this miracle. Then in verses 2-5 we have an expansion of this theme, and in verses 6-10 there is an even more vivid treatment of the theme, showing God as the mighty, irresistible man of war who controls nature and human beings as he wills. In verses 11-12 we have the climax in a song of praise to God, one which shows God to be incomparable.
There is a vividness, fire and vigor about the song which makes it one of the finest specimens of Hebrew poetry. It is generally agreed that the song of Miriam is the oldest and possibly was composed at the Exodus, while the song of Moses is much later, since verses 13-16 tell of God's protection of Israel in the desert wanderings, and verse 17 seems to refer to the temple and its worship in Jerusalem. There are those who think this song was used in the annual enthronement festival of Yahweh in Jerusalem. Some scholars see this pericope as part of a larger block of liturgical material of 12:1--15:21.
In verse 2 we see that God has saved both the poet and Israel. "My father's God" just emphasizes the phrase "this is my God," and is an example of parallelism in Hebrew poetry.
In verse 3 we find the central moment in the revelation of God at the Exodus event: power. God is presented as the warrior: "The Lord is a man of war," who acts to save his people. God takes the initiative in salvation.
There is a specific historical reference in verses 4-5 where verse 4 describes the deed of God in casting Pharaoh's chariots into the sea. Note that "his host" is redundant here since the chariots and their warriors made up the host of Egypt. Ip the song the shallow Sea of Reeds becomes a great deep abyss: "and his picked officers are sunk in the Red Sea."
In verses 8-10 the song combines the notion of the natural movement of the waters by the wind (the blast of thy nostrils) and the report the waters stood like walls or in a heap.
In verse 9 note six brief clauses which, tense with action, tell us of the eager confidence and greedy desire of Pharaoh's hosts as they entered the fray. "My hand shall destroy them" means they will take possession. Egypt wants to take possession of Israel again to enslave her. But, as verse 10 stresses, the power of God is so much greater that this is impossible.
In verses 11-12 we have a negative question, a common liturgical device. God's holiness means his majesty and incomparable power, that which set him apart from other gods. There is here the implication of a dangerous quality about God. Some scholars think that 11b should read, "Who is like thee majestic among the holy ones?" which would make the holy ones refer, not to other gods, but to the heavenly beings who stand around God. The theme of the miracle at the sea is virtually concluded with verse 11. The question exalts God above all other gods and even above other heavenly beings around him.
Consider the haughtiness of the enemy (set forth in verse 9) who is laid low in a moment by the power of God. (v. 10)
1 Corinthians 15:19-26 (C)
In this stirring passage Paul argues vigorously for the resurrection of the dead. He says that if in this life we who are in Christ only have hope but no firm facts on which to base our faith in the Resurrection, then we are of all people most to be pitied. The central thrust of the pericope is Christ's resurrection and the End. In verses 19-28 we have a counterpart to the Isaiah text. Notice many of the same motifs: the setting aside of the enemy death, God's rule over opposing forces, waiting for the future realization. But Paul, as would be expected, has drastically reinterpreted the Isaiah text in light of Christ.
Notice the two Old Testament motifs Paul introduces. First, the reference to Christ's resurrection as the "first fruits of those who have fallen asleep" (v. 20) is a direct reference to the first day follow-ing the Passover celebration, representing the entire harvest. The harvest was given by God and is in this act consecrated to him. In the same fashion, Paul sees the raising of Christ by God's power to point to the resurrection of all who belong to him.
The second Old Testament motif is that of Adam as a type of Christ. As in Adam all die, so also in Christ, the New Adam, all will be made alive, says Paul. This is not universal salvation; the phrase "in Christ" is the key. Those who are now "in Christ" will be made alive. Those who remain in the old Adam will suffer death as a consequence of sin.
Now we come to verses 24-28 (verses 27-28 are dealt with here, although not a part of this pericope). This is a "little apocalypse" which should be read side by side with 1 Thessalonians 5:1-11. Both stress the already-fulfilled aspects as well as the yet-to-be-completed aspects of God's work in Christ. Paul is writing to clear up a misunderstanding of the Resurrection among the Corinthians. They thought that after baptism they would live on the level of the Spirit and be set free from the body. This accounts for their view that there was no resurrection of dead people (since they believed resurrection had already taken place). The result of this belief was rampant individualism and self-confident security. Paul counters this, arguing that the resurrection of Jesus is part of the general Gospel proclamation.
Resurrection, says Paul, is a future concept, still a hope for the Christian and not a present possession. Future events will occur in their proper order. The "parousia" is a technical term referring to the arrival of a king or his official representative. The Parousia of Jesus will also mean the end of history. Then God will be enthroned as King because all those opposing him will be overthrown. Jesus will turn over the kingdom to God the Father after every enemy, including death, has been destroyed. And at the end Jesus will be subjected to God so that "God may be everything to everyone."
This pericope warns against false complacency and calls attention to the reality of the fruit of the Resurrection while we wait for its final consummation at the Parousia.
1 Corinthians 15:1-11 (L)
Paul had gotten reports that some at Corinth denied the resurrection and for this reason he sets forth a restatement of the Gospel he has preached all along. Paul grounds his message in Old Testament Scripture whenever possible. "Christ died for our sins in accordance with the Scriptures" refers to Isaiah 53:5-12. "He was raised on the third day in accordance with the Scriptures" alludes to Psalm 16:10: "For thou dost not give me up to Sheol, or let thy godly one see the Pit."
The fact that Paul left until last his teaching concerning the Resurrection is no accident but indicates rather that he considered it of supreme importance. The awkward style which is evident in the Greek reflects his heightened consciousness about the issue of the Resurrection. He is deeply concerned that the readers give careful attention to it.
An early confession of faith is found in 1 Corinthians 15:5, the nucleus of which goes back to a Semitic text. Paul says that this confession was handed on to him, which likely occurred soon after his conversion (not long after Jesus' death). The Christian message, as this passage shows, was older than Paul's preaching of it. The division between the tradition and Paul's comments probably occurs in verse 5.
As if arguing a legal case, Paul cites all the best witnesses for the fact of the Resurrection. Not only did the risen Christ appear to Cephas (Peter), who was one of the first at the empty tomb and who was encountered by the risen Christ on many occasions, but the "twelve" saw him. Then, to prove that this was no hallucination of a few people, Paul says the risen Christ appeared to more than five hundred brethren at one time, most of whom were still living when Paul wrote. The point he is making is that you can't fool a crowd of five hundred people with a ghost or illusion or magic trick. Some consider this a variant of the Pentecost tradition, one which gives the risen Christ's appearance to the disciples by the Spirit. Then he appeared to James, the Lord's brother, (who, of all people, should certainly have been able to recognize the authentic risen Jesus). He appeared to the apostles. This was a wider company of missionaries (apostles = those sent). The "twelve" refers to the immediate band of apostles and some texts change it to eleven to reflect the defection of Judas.
Then the risen Christ appeared to Paul "as to one untimely born," which phrase literally refers to an abortion of a premature birth. Paul takes this as a disparaging term. He had not had preparation for this meeting by earlier contact with the earthly Jesus. Rather, Paul (as Saul) had persecuted the church. Then in verse 10 Paul says his conversion was all by grace. Until this point Paul has used "grace" only three times, but now in one sentence he uses it three times - with the deepest sense of gratitude to God in Christ. Although he worked harder than any of the other apostles in preaching the Gospel, he acknowledges it was the grace of God with him in his ministry. Here is true humility. In order to avoid party strife among ministers Paul quickly turns, in verse 11, to the faith in the Gospel which all of them had preached. This Gospel centered on the resurrection of Jesus.
Colossians 3:1-4 (RC)
These verses give the basis for the Christian life. Because the Christian has been raised with Christ, he or she is free to seek the things that are above. The Christian has died to enslavement to trespasses and cosmic powers. Paul urges his hearers to set their minds on things that are above, as a consequence of their being raised with Christ. He points them to a radical new orientation of life regarding goals and motives, since in Christ they are now new persons. Their life is hid with Christ. This is the new heavenly life. Paul is saying that they have parted with their old life in baptism and now a new life has been born in them, but it is still hidden. Christ is not only seated at the right hand of God but he has withdrawn into the divine nature. This concept of being hidden with Christ in God is a mystical concept which is combined with the primitive hope in the nearness of the return of Christ. The hope the Christian has in Christ will be actualized when Christ returns at the Parousia. Then those lives hidden with Christ in God will appear with him in glory.
John 20:1-18 (C)
John 20:1-9 (10-18) (L)
John 20:1-9 (RC)
What happened on that first Easter? The 1 Corinthians 15:4 evidence is that the turning point came on the third day, the Sunday, after Jesus was crucified. All four Gospels agree that what set in motion the following events was the visit of the women to the tomb that first Easter morning. Until recently scholars have considered Mark 16:1-8 as the earliest account of the Easter event, but now the evidence points to this being a later account which seeks to prove the reality of the Resurrection by the story of the empty tomb. John has preserved an earlier form of the same story in this pericope of 20:1ff.
According to John, Mary of Magdala went alone to the tomb at the dawn of Easter day to lament Jesus' death. But when she saw from a distance that the stone had been rolled away from the opening of the tomb she ran back to tell Peter, "and the other disciple, the one whom Jesus loved" (John), thus sounding the alarm that the body had been stolen. Grave robbing was common and laws forbidding it point to its practice. It was not likely that the governor would have released a criminal's body but fanatics could have gotten around this by stealing the body by night and burying it in one of the criminal's graves. Anti-Christian writings claim this was the case.
The empty tomb indicates resurrection, not mere immortality. Peter runs to the tomb and finds it empty according to Luke 24:12. But John's Gospel tells us John got there before Peter and, stooping to look in, he saw the linen cloths lying there. John didn't go in at this point. But bold Peter who followed close behind in the race to the tomb did go in. What he found is the kind of evidence that a Sherlock Holmes delights in explaining. Peter went into the tomb, a chamber which was carved out of the stone hillside with an opening about a yard high. Inside was a little room probably with several niches for bodies carved into the walls. We are told it was a new tomb, so Jesus' burial was the first. When Peter entered the tomb he found "the linen cloths lying, and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself." (vv. 7, 8) Now John enters the tomb also and "he saw and believed." This is the goal of the account - to lead the reader to faith in the resurrection of Jesus. But Peter doesn't yet understand what has happened. Note that John's role in the story of the disciples' visit to the tomb functions in the same way as the angel interpreter in the story of the women's visit. He indicates what the empty tomb means and instantly recognizes the significance of the arrangement of the burial clothes. Instantly he believes in the risen Jesus. John becomes a representative of all believers who accept the disciples' witness. Note that while Peter is the first to see, the beloved disciple is the first to see and believe. This leap of faith is the purpose of the Fourth Gospel: "These are written that you may believe that Jesus is the Christ, the Son of God ..." (20:21) It is not enough to see the empty tomb. In fact, the empty tomb alone is not sufficient evidence for faith, for the body could have been stolen away. But the arrangement of the grave clothes gave John an "Aha!" discovery experience of faith in which he
saw and believed. The fact the clothes were not scattered on the floor or taken with the body gives the secret to what happened. The material body of Jesus was transformed into a resurrection, spiritual body. Paul describes this unique kind of body in 1 Corinthians 15:20, 44, 50. They believed although they did not yet know the Scripture which indicated Jesus must rise from the dead.
The disciples went back to their homes, but meanwhile back at the tomb Mary Magdala stood weeping. She stooped and, looking into the tomb, saw two angels in white sitting where Jesus' body had lain. They asked her why she was weeping and she said it was because someone had taken Jesus' body and she couldn't find it. Then she turned around and saw Jesus standing but she did not recognize him. He, too, asked why she was weeping and inquired as to whom she was seeking. Mary thought he was a gardener and asked directions for finding Jesus' body so she could take it away. Then Jesus called her name, "Mary." With this she turned and answered, "Rabboni!" (teacher).
Then Jesus speaks words which have perplexed scholars through the centuries: "Do not hold me, for I have not yet ascended to the Father." (v. 17) Jesus directs Mary to return to the brethren and tell them he is ascending to "my Father and your Father, to my God and your God." Mary obeyed and went to tell the disciples, "I have seen the Lord." This is the final evidence for the Christian faith: personal encounter with the Living Christ. Mary told the disciples what Jesus had said.
Jesus did not want Mary to hold him because she thought he had returned as he had promised at the Last Supper, and that he would stay with her and the other disciples in their former relationship. But this was not the permanent presence that he had promised. Jesus is telling Mary that his permanent presence is not by way of appearance but by way of the gift of the Spirit which can come only after he has ascended to the Father. For this reason she is told to go and prepare the disciples for that coming of Jesus when the Spirit will be given.
In both John and Mary Magdala we see models of Easter faith. John saw the empty tomb and the arrangement of the grave clothes, indicating Jesus' body had escaped without them being unwound. He saw and believed. Mary met the risen Lord at the tomb and believed, for she reported to the disciples: "I have seen the Lord." The thrust of this pericope is to lead the reader to faith as well.
Theological Reflections
God's gracious work in saving his people is a common theme in the lessons for today. The Acts passage is Peter's sermon, in which he outlines Jesus' life, ministry, death and resurrection for the forgiveness of sins. The emphasis is on God's act of raising Jesus from the dead on the third day and that he is coming again to judge the living and the dead. Exodus tells of God's delivering Israel from the Egyptians as they passed through the Reed Sea, and shows God to be far superior to any other gods. In 1 Corinthians 15:19-26 Paul points to the fact God has raised Christ from the dead and that in him shall all be made alive. Christ will deliver the Kingdom to God the Father after destroying every enemy, the last being death. In 1 Corinthians 15:1-11 Paul outlines the Gospel which he preached, a Gospel of the death of Christ for our sins and his resurrection on the third day and appearances to the disciples. God's initiative by the grace of God allowed Paul to be what he was. In Colossians Paul declares that the disciples have been raised with Christ and should, therefore, seek the things that are above, forsaking the things of earth since their life is hid with Christ. The thrust of the passage from John is the resurrection of Christ and his appearances to the disciples. Mary told the other disciples not with her, "I have seen the Lord" and related to them all the things that he said to her. John holds up Mary as the model disciple who has seen the Lord and who in turn witnesses to the risen Christ to others!
Homiletical Moves
Acts 10:34-43 (C)
Acts 10:34, 37-43 (RC)
All Who Believe in Christ Receive Forgiveness of Sins
1. God shows no partiality but accepts anyone who
a. fears God
b. does what is right
2. God anointed Jesus with the Holy Spirit and with power and he went about doing good and healing all who were oppressed by the devil
3. They put him to death by hanging him on a tree
4. But God raised him on the third day and made him manifest to those chosen by God as witnesses
5. Let us believe in Christ and receive forgiveness of sins through his name
Exodus 15:1-11
Who is Like Thee, O Lord?
1. God the warrior has triumphed gloriously in throwing the Egyptians into the sea
2. God's right hand shatters the enemy
3. The haughty Egyptians planned to retake Israel but God covered them with the sea
4. Who is like this God who is majestic in holiness and terrible in glorious deeds?
5. Let us put our trust in this God who is powerful and delivers his people from their bondage to sin and from the last enemy, death
1 Corinthians 15:19-26 (C)
In Christ Shall All Be Made Alive!
1. By Adam came death and in Adam all die
2. But Christ has been raised from the dead as the first fruits of those who have died
3. Christ will deliver the Kingdom to God the Father after destroying every rule and authority and power, and the last enemy is death
4. Trust in Christ risen from the dead, through whom all shall be made alive at the End
1 Corinthians 15:1-11 (L)
The Gospel By Which You Are Saved!
1. Christ died, was buried and was raised on the third day in accordance with the Scriptures
2. The Risen Christ appeared to Cephas, the twelve, more than five hundred and to James and the apostles
3. Christ appeared to Paul as to one untimely born and transformed his life so that he changed from persecuting the church to preaching the Gospel
4. Let the grace of God transform our lives that we may witness to the Gospel boldly
Colossians 3:1-4 (RC)
Your Life is Hid with Christ in God
1. Do not set your minds on things that are on earth because you have died to sin
2. Set your mind on things that are above for your life is hid with Christ
3. Since you have been raised with Christ, live a transformed life, looking forward to Christ's Second Coming when you will also appear with him in glory
This Preacher's Preference
Mary Said, "I Have Seen the Lord!"
The preacher may want to develop the sermon by focusing on Mary Magdalene and her encounter with the Risen Christ. Mary weeps because they have taken away her Lord and she does not know where they have laid him. Jesus asks why she is weeping and asks whom she seeks. Mary asks him to tell her where they have laid Jesus' body. Then Jesus said to her, "Mary" and she responded, "Rabboni," ("Teacher"). He tells her not to hold him for he has not yet ascended to the Father. Then Mary, like a model disciple, went to the disciples and said, "I have seen the Lord" and told them what he had said to her. The sermon may point to ways in which the Risen Christ appears to us today in worship, the sacraments and Word preached, prayer, service and personal encounters with other people (where two or three are gathered in his name Christ has promised to be in their midst!).
1. Mary Magdalene was the first to the tomb (on the first day of the week while it was still dark) and found the stone taken away from the tomb
2. Mary weeps and speaks to two angels in white, saying she does not know where they have laid Jesus' body
3. The Risen Christ meets her but she does not recognize him at first, as he asks whom she seeks
4. Mary asks where the body of Jesus is so she can take it away
5. The Risen Christ says, "Mary" and she responds, "Rabboni" ("Teacher")
6. Mary returns to tell the disciples she has seen the Lord and witnesses to what he has said
7. Christ meets us in worship and in the daily affairs of life and we are empowered to witness our experience of seeing the Lord who is Risen
John 20:1-9 (L) (RC)
John Saw and Believed!
1. Mary called Peter and John to come to the tomb since the body of Jesus had been taken away
2. Peter went into the tomb first and saw the linen cloths lying and the napkin which had been on his head rolled up by itself
3. John also went into the tomb and, when he saw the arrangement of the burial clothes, he believed
4. Let us believe in the Risen Christ and live as a new creation by the power of the Spirit
Hymn for Easter Day: The Day of Resurrection!
Prayer
Gracious God, who has acted to save us from bondage to sin and death, we praise you for your mighty work ofsalvation. We thank you for Jesus Christ who lived and went about doing good, who was crucified for our sins, and raised for our salvation. We rejoice on this Easter Day that Christ is alive, alive, alive! By the power of your spirit may we know more fully the presence and power of the Risen Christ in our lives. And, may we go forth to witness that we have seen the Lord! Amen
