Fifth Sunday of Easter
Preaching
Lectionary Preaching Workbook
Series III
Psalm 98 gave this Sunday its name, Cantate: "Sing to the Lord a new song, for he has done marvellous things." In the classic introit for the Fourth Sunday after Easter, only verses 1 (above) and 2 ("The Lord has made known his victory, he has revealed his vindication in the sight of the nations.") were used. Originally, when the psalm was used as "marching music" preceding the mass, the whole psalm was sung, beautifully reflecting the joy of Easter that would still be celebrated four weeks after the festival. It is indeed a psalm of the Great Fifty Days of the Pasch. In the middle of the psalm, the psalmist declares: "Shout with joy to the Lord, all you lands; lift up your voice, rejoice, and sing." Small wonder that Lutheran (and other churches which had forgotten the theology of Eastertide) converted this Sunday into Church Music Sunday. The emphasis was placed on church music in general, not on the music of Easter. Taken literally as Cantate, it would be the Sunday when the entire church would break into a joyous song of praise for God's victory over death and the tomb in the resurrection of Jesus Christ.
Psalm 98, Cantate Domino, is no longer assigned to this Sunday. The Episcopal Church places it on the Third Sunday of Easter, Year B, while the Roman Catholic and Lutheran churches use it on the Sixth Sunday of Easter, Year B. These are the only instances in which Psalm 98 is the responsory during the Easter season, which is unfortunate, because this Sunday needs a "liturgical lift" in the middle of Eastertide so as to sustain, or even increase, the spirit of rejoicing in the risen Lord. When the Easter Gospel is allowed to echo during the Easter season, people have an opportunity to reflect on the great thing that God has done in Jesus Christ and the meaning of Easter will become more evident in worship and in the lives of the faithful.
The Prayer of the Day
The several collects that have been prepared for this Sunday by the various churches make it very evident that additional collects - one for each cycle/season of the church year - are needed. As a rule, there is only one prayer for each Sunday which is to serve the same Sunday and its biblical theme in the three-year cycle. But this, as has been stated before, does not work very well. It almost seems as if some of the older collects, which were greatly appreciated by some people, were simply revised out of frustration, or more importantly, because they spoke to the spiritual malaise of this age. The beautiful collect for the Fifth Sunday of Easter, in the LBW, is typical:
O God, form the minds of your people into a single will. Make us love what you command and desire what you promise, that amid all the changes of this world, our hearts may be fixed where true joy is found; through your Son, Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
This prayer is fitting because it perceives - and expounds - the proper response in people who are rejoicing in the resurrection of the Lord.
The Psalm of the Day
Psalm 22:24-30 (L); 22:25b-27, 29-31 (R) - Most Christians associate this psalm, or the portion of it with which they are familiar, with Jesus' death on the cross and the reports of Matthew and Mark that Jesus cried out, "My God, my God, why have you forsaken me?" This last section of the psalm is not as well known. It has a different spirit than the first part. It speaks of "praising God" - not wondering where God was when Jesus died - containing the resurrection word: "The poor shall eat and be satisfied, and those who seek the Lord shall praise him: May your heart live forever.' " The psalm is oriented to both the passion and resurrection of Jesus, simply because the latter part (verses 22-30) clearly speaks to the vindication of the One who has suffered. This psalm, when understood this way, still makes this Sunday something of the Cantate Sunday that it used to be, because this is the new song that the people of God are called upon to sing.
Psalm 66:1-11 or 66:1-8 (E) - As a song of praise, which at first reading seems to be appropriate for almost any occasion, this psalm has genuine orientation toward Easter and, also, a "touch of Pentecost." "Bless our God, you peoples ... who holds our souls in life, and will not allow our feet to slip." It reflects upon the exodus experience of Israel with implications for the baptismal connection to the death and resurrection of Jesus: "we went through fire and water." The "fire" for Christians is the "sealing" done by the Holy Spirit in baptism. Baptism has this "touch of Pentecost" in it. The longer version, therefore, has both the Easter promise and the baptismal "connection"; the shorter version stops with the Easter promise.
The readings:
Acts 8:26-40 (E, L, C)
The first part of this familiar story - in which Philip interprets Isaiah 53 in the context of Jesus' suffering, death, and resurrection and then baptizes him - is told in the first reading assigned to the Sixth Sunday of Easter in the Roman Catholic Ordo. In that part of Chapter 8, Philip goes to "a city of Samaria," where he preaches the Gospel and wins many converts, among them a famous magician, Simon, who is also converted. When Peter and John arrived at Samaria to consolidate the work begun by Philip, Simon offered to pay the disciples if they would confer their power upon him. Peter excoriated him because he knew that Simon only wanted to become an even greater magician than he already was. His heart wasn't "right," according to Peter.
Had he been with Philip, who had been told by an angel to go to the desert road from Jerusalem to Gaza, Simon would have been more amazed. Philip was "directed" to the Ethiopian eunuch, Queen Candace's treasurer, who was reading the "suffering servant" part of Isaiah. When he admitted that he didn't understand it, Philip interpreted it for him and showed him that Jesus was that servant. Since there was some water nearby (an oasis, or a little spring-fed lake), the unnamed eunuch asked to be baptized and he was. Luke reports: "And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing." Philip turned up at Azotus and preached his way through the towns all the way to Caesarea. Once more, in this reading, the baptismal connection between Easter and believers is emphasized. There is a kind of "he/she who believes, and is baptized, shall be saved" theology built into this Gospel.
Acts 9:25-31 (R)
This snippet of the story of Saul's conversion and his attempt to make contact, even join, the inner circles of the disciples details the wariness of the disciples in view of Saul's previous persecution of the Christians. They remembered, in particular, how he had held the clothing of some of the people who stoned Stephen to death. But Barnabas, who apparently had more influence than we are likely to attribute to him, convinced them that Saul (Paul) was a true disciple of the Lord, citing his conversion experience and his preaching in Damascus. When they had accepted him, he preached so boldly in Jerusalem that his life was in danger. So he was sent "out of town" to Caesarea, where he must have embarked for Tarsus. The important part of this incident, beyond the obvious, is that he sought contact with the disciples in order to, undoubtedly, learn details of the life of Christ from them. In other words, he would "get the Gospel straight." That must have been Luke's concern when he included this incident in the story of the early church. He was concerned that the pure Gospel be preached, because he knew that if it were the church would surely grow and flourish, as the last verse of the reading testifies.
Deuteronomy 4:32-40 (E)
Both the Roman Catholic and Lutheran lectionaries appoint this passage - most of it, at least (32-34, 39-40) - to the Sunday of the Holy Trinity, but in different years. The Lutherans use it in Year A, the Ordo in Year B. It highlights the activity of God as creator and giver of the covenant, as the One who has brought his people out of Egypt with signs and wonders and saw them safely to the Promised Land. Moses tells the people to "know therefore this day, and lay it to your heart, that the Lord is God in heaven and on the earth beneath; there is no other." He could say the same thing to those who believe that Jesus is Lord by virtue of his death and resurrection. He would then also tell us, as he did the Israelites, to "keep his statutes and his commandments, ... that it may go well with you, and with your children after you." The reading is as appropriate for Eastertide as it is for Trinity Sunday.
1 John 3:18-24 (R, L); 3:(14-17) 18-24 (E)
The Common lectionary assigned verses 18-24 of this reading to the Fourth Sunday of Easter. Comments may be found in that Sunday's homiletical studies. 1 John 3:1-17 was the first reading for the Third Sunday of Easter in the Common lectionary. Readers may refer to that Sunday's comments if interested in verses 14-17.
1 John 4:7-12 (C)
Once again, the Common lectionary is a week ahead of the other lectionaries in the selection of second readings. John has declared that the true test of genuine Christianity is whether or not Christians love one another and, just as God did, give evidence of their love in their deeds and actions. He says that persons who do not love simply do not know God - because God is love. This truth, according to John, is an act of revelation and redemption in "that God sent his only Son into the world, so that we might live through him." In this - the cross - is love; Jesus came to be the "expiation" for our sins." And again, he insists, "if God so loved us, we also ought to love one another."
Acts 8:26-40 (E)
See above comments.
John 14:15-21 (E)
The Episcopal lectionary follows the same pattern of Gospel selections for the Fifth Sunday of Easter as it did on the Fourth Sunday after Easter. Successive readings are taken from John 10 and John 14. The Fifth Sunday of Easter, Year A, has John 14:1-14 assigned to it. The other lectionaries place John 14: 1-12 on the Fifth Sunday of Easter, and John 14:15-21 on the Sixth Sunday of Easter, Year A. Comments on this pericope are included in the Lectionary Preaching Workbook III, Cycle A.
John 15:1-8 (R, L, C)
This is a parable that contains, at first reading, law and judgment, but on closer examination proclaims Gospel and grace. That there is a level at which this Gospel is allegory cannot be doubted, but that level means relatively little to people today (except for the knowledge of the theological problems of the early church which, it must be pointed out, have a way of surfacing in this and every age). People are always attempting to reshape God the Father and, especially Jesus, in ways that will be acceptable to themselves. The Gospel and grace of this text are gained by "abiding" in the true faith of Jesus Christ (allowing his Word to shape the theological beliefs of the faithful). All will then be well and bring forth good fruit. It is those who are cut off from Christ - "pruned" in one way or another - who are in danger of being unfruitful and "thrown into the fire and burned."
A Sermon on the Gospel, John 14:15-21 (E)
See the homiletical comments and sermon suggestions made in the Lectionary Preaching Workbook III, Cycle A.
John 15:1-8 (R, L, C) - "Keep in Touch with Jesus."
That's the heart of this Gospel. Keep in touch with Jesus, the living vine of God, or you will drift away from God and be totally unprofitable to him. Years ago, I took an alcoholic to his first AA meeting. He was enthusiastic with the acceptance he received and the help given to him. He deeply appreciated that a member of AA had asked to be his contact person and, later, he told me that he talked to this person almost every single day. He couldn't get along without him. He stopped going to AA meetings, but he kept in touch with this friend. But then his friend became ill and died, and the recovering alcoholic, who thought he could "make it on his own," began to drink again. He was lost without the tower of strength he had found in this other man. His whole life started to fall apart again - and he might easily have killed himself had it not been that, when he was almost at his wit's end, he renewed his contact with AA. There he found people who would help him and nourish him on the road to recovery again. He had learned his lesson and kept his relationship with AA, remaining "dry" and productive as long as he lived.
1. Christ expects his followers to be active and productive members of the Kingdom of God.
2. To be kept alive and profitable for God, people must be connected to Christ, as the branches are to a vine. He is the vine and we are the branches; our life comes from him.
3. This means that Christians need the church, the body of Christ, which dispenses life and the sacraments throughout the world. We cannot live the full Christian life by ourselves without the Christian community.
4. By producing deeds of love and mercy in the name of the risen Lord, we glorify the name of God and affirm the resurrection Gospel of our Lord.
A Sermon on the First Lesson, Acts 8:26-40 (E, L, C) - "Belief and Baptism."
1. Belief and baptism belong together. The Egyptian eunuch made this connection after hearing Philip's explanation of Isaiah and the Gospel.
2. Baptism connects us to the death and resurrection of Jesus Christ in a profound manner. It means that God's redeeming work continues in us so that our faith might grow to maturity.
3. Baptism joins us to the nurturing community. The church feeds us on the word and nourishes us with the sacraments.
4. Belief and baptism belong together and keep us faithful to Christ.
(Note: Verses 29 and 30 of this reading offer an intriguing text for a textual sermon on "Jesus
- Magician or Messiah?" in the context of Jesus' death and resurrection. It reads: "And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing. But Philip was found at Azotus....")
Acts 9:25-31 (R) - "The Outsider."
1. That's what Paul was, no matter how desperately he wanted to join the fellowship of the disciples. He was the persecutor, the enemy, the outsider.
2. He had an advocate in Barnabas, who took his side and supported his membership application before the disciples. That reminds us that without our advocate, the living Lord, we would be helpless sinners cut off from the Kingdom of God and the community of believers.
3. Our business is to cherish the community of Christ, for it is here that we learn the truth of the Gospel and learn to live out the faith in our daily lives.
4. Thank God for our advocate, Jesus Christ our Lord.
Deuteronomy 4:32-40 - "This is What God Has Done for Us."
1. He revealed his power and his love when he delivered the people of Israel by signs and wonders from the power of the Pharaoh. He demonstrated to the world that there is a God - the only God who created everyone and everything.
2. He demonstrated his loving nature when he spoke from the fire and gave his people a covenant and commandments to live by. In Jesus, he made a new covenant with rebellious people, whom he should have destroyed. He has given us life eternal when he should have doomed us to death. He is a God of grace and mercy.
3. This is what we should do for him:
A. Thank, praise, and love him for his amazing gift in Jesus Christ our Lord and the new covenant he made for us.
B. Obey our Lord's new commandment - "A new commandment I give to you, that you should love one another as I have loved you."
c. Serve him by serving his people in the world.
A Sermon on the Second Lesson, 1 John 3:18-24 (R, E, L)
See the homiletical comments and sermon suggestions in the material for the Fourth Sunday of Easter.
1 John 4:7-12 - "The Proof of the Pudding."
1. The proof of one's profession of faith that one offers to God is in the way people live out that faith.
2. People who claim to love Christ but fail to live Christ-like lives really aren't very good Christians (if they are Christians at all).
3. Christ comes to us through Word and Spirit - lives with and in us, if you will - so that we might be his and live like and for him in the world.
Acts 8:26-40 (E)
Please see the above comments and sermon suggestions.
Psalm 98, Cantate Domino, is no longer assigned to this Sunday. The Episcopal Church places it on the Third Sunday of Easter, Year B, while the Roman Catholic and Lutheran churches use it on the Sixth Sunday of Easter, Year B. These are the only instances in which Psalm 98 is the responsory during the Easter season, which is unfortunate, because this Sunday needs a "liturgical lift" in the middle of Eastertide so as to sustain, or even increase, the spirit of rejoicing in the risen Lord. When the Easter Gospel is allowed to echo during the Easter season, people have an opportunity to reflect on the great thing that God has done in Jesus Christ and the meaning of Easter will become more evident in worship and in the lives of the faithful.
The Prayer of the Day
The several collects that have been prepared for this Sunday by the various churches make it very evident that additional collects - one for each cycle/season of the church year - are needed. As a rule, there is only one prayer for each Sunday which is to serve the same Sunday and its biblical theme in the three-year cycle. But this, as has been stated before, does not work very well. It almost seems as if some of the older collects, which were greatly appreciated by some people, were simply revised out of frustration, or more importantly, because they spoke to the spiritual malaise of this age. The beautiful collect for the Fifth Sunday of Easter, in the LBW, is typical:
O God, form the minds of your people into a single will. Make us love what you command and desire what you promise, that amid all the changes of this world, our hearts may be fixed where true joy is found; through your Son, Jesus Christ, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
This prayer is fitting because it perceives - and expounds - the proper response in people who are rejoicing in the resurrection of the Lord.
The Psalm of the Day
Psalm 22:24-30 (L); 22:25b-27, 29-31 (R) - Most Christians associate this psalm, or the portion of it with which they are familiar, with Jesus' death on the cross and the reports of Matthew and Mark that Jesus cried out, "My God, my God, why have you forsaken me?" This last section of the psalm is not as well known. It has a different spirit than the first part. It speaks of "praising God" - not wondering where God was when Jesus died - containing the resurrection word: "The poor shall eat and be satisfied, and those who seek the Lord shall praise him: May your heart live forever.' " The psalm is oriented to both the passion and resurrection of Jesus, simply because the latter part (verses 22-30) clearly speaks to the vindication of the One who has suffered. This psalm, when understood this way, still makes this Sunday something of the Cantate Sunday that it used to be, because this is the new song that the people of God are called upon to sing.
Psalm 66:1-11 or 66:1-8 (E) - As a song of praise, which at first reading seems to be appropriate for almost any occasion, this psalm has genuine orientation toward Easter and, also, a "touch of Pentecost." "Bless our God, you peoples ... who holds our souls in life, and will not allow our feet to slip." It reflects upon the exodus experience of Israel with implications for the baptismal connection to the death and resurrection of Jesus: "we went through fire and water." The "fire" for Christians is the "sealing" done by the Holy Spirit in baptism. Baptism has this "touch of Pentecost" in it. The longer version, therefore, has both the Easter promise and the baptismal "connection"; the shorter version stops with the Easter promise.
The readings:
Acts 8:26-40 (E, L, C)
The first part of this familiar story - in which Philip interprets Isaiah 53 in the context of Jesus' suffering, death, and resurrection and then baptizes him - is told in the first reading assigned to the Sixth Sunday of Easter in the Roman Catholic Ordo. In that part of Chapter 8, Philip goes to "a city of Samaria," where he preaches the Gospel and wins many converts, among them a famous magician, Simon, who is also converted. When Peter and John arrived at Samaria to consolidate the work begun by Philip, Simon offered to pay the disciples if they would confer their power upon him. Peter excoriated him because he knew that Simon only wanted to become an even greater magician than he already was. His heart wasn't "right," according to Peter.
Had he been with Philip, who had been told by an angel to go to the desert road from Jerusalem to Gaza, Simon would have been more amazed. Philip was "directed" to the Ethiopian eunuch, Queen Candace's treasurer, who was reading the "suffering servant" part of Isaiah. When he admitted that he didn't understand it, Philip interpreted it for him and showed him that Jesus was that servant. Since there was some water nearby (an oasis, or a little spring-fed lake), the unnamed eunuch asked to be baptized and he was. Luke reports: "And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing." Philip turned up at Azotus and preached his way through the towns all the way to Caesarea. Once more, in this reading, the baptismal connection between Easter and believers is emphasized. There is a kind of "he/she who believes, and is baptized, shall be saved" theology built into this Gospel.
Acts 9:25-31 (R)
This snippet of the story of Saul's conversion and his attempt to make contact, even join, the inner circles of the disciples details the wariness of the disciples in view of Saul's previous persecution of the Christians. They remembered, in particular, how he had held the clothing of some of the people who stoned Stephen to death. But Barnabas, who apparently had more influence than we are likely to attribute to him, convinced them that Saul (Paul) was a true disciple of the Lord, citing his conversion experience and his preaching in Damascus. When they had accepted him, he preached so boldly in Jerusalem that his life was in danger. So he was sent "out of town" to Caesarea, where he must have embarked for Tarsus. The important part of this incident, beyond the obvious, is that he sought contact with the disciples in order to, undoubtedly, learn details of the life of Christ from them. In other words, he would "get the Gospel straight." That must have been Luke's concern when he included this incident in the story of the early church. He was concerned that the pure Gospel be preached, because he knew that if it were the church would surely grow and flourish, as the last verse of the reading testifies.
Deuteronomy 4:32-40 (E)
Both the Roman Catholic and Lutheran lectionaries appoint this passage - most of it, at least (32-34, 39-40) - to the Sunday of the Holy Trinity, but in different years. The Lutherans use it in Year A, the Ordo in Year B. It highlights the activity of God as creator and giver of the covenant, as the One who has brought his people out of Egypt with signs and wonders and saw them safely to the Promised Land. Moses tells the people to "know therefore this day, and lay it to your heart, that the Lord is God in heaven and on the earth beneath; there is no other." He could say the same thing to those who believe that Jesus is Lord by virtue of his death and resurrection. He would then also tell us, as he did the Israelites, to "keep his statutes and his commandments, ... that it may go well with you, and with your children after you." The reading is as appropriate for Eastertide as it is for Trinity Sunday.
1 John 3:18-24 (R, L); 3:(14-17) 18-24 (E)
The Common lectionary assigned verses 18-24 of this reading to the Fourth Sunday of Easter. Comments may be found in that Sunday's homiletical studies. 1 John 3:1-17 was the first reading for the Third Sunday of Easter in the Common lectionary. Readers may refer to that Sunday's comments if interested in verses 14-17.
1 John 4:7-12 (C)
Once again, the Common lectionary is a week ahead of the other lectionaries in the selection of second readings. John has declared that the true test of genuine Christianity is whether or not Christians love one another and, just as God did, give evidence of their love in their deeds and actions. He says that persons who do not love simply do not know God - because God is love. This truth, according to John, is an act of revelation and redemption in "that God sent his only Son into the world, so that we might live through him." In this - the cross - is love; Jesus came to be the "expiation" for our sins." And again, he insists, "if God so loved us, we also ought to love one another."
Acts 8:26-40 (E)
See above comments.
John 14:15-21 (E)
The Episcopal lectionary follows the same pattern of Gospel selections for the Fifth Sunday of Easter as it did on the Fourth Sunday after Easter. Successive readings are taken from John 10 and John 14. The Fifth Sunday of Easter, Year A, has John 14:1-14 assigned to it. The other lectionaries place John 14: 1-12 on the Fifth Sunday of Easter, and John 14:15-21 on the Sixth Sunday of Easter, Year A. Comments on this pericope are included in the Lectionary Preaching Workbook III, Cycle A.
John 15:1-8 (R, L, C)
This is a parable that contains, at first reading, law and judgment, but on closer examination proclaims Gospel and grace. That there is a level at which this Gospel is allegory cannot be doubted, but that level means relatively little to people today (except for the knowledge of the theological problems of the early church which, it must be pointed out, have a way of surfacing in this and every age). People are always attempting to reshape God the Father and, especially Jesus, in ways that will be acceptable to themselves. The Gospel and grace of this text are gained by "abiding" in the true faith of Jesus Christ (allowing his Word to shape the theological beliefs of the faithful). All will then be well and bring forth good fruit. It is those who are cut off from Christ - "pruned" in one way or another - who are in danger of being unfruitful and "thrown into the fire and burned."
A Sermon on the Gospel, John 14:15-21 (E)
See the homiletical comments and sermon suggestions made in the Lectionary Preaching Workbook III, Cycle A.
John 15:1-8 (R, L, C) - "Keep in Touch with Jesus."
That's the heart of this Gospel. Keep in touch with Jesus, the living vine of God, or you will drift away from God and be totally unprofitable to him. Years ago, I took an alcoholic to his first AA meeting. He was enthusiastic with the acceptance he received and the help given to him. He deeply appreciated that a member of AA had asked to be his contact person and, later, he told me that he talked to this person almost every single day. He couldn't get along without him. He stopped going to AA meetings, but he kept in touch with this friend. But then his friend became ill and died, and the recovering alcoholic, who thought he could "make it on his own," began to drink again. He was lost without the tower of strength he had found in this other man. His whole life started to fall apart again - and he might easily have killed himself had it not been that, when he was almost at his wit's end, he renewed his contact with AA. There he found people who would help him and nourish him on the road to recovery again. He had learned his lesson and kept his relationship with AA, remaining "dry" and productive as long as he lived.
1. Christ expects his followers to be active and productive members of the Kingdom of God.
2. To be kept alive and profitable for God, people must be connected to Christ, as the branches are to a vine. He is the vine and we are the branches; our life comes from him.
3. This means that Christians need the church, the body of Christ, which dispenses life and the sacraments throughout the world. We cannot live the full Christian life by ourselves without the Christian community.
4. By producing deeds of love and mercy in the name of the risen Lord, we glorify the name of God and affirm the resurrection Gospel of our Lord.
A Sermon on the First Lesson, Acts 8:26-40 (E, L, C) - "Belief and Baptism."
1. Belief and baptism belong together. The Egyptian eunuch made this connection after hearing Philip's explanation of Isaiah and the Gospel.
2. Baptism connects us to the death and resurrection of Jesus Christ in a profound manner. It means that God's redeeming work continues in us so that our faith might grow to maturity.
3. Baptism joins us to the nurturing community. The church feeds us on the word and nourishes us with the sacraments.
4. Belief and baptism belong together and keep us faithful to Christ.
(Note: Verses 29 and 30 of this reading offer an intriguing text for a textual sermon on "Jesus
- Magician or Messiah?" in the context of Jesus' death and resurrection. It reads: "And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing. But Philip was found at Azotus....")
Acts 9:25-31 (R) - "The Outsider."
1. That's what Paul was, no matter how desperately he wanted to join the fellowship of the disciples. He was the persecutor, the enemy, the outsider.
2. He had an advocate in Barnabas, who took his side and supported his membership application before the disciples. That reminds us that without our advocate, the living Lord, we would be helpless sinners cut off from the Kingdom of God and the community of believers.
3. Our business is to cherish the community of Christ, for it is here that we learn the truth of the Gospel and learn to live out the faith in our daily lives.
4. Thank God for our advocate, Jesus Christ our Lord.
Deuteronomy 4:32-40 - "This is What God Has Done for Us."
1. He revealed his power and his love when he delivered the people of Israel by signs and wonders from the power of the Pharaoh. He demonstrated to the world that there is a God - the only God who created everyone and everything.
2. He demonstrated his loving nature when he spoke from the fire and gave his people a covenant and commandments to live by. In Jesus, he made a new covenant with rebellious people, whom he should have destroyed. He has given us life eternal when he should have doomed us to death. He is a God of grace and mercy.
3. This is what we should do for him:
A. Thank, praise, and love him for his amazing gift in Jesus Christ our Lord and the new covenant he made for us.
B. Obey our Lord's new commandment - "A new commandment I give to you, that you should love one another as I have loved you."
c. Serve him by serving his people in the world.
A Sermon on the Second Lesson, 1 John 3:18-24 (R, E, L)
See the homiletical comments and sermon suggestions in the material for the Fourth Sunday of Easter.
1 John 4:7-12 - "The Proof of the Pudding."
1. The proof of one's profession of faith that one offers to God is in the way people live out that faith.
2. People who claim to love Christ but fail to live Christ-like lives really aren't very good Christians (if they are Christians at all).
3. Christ comes to us through Word and Spirit - lives with and in us, if you will - so that we might be his and live like and for him in the world.
Acts 8:26-40 (E)
Please see the above comments and sermon suggestions.
