Sunday 8 June 2025 - Pentecost

Theme             Come, Holy Spirit!            

Sentence         The love of God has been poured into our hearts through the Holy Spirit who has been given to us. (Romans 5:5) [NZPB, p. 604]

Collect            Come, Holy Spirit, our souls inspire,
and lighten with celestial fire.
Your blessed anointing from above
is comfort, life, and fire of love.
Overcome with eternal light
the dullness of our blinded sight. Amen [Adapted].    

or

Collect: B. Peters, Book of Prayers in Common, March 2025 edition  

O God,

on this day you taught the hearts of the faithful

by the light of your Holy Spirit;

may we, by the same Spirit, be truly wise

and ever rejoice in your consolation;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen.     

Readings                                              

Acts 2:1-21

Psalm 104:24-34, 35b

Romans 8:14-17

                        John 14: 8-17, 25-27

The most important point to any sermon on Pentecost Sunday is to draw out the meaning of Pentecost which is that God is present and active in the world today through the Holy Spirit.

As an event in history Pentecost is important, e.g. the birthday of the church, but Pentecost is a celebration of the present work of God, not of the past, because the gift of the Spirit for the life of the church is an always contemporary gift, not an historical impartation, and the church which loses the Spirit is no longer the church.

Acts 2:1-21

Luke tells the story of the day in which Jesus' promise of the Holy Spirit coming with power was fulfilled. In turn this coming fulfilled an ancient prophecy in Joel. 

The Holy Spirit comes upon everyone (not just the apostles; on both women and men). They speak in other tongues, in languages which the multitude of Jews gathered in Jerusalem from around the world could understand: 'our own native language' (2:8).  The import of this language fluency is that the Holy Spirit was promised by Jesus to give power to his followers to they could be 'my witnesses ... to the ends of the earth' (1:8). Jesus makes good that promise: his followers will be able to be his witnesses to the ends of the earth because through supernatural gift they have the ability to testify to Jesus.

The Holy Spirit both comes  on the gathered disciples (2:3) and fills them (2:4) meaning that the work of the Holy Spirit in the life of believers is overwhelming and complete: no aspect of life is untouched when God's Spirit comes into our lives.

Yet not all observers experience the same phenomenon as those receiving the Holy Spirit: 

'others sneered and said, "They are filled with new wine".' (2:12).

This accusation prompts an apologetic response at the beginning of Peter's sermon (2:14-16). No one is drunk, it is only 9 am in the morning, and let me remind you what the prophet Joel said! This is that, Peter argues.

This bold, courageous preaching Peter is a severe contrast to the Peter who denied his master three times. The most important outcome of the Holy Spirit working powerfully in our lives is that we are empowered to witness boldly for Jesus Christ.

Psalm 104:24-34, 35b

Just one note here, pertaining to Pentecost. In verse 30 we read, 'When you send forth your spirit, they are created; and you renew the face of the ground.'

In the original creation the Spirit of God hovered over the deep. Here the psalmist acknowledges the continuing role of God through the Spirit in sustaining and caring for life.

Romans 8:14-17

Apart from empowering us to be witnesses for Jesus to all the world, and sustaining the life of creation, what does the Spirit do? What are other dimensions of 'the work of the Holy Spirit'?

Paul teaches that the Holy Spirit coming upon believers in order to 'lead' their lives makes us 'children of God' who are free from the 'fear' of those who are slaves (to sin and its power).

As children we may call on God as 'Father' indeed as the intimate and affectionate father presumed in the use of the Aramaic 'Abba'. Wonderfully the work of the Holy Spirit is intimate and detailed within our lives: we are not merely made children of God by the Spirit, the Spirit works within us inspiring us to cry out in prayer to our Abba God.

But what are children in normal life but potential heirs to the benefactions of their parents. So in the divine life, Paul reminds his readers that as children of God we are 'heirs of God and joint heirs with Christ'. What that heirloom consists of is the theme of 8:18-23: the glory about to be revealed to us, the redemption of our bodies, in sum, the fulfillment of creation. 

Back to the last verse of our passage today: we are heirs, Paul says, 'if, in fact, we suffer with him so that we may be glorified with him.' The Holy Spirit within our lives is not a 'Get Out of Jail" card which instantly releases us from all trials and troubles, let alone some kind of shield which prevents trauma coming our way. In this life we can expect trouble but the Holy Spirit at work in us will lead us through them to a better place, the life of glory shared with Christ himself in the fullness of God's presence.

John 14:8-17, 25-27

Focusing on the Holy Spirit in these speeches of Jesus, we learn important facts about the Holy Spirit. 

Before we get to the facts, let's note what the Holy Spirit is called - depending on translation - 
- Advocate
- Comforter
- Paraclete
- Helper
- Counsellor. 

Paraclete is a transliteration of the original Greek and literally is 'the one called alongside'. English terms such as Advocate or Comforter or Helper or Counsellor properly draw out an aspect of the meaning of Paraclete, but none do complete justice to its meaning. It could be helpful to think of the Holy Spirit as the one who comes alongside us to be and do all of the following: to help, to counsel, to advocate, and to comfort (both to encourage, support and give strength to).

What are these facts from Jesus himself about the Holy Spirit as Paraclete?

14:16 with us 'forever'

14:17 the Spirit is the 'Spirit of truth' (this relates to our task as witnesses)

14:17 rejected by the world

14:17 we know the Holy Spirit because we experience the Holy Spirit 'abiding' with us and in us

14:26 the Holy Spirit will teach us 'everything and remind [us] of all that [Jesus has] said to [us]'

14:27 through the Holy Spirit comes the peace of Christ.

In other words, the Holy Spirit is the means by which Jesus remains in the world, abiding in the lives of his followers, continually bringing to their minds what he has taught, thus enabling and empowering us to be the kinds of followers he asks us to be. 

Sunday 1 June 2025 - Easter 7/Ascension transferred

First I give the readings for Ascension Day, with Comments

Then I give the readings etc for the Sunday after Ascension also know as the 7th Sunday after Easter.

This post takes no view on whether Ascension Day should be celebrated on Ascension Day or transferred.

ASCENSION DAY

Theme                  Christ risen, ascended and glorified        

Sentence             Lift up your heads you gates! Lift yourselves up you everlasting doors! That the king of glory may come in. (Psalm 24:7) [NZPB, p. 601]

Collect: B. Peters, Book of Prayers in Common, March 2025 edition  

Grant, we pray, O God,

that we, who believe your only-begotten One,

our redeemer, ascended this day to heaven,

may also in heart and mind there continually dwell;

through Jesus Christwho is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen.

Readings         Acts 1:1-11

                          Psalm 47                                     

    Ephesians 1:15-23

                             Luke 24:44-53

Comments:

Acts 1:1-11 and Luke 24:44-53

I do not think this need be brought into a sermon, but it is fascinating to see how Luke deals with the last event in Jesus' physical presence on earth in his two texts, the ending of the gospel and the beginning of Acts. There are similarities and there are differences.

In 'big picture' (or 'big theme') terms, each passage conveys two messages: the gospel mission of Jesus must now spread throughout the world, but first new empowerment through the Holy Spirit must come upon the disciples.

The 'event' in each passage is the departure, depicted physically as an 'ascent', of Jesus from the disciples. Never again, save in episodic visionary experiences will they see their Lord again.

Where does Jesus go to? Both texts answer "heaven". Later, Peter, in his Pentecost Day sermon will add "Being therefore exalted at the right hand of God" (Acts 2:33). 

Obviously the physical talk of upwards travel to a place beyond the observable world of earth-and-space both assumes and contributes to an understanding that "heaven" is above us. It also offers a physical image to match the increase in glory and honour implicit in the idea that Jesus is now 'exalted' to the right hand of God (i.e. seated on a throne on the right side of the divine throne).

Ascension then is a celebration of both departure and exaltation, of the physical loss of Jesus to his followers and of the triumphant gain of Jesus exalted to glory in the realm of heaven. With exaltation, the victory won in the resurrection, the defeat of the power of death as the last enemy against humanity is completed. With departure the door is open to a new history of God being present among God's people, God the Holy Spirit will dwell among them.

Yet this event is also about us. The departure of Jesus and the promise of the Holy Spirit to come in power is integrated with the great commission. We misunderstand Ascension and its importance if we think of it as (say) a postscript to the life of Jesus, or a snapshot of the glory of the exalted Jesus. Ascension is also the beginning of a new era in our history, the time when we are responsible for the continuation of the mission of Jesus Christ. Luke in both texts is keenly alert to this point. If (as some scholars of Luke's writings have supposed) Jesus has come in the middle of history, then we are now in its last period. That this is so, according to Luke, is underlined in Acts 1:11. Jesus has departed, but he will return.

Psalm 47

This is a fitting song of praise to God on this festive occasion.

Ephesians 1:15-23

Obviously verse 20 in this passage links the text to the theme of 'exaltation' which is an important aspect of the theology of Ascension.

The passage is part of a long introduction to the epistle in which Paul sets out a profound set of insights into salvation, Christ, Christ's relationship to those who believe in him, and the great purpose of God being worked out through history - all given in the context of prayer and thanksgiving for his readers.

There is a sermon in every verse of this passage! 

Further theological reflection on Ascension and its significance may be found at Psephizo.

Sunday After Ascension = Pascha 7

Theme(s): God's power at work / Church in mission / Unity for sake of the gospel

Sentence: "As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me" (John 17:21).

Collect: B. Peters, Book of Prayers in Common, March 2025 edition  

Graciously hear our prayer, O God,

that we who believe that Christ our Saviour

is now with you in majesty,

may also experience the promise

of remaining with us always, to the end of the age,

through the same Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen.

Readings:

Acts 16:16-34

Psalm 97

Revelation 22:12-14, 16-17, 20-21

John 17:20-26 

Comments:

Acts 16:16-34

We continue reading through Acts (though, bear in mind, next Sunday is Pentecost, and we will switch back to Acts 2 and the coming of the Spirit who drives the apostolic mission forward through Acts 16).

Here Paul and his band, including the narrating author Luke, continue their work in Philippi and run into trouble. Casting out a demon from a fortune-telling slave-girl is one thing, facing her profit driven owners is another and Paul and Silas find themselves in the presence of a lynch mob. Flogged and thrown into jail they do the only thing they can do while constrained by stocks: sing hymns to God.

Such singing: the earth shakes, chains are broken, the jailer wakes to a reality which is a nightmare and thinks killing himself is the simplest way to escape impending doom. But peace rules: no prisoner has actually escaped and the nightmare turns to vision for the jailer. He has been saved from death, can he be saved by God?

Paul assures him he can. To the jailer's brilliant question, "What must I do to be saved?" Paule replies with words echoing down the centuries of gospel ministry, "Believe on the Lord Jesus, you will be saved, you and your household."

The following verses tell us of remarkable transformation as the jailer hears the gospel ("the word of the Lord"), responds with ministry to their needs ("washed their wounds"), and is baptized with his household. The pattern here has been followed through the centuries: response to the gospel proclaimed, teaching in the faith, baptism.

Psalm 97

In these verses we have the earth responding to the Lord (cf. the earthquake in the Acts reading), the bowing down of the gods before the Lord (cf. the pagan jailer seeking salvation in the Acts reading) and the Lord guarding the lives of his faithful and rescuing them from the hand of the wicked (cf. the release of Paul and Silas from the jail in the Acts reading).

Revelation 22:12-14, 16-17, 20-21

It is a pity that verses are missed out in this reading. The discomfort those verses provide are part of the reading as it was written and we damage the integrity of the reading, if not the integrity of ourselves as readers by omitting these challenging, confrontational verses. (They are also, as I saw observed on Twitter, somewhat ironical re the lectionary and its excision of verses to make for worship readings of "appropriate" content and length!)

But the verses we are prescripted to read speak of our Lord who is Lord of time and Lord through time. The Lord Jesus is beginning and end and will come again. What occurs in time, our lives and thus the flow of history through time, is under his Lordship and to Jesus as Lord we are all accountable: "my reward is with me, to repay according to everyone's work" (12).

Yet the Lord is gracious: the one who is coming in judgment also says to those who will be judged, "Come". The elapse of time between the beginning and the end is time for responding to that invitation, "Let anyone who wishes take the water of life as a gift" (17).

John 17:20-26

We could read this passage simply as a lesson in ecumenicity in the body of Christ ("that they may become completely one", v. 23) but it is worth asking first, Why this reading on this Sunday after Ascension and before Pentecost? To what "Ascension" and "Pentecost" themes does the reading speak?

Putting the question like that, I do not see an easy answer! But here goes:

First, as Jesus ascends to the Father and as the Spirit is about to descend to birth the church, the vision and plan is for one united church. There is only one ascended Lord of the church and only one indwelling Spirit of God. The Johannine Jesus prays for the unity of the church not that disparate fragments of a divided church might be somehow moulded into one body but because the church is intended to be one, to remain one and to be renewed as one body of Christ.

Secondly, the ascended Jesus departs from his disciples and thus to the disciples Jesus hands over his mission (that for which God "sent" him, with "sent"/"send" being a fundamental conception of God's work through Christ in John's Gospel). Jesus prays for unity not for its own sake but "so that the world may know that you have sent me and have loved them even as you have loved me" (v. 23, see also v. 21).

In other words, between Ascension Day and Pentecost we are invited via this reading to reflect on who we are as church and what our task is, as the continuing mission of Christ. To get a bit technical, ecclesiology meets missiology on this Sunday and via this reading. 

Sunday 25 May 2025 - Easter 6

Theme                  The radiant glory of God              

Sentence             Speak out with a voice of joy; let it be heard to the ends of the earth: The Lord has set his people free, alleluia.

Collect: B. Peters, Book of Prayers in Common, March 2025 edition    

Everliving God,

may we fervently celebrate with great joy

these days in honour of the Risen One

and show forth in our lives all that we proclaim;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.           

Readings              Acts 16:9-15                       

     Psalm 67

     Revelation 21:10, 22-22:5

                             John 14:23-29

Comments

Acts 16:9-15 continues the story of the spread of the gospel of Jesus Christ, from Jerusalem to Rome, today reaching Philippi. Note the strong role of God in directing the movement (verse 6, forbidden to go to Asia; verse 9 a visionary lead to Macedonia), down to the personal detail of 

"The Lord opened her heart to listen eagerly" (verse 14).

Yet Lydia makes a response by receiving baptism (and in keeping with her culture, insists her whole household is baptised with her). Of course she was in a position to have her heart opened by the Lord by being already a worshipper of God (verse 14).

Note also that the direction Paul and his companions receive is not all "spiritual" (i.e. visions and such). They stay in Philippi for a period through the simple pressure from Lydia to stay.

We never meet Lydia again (and she is not mentioned in the letter of Paul to the Philippians) but she stands as an impressive example of a woman in leadership in the fledgling church of God. Perhaps she herself moved on geographically, for instance back to Thyatira from whence she came (verse 14), and that is why she is not mentioned in Philippians.

Psalm 67 is a fitting accompaniment to the story of Lydia and the reception of the gospel in Philippi. Beginning in prayer for God's merciful grace, the psalmist asks that 

"[God's] way may be known upon earth, your saving power among all nations" (verse 2; also 3-5). 

Three requests (actually two since the first one is repeated after the second) follow: that the peoples of the earth praise God (verses 3-5).

Why? "The earth has yielded its increase; God, our God, has blessed us."

As it began, so the psalm ends, with a further prayer, in a kind of summary of what has gone before, asking for God to continue to bless us and for "all the ends of the earth" to revere him (verse 7).

This psalm is an intriguing model of a prayer which calls for praise of God in a manner which makes us think as we say the words that we are praising God!

Revelation 21:10, 22-22:5 What is heaven like? 

It is simply impossible after reading these verse to sustain notions of heaven as consisting of wafting clouds, harps, and a strange assortment of characters who walk out of comedians' jokes, past Peter standing guard at the pearly gates, into the inner courts of heaven!

Two simple points are made about 'heaven' (strictly, going back to last week's readings, "a new heaven and a new earth", 21:1): it is full of the radiant glory of God (especially 21:22-27) and it is peopled with healed, restored, whole servants of God devoted to worshipping God. 

There will be "strange characters" there (actually, you and me!) but not in all our imperfections, faults and failings. "Nothing unclean" will be there; nor anything "accursed" (22:27; 22:3 respectively). Only those made whole by the healing and cleansing blood of the Lamb will be in heaven (from Revelation itself we might pay attention to 1:5b-6; 5:9-10; 7:14). All this comes from the gracious initiative of God, the source of life and of the healing water of life (22:1).

When we reflect on the radiant glory of God, the light of light which makes all ideas of either sun or lamp redundant, we understand why nothing imperfect could be in heaven: the intensity of God's radiant glory would burn up all dark spots and shadows! Thanks be to God that his promise is to make us fit to be in his presence for eternity.

John 14:23-29 brings us back to earth! Jesus speaks to his disciples (and therefore to us, for we also are his disciples) of the time between his departure from this world and the end of all things.

(1) During this time we are to "keep" Christ's word (i.e. his new commandment). This will result in

(2) Father and Son making their "home" with us. That is, we will not be alone as we now begin to enjoy experience of fellowship with God which never ends.

(3) Although Jesus will physically leave his disciples, through the Holy Spirit (the Advocate/Paraclete/Helper/Counsellor/One who walks with us), Jesus' work continues (here, emphasis falls on Jesus' teaching). 

Thus,

(4) Jesus leaves his blessing of "Peace" on the disciples, a peace not as this world would give (i.e. attempt to give) but a peace based on the promise of God's dwelling with them, continuing presence with them through the Holy Spirit, and promise already made (14:1-6) that all will be well.

(5) Far from despairing at the loss of Jesus, the disciples should be rejoicing "because the Father is greater than I".

At this point we may be wise to acknowledge some limitation in our understanding of this enigmatic phrase. We might be more helped if Jesus had said "because the Father has everything under control" or "the Father is able to continue working in the world as if I were still with you." Jesus doesn't say that, though something of those two sentiments may be bound into the meaning of "the Father is greater than I."

(With respect to the verses which follow, though not part of our passage today, that is, verses 30-31:

Then Jesus in the last few verses of the chapter faces (in the enigmatic manner of the Jesus presented to us in this gospel) the immediate future: "for the ruler of this world is coming". 

When Jesus says that "He [= ruler of this world] has no power over me" he must be talking about ultimate power, for within a few hours the ruler of the world, also known as the prince of darkness, will have drawn Jesus to his execution on the cross. But, as we readers know (but the disciples present on that occasion did not), it is not death which is the end of Jesus on earth but resurrection. So the ruler of the world is undone and the gospel spreads throughout that world. However John does not put it like that (which a gospel writer like Mark might have done, see Mark 14:9). John actually writes in v. 31,

"but I do as the Father commanded me, so that the world may know that I love the Father."

What does Jesus mean? Why is it important that the world knows that Jesus loves the Father (= does as the Father commanded him)? The sense here seems to be that only through obedience to the Father (i.e following the path leading him to the finished work of salvation on the cross as the final and complete Passover Lamb) is salvation possible. If Jesus were to stumble at the end, to disobey the Father, then he would not love the Father and we would know that what God wanted had not, in the end, been fulfilled. Conversely, when we ask with Johannine thinking, what our salvation consists of, it consists of us responding to Jesus with a similar love, a love which means we "keep" his words (14:24).)

In relation to life in heaven, John 14:23-29 sets us on the way to growth in Christian maturity, built on confidence in God's promises to us in Christ and on the gift of the Holy Spirit to us.

Sunday 18 May 2025 - Easter 5

Theme                  Love one another

Sentence             By this love you have for one another everyone will know that you are my disciples. (John 13:35)

Collect: B. Peters, Book of Prayers in Common, March 2025 edition    

Tender God,

cultivate the paschal mystery in us,

that those who flourish by the waters of sacred baptism

may be sheltered by your protection,

bear much fruit,

and reap the joy of eternal life;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings                                             

           Acts 11:1-18

           Psalm 148

           Revelation 21:1-6

                                   John 13:31-35

Comments:

Psalm 148 is both a hymn and a vision. A hymn of praise to the Lord, which calls on the whole of nature to praise the Lord, including kings and princes, young men and women, old and young. Everything and everyone, Praise the Lord! The vision is of the world understanding that it does not exist as existence without primary cause, or work in an orderly manner without prior design. Rather, the world is to praise God because it has been 

created ... established ... [with] fixed bounds (vss. 5-6).

Acts 11:1-18 draws us into a new insight into the way of the world, with the aid of an account of a vision of nature which has some resonance with Psalm 148. 

This insight is that what in the minds of Israel was an 'established' fact in respect of 'fixed bounds' was changed. The fixed bounds involved circumcision by which the bounds of the Israelite nation were established. Within those bounds people might eat together as the people of God. Across those bounds table fellowship could not occur. (Noting, of course, that the bounds were also being set in relation to men (circumcised men versus uncircumcised men) and women were included as wives and daughters thereof).

Now, through a vision to Simon Peter the bounds were not just being broken but abolished. The first Christians did not understand the scope of the cross, that on it Jesus died for the world and not only for Israel. Now they know differently. But there remain pockets of resistance to this deeper understanding of the gospel, a resistance which will feature through the remainder of Acts, through Romans, Galatians and Ephesians and, to a different extent, through Hebrews and Revelation.

In the psalm we have no reckoning with creation gone wrong or creation being wrecked. The reading from Acts is an engagement with the creation gone wrong through disruption to the unity of humanity. One way to understand the gospel is that it is God's message that the time has come and the power is available to restore unity to humanity. 

In Revelation 21:1-6 we have a portion of an extraordinary vision of the restoration of creation, so beautifully and completely restored that is is 

'a new heaven and a new earth'. 

It is an extraordinary vision because it gives multiple expressions of this restorative healing work in the space of a few verses: 

'new Jerusalem' ... 'Death will be no more' ...'To the thirsty I will give water', 

to note just some of the inspiring images presented here.

Thus, we come to the gospel reading, John 13:31-35, with an openness (via the preceding readings) to hearing Christ's new commandment, 

'love one another', 

and to understanding it, not merely as an instruction for relating to people when worshipping and meeting with them in church, but as a key which unlocks the door to the new reality of a gospel-oriented world. 

A united humanity comes into being as we love one another. The gospel message spreads to every corner of the world ('by this everyone will know that you are my disciples') as we love one another. The power of God to change the world is the power of God's love. The power of God at work in us is the power of divine love empowering us to love one another. To love one another is both to obey Christ's specific commandment to us and to forward the plan of God for the restoration of creation.

 

Sunday 11 May 2025 - Easter 4

 Theme                  The Lamb will be our shepherd 

Sentence             Shine forth from your throne upon the cherubim; restore us O God; show us the light of your face and we shall be saved (Psalm 80:1, 3) [NZPB, p. 597]

Collect: B. Peters, Book of Prayers in Common, March 2025 edition    

God of comfort and compassion,

lead us to the fellowship of heavenly joys,

so that your humble flock

may follow where the brave Shepherd has led the way

and is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings                                             

Acts 9:36-43

Psalm 23

Revelation 7:9-17

                        John 10:22-30

In some ways this week's sermon writes itself: shepherding or pastoral care is a pervasive theme through all readings! Indeed, this Sunday is known to many Christians as "Good Shepherd Sunday".

Resurrections apart from the resurrection of our Lord Jesus Christ were not common occurrences in the first century AD, but they did happen. In Acts 9:36-43 we are told about the death and resurrection of Tabitha. The way Luke tells the story, significant emphasis is put on Tabitha's worthy life as a kind of justification for her receiving this special blessing. 

Given that earlier in the chapter we have been told about Saul/Paul being soundly converted through a special intervention, a most undeserved intervention because of his persecution of Christians, we can scarcely develop a doctrine of salvation by good works from the story of Tabitha! Instead we look at the effects of the miracle (indeed, miracles through chapter 9): 'many believed in the Lord' (v. 42, see also vss. 31, 35). Tabitha was a person whose good deeds made her known to many. Her resurrection became news which spread widely and led to new conversions to the Lord.

Nevertheless a minor theme here is the work of Peter as a shepherd of the flock of Christ: he responds to need, he prays for the one in need, and he does a work of healing.

Our psalm is undoubtedly the most popular and well-known psalm of all, Psalm 23. It might be worth pondering why this psalm is the most popular of all. 

What is in this psalm which leads to its wide and warm reception? What sentiments are in the psalm which give it a timeless appeal? Likely our answers will include the way in which the psalm speaks of life which has its good days and bad, its green pastures and valleys of the shadow of death, sparks hope of better days to come, and offers a rich vision of overflowing provision for our needs. In passing we might note that the language used by the psalmist has a poetic quality so that the style of the poem captures our attention in every generation as much as the substance of its content. It is almost impossible to translate this poem badly!

Nevertheless we could speak to this psalm in a way which makes it 'all about us'! But it is about the Lord. We should not miss the central point of the psalm: the good life in the long run of life which is promised depends entirely on  who our shepherd is, the Lord.

As we approach our epistle reading, Revelation 7:9-17, it might be worth pausing to think about grieving in the congregation! Psalm 23 and this epistle reading are popular choices for funeral services. Could the very act of reading either or both passages connect with grief which is present in our service. A consoling acknowledgement that this might be so, could be worth making.

The vision in Revelation 7 is extraordinary. John the visionary sees a vast multitude, described prior to verse 9 as 

'one hundred forty-four thousand, sealed out of every tribe of the people of Israel' (v. 4) 

and in v. 9 described as 

'a great multitude ... from all tribes and peoples and languages.' 

This is Revelation's way of describing the full extent of the people of God, Jews and Gentiles, Israel and the rest of the nations. Here the multitude has a special characteristic, 

'These are those who have come out of the great ordeal' (v. 14). 

Revelation is written out of  and into a context of intense opposition to Christians. Intense opposition to Christians is not the universal experience of Christians today, but it is the appalling experience of many Christians, including Christians in countries such as Syria and Iraq when long-standing Christian communities are being devastated.

Many things can be said from this inspiring vision, for example, about worship, response to opposition, the throne of God, and the christology of Revelation (here repeating a theme, God and the Lamb are worshipped together). Under the theme given above, special attention falls on verses 16 and 17: the Lamb is the shepherd of the suffering saints. With more than a few resonances with Psalm 23, these verses inspire hope. One day suffering will be no more, neither will there be sorrow. Instead life will be pleasant, nourished by 'springs of the water of life.'

John 10 begins with the famous claim of Jesus that 'I am the good shepherd.' 

Our reading, John 10:22-30 initially appears to have 'moved on' from the theme of 'shepherd' as Jesus is relentlessly pursued on the question of whether he is the Messiah or not. In passing we might recall interconnections in the Old Testament re 'shepherd' (or shepherd-king) and 'messiah' (i.e. the Lord's coming anointed one). Jesus' response takes his questioners back to the matter of his being the good shepherd, v. 26. They do not believe (in him) because they do not belong to his sheep. An implication here is that they would believe in him if they were one of his sheep, that is, if they recognised or could see his value to them as their shepherd, they would see further into who he really is.

Jesus then says a few things about the character of the sheep who belong to him: they listen (rather than question) and follow the one who knows them - a knowing which is the knowledge of a caring, loving guide for their lives who (as Jesus goes onto say) will protect them and keep them in his flock.

Then, perhaps unexpectedly, Jesus moves from talking about his role as shepherd to making a theological claim which turns the world of theology upside down: 

'The Father and I are one' (v. 30).

John's whole Gospel turns on this claim, on this great insight into who Jesus really is. Jesus is more than a servant (sent by the Father), more than a son (who does the Father's will), more than a prophet (who speaks words given by the Father), more than a teacher ... The servant is one with the Master, the son is one with the Father, the prophet is one with the source of his words, the teacher is one with the origin of his teaching. 'The Father and I are one.'

The Messiah or Christ, in Johannine understanding, is not a subordinate or subservient role in the great plan of salvation. The Messiah comes from God as God; God comes to us as the Christ, the Son of God. Christian theology from henceforth will engage with the paradox of the servant/son who is both subordinate to God and one with God the Father. The Christian movement will part dramatically from its earthly mother, Judaism.

In the season of Easter, this gospel passage invites us to reflect on an implication of the resurrection: when we talk about God raising Jesus from the dead, we are also talking about God being God for whom death cannot be a greater power. In a sense, what John 10:30 means is that the resurrection must take place, for God is not God if subject to a greater power.

In turn, the Godness of God which is confirmed through the resurrection validates the promise Jesus the good shepherd makes here about his sheep not being snatched away: neither shepherd nor sheep are subject to another power, together they form the imperishable flock of God.

Footnote: John 10:29 is a little tricky. Should it read, as the NRSV main text has it:

What my Father has given me is greater than all else, and no one can snatch it out of the Father's hand.

Or, should it read (with different ancient authorities), what the NRSV has as a footnote,

My Father who has given them to me is greater than all, and no one can snatch them out of the Father's hand.

This equals what the REB makes its main text! 

The latter smoothes out a difficulty in the former, which on a basic principle of textual criticism means the former (as the more difficult reading) is more likely to be original. But the original is very difficult to understand (What is the "what"/"it" which the Father has given Jesus?). Is it at all possible that the original writer has made a mistake and the correction is actually what he intended to say? The latter version is nicely consistent with what is (indisputedly) written in verse 28!

Sunday 4 May 2025 - Easter 3

Theme                  Breakfasting with Jesus            

Sentence            Jesus showed himself to his disciples and gave many convincing proofs that he was alive. Alleluia! (Acts 1:3)        [NZPB, p. 594]          

Collect: B. Peters, Book of Prayers in Common, March 2025 edition

Let us your people always exult, O God,

that we who celebrate our adoption with renewed joy,

may look forward with hope to our full share in the resurrection;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen.      

Readings             

Acts 9:1-6

Psalm 30                                 

Revelation 5:11-14

John 21:1-19

Comments

General observation about post-resurrection readings in the gospels: between Matthew, Luke and John a form of apology or defence of the resurrection faith is presented. Matthew's narrative in ch. 28 rebuts the charge that the tomb was empty because the disciples stole the body of Jesus. Luke's narrative in ch. 24 twice makes the case that the risen Jesus was a physical person to the extent that he ate and drank with disciples. John's narrative in ch. 20 makes the case that a believer who has not directly experienced the risen Jesus is no less privileged than the believer who has had that experience. In ch. 21 John also presents Jesus in 'physical' mode, but more making breakfast than eating it! John may also be defending a strand of Christianity ('Johannine Christianity') as valid alongside the strand associated with Simon Peter.

Acts 9:1-6

Paul (then known as Saul) encounters the risen Christ in a manner unusual for the telling of the history of Jesus through Luke-Acts. After the ascension (i.e. cessation of appearances of the risen Jesus Christ as 'earth-bound' experiences), the risen Christ appears to Paul. According to the narrative, Paul does not necessarily 'see' an 'appearance' of the risen Jesus: we are told he experiences a 'light from heaven' and hears the voice of Jesus, a voice also heard by his companions. Nevertheless in his own account, 1 Corinthians 15:8, Paul describes this event as an 'appearance', using the same word to described the appearances before the ascension to the apostles and other disciples.

Many things can be said about this passage; for instance, there is a body of literature on the extent to which in this appearance Paul also received the whole revelation of the gospel which drove forward his subsequent preaching and writing, including his conviction that the gospel was for Gentile as well as Jew. Here we note two points.

First, the murderous intent of Saul/Paul against 'disciples of the Lord' is described by Jesus as persecution of himself (compare 9:1-2 with 9:5, 'I am Jesus whom you are persecuting.') This could be an implied theology of the body of Christ: the church is the body of Christ on earth, to persecute the church is to persecute Christ. It could also be an insight into Saul/Paul's psychological state: he was outwardly raging against disciples, but the anger within was actually an anger focused on Christ (e.g. as a disruptive figure who was disturbing the settled state of Judaism).

Secondly, the transformation of Paul, from bloodthirsty crusader against disciples to humbly obedient disciple  is a paradigm of conversion. 

Psalm 30

Sticking with Paul, in his great discourse on the resurrection in 1 Corinthians 15, one of the puzzling statements he makes is this (v. 4): 

'that he was raised on the third day in accordance with the scriptures.' 

Ever since Christians have wondered, where in the Old Testament do we find 'scriptures' which look ahead either generally to the resurrection or specifically to resurrection 'on the third day'. One possibility for the latter is Hosea 6:2. Our psalm today is chosen as a text which speaks generally to the possibility of resurrection. The psalmist (David?) speaks of a transformation from death to life, from weeping to joy, and from mourning to dancing.

Since David did not himself write this as a resurrected person, he must originally have been speaking of the situation in his life when all looked bleak and dark but God led him to a better place.

One aspect of resurrection which applies to us in this life is that we see God at work in raising Jesus from the dead as the God who is able to 'raise' us up from difficult situations.

Revelation 5:11-14

This portion of the great vision of the open heaven in Revelation 4-5 takes us to the slain but conquering Lamb, that is, to the risen Lord Jesus Christ (see also Revelation 1:13-20). Captured for us is the most appropriate and timeless response to the risen Jesus: worship!

The Lamb is 'worthy' of worship, on heaven and on earth, because he was 'slain/slaughtered' for us (we might go back to John's Gospel, 1:29, 36; also to 1 Corinthians 5:7 and 1 Peter 1:18-19 for a range of insights into Christ as the Lamb slain for us). But we worship no dead Lamb. The Lamb has conquered (sin and death) and exists forever with God on the divine throne, together 'the one seated on the throne' and 'the Lamb' constitute for Revelation's vision one object of worship.

John 21:1-19

This story is full of 'angles'. A good commentary will help with possible solutions to the puzzle of significance of the number "153". But see further below at the *.

Here I simply observe that the story begins with: 

- one point being pressed (the reality of the resurrection as a real time event with many witnesses to subsequent appearances of the risen Jesus, appearances not confined to Jerusalem and its surrounds); 

- moves through another point (the forgiveness and restoration of the thrice-denying-Jesus Peter with a thrice-affirming-commission); 

- and ends just before a further point is pressed home about discipleship (21:20-23). This last point is that discipleship takes varied but equally valid forms.

In other words, in keeping with the feel of John 21, that it is an 'epilogue' or 'afterword' to the main part of the gospel, so some loose ends are tied up here. The gospel ends perfectly well with 20:30-31. The addition of John 21 (it need not matter for the present purpose whether by the author's hand or by the hand of a later editor) suggests a community which engaged with this gospel and raised some important questions. Now they are answered.

That might be a clue to how we preach from this passage on Easter 3. What are our pressing questions about the resurrection or about how we are to live for Christ as people of the resurrection? What answers would Jesus himself give, as he himself answered the questions being answered here? 

Broadly speaking the questions being answered here are still our questions today:

- Did the resurrection of Jesus really happen? John answers "Yes!"

- Will God forgive me and restore me to divine communion, ever when I have denied my Lord and let him down badly and repeatedly? John answers "Yes!"

- What does it mean to follow Jesus? John answers "All disciples follow Jesus wherever he leads them, whether to peaceful death in old age or to martyrdom."

Nevertheless, another way to approach this portion of Scripture is to note the emphasis on feeding:

- there is a breakfast and Jesus will feed the disciples at it;

- there is a conversation with Simon Peter which involves challenging Peter in his love for Jesus to do what Jesus wants which is to nurture and to nourish the church (the lambs and sheep of Jesus).

Jesus feeds the disciples; the disciples are to feed other disciples. (See also a comment in the section below about the number 153).

The net was not torn (v. 11)

In a chapter on fishing and following Jesus, our minds are taken to Jesus' commission to the first disciples that they will become fishers of people. Jesus' expectation is that his movement will grow. Here the unbroken net speaks of a promise of Jesus that no matter how large his movement grows, it will cope with growth.

*The number 153:
- it is a perfect number, i.e. a number of the form, 1 + 2 + 3 + ... + n. In this case, 1+ 2 + 3 + ... + 17. (Also known as a "triangular" number.)
- it is the sum of 3 squared plus 12 squared: 9 + 144 = 153.
- the square root of 153 is 12.37 which is the number of lunar months in a calendar year [so I read recently!].

Thus, it is possible, that John focuses on this intriguing number because it speaks to the mathematically inclined Greek reader of harmony and order in the universe, in the creation of the Creator (cf. John 1:1ff). 

Another possibility, once observed by the ancient scholar Jerome, is that 153 is the then known number of fish species in the world, so 153 speaks of the inclusion in the net of the whole world of people. This has been challenged, however, because some in the ancient world thought the number was 157, and that Jerome misunderstood his source on the number 153.

More promising in my own view, because it relates 153 to a major theme in the passage, the theme of feeding, is this: if 153 is the triangular number of 17, then where do we find 17 in John's Gospel? A possible answer is John 6:13 (my bold):

So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets.

12 + 5 = 17.

Are the 153 fish a thematic connection to the feeding of the five thousand and thus to the great sermon by Jesus on the Bread of Life in John 6?

If so, then the disciples are to feed other disciples, making Jesus the Bread of Life available to them.