4th Sunday of Easter 2004
Often the lectionary passages have no clear connection, and if one really wants to include all four in a worship service, one must do a bit of creative work. (Very few congregations do use all four, though I would certainly recommend the practice to help us hear more of the word and use it as part of our worship.) This set of passages, however, has a very strong common theme related to the Easter message: Jesus rose, and the resurrection is future hope because God?s power continues. Of course, there are quite a number of possible sermons that one might preach from that, but these four texts combine to emphasize that message. In Psalm 23 it?s the calm confidence in God?s continuing care (though don?t miss the worship aspect of living in God?s house), Revelation 7 shows the saints experiencing God?s presence as they do leave in God?s presence, John 10 contains the promise of Jesus that nothing can take his sheep out of his hand, while Acts 9 has Peter demonstrating that the story of Easter didn?t end just because Jesus left.
I will suggest a few themes based no individual passages as well, but this combination of passages provides a nice panorama of the protection God offers those who love him.
In our Sunday School classes this is often used as a sweet story about God caring for the widows and children, with the resurrection almost as an afterthought. God does care for the widows, and it is good to emphasize that, but there is another point to the story. Peter is here demonstrating that the work of Jesus was carrying on with the same power as before Jesus died. The resurrection itself wasn?t the end of the story, but rather a new beginning. That life-giving power was still available.
This is also a transition point. Peter has just (in the previous chapter) been involved in the work in Samaria. The next step is the ?farthest parts of the world? (see Acts 1:8). In the narrative structure of Acts we have just been introduced to Paul, who will become the apostle to the gentiles. Note the narrative technique of Acts, as we are briefly shown the gospel going to Samaria in chapter 8, then we see the Ethiopian eunuch. He?s from far away! Possibly he is the representative of the far parts of the earth. An early Christian reader might see the fulfillment of Acts 1:8 in just those few words. But first we have Paul converted in Damascus, and then we drop him for a bit, and come back to Peter.
First, Peter is reminded of the power of God working through him in this miracle, while the reader is reminded that the disciples had ?received power? (1:8 again) and that this power was what was needed to carry on the mission of Jesus. Then we will see in the following chapter how Peter carries on the message to the gentiles.
So this is not just a miracle story. It?s a sign of what God is wanting the church to do. It points to much more than just the simple events. One might emphasize the barriers that are being broken in the process of getting to this point in the story. Jew and Samaritan, foreign member of your own religion, persecutor and persecuted, and then in the passage to follow Jew and Gentile.
The spread of the gospel is not just a matter of the proclamation of some facts. It requires a breakdown of the barriers between people. The chapters that follow will tell how Judaism was not imposed on the gentile converts. The barrier was to be broken down without causing either group to cease to be what they were culturally. This image of breaking down barriers rather than conquest is probably worth exploring.
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(36) Now there was a disciple in Joppa by the name of Tabitha, which is Aramaic for “gazelle.” She was full of good works and the charitable deeds she did.
(37) But at that time she became ill and died, and they washed her and put here in an upstairs room. (38) And Lydda was close to Joppa, and when the disciples heard that Peter was there, they sent two men to him who asked him, “Don’t hesitate to come up to us.”
(39) So Peter went with them, and when he got there they took him to the upstairs room where all the widows were weeping and showing coats and garments that Dorcas had made while she was with them.
(40) And Peter sent them out, knelt down, prayed and then turning to the body he said, “Tabitha, Arise!” And she opened her eyes and when she said Peter she sat up. (41) And he offered her his hand and helped her stand up. Then he called the saints and the widows and presented her alive. (42) And this became known throughout all Joppa and many believed on the Lord. (43) And Peter remained a number of days in Joppa at the home of Simon the tanner. |
The detailed story telling is typical of Luke-Acts. Gazelle ? the Greek, of course, uses the Greek translation from which we get ?Dorcas?
We are being told that she was dead, and stayed that way for some time by this means. She?s washed, laid out in an upper chamber, and people are gathered to mourn while Peter is summoned.
Peter is told what a good woman she was. That doesn?t seem to interest him.
Peter sends the mourners away. It appears that he expects what is going to happen.
This is not just raising from the dead, she is completely restored.
Some see a significance in Peter staying with Simon the tanner because of his profession which would make it a difficult place for someone to remain ritually pure. I?m not sure that Peter was that tense. There?s a big difference between staying with someone Jewish who is dealing in an acceptable way with his profession, despite what that may bring him in contact with, and going out and beginning to break down the social barrier between Jew and gentile as Peter is about to do. |
How does one add to the literature of Psalm 23? This probably the single most loved piece of literature in the Bible. Yet it is a simple expression of faith, rather than of theology expressed in long words. It is the statement of the Psalmist?s relationship to God.
One hardly needs a new translation, but I have gone ahead and provided one on which to hang my notes. Most of your congregation will likely want to hear this one in the KJV!
Some good thoughts on this Psalm and on the Psalms in general can be found in C. S. Lewis, Reflections on the Psalms and Bernhard W. Anderson Out of the Depths: The Psalms Speak for Us Today. Lewis writes from the perspective of a student of literature and a serious layman in regard to theology. Bernhard Anderson writes as an Old Testament scholar. Both contribute to helping us apply the Psalms today. I particularly recommend chapter III of Lewis?s book as it references Psalm 23 (why do we have the table prepared in front of our enemies?). Anderson discusses Psalm 23 in chapter 7, under ?Songs of Trust.?
In her recent devotionals, my wife has been suggesting an exercise that might work very well for Psalm 23?paraphrasing a scripture passage into your own current experience. I suggest trying that with Psalm 23, presenting your result to your congregation, and challenging them to do the same thing.
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(1) A Psalm of David. YHWH is my shepherd. I won’t lack anything. (2) In grassy pastures he lets me rest, By restful waters he leads me. (3) He restores me completely. He leads me in paths that are right, For the sake of his reputation. (4) Even if I should through valleys shadowed by death, I will not fear any disaster, because you are with me. Your rod of authority and staff of support, both give me comfort.
(5) You lay out before me a table, In front of my enemies
You put oil on my head, My cup is overflowing.
(6) Indeed goodness and steadfast love will pursue me, all the days of my life. And I will take up residence in the house of YHWH for many days. |
Relate the idea of shepherd here to Ezekiel 34:1-16, dealing with shepherds for God?s people.
Valleys shadowed by death ? or valleys of deep darkness.
There are two sides to the nature of a protector: 1) He must be gentle and nurturing as necessary to those protected, and 2) he must be forceful and even fierce to those who will cause harm. There is only a slight difference between the two terms used for ?rod? and ?staff? (as traditionally translated) but together I think they cover these two broad aspects.
Compare Psalm 78:19. This is precisely the standard doubt. Often it is easier to trust God for the major things than it is to trust him over tomorrow?s breakfast.
God here serves. Look at this passage and Revelation 5 & 7 (the sacrificed lamb who has authority, and shepherds his people) in the light of Philippians 2:5-11. What does this say about servant leadership? What are the responsibilities of shepherds and sheep?
The final focus is on the reliability of God?s love and care. God will continue to care for his people, and the end result is assured.
It may seem difficult with such a beloved Psalm, but consider seriously dealing with the problems of people who don?t feel that their relationship with God is exemplified by this Psalm. What about the poor? Those who are ill, particularly with terminal illness? Those who have suffered disaster? How can they listen to this Psalm? |
If we are looking at the promise of the resurrection, this passage looks forward to the new life under God?s care when people really can live with God in his house. One can also use the passage for a sermon or teaching on worship.
Read the earlier part of the chapter at least, and if possible read the entire section on the seals, starting with chapter 6, or if you?re energetic go back to the opening picture in chapter 4. The pattern of 1-6, then a pause and then #7 is part of the seals and the trumpets, but then the bowls of God?s wrath carry through the entire sequence.
For some more on the series of seven and what this might mean for our understanding of Revelation, see my paper, A New Look at the Seals of Revelation. This is a paper I wrote in college, and there are a number of things on which I have changed my mind, but it still seems to me to be a good starting point for thinking on the topic.
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(9) After these things I saw, and there was a great crowd that nobody could count, from every nation and tribe and people and language, standing before the throne and before the lamb, dressed in white robes and with palm branches in their hands, (10) and they cried out with a loud voice, saying, Salvation to our God, the one sitting on the throne and to the lamb! (11) And all the angels and the elders and the four living creatures stood around the throne and fell on their faces before it and worshipped God, (12) saying, Amen! Praise and glory and wisdom and gratitude and honor and power and strength to our God for ever and ever!
(13) And one of the elders answered and said to me, “These people who are dressed in white robes, who are they and where do they come from?” (14) And I said to him, “My lord, you know!” And he said to me, “These are those who come through the great affliction and washed their robes and made them white in the blood of the lamb. (15) Because of this they are before the throne of God And they worship him day and night in his sanctuary. And the one who sits on the throne will take up residence with them, (16) They will not be hungry or thirsty any more neither will they be stricken by the sun, nor any scorching heat. (17) Because the lamb who is in the midst of the throne will take care of them, and he will lead them to living fountains of water. and God will wipe away every tear from their eyes. |
This group follows the 144,000 and may simply be another way of looking at it. It seems to me unlikely that the number 144,000 is to be taken literally, and it may refer to the entire people of God. When the perspective changes, they appear as a multitude without number.
This connects our passage with the earlier worship scene that occurs in chapter 4.
This is not coming through a specific affliction, but rather it refers to all the various saints and various times who have come through affliction in order to be present with God.
Heaven involves continuous worship. If we don?t like it now, we probably won?t like it then!
Verses 16 & 17 very possibly allude to Psalm 23. This is the ultimate fulfillment of the hope and confidence expressed by Psalm 23. John 10:7-21 gives another view of the activities of a shepherd. |
John 10:22-30
It?s possible to over interpret a passage and especially to see too much symbolism where none may be intended. In a book like Revelation, which is in the form of a vision report, I believe the primary interpretation should be symbolic?the decision is not whether this is a symbol or not, but rather how deeply embedded the symbolism is. In a book like John, however, you have a mixture of literal and symbolic meanings, and in some cases, such as this one, you have an essentially literal description which nonetheless paints a symbolic picture around an apparently literal event.
An excellent topic from this passage is assurance. But in the context of the overall theme I?ve suggested, it carries the message of Easter (the resurrection) and adds the element of promise. In Acts Peter shows that God?s power continues to be active even after Jesus is no longer physically present. In Psalm 23, we have the expression of confidence in God?s care and God?s reward. In Revelation we have the picture of those who have made it through, and thus both prediction and promise. But in John, we extend that promise to explicitly cover the time between. If I?m with Christ now, will I still make it to the scene in Revelation?
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(22) Now it was winter at the time of the feast of dedication in Jerusalem,
(23) and Jesus was walking around in the temple, in the portico of Solomon. (24) The Judeans surrounded him and were saying to him, “How long are you going to hold us in suspense? If you are the Messiah, tell us boldly!” (25) Jesus answered them, “I told you and you don’t believe. The works that I do in the name of my Father, they are the things that testify concerning me. (26) But as for you, you don’t believe, because you are not from among my sheep. (27) My sheep listen to my voice and I know them and they follow me, (28) and I give them eternal life and they will not perish forever and ever, and nobody can snatch them out of my hand. (29) What my Father has given me is greater than anything else, and nobody is able to snatch it out of my Father’s hand. (30) My Father and I are one. |
The feast of dedication, Hanukkah celebrates an occasion when the temple was rededicated after having been desecrated by the Seleucid conquerors. The basic story is told in 2 Maccabees 10:1-8 and 1 Maccabees 4:36-59. The association with lights, besides the fact that the candelabra was relit, results from a legend that a small vial of oil was found in the temple, and was sufficient to keep the lamps burning for the full eight days?until more oil could be supplied. Read the article on Hanukkah or the Feast of Dedication in a good Bible Dictionary.
The ?portico of Solomon? brings to mind wisdom.
Note that Jesus refers to his works as the testimony to who he is and the godly nature of his mission. Miracles in themselves do not necessarily guarantee that God is the source (Deuteronomy 13:1-5). But Jesus holds up his work, the signs that he performed, what they meant, and his life as the best sign of who he was. The best sign of who an individual is, and the best testimony he can give about it is his life and actions.
Despite all claims of who Jesus is, or perhaps because of all those claims, the key claim of the gospel of John is that Jesus and the Father are in unity, they are one. |