Episcopal Church of the
Incarnation
The Third Sunday of Easter Day (Year B)
Acts
3.12-19 Psalm
4 1
John 3.1-7 Luke
24.36b-48
Acts
3.12-19
1)
This lesson is taken from Peter’s sermon in the
a) The Pentecost sermon begins with a quotation from Joel (Joel 3.1-5, in the Septuagint [Greek] version), “explaining” the advent of the Holy Spirit.
b)
The
2) Putting the two sermons together, they form the argument that the apostolic proclamation is an eschatological renewal of prophecy. All believers now have access to the Holy Spirit.
a) In the Old Testament, the “spirit of God” is not named as a person of the holy trinity, but is described as the motive power of God.
i) The Spirit is accessible to prophets; now it is accessible to all believers.
3) The core of Peter’s sermon here (at vv. 13-16) is the Easter proclamation, the kerygma.
a) In referring to Jesus as “the Holy and Righteous One” (v. 14), Peter is making use of explicitly Messianic titles.
b) He then (at v.16) makes clear that salvation is through Jesus, and closes this section with an appeal for repentance.
Psalm
4
1) An individual lament linked to the previous psalm. Notable is the note of trust expressed.
2) The appeal in v. 6 that the Lord might “Lift up the light of [His] countenance upon [the supplicator]” echoes Num. 6.23-27 (cf. Ps. 67.2), i.e., as an explicit reference to the benediction to be pronounced by the priest.
a) In the benediction the Name of the Lord is “put upon” the people.
1
John 3.1-7
1)
a) Christians do not belong to the world, which failed to receive Jesus.
b) Christians will lead lives of holiness, following Christ (cf. John 17.17-19).
c) Christians are confident now of an even greater salvation in the future.
2) Jesus, who is God, has shared His Name with His disciples. This means that the true believer becomes more godlike.
3) The apostle contrasts the true believer, born of God, with those who are lawless. Sin is lawlessness.
a) Whereas the true believer lives a life of holiness, those whose faith is not true may claim fellowship with God, but yet walk in sin. (Cf. 1 John 2.5).
Luke
24.36b-48
1) As we saw in last week’s summary of the post-resurrection account in John, Luke also emphasizes the physical reality of Jesus’ resurrection.
a) The disciples touch Him; He eats.
b) Luke explicitly has Jesus say that He “is no ghost”; He does not simply “appear” or “seem” (dokein).
c) However, when Jesus is described as being in the disciples’ “presence” (v. 43), the Greek term used (enōpion autōn) should be understood in the sense this term is used in the Septuagint (Greek) version of 2 Kgs. 11.3 or 3 Kgdms. [1 Sam.] 1.25, as “at their table”.
i) The point here is not just an anti-Docetic apology of the reality of Jesus’ body, but that Jesus’ victory over death is symbolized by and enacted in His table fellowship with His disciples.
2) Luke’s account describes the commissioning of the disciples. Themes emphasized in the commissioning account include:
a) Peace (v. 36)
b) Table fellowship (vv. 41-43)
c) God’s promises fulfilled in Jesus (vv. 44-47)
d)
3) As in the story of the journey to Emmaus, Jesus opens the eyes of the disciples, that all Scripture has pointed to Him.
a) Jesus says that all Scripture points to the forgiveness of all nations through Him. This raises the question of how Jesus shall preach to all nations.
i) He shall do so through Paul (Acts 26.23) and through His disciples. He commissions His disciples to act for Him.
b) This commissioning includes that of witnesses as well, and this includes not just the eleven disciples, but all present at the table fellowship (e.g., the women also).