Today in the Spirit: Easter 2A
The church reserves the six Sundays after Easter Day and before Pentecost Sunday for worshipers to contemplate the New Testament resurrection appearances of Jesus and his most significant teachings on life in the power of his resurrection. Our attention in this period is directed mainly to the Gospel of John, and especially our Lord’s last supper discourses.
At Easter 2, in all three years of the lectionary cycle, the assigned Gospel reading is John 20:19-31. Here we contemplate in our worship the first post-resurrection meeting of Jesus with his disciples and the second seven days later, including the well-known dialogue between Jesus and Thomas: “Then [Jesus] said to Thomas, ‘Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe’” (27).
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The church’s preferred first readings on Sundays throughout Easter are selections from the Book of Acts. In Easter 2A, the assigned reading from Acts 2:14a, 22-32 presents the content of Peter’s first post-Pentecost sermon, including the declaration, “This Jesus God raised up, and of that we [the apostles] all are witnesses” (32).
An alternative Old Testament reading from Genesis 8:6-16,9:8-16 focuses on the end of the narrative about Noah and the flood, in which, after the rains have ended, God assures Noah and his family that they can leave the ark. The promise of God that he will never again destroy the earth with a flood prefigures the assurance of eternal life for all who put their trust in Christ.
The psalm appointed every year at Easter 2 is Psalm 111 (also at Epiphany 4C). On Easter Sunday, we recite this song, placing the resurrection of Jesus in our worship among the greatest of the “marvelous works” of God for which he deserves the praise of his people.
The assigned New Testament reading from 1 Peter 1:3-9 is the first in a succession of readings from that epistle in Easter Year A focused on the new life of believers by the power of the resurrection of Christ and the outpouring of the Holy Spirit: “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (3).
The phrase “Paschal mystery” (from Hebrew pesach, referring to Passover) brings together the death and resurrection of Christ as “the new covenant of reconciliation” from God. We note here that the ministry of Christ is designed for the building of a “fellowship” in Christ. We plead that together the Church may “show forth in their lives what they profess by their faith; through Jesus Christ our Lord.”
The Collect
Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
God Raised Him Up (Acts 2:14a, 22-32)
2:14a But Peter, standing with the eleven, lifted up his voice and addressed [the crowd]:
2:22 “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. 25 For David says concerning him,
Acts 2:14a, 22-32
“‘I saw the Lord always before me,
for he is at my right hand that I may not be shaken;
26 therefore my heart was glad, and my tongue rejoiced;
my flesh also will dwell in hope.
27 For you will not abandon my soul to Hades,
or let your Holy One see corruption.
28 You have made known to me the paths of life;
you will make me full of gladness with your presence.’
29 “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, 31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. 32 This Jesus God raised up, and of that we all are witnesses.
In his first sermon following the Pentecost miracle, Peter connects the outpouring of the Holy Spirit with a prophecy from Joel which ends this way: “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved” (2:21). At that point, the critical question in the minds of his Jewish listeners may well have been, “How shall we do that? We are here for the Pentecost feast to worship God, what more is needed?” Feeling the inquiry in the air, Peter goes directly to the person of Jesus of Nazareth and his resurrection. He exclaims, “God raised [Jesus] up, loosing the pangs of death” (24). Then, further, in a section just beyond the end of our reading, he makes the shocking claim that, “God has made this Jesus, whom you crucified, both Lord and Messiah” (36). In other words, relating back to the prophecy from Joel, he says the “name” of the Lord to call upon for salvation is “Jesus.”
Beloved, by virtue of his death and resurrection, we too call Jesus “Lord” and “God.” In every season of our worship, we say with conviction, yes, Jesus is Lord, Jesus is Savior, Jesus is Healer. As Peter elevates the name of Jesus of Nazareth to be Lord and God, equal with the Father and the Spirit, we count ourselves among those who have heard Peter’s sermon and take our places among the community of those who “call on the name”—(Hebrew wording for “worship”)—Jesus.
In John’s Gospel Jesus is reported saying these words about himself: “This is the work of God, that you believe in him whom he has sent” (6:29). And in 1 John, the apostle writes, “And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us” (3:23).
Today, through the Spirit, convinced by the manner of his death and rising, we renew our commitment to the name of Jesus in our lives.
Never Again Shall There Be a Flood (Genesis 8:6-16, 9:8-16)
8:6 At the end of forty days Noah opened the window of the ark that he had made 7 and sent forth a raven. It went to and fro until the waters were dried up from the earth. 8 Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. 10 He waited another seven days, and again he sent forth the dove out of the ark. 11 And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. 12 Then he waited another seven days and sent forth the dove, and she did not return to him anymore. 13 In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. 14 In the second month, on the twenty-seventh day of the month, the earth had dried out. 15 Then God said to Noah, 16 “Go out from the ark, you and your wife, and your sons and your sons’ wives with you.
9:8 Then God said to Noah and to his sons with him, 9 “Behold, I establish my covenant with you and your offspring after you, 10 and with every living creature that is with you, the birds, the livestock, and every beast of the earth with you, as many as came out of the ark; it is for every beast of the earth. 11 I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth.” 12 And God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13 I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth. 14 When I bring clouds over the earth and the bow is seen in the clouds, 15 I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. 16 When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”
Genesis 8:6-16, 9:8-16
With the exception of its inclusion in the long list of readings for the Easter Vigil, the only exposure to the Noah story we have in the entire three-year Sunday lectionary is in Easter 2A. And even here it is the account only of the aftermath of the flood and the delivery of God’s covenant to Noah. By itself, we might find something unsettling about God’s promise “and never again shall all flesh be cut off by the waters of the flood” (11). What about other possible forms of earthly destruction besides inundation? And the problem of sin? The flood, for all its devastation, does not resolve the core problem of evil embedded in the human heart. In Genesis, we need to wait for God’s covenant with Abram to hear God’s plan to reverse the curse of sin and bring “blessing” to all the nations of humanity (Genesis 12:1-3).
The death and resurrection of Jesus are the Father’s keystroke that provides the way of eternal life for humankind. Only with that, with him, are our hearts finally settled. In him alone is the true liberation and peace “for all future generations” (12). Truly, as Paul writes: “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death” (Romans 8:1-2). “Now no condemnation,” now that the Son of God has been revealed and his saving ministry brought to completion.
Today, Holy Spirit, we take whatever reservations we have from hearing God’s covenant with Noah and cast them aside upon hearing the risen Jesus say to us as he does to the disciples on that first Easter Day, “Peace be with you” (John 20:19,21, the Gospel reading).
Great Are the Works of the LORD (Psalm 111)
1 Praise the Lord. I will give thanks unto the Lord with my whole heart, *
Psalm 111, New Coverdale Psalter (BCP 2019)
in the company of the upright, and among the congregation.
2 The works of the Lord are great, *
sought out by all who have pleasure in them.
3 His work is worthy to be praised and held in honor, *
and his righteousness endures for ever.
4 He has made his marvelous works to be had in remembrance; *
The Lord is gracious and merciful.
5 He has given food to those who fear him; *
he shall ever be mindful of his covenant.
6 He has shown his people the power of his works, *
that he may give them the heritage of the nations.
7 The works of his hands are faithfulness and justice; *
all his commandments are true.
8 They stand fast for ever and ever, *
and are done in truth and equity.
9 He sent redemption to his people; he has commanded his covenant for ever; *
holy and awesome is his Name.
10 The fear of the Lord is the beginning of wisdom; *
a good understanding have all those who live accordingly; his praise endures for ever.
On Easter 2 Sunday, we will say or sing with the psalmist: “The works of the Lord are great, sought out by all who have pleasure in them” (2), and our mind will go to the empty tomb 2,000-plus years ago. That, of course, is as it should be; but what about the great “works” (note the plural) God is doing among us now? The psalmist has more than one great event here; in fact, more than the events themselves, he is reflecting on the character of God to be generous as expressed over time. The ancient Israelites singing, “He has given food to those who fear him” (5) may have reminded them of the manna and quail in the desert centuries before, but also of what was provided for the widow next door.
My point here is that there is not enough time and space given to personal testimony in the life of our churches. Where is the time for hearing about what God is doing in each other’s lives now, so we can stop and praise or give thanks or pray for help as appropriate? Are we so afraid of letting people go off and speak spontaneously that we will deprive ourselves of knowing what God is doing here and now? Our contemporary, personal testimonies of the great works of God will not take away from any major feast in the life of the church. Personal provision today is the extension of the incarnation of Christ; present-day healing is the product of new life from God inaugurated at the resurrection of our Lord. Let’s hear about these things and inspire our praise of the living God.
Today, Holy Spirit, with our psalmist, we give you thanks for your “marvelous works” of the Father, the Son, then and now. Make us quick to offer and eager to hear testimonies of them happening in our midst.
Through the Resurrection of Jesus Christ from the Dead (1 Peter 1:3-9)
3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.
1 Peter 1:3-9
It is interesting, on this Sunday, to compare Peter’s first sermon, delivered early in his ministry (see my comments above on Acts 2:14a, 22-32), with his words in the NT letter 1 Peter, written some thirty years later. Though there are certainly variations–differences in form (sermon versus letter), audience (unbelievers versus believers), and the apostle’s own maturity of understanding–it is striking to see Peter banging on the same message: “God raised him up, loosing the pangs of death” (Acts 2:24) and “According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (3, above).
The ministry of Christ has changed everything, he says. Now, believe in him and by faith live as if, suddenly, out of nowhere, you have received a second chance. Oswald Chambers writes: “The Cross is the point where God and sinful man merge with a crash and the way of life is opened–but the crash is on the heart of God.” Peter understands the judgment of God as a giant tidal wave rolling relentlessly across the world. There is no way to avoid being wiped out. But then, suddenly, Christ appears to receive the full force of that deadly wave on himself—”the crash is on the heart of God”—and somehow, inexplicably, we are saved.
Stunned, we join the apostolic Hallelujah! Today, Holy Spirit, grant me in this new season of Easter Peter’s freshness of spirit to live for the resurrected Son of God, even after many years of serving you.
Put Your Finger Here (John 20:19-31)
19 On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you.” 22 And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.” 24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see in his hands the mark of the nails, and place my finger into the mark of the nails, and place my hand into his side, I will never believe.” 26 Eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.” 30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
John 20:19-31
It could be jealousy, or doubt, or both, driving Thomas to vow that he must touch Jesus’ wounded hands and side. He feels slighted by Jesus for not being permitted to see him earlier, along with the others. Notice how in the next meeting, Jesus demands that Thomas do exactly as he had promised. Why does our Lord handle the situation that way? Is it to dress down Thomas’ pettiness? Is it to meet Thomas where he is with a special invitation to draw close?
It is when we, like Thomas, are closed off to the life of God that we feel the need for special treatment. It is when we are most troubled in spirit that we need to engage the senses with the feel, smell, and sight of his wounded flesh, so that we can learn to delight again. Jesus knows this—it’s why we have the sacraments to take us beyond just reading words in a book.
But how else can we be made to touch the wounds of Jesus two thousand years later? Is it not by “touching” them on our own flesh? Our bodies are damaged with wounds—some of them ugly and large, some we have caused ourselves through sin, and others that have been inflicted on us by others. We cannot touch Jesus’ physical abrasions, but we can and must make contact with the wounds we have received, especially those which have come on us in gospel service. Those are our Lord’s wounds, too. We touch his wounds in the Holy Communion, and ours to seek healing. Stop, by all means, brushing off your hurts and burying them deeper, depriving yourself of the joy our Lord can give you in exchange for them.
From the text, we honestly do not know whether Thomas ever actually reached out and touched Jesus’ flesh. We hear only his great confession, My Lord and my God! This is all Jesus wants from us and for us, that jubilant outcry that healing has come.
Today, in the Spirit, we resolve to obey Jesus’ demand that we touch the Savior’s wounds marked on our own flesh, to admit that they are there, and even that we feel slighted for having them. Extend to us as you did to Thomas the fullness of joy that comes with your resurrection power.
Today in the Spirit
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