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The Seventh Sunday of Easter, or Exaudi Sunday, is May 16, 2021.

The readings for Year B are here.

Traditionally, this particular Sunday, the one between Ascension Day and Pentecost, is known as Exaudi Sunday, so called because of the old Latin Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’.

Some theologians say it is the saddest Sunday in the Church year because the faithful recall the forlorn disciples, among them the Apostles, who saw Christ for the last time as He ascended into Heaven. They then awaited the arrival of the Holy Spirit, not knowing what to expect. You can read more about Exaudi Sunday here.

The First Reading for Year B in the three-year Lectionary picks up from the First Reading for Ascension Day and is as follows (emphases mine below):

Acts 1:15-17, 21-26

1:15 In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said,

1:16 “Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus —

1:17 for he was numbered among us and was allotted his share in this ministry.”

1:21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,

1:22 beginning from the baptism of John until the day when he was taken up from us–one of these must become a witness with us to his resurrection.”

1:23 So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.

1:24 Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two you have chosen

1:25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.”

1:26 And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.

Commentary comes from Matthew Henry and John MacArthur.

To put the reading into context, the disciples returned to Jerusalem from watching Jesus ascend to heaven on the Mount of Olives (Mount Olivet):

12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. 13 And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14 All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers.[c]

Peter stood up before this group of 120 people in an upper room and began to speak (verse 15).

John MacArthur describes the location. A ‘Sabbath day’s journey’ was 2,000 cubits, not very far:

they would have just barely gotten inside the eastern gate of Jerusalem, and likely they would have been right where they were when they gathered together for the upper room occasion for that last Passover; and, perhaps, they were in the very same upper room where Jesus had appeared to them in resurrection. But it couldn’t have been very far inside the eastern wall; and as best we can tell, that’s the same area where the upper room was in proximity to the temple and all of the rest of the thing. And so they took the journey of about two-thousand cubits. That would be three-thousand feet for you that are still trying to figure that out, or a little over a half a mile. And in verse 13, it says, “And when they were come in, they went up into an upper room.” They came into the city of Jerusalem into a house and into an upper room.

Now, the houses were very commonly possessing upper rooms – or upper chambers, used four times in the New Testament, that particular designation. They were used for many purposes. Evidently, it was kind of like a living room. You know, it was kind of where you keep the kids out kind of thing for meditation, devotions, prayer. And when somebody died they usually got stuck in the upper room. So it had a multi-purpose both for the living and the dead. The reason I say the dead got put there was because in Acts 11 that’s where they put Dorcas when she died.

And so houses would have it. It was elevated from the regular pattern of the house, which was below. And so it must have been a big upper room. Must have been a pretty wealthy guy who had an upper room that size, because they got a lot of people in that upper room. They all went into that upper room.

They did not stay there round the clock. They would have also been praying at the temple, but this was their assembly room:

And so they were in and out of this upper room. But they came there to meet together, and then would go out from time to time.

Matthew Henry’s commentary has more:

Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul.

Peter wanted to replace the twelfth apostle Judas (verse 17), who died on the day of the Crucifixion. Judas’s betrayal of Christ was a fulfilment of Scripture (verse 16).

Henry explains why Peter wanted the apostolic replacement:

They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church’s crown (Revelation 12:1), and for them twelve thrones were designated, Matthew 19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God.

Unfortunately, the Lectionary omits the verses about the prophecy which Judas fulfilled. The following verses should not have been omitted:

18 (Now this man acquired a field with the reward of his wickedness, and falling headlong[d] he burst open in the middle and all his bowels gushed out. 19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.) 20 For it is written in the Book of Psalms,

“‘May his camp become desolate,
    and let there be no one to dwell in it’;

and

“‘Let another take his office.’

The first verse cited, about the desolate camp, comes from Psalm 69:25 and the second from Psalm 109:8.

MacArthur, who wrote his seminary thesis on Judas, explains the Field of Blood and the betrayer’s death:

It’s called the Field of Blood because it was purchased with blood money. You’ve heard of blood money, haven’t you? This is where it all comes from: blood money, Judas money

Evidently Judas tried to hang himself on one of the rocky parapets that surround that field which is somewhere between the flux of the valley of Hinnom and the valley of Kidron. And in that particular field, elevated, there are very rocky areas. And, evidently, he had tried to suspend himself – maybe with a branch over the edge or something – and hang himself. But somehow the rope had snapped, and he had fallen on the rocks below, and burst asunder. What a tragedy. What an unbelievable tragedy …

Henry, who died in the early 18th century, says that bowels in this death were particularly important:

If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mark 9:26; Luke 9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. He burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Acts 1:19; Acts 1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Matthew 24:51.

MacArthur gives his verdict on Judas:

I think the attitude toward Judas is a tremendous sense of sorrow, a tremendous sense of awareness that any man who lives in the light of the gospel of Jesus Christ and walks away from that light brings upon himself damnation upon damnation. To know the truth and walk away from it, to sin willfully means there’s no sacrifice for sin. And of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God, and counted the blood of the covenant an unholy thing. Judas: tragedy upon tragedy.

The Scripture, verse 20, Judas fulfilled it. It’s no accident that Judas dropped out, “For it is written in the book of Psalms, ‘Let his habitation be desolate, and let no man dwell therein.’” In other words, Peter is saying, “It is prophesied by David” – that’s Psalms 69:25 – “that the habitation of Judas would be desolate, that he would be removed, that Judas would be wiped out.” And then in a purer sense, he would really never be replaced.

And then it says, “His bishopric” – or his oversight, his overseeing, his episkopē, which means overseer – “let another take.” And that’s Psalm 109:8. Quotes two Psalms. And this simply means that he would be replaced. Judas’ place removed, somebody else placed in: not to take the place of Judas – nobody could ever do that, that was a place completely just taken away – but a twelfth brought in.

Peter gave his criterion for the replacement. The man had to have been a disciple throughout our Lord’s ministry (verse 21) all the way back to His baptism by John the Baptist through to the Resurrection then the Ascension (verse 22).

They decided on two candidates: Joseph called Barsabbas, who was also known as Justus, and Matthias (verse 23).

Wisely, they prayed for guidance, relying on the Lord’s knowledge of everyone’s heart (verse 24).

They also mentioned Judas, saying that he turned aside ministry and apostleship ‘to go to his own place’ (verse 25).

I read verse 25 closely for first time today and thought, ‘Wow!’

MacArthur would agree:

Verse 25 – ‘that he may take part of this ministry and apostleship from which Judas by transgression fell,’ – and then this shocking statement – ‘that he might go to his own place.’” Boy, that’s shocking statement.

Hell is the place where people belong who go there. Did you know that? They go there because it’s their own place. Did you know that death doesn’t change anything, it only crystallizes into permanency what you are in life; and by your own choice death becomes the securing of your own place? When Judas went to Hell it wasn’t out of the ordinary, that’s where he belonged; for that’s where he chose to go. He went to his own place – a fearful statement. Every man has a place in eternity that is his own by what he does with Jesus Christ.

They cast lots and the majority voted for Matthias (verse 26).

Oddly, this is the only time that Matthias and Justus are mentioned in the New Testament.

MacArthur says:

You know, it’s not always the shining lights, it’s not always the stars on the horizon that the Lord chooses to do the things He wants done, is it? Sometimes it’s the people you don’t even know that are really moving and doing the job for God. And here are two guys that nobody knows from anybody else. We have no idea who they are. They don’t appear before or after this.

There is much to contemplate here, especially with the missing verses about Judas added.

We do not know much about St Matthias. Some historians say he preached in Ethiopia and died there. Others say he died of old age in Jerusalem. Another group of scholars believe he was martyred in Jerusalem: stoned then beheaded.

Whatever the case, Matthias remains a popular name in France and Germany.

St Matthias is venerated in Catholic, Orthodox, Anglican and Lutheran churches, each of which has a different feast day for him.

Below are the readings for the Seventh Sunday of Easter, May 24, 2020.

These are for Year A in the three-year Lectionary used in public worship.

This particular Sunday is also known traditionally as Exaudi Sunday, so called because of the traditional Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’. It is said to be the saddest Sunday of the church year, because the disciples were at a loose end after Jesus ascended to Heaven. They missed Him and were unsure as to what the arrival of the Holy Spirit on Pentecost would mean.

You can read more about it in this post:

Exaudi Sunday: between the Ascension and Pentecost

Emphases below are mine.

First reading

On Ascension Day, we had the reading from Luke’s Gospel about our Lord’s return to His Father. Here we have Luke’s other version — as he was the author of Acts — from Acts 1. Note that, even at this stage, the Apostles still expected a temporal return of Israel to glory.

Acts 1:6-14

1:6 So when they had come together, they asked him, “Lord, is this the time when you will restore the kingdom to Israel?”

1:7 He replied, “It is not for you to know the times or periods that the Father has set by his own authority.

1:8 But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

1:9 When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.

1:10 While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them.

1:11 They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”

1:12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.

1:13 When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James.

1:14 All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers.

Psalm

It is probable that David wrote this Psalm after he was no longer besieged by enemies. It is a Psalm of praise and thanks to God for His goodness and mercy.

Psalm 68:1-10, 32-35

68:1 Let God rise up, let his enemies be scattered; let those who hate him flee before him.

68:2 As smoke is driven away, so drive them away; as wax melts before the fire, let the wicked perish before God.

68:3 But let the righteous be joyful; let them exult before God; let them be jubilant with joy.

68:4 Sing to God, sing praises to his name; lift up a song to him who rides upon the clouds–his name is the LORD– be exultant before him.

68:5 Father of orphans and protector of widows is God in his holy habitation.

68:6 God gives the desolate a home to live in; he leads out the prisoners to prosperity, but the rebellious live in a parched land.

68:7 O God, when you went out before your people, when you marched through the wilderness, Selah

68:8 the earth quaked, the heavens poured down rain at the presence of God, the God of Sinai, at the presence of God, the God of Israel.

68:9 Rain in abundance, O God, you showered abroad; you restored your heritage when it languished;

68:10 your flock found a dwelling in it; in your goodness, O God, you provided for the needy.

68:32 Sing to God, O kingdoms of the earth; sing praises to the Lord, Selah

68:33 O rider in the heavens, the ancient heavens; listen, he sends out his voice, his mighty voice.

68:34 Ascribe power to God, whose majesty is over Israel; and whose power is in the skies.

68:35 Awesome is God in his sanctuary, the God of Israel; he gives power and strength to his people. Blessed be God!

Epistle

Readings from 1 Peter conclude. Peter exhorted his converts to be Christlike in everything, despite their persecution. He also encouraged them to avoid temptation at all costs.

1 Peter 4:12-14; 5:6-11

4:12 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you.

4:13 But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed.

4:14 If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you.

5:6 Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time.

5:7 Cast all your anxiety on him, because he cares for you.

5:8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour.

5:9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering.

5:10 And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you.

5:11 To him be the power forever and ever. Amen.

Gospel

Jesus said these words, The High Priestly Prayer, at the Last Supper. John’s Gospel is the only one that carries the full complement of Jesus’s final messages to the Apostles, from John 14John 17: four stunning chapters. Note verse 9 below, in particular: not all will be saved, only those whom God has given to Jesus.

John 17:1-11

17:1 After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you,

17:2 since you have given him authority over all people, to give eternal life to all whom you have given him.

17:3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.

17:4 I glorified you on earth by finishing the work that you gave me to do.

17:5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.

17:6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word.

17:7 Now they know that everything you have given me is from you;

17:8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me.

17:9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours.

17:10 All mine are yours, and yours are mine; and I have been glorified in them.

17:11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.

May God increase our faith through His grace daily. Jesus Christ will reign for ever and ever.

For those fortunate enough to be able to return to church this Sunday, please pray for the rest of us that our leaders will see fit to open our church doors, too. Thank you.

Below are the readings for the Seventh Sunday of Easter, June 2, 2019.

These are for Year C in the three-year Lectionary used in public worship.

Traditionally, the Sunday between the Ascension and Pentecost is called Exaudi Sunday.

Exaudi is Latin, from the verb exaudire (modern day equivalents are the French exaucer and the Italian esaudire). It has several meanings, among them: hear, understand and discern, as well as heed, obey and, where the Lord is concerned, grant. The French version of the Catholic Mass uses exaucer a lot, as do hymns: ‘grant us, Lord’.

Exaudi Sunday is so called because of the traditional Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’.

It was a sad day for the disciples, because Jesus had returned to His Father. The Holy Spirit was yet to come, although the wait would be a short one.

You can find out more about it from the following post, which includes Lutheran perspectives:

Exaudi Sunday: between the Ascension and Pentecost

Emphases below mine.

First reading

Luke, the author of Acts, continued following Paul, hence the first person narrative. After Lydia’s conversion in Philippi, Paul and Silas encountered a slave girl with an evil spirit. Her voice sounded sweet and her words true, but Paul could discern what lay behind them. Her owners complained about Paul’s driving out her evil spirit, because she could no longer make money for them. He and Silas were severely beaten and imprisoned. Then a miracle took place — as well as a conversion.

Acts 16:16-34

16:16 One day, as we were going to the place of prayer, we met a slave girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling.

16:17 While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to you a way of salvation.”

16:18 She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.

16:19 But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities.

16:20 When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews

16:21 and are advocating customs that are not lawful for us as Romans to adopt or observe.”

16:22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods.

16:23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely.

16:24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.

16:25 About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.

16:26 Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened.

16:27 When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped.

16:28 But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.”

16:29 The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas.

16:30 Then he brought them outside and said, “Sirs, what must I do to be saved?”

16:31 They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.”

16:32 They spoke the word of the Lord to him and to all who were in his house.

16:33 At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay.

16:34 He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God.

Psalm

The Psalm prophesies Christ Jesus, our source of joy and salvation.

Psalm 97

97:1 The LORD is king! Let the earth rejoice; let the many coastlands be glad!

97:2 Clouds and thick darkness are all around him; righteousness and justice are the foundation of his throne.

97:3 Fire goes before him, and consumes his adversaries on every side.

97:4 His lightnings light up the world; the earth sees and trembles.

97:5 The mountains melt like wax before the LORD, before the Lord of all the earth.

97:6 The heavens proclaim his righteousness; and all the peoples behold his glory.

97:7 All worshipers of images are put to shame, those who make their boast in worthless idols; all gods bow down before him.

97:8 Zion hears and is glad, and the towns of Judah rejoice, because of your judgments, O God.

97:9 For you, O LORD, are most high over all the earth; you are exalted far above all gods.

97:10 The LORD loves those who hate evil; he guards the lives of his faithful; he rescues them from the hand of the wicked.

97:11 Light dawns for the righteous, and joy for the upright in heart.

97:12 Rejoice in the LORD, O you righteous, and give thanks to his holy name!

Epistle

Readings from Revelation continue. John reveals the words of our Lord: the Alpha and the Omega. These are the concluding verses from Revelation.

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

22:12 “See, I am coming soon; my reward is with me, to repay according to everyone’s work.

22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.”

22:14 Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates.

22:16 “It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”

22:17 The Spirit and the bride say, “Come.” And let everyone who hears say, “Come.” And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift.

22:20 The one who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!

22:21 The grace of the Lord Jesus be with all the saints. Amen.

Gospel

John recorded the final teachings that Jesus gave the Twelve at the Last Supper. What follows is the conclusion of His High Priestly Prayer.

John 17:20-26

17:20 “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word,

17:21 that they may all be one. 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.

17:22 The glory that you have given me I have given them, so that they may be one, as we are one,

17:23 I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me.

17:24 Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world.

17:25 “Righteous Father, the world does not know you, but I know you; and these know that you have sent me.

17:26 I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”

I added another highlight in John 17:24, because God the Father designates — unbeknownst to us — those who are to be saved. John’s Gospel has several such references. This is but one of them.

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Exaudi Sunday comes between Ascension Thursday and Pentecost.

Exaudi is Latin, from the verb exaudire (modern day equivalents are the French exaucer and the Italian esaudire). It has several meanings, among them: hear, understand and discern, as well as heed, obey and, where the Lord is concerned, grant. The French version of the Catholic Mass uses exaucer a lot, as do hymns: ‘grant us, Lord’.

Exaudi Sunday is so called because of the traditional Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’.

I have read that it is the saddest Sunday of the Church year. The faithful recall the forlorn disciples, among them the Apostles, who saw Christ’s ascent into Heaven and then awaited the arrival of the Holy Spirit.

You can find out more about it from the following post, including Lutheran perspectives:

Exaudi Sunday: between the Ascension and Pentecost

Below are the readings for this final Sunday of Eastertide for Year B in the three-year Lectionary. Emphases mine below.

The first reading describes Peter and the other ten Apostles looking for a replacement for Judas:

Acts 1:15-17, 21-26

1:15 In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said,

1:16 “Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus —

1:17 for he was numbered among us and was allotted his share in this ministry.”

1:21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,

1:22 beginning from the baptism of John until the day when he was taken up from us–one of these must become a witness with us to his resurrection.”

1:23 So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.

1:24 Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two you have chosen

1:25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.”

1:26 And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.

The Psalm is about the happiness true believers have in God, who will thwart the way of the wicked:

Psalm 1

1:1 Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers;

1:2 but their delight is in the law of the LORD, and on his law they meditate day and night.

1:3 They are like trees planted by streams of water, which yield their fruit in its season, and their leaves do not wither. In all that they do, they prosper.

1:4 The wicked are not so, but are like chaff that the wind drives away.

1:5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous;

1:6 for the LORD watches over the way of the righteous, but the way of the wicked will perish.

The second reading — the Epistle — is from John’s letters. Either the reading from Acts or this one is generally the Epistle.

God’s testimony is greater than man’s:

1 John 5:9-13

5:9 If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son.

5:10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son.

5:11 And this is the testimony: God gave us eternal life, and this life is in his Son.

5:12 Whoever has the Son has life; whoever does not have the Son of God does not have life.

5:13 I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

The Gospel reading is from John. Note that Jesus said He receives believers on His Father’s behalf. God chooses believers and gives them to Jesus. Therefore, we do not choose God. God chooses us. This blows centuries-own theological concepts — i.e. Arminianism and Universalism — out of the water:

John 17:6-19

17:6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word.

17:7 Now they know that everything you have given me is from you;

17:8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me.

17:9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours.

17:10 All mine are yours, and yours are mine; and I have been glorified in them.

17:11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.

17:12 While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled.

17:13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves.

17:14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world.

17:15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one.

17:16 They do not belong to the world, just as I do not belong to the world.

17:17 Sanctify them in the truth; your word is truth.

17:18 As you have sent me into the world, so I have sent them into the world.

17:19 And for their sakes I sanctify myself, so that they also may be sanctified in truth.

Although Exaudi Sunday is bittersweet, the first Pentecost saw the Apostles rush out into the world, contending earnestly for the faith, beginning with Peter.

Sunday, May 28, 2017 is Exaudi Sunday, which comes between Ascension Day and Pentecost.

My post from 2013 explains more about this particular Sunday, considered to be a very sad one by Jesus’s disciples because He had returned to His Father in heaven.

These days, as far as I know, only traditional Lutherans refer to this day as Exaudi Sunday. However, it was once a widespread term in the Church.

Exaudi is Latin, from the verb exaudire (modern day equivalents are the French exaucer and the Italian esaudire). It has several meanings, among them: hear, understand and discern, as well as heed, obey and, where the Lord is concerned, grant. The French version of the Catholic Mass uses exaucer a lot, as do hymns: ‘grant us, Lord’.

Exaudi Sunday is so called because of the traditional Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’.

The New Testament readings for Year A in the three-year Lectionary are Acts 1:6-14, 1 Peter 4:12-14 and 1 Peter 5:6-11. The Gospel reading is John 17:1-11.

Commentary follows, emphases mine.

Acts 1:6-14

1:6 So when they had come together, they asked him, “Lord, is this the time when you will restore the kingdom to Israel?”

1:7 He replied, “It is not for you to know the times or periods that the Father has set by his own authority.

1:8 But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

1:9 When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.

1:10 While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them.

1:11 They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”

1:12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.

1:13 When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James.

1:14 All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers.

It is important to know that St Luke wrote the Book of Acts — Acts of the Apostles. John MacArthur explains:

And Luke was closely associated with the Apostles from about the time of Jesus’ death, around 30 A.D., to about 60 or 63 A.D. where evidently he penned this book. And in those intervening 30‑plus years, as Luke travelled in the companionship of the Apostles, he penned what was going on. And the story of the book of Acts is the beginning of the church at Jerusalem and its explosion until it reaches the capital of the world, one of those uttermost parts of the earth, the city of Rome.

Note that the disciples still believed that Jesus was a temporal ruler of sorts (verse 6). Jesus responded, saying that only God the Father knows when that time will come (verse 7). Furthermore, they did not realise the full import of the power of the Holy Spirit that would soon descend on them days later at that first Pentecost (verse 8).

Suddenly, Jesus ascended to heaven (verse 9). Two angels appeared to explain what just happened (verse 10), saying that He will return again in the same way. They were talking of the Second Coming.

MacArthur states the importance of the Ascension:

That means that right now in this month in this year … the same Jesus Christ in the same glorified body that was touched by those disciples is sitting at the right hand of the Father, no different than He was when He left.

You say, “You mean He’s up there in that same body that walked on the earth, that same body that the disciples felt and touched and ate with and talked with, that same Jesus Christ in that same form is sitting at the right hand of the Father?” That’s exactly what I mean. He was taken up. And the proof of the pudding comes in verse 11 when it says this same Jesus who was taken up shall what? Shall so come in like manner as you see Him go. When He comes back He’ll be the very same that He was when He left.

Jesus’s friends and family returned from Mount Olivet to Jerusalem to pray (verses 12-14).

As I explained in 2013, Jesus had told them this would happen. All of His words on this subject are in the Gospels. My post has an exposition of the related verses as well as a warning about putting them into a postmodern context.

Believe what the New Testament says. Christ will come again in glory. Make no mistake. Unbelievers will be shaking in their boots on that fateful day wishing they had never been born.

1 Peter 4:12-14

4:12 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you.

4:13 But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed.

4:14 If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you.

These verses have historical as well as contemporary significance. Peter wrote this letter some time in 64 AD, John MacArthur says. He explains that was the year when Nero fiddled and Rome burned:

The fire spread fast, and although it began on that day it lasted three days and nights, and it broke out again and again even though they tried to check it.  The Romans actually believed that Nero was responsible for burning their great city and their homes.  Why?  Because Nero had this strange fixation with building, and he wanted to build a new city and so they believed that he burned down the old one.

To divert blame away from himself, Nero accused the Christians, which worked in his favour:

Publicly he blamed the Christians for burning Rome.  It was an ingenious choice, frankly, on his part because the Christians were already the victims of hatred and already the victims of slander.  They were connected with Jews in the minds of most people who had been dispersed in the diaspora.  And since there was a rather growing anti-Semitism, it was easy to have an anti-Christian attitude as well …

Christians perished in a delirium of savagery at that time, and even lynching became very common.  Within a few years Christians were imprisoned, racked, seared, broiled, burned, scourged, stoned and hanged.  Some were lacerated with hot knives and others thrown on the horns of wild bulls.

This is the ‘fiery ordeal’ to which Peter refers in verse 12. Peter then tells his flock to rejoice in the face of brutal persecution, because believers will rejoice when they finally see Christ’s glory revealed.

Going further, Peter says that the Spirit of God, that of glory, rests upon the persecuted (verse 14).

MacArthur offers this analysis:

The point here is to expect suffering, expect it, don’t be surprised at it, don’t think it’s some strange thing, expect it.  Peter has consistently through this epistle said that persecution for the Christian in various forms is inevitable.  It is inevitable.  In fact, the surprise would be if it didn’t come … Godly lives lived in an ungodly world confront that world, and we become a kind of unwelcome conscience that is distasteful.  And, if we name the name of Christ loudly enough, we become offensive.  The goodness alone of a Christian can be an offense to a wicked world.  And when you add to that the proclamation of the name of Christ, we become particularly offensive.  It’s as if Peter is saying suffering is the price of discipleship. 

Also:

In view of our precious salvation, he said early in the epistle, suffering is nothing.  In view of our present situation, suffering is very important because how we react to it determines how effective our evangelistic testimony is.  And in view of Christ’s personal Second Coming and our ultimate salvation, it isn’t even worthy to be compared, said Paul, with the glory which shall be revealed in us.  So, are we are understanding already this far in the epistle that Peter is concerned that we see suffering in a right perspective.

Now for the meaning of suffering for Christ:

Suffering for the sake of Christ reveals who’s genuine, right?  The phonies aren’t going to hang around.  That’s why through the years we have always said the persecuted church is the pure church …

Readers who have been following my posts on the Book of Acts know about the purification of the church through suffering and persecution, from Stephen the first martyr to Paul the Apostle. Peter himself was martyred.

MacArthur explains persecution from Peter’s words:

if you can expect it, you can waylay its initial impact.  It’s part of God’s design.  It’s the way He proves the genuineness of your faith and it’s the way He purges your life.  It takes out all the pride and all of the sort of self, the illusion of self-control, the illusion that you can control your world and all of its responses.  It strips you and makes you totally dependent on Him, and that’s a good process.

The second thing that Peter wants to say to us is to rejoice in it.  Not only are we to expect it, but when it comes we’re to rejoice in it.  Notice verse 13 and 14.  “But to the degree that you share the sufferings of Christ, keep on rejoicing so that also at the revelation of His glory you may rejoice with exaltation.  If you are reviled for the name of Christ, you’re blessed because the Spirit of glory and of God rests upon you.”  Now, just take that little phrase in verse 13 “keep on rejoicing,” present tense, keep on rejoicing.  This is the right attitude in the midst of persecution.  This is the right attitude in the midst of affliction, rejection, anything the world brings against you for the sake of righteousness and for the sake of the name of Jesus Christ.  Any of that which comes against you should be cause for rejoicing.  Remember the words of our Lord?  Listen to this, Matthew 5:10 through 12: “Blessed are those who have been persecuted for the sake of righteousness for theirs is the kingdom of heaven.”  If you’re being persecuted for righteousness, it’s evidence that you belong to the kingdom of heaven.  “Blessed are you when men cast insults at you, and persecute you, and say all kinds of evil against you falsely on account of Me.  Rejoice and be glad.”  That is a strange one, isn’t it?  “Rejoice and be glad for your reward in heaven is great and that’s the way they persecuted the prophets who were before you.”  You’re in good company.

Regarding the Spirit of God:

What it says is that when you suffer, God’s presence rests on you.  And God’s presence comes in the form of His Spirit, the Spirit who is glory in His essential attribute, even the Spirit who is God.  My, what a tremendous, tremendous truth.  The Spirit of glory, yea, the Spirit of God.  As the Shekinah rested in the tabernacle and the temple long ago, so the Shekinah glory of God, the Holy Spirit in glorious splendor and power rests upon suffering Christians. 

Now, what does the word “rest” mean?  What is that talking about?  Well, simply to refresh by taking over for you.  Rest, in the sense of refreshing by taking over, by becoming the dominant power in the midst of your suffering …

In the midst of the severest persecution and suffering, God grants a special dispensation of the presence of His Holy Spirit, and He rests on the believer, which means He takes over.  And the mind transcends.

MacArthur points to Stephen the first martyr as being a perfect example. I wrote about Stephen’s apologetic and his stoning in my concluding discourse on Acts 7.

1 Peter 5:6-11

5:6 Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time.

5:7 Cast all your anxiety on him, because he cares for you.

5:8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour.

5:9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering.

5:10 And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you.

5:11 To him be the power forever and ever. Amen.

Peter exhorts his converts to humble themselves before God so that He may raise them up when the time comes (verse 6).

We are to cast our anxiety before God, the only One who cares for us (verse 7).

In the meantime, we are to increase our self-discipline, keeping ourselves on the watch for temptation and worldliness (verse 8). Satan never sleeps.

Therefore, we must resist Satan and remain strong in the faith, just like our fellow Christians (verse 9).

God is always aware of those who suffer in His name. He is the God of all grace and will restore those suffering temptation and persecution (verse 10). May we glorify God and His almighty, everlasting power over sin and suffering (verse 11).

John MacArthur analyses Peter’s letter as follows (emphases mine):

So Peter says then that the building blocks of spiritual attitudes include submission, humility and trust.  Now let’s move on tonight to the things that are ahead of us.  Starting in verse 8 we find the fourth necessary attitude for spiritual maturity, an attitude of self-control, an attitude of self- control … 

It means to be in control of the issues of life, having the priorities of life in the proper order and the proper balance.  It requires a discipline of mind and a discipline of body that avoids the very intoxicating allurements of the world … 

Abraham, through the eye of faith, understood spiritual priorities and didn’t get himself tangled up with earthly enterprises

Look at verse 8.  The reason we have to have our priorities right, the reason we need to trust God, the reason we need to humble ourselves under His almighty hand, and the reason we need to submit to those in authority over us and to God Himself is because our adversary, the devil, prowls about like a roaring lion seeking someone to devour.  Peter says be on the alert, be on the alert.  Not only sober minded, not only having your priorities right, but watchful.  It’s an aorist imperative, stay awake, be ready, be alert, watch out.  Now strong trust in God’s mighty hand, strong trust in God’s care, strong confidence that we can cast all of our anxiety on Him does not mean carelessness and it doesn’t mean indulgence.  It doesn’t mean that because we trust God and because we throw all our care on Him that we become indolent and lazy and let down our guard or we will become victims of the enemy.  The outside forces that come against us demand us to be alert, vigilance.  The enemy, by the way, is very subtle.  According to 2 Corinthians chapter 11 he disguises himself as an angel of light and his ministers as angels of light.  He very rarely shows himself for who he isHe almost always masks himself as a religious personality, almost always endeavoring somehow in some way to be able to approach you subtly so that you can’t recognize the reality of who he is

He’s always active and he’s always looking for an opportunity to overwhelm us.  His aim is to sow discord, to break fellowship, to accuse God to men, to accuse men to God, to accuse men to each other, to undermine confidence, to silence confession, to get us to stop serving God.  He’s always after us.  He is called in John’s gospel three times the prince of this world.  He commands the human system …

In another sermon, MacArthur explains that Peter says not to attack Satan but to remain firm on the side of godly faith and truth.

Furthermore, we endure this battle together as believers, trusting God:

Suffering is a way of life as God is accomplishing His holy perfecting work in you.  Just look at the goal, he says, and realize everybody’s in it …

Wherever he comes from and in whatever form and manner, the solution is the same, spiritual weapons, stand in the truth, trust God.  And in my trust in God I go to prayer and I let the commander fight the battleIf I know the truth and obey the truth and commit my life to God, I stand strong.

MacArthur points out that Peter is not talking about daily grace from God but the grace He gives us to resist temptation:

while you are being personally attacked by the enemy, you are being personally perfected by God.  It’s personal. Himself[,] He’s doing it.  Marvelous thought.  He is intimately involved in the suffering of our lives.

God Himself is there battling and through the battle you become perfect, confirmed, strong and established.  Submission, humility, trust, self-control, vigilant defense, and hope. 

John 17:1-11

17:1 After Jesus had spoken these words, he looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you,

17:2 since you have given him authority over all people, to give eternal life to all whom you have given him.

17:3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.

17:4 I glorified you on earth by finishing the work that you gave me to do.

17:5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.

17:6 “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word.

17:7 Now they know that everything you have given me is from you;

17:8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me.

17:9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours.

17:10 All mine are yours, and yours are mine; and I have been glorified in them.

17:11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.

The first ten verses are the initial part of what is known as the High Priestly Prayer. I wrote about them in 2014 for a Maundy Thursday post, as Jesus spoke the words in John 17 at the Last Supper. You can also read parts 2 and 3.

As we approach Pentecost Sunday, we should find today’s Exaudi Sunday readings encouraging and uplifting, in spite of the worldly and vicious clamour around us.

jesus-christ-the-king-blogsigncomThis year Ascension Day falls on May 25.

The feast of the Ascension is always on a Thursday, 40 days after Easter.

Here are past posts about Christ’s return to His Heavenly Father:

Acts 1:9-11 on the Ascension

A Reformed view of the Ascension (Christ as prophet, priest and king)

Ascension Day 2016 (John MacArthur on Acts 1:11)

I feel bad when I read of people who think this was a made-up event. In fact, I read a post on it just a few weeks ago by someone claiming to be ‘spiritual’.

I hope the aforementioned posts will convince those who are doubters that Christ had to ascend to heaven in order for the Holy Spirit to be present at the first Pentecost.

Incidentally, this coming Sunday is known in the Lutheran church as Exaudi Sunday. You can find out more in the post below:

Exaudi Sunday: between the Ascension and Pentecost

window_pfcross271w St Mary the Virgin Gillingham DorsetThis coming Sunday is traditionally known as Exaudi Sunday. Today, it is called the Seventh Sunday of Easter. The traditional name comes from the first word of the Introit in Latin: ‘Exaudi Domine’, or, in English, ‘Lord, hear my voice’.

The traditional text for the Introit comes from Psalm 27:

Hearken, O Lord, unto my voice which has called out to you, alleluia; my heart declared to you: “Your countenance have I sought; I shall ever seek your countenance, O Lord; do not turn your face from me, alleluia, alleluia.” The Lord is my light and my salvation; whom shall I fear?

My cyberfriend and reader Dr Gregory Jackson of Ichabod has an excellent sermon which explains the relevance of Exaudi Sunday to Christians today. I excerpted it three years ago and it is the best I’ve read yet:

Exaudi Sunday: between the Ascension and Pentecost

That post also expands on the meaning of the word ‘exaudi’ and how this Sunday links to the Ascension and Pentecost.

This is the final Sunday of Eastertide 2016.

Exaudi Sunday follows the Ascension of Christ into heaven and precedes Pentecost Sunday.

This year, Exaudi Sunday falls on June 1, 2014.

For more information about this bittersweet feast day with New Testament citations, please read my post from 2013.

Exaudi Sunday takes place between the Ascension (always a Thursday) and Pentecost, ten days later.

I have read that it is the saddest Sunday of the Church year. The faithful recall the forlorn disciples, among them the Apostles, who saw Christ’s ascent into heaven and then awaited the arrival of the Holy Spirit.

There are several New Testament readings of import for this time. I shall run the risk of repeating myself with the following

Luke 3:16-17 with John the Baptist’s succinct prophecy:

16 John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. 17His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.”

John 16:5-11 from the Last Supper where Jesus said (emphases mine):

5But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ 6But because I have said these things to you, sorrow has filled your heart. 7Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.

Acts 1:4-9 with His final words before returning to God the Father:

4And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

The Ascension

 6So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7He said to them,  “It is not for you to know times or seasons that the Father has fixed by his own authority. 8But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.

Exaudi is Latin, from the verb exaudire (modern day equivalents are the French exaucer and the Italian esaudire). It has several meanings, among them: hear, understand and discern, as well as heed, obey and, where the Lord is concerned, grant. The French version of the Catholic Mass uses exaucer a lot, as do hymns: ‘grant us, Lord’.

Exaudi Sunday is so called because of the traditional Introit, taken from Psalm 17:1. The two first words in Latin are ‘Exaudi Domine’ — ‘Hear, Lord’.

In English (ESV) Psalm 17:1 is as follows:

1Hear a just cause, O LORD; attend to my cry!
   Give ear to my prayer from lips free of deceit!
2From your presence let my vindication come!
   Let your eyes behold the right!

Another match is Daniel 9:17, which was the basis for the Exaudi Domine which Renaissance composer Giovanni Pierluigi da Palestrina (1526-1594) wrote:

17Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate.

It is a beautiful chant. The minor key brings to life the sense of loss Jesus’s loyal band of disciples must have felt between Ascension and Pentecost:

This is a collect often used on Exaudi Sunday:

O God, the King of glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven: Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen.

And, for us today, we who long for Christ’s return, we have the Holy Spirit working through the Law and the Gospel for our salvation.

As Dr Gregory Jackson, host of Ichabod, explains:

The manifold grace of God is another way of saying the Gospel. The word Gospel is used often, but most of the time the term is abused.

Although the Holy Spirit works through the Law, its role is limited. The Law stirs up knowledge of sin without solving the problem of sin. The Law makes us feel the guilt of sin but the Law cannot forgive our sins. All the “transforming” preachers of today use the Law to make people feel they do are not producing the fruit of the Gospel, but those law condemnations do not produce the desired fruit. The law programs to do that only make matters worse, filling people with notions of being holier than the rest. This is important to realize from Luther. The Gospel alone forgives, saves, and bears the fruit of the Spirit

The Law makes us fearful, but the Gospel gives us peace through forgiveness of sin. That forgiveness is complete and free. That is why the law-salesmen become so angry and vindictive, when their kingdom of merits is threatened in any way. They want people enslaved by their man-made laws, not set free by the Gospel. They want people to ignore the Word for their words (which are never-ending) …

God’s will is carried out only through His Word, and this Word is always united with the divine energy of His Holy Spirit. Isaiah 55:8-11

The Holy Spirit works through the Law to condemn our sins against the Ten Commandments, our spiritual sins (First Table) against God, which lead to the more visible sins against our neighbor (Second Table).

God uses the preaching and teaching of the Gospel to plant and sustain faith in the crushed hearts of contrite sinners. The Gospel message is summarized:

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” KJV John 3:16.

The proclamation of the Gospel is carried out through the invisible Word of preaching and teaching, the visible Word of Holy Baptism and Holy Communion. God grants grace only through His instruments, the Means of Grace.

Those who believe in the Gospel of Christ receive what He has promised, complete and free forgiveness of sin. God declares that person forgiven – justification by faith. Romans 5:1-2.

The fruits of the Spirit follow from faith in Christ, and God is glorified by all things done in faith. Those who wish to harvest more for the Kingdom should broadcast the Word with complete abandon, trusting in God’s Promises.

To enjoy the benefits of the Gospel, we abide in the Means of Grace, the Word and Sacraments. They are the treasures of the Church which give us 100% of the blessings God wishes to impart to us.

These are the gifts and benefits on which we may reflect between the Ascension and Pentecost — and beyond.

The Church and Her faithful have endured persecution as Jesus foretold at the Last Supper in John 15:26 – John 16:4:

26“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. 27And you also will bear witness, because you have been with me from the beginning.

1“I have said all these things to you to keep you from falling away. 2 They will put you out of the synagogues. Indeed, the hour is coming when whoever kills you will think he is offering service to God. 3And they will do these things because they have not known the Father, nor me. 4But I have said these things to you, that when their hour comes you may remember that I told them to you.

As the Holy Spirit was sent to the original 70 disciples, so He continues to be with us today. Martin Luther (H/T: Dr Jackson) had this to say on Exaudi Sunday about the aforementioned verses from John’s Gospel in light of the Church:

We have the comfort of this victory of Christ—that He maintains His Church against the wrath and power of the devil; but in the meantime we must endure such stabs and cruel wounds from the devil as are necessarily painful to our flesh and blood. The hardest part is that we must see and suffer all these things from those who call themselves the people of God and the Christian Church. We must learn to accept these things calmly, for neither Christ nor the saints have fared better.”
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 263. Exaudi John 15:26-16:4.

“Nevertheless, He has said that the Holy Spirit should testify of him and that they also should bear witness; and He assures them that their testimony shall not be effaced by this rage and persecution of the world.”
Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, III, p. 258. Exaudi John 15:26-16:4.

Therefore, let us continue to witness in our own lives as Christians through the power of the Holy Spirit.

Exaudi Sunday is the last Sunday in Eastertide, which ends on the day before Pentecost. Pentecost Sunday in 2013 is May 19.

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