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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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