Sunday 31 May 2026 - Trinity Sunday

Theme(s): God is Trinity; God the Three-in-One; The Triune God: Father Son and Holy Spirit

Sentence: Grace and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ. (Revelation 1:4-5a)

Collect: Bosco Peter's Book of Prayers in Common March 2025

Everliving God,

you have given to us your servants grace,

by the confession of a true faith,

to acknowledge the glory of the eternal Trinity,

and in the power of your divine Majesty to worship the Unity;

may we, through the steadfastness of this faith,

evermore be defended from all adversities;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Genesis 1:1-2:4a
Psalm 8
2 Corinthians 13:11-13
Matthew 28:16-20

Comments:

Genesis 1:1-2:4a

We read this reading today not because we are confusing 'creation' as a theme with 'Trinity' but because this reading reminds us that God (who is Father Son and Holy Spirit, according to the witness of the whole Bible) is Creator. The work of Father Son and Holy Spirit begins (from our earthly perspective) as the work of creating the world.

Within this reading are two fascinating phrases to reflect on today.

But before citing them and offering a reflection we need to be very clear that how we approach this passage as Christian readers is not without searching questions. 

In its original circulation as a completed composition, this passage was published by ancient Jews, probably in the sixth century BC or later, certainly before the time of Christ, let alone before Christians began to articulate belief that God was One yet Three. No Jew then, and no Jew now, reads this passage as offering any hint of God's Trinitarian nature. 

Among Christians the possibility that we may read this passage along Trinitarian lines is controversial. Some see no problem: God was more than capable of inspiring Jewish scribes to write material which harboured hidden clues concerning future disclosure about the Trinity. Some say it is disrespectful to the original publication of the passage to impose a Christian reading on a Jewish document.

Now to the two phrases:

(1) In Genesis 1:2 we read, 'the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.' Christian interpreters of Scripture have understood the 'wind' here - 'spirit' is a possible translation - as the Holy Spirit at work in creation.

(2) In Genesis 1:26 we read, 'Then God said, "Let us make humankind in our image, according to our likeness; ...' Christian interpreters have understood the plural 'us' here to be a reference to God Father, Son and Holy Spirit. (Note also Genesis 3:22; 11:7).

[EXCURSUS: As a point of exegetical intrigue, we can readily understand how a Jewish writer would write Genesis 1:2 as no direct inconsistency regarding the Oneness of God is implied but 1:26 is more difficult, as, on the face of it, "us" implies a plurality of gods and Jews in ancient Israel believed that God was One and there was only One God. Irrespective of Christian readings of Genesis 1:26, why would ancient Jews have circulated this passage with this verse in it in this plural form? One possibility which is plausible is to think of Israel's understanding of the heavenly court of God which involved plural beings who were divine (in some sense, but not in the fullest sense of the divinity of God himself) - see 1 Kings 22:19 and Job 1:6 as well as Psalm 82:1. Thus God is saying to his heavenly court, let us make human creatures on earth who are like the heavenly beings of this heavenly court. END of Excursus.]

A Trinitarian reading of the passage Genesis 1:26-27 makes sense in this way: God as a communion of Father Son and Holy Spirit make humanity in the image of God, that is a complementary set of man and woman with capacity to form a union of love which images the union of love, or communion of Father Son and Holy Spirit. This approach to "image" is not about maths (comparing 3-in-1 with 2-in-1 and wondering whether that is a good comparison or not). What this approach invites us to consider is the capacity of humanity (in its diversity, humanity is yet capable of unity) to represent an aspect or aspects of the very character of God (Three-in-One diversity which is also a unity).

In other readings, plausible for both Jews and Christians, being made in the image of God is about humanity's capacity to make decisions freely, and/or to be creative, especially to create life itself through procreation (1:28a), and/or to be lord of the world (i.e. God is Lord of the whole universe, humanity is lord (and steward) of the resources of the earth (see 1:28b).

Psalm 8

This psalm can be read in various ways (e.g. as a pearl of praise of great price, one which has justly received the attention of very fine composers) but here we read it in Trinitarian perspective as an address to God about the ordering of the world and the place of humanity in it. 

God is above all creation, and within the glory of this God we find ourselves inhabiting a marvellous world in which it is amazing that God has remembered us, ordered as we are to a rank below the angels (8:5). Yet God has not just remembered us, God has crowned us with glory and honour and given us dominion over creation (8:5-6). 

Thus when we consider God as Trinity we are considering God as God, utterly distinct in rank, status and glory from his creation and from us as his creatures yet also as God who in the Incarnation of Jesus Christ the Son of God has bridged the distinction, becoming one with us.

2 Corinthians 13:11-13

We could sing the last verse of this passage instead of preaching on it! But the very fact that the words are used regularly as a concluding prayer to Christian gatherings, whether said or sung, is an alert to think carefully about this verse and its contents. It is a wonderful prayer but it is also an important clue to the thinking of the first Christians about the nature of the God they were realising was being revealed to them in new ways compared with the revelation made known to Israel which was embedded in the Old Testament.

Obviously Paul, concluding this letter, is not intentionally developing a piece of theological explanation. But his prayer is instructive. As a Christian community it is called into being by Jesus Christ so he prays that the grace - the generous kindness and unlimited mercy - of Jesus will be with them (and they need it, because they are a community of faith at odds with themselves). 

This grace is only reinforced by invoking the love of God, the love which God has for his people. 

A community bound together by the grace of Jesus and the love of God has an icing on this particular cake when the communion or fellowship of the Holy Spirit is also with them. (That is,  communion/ or fellowship is the relationship the church has with the Holy Spirit which indwells them as God's personal presence in God's living temple, the church).

We might have preferred, at least for the sake of Trinitarian neatness that 'God' in 13:13 was 'the Father', but Paul is not living in 325 AD (or later)! But this prayer looks ahead to that day when the church-in-council made significant decisions about the Trinitarian nature of God. The prayer demonstrates a Christian community aware through its apostle that God is now being experienced in the person of Jesus Christ, who once lived among their spiritual forbears in Palestine, as well as in the person of the Holy Spirit, who now lives among them and they within him.

If we move from Trinitarian reflection to verses 11 and 12, we see there what the impact on the church should be of the Trinity whose charatcer is love, grace and peace: the church should be a fellowship of love, a mirror of the communion of love which is God Father Son and Holy Spirit.

Matthew 28:16-20

In the Year of Matthew we could head to this passage on numerous counts: the last words of Jesus according to this gospel; the commissioning of the disciples for mission; the promise of Jesus being present to his disciples for ever. Today, obviously, we head here because of the clarity with which God as Father Son and Holy Spirit is invoked in verse 28:19, 

'baptizing them in the name of the Father and of the Son and of the Holy Spirit.'

Given that the Gospel was written before 100 AD, this is a remarkable anticipation of full blown Trinitarian doctrine, yet to be articulated by the church's future theologians. Note, for instance, that 'the name' is singular so that some sense of the Oneness of God is present. 

On the other hand, the sequence of Father, Son and Holy Spirit is as clear a representation of God in Three Persons, as Father, as Son and as Holy Spirit, as we find anywhere in the New Testament. It is clearer, for instance, than 2 Corinthians 13:13. Other verses we might refer to are: Romans 8:11; 1 Corinthians 12:4-6; Galatians 4:6: Ephesians 4:4-6; Revelation 1:4-5.

From an authorial perspective, Matthew has perhaps distilled more clearly what other NT writers were saying about the church's experience of God as Father, Son and Holy Spirit, and connected this directly to baptism. If one is being baptized in the name of God then the name of this God (with 'name' reflecting the character of God as experienced by his people) is 'Father Son and Holy Spirit.' 

(By contrast we might note Luke's propensity to describe baptism as being in the 'name of the Lord Jesus', Acts 19:5. Here, however, is not the place to pursue further the question of the Lukan and Matthean understandings of baptism and the manner in which they differ and/or agree). 

From the perspective of Jesus, is this something he himself was likely to have said? It is tempting to understand the whole of this last speech of the Matthean Jesus as a creation of the author (not least because the Matthean Jesus says little about the Holy Spirit). But any haste to do so could be constrained by recognising that the Jesus we meet across the four gospels, especially in Luke and John) is quite familiar with the Holy Spirit, and in the latter gospel, very articulate about the role of the Holy Spirit in the life of the believer.

In fact, Matthew's Gospel itself has already recognised in Jesus' own baptism the interrelationship of Father, Son and Holy Spirit: Matthew 3:16-17.

Finally, as a historical reflection, when we baptise 'in the name of the Father, and of the Son, and of the Holy Spirit' (NZPB, p. 386) we are invoking a most ancient formula, going back at least to the time of the publication of Matthew's Gospel, but likely earlier since there is a finite chance that Matthew himself is invoking a baptismal formula already in use when he composed his gospel. 

Sunday 24 May 2026 - Pentecost

Theme(s): Holy Spirit / Coming of the Holy Spirit / Spirit of creation and renewal / What a great day Pentecost was!

Sentence: For in the one Spirit we were all baptized into one body - Jews or Greeks, slaves or free - and we were all made to drink of one Spirit (1 Corinthians 12:13).

Collect: Bosco Peter's Book of Prayers in Common March 2025 

O God,

on this day you taught the hearts of the faithful

by the light of your Holy Spirit;

may we, by the same Spirit, be truly wise

and ever rejoice in your consolation;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings: the lectionary offers some alternatives this week. The following are my choices.

Acts 2:1-21
Psalm 104:24-34, 35b
1 Corinthians 12:3b-13
John 20:19-23

Commentary:

Acts 2:1-21

No Pentecost celebration could be complete without the unique story of the great day of the coming of the Spirit being read.

What a great day it was!

It was a day in which a promise was fulfilled (see Luke 24/Acts 1).

It was a day in which prophecy was fulfilled (see Peter's citation from Joel in his sermon).

It was a day in which prayer was answered (the prayers made between the Ascension and Pentecost).

It was a day in which the Spirit came upon God's people in a new manifestation.

It was a day in which the gospel was preached with power and great effect.

Something to ponder is this. In Acts 1 Jesus commissions his team of disciples for their work in the world, essentially to carry on the mission of God. In Acts 2 the Spirit of Jesus empowers the disciples for that work. Jesus does not ask us to do something which he does not give us the power to carry out.

Pentecost is the festival day in which we celebrate what a great day it was and still is, for the same Jesus unleashes the same powerful Spirit to help us to be obedient to his commission.

Psalm 104:24-34, 35b

What kind of spirit came down at Pentecost? We say this psalm because it draws our attention to the work of God in creation, a work which is accomplished by the Spirit of God ('your spirit', v. 30).

The unstated assumption in the choice of this psalm is that at Pentecost the same creating Spirit of God is 'at it again' - creating a new thing or (picking up the emphasis in the second part of v. 30) renewing creation. From this perspective the day of Pentecost is not simply the creation of one new thing, the church, but the creation of a new world. In part, according to Acts 2, this is exemplified by the gathering of the nations in Jerusalem, with their many tongues, who are now forged into a new people of God by the overflowing Spirit of God who breathes new life into them.

1 Corinthians 12:3b-13

There is a whole book to be written about this passage, not least because we could write a chapter on each of the gifts of the Spirit mentioned here: utterance of wisdom through to the interpretation of tongues, nine gifts in all (8-10). As an aside, these nine gifts are not the whole list of gifts of the Spirit since in, e.g., Romans 12 we find some other gifts mentioned.

Nevertheless, more briefly, we can highlight three important aspects of the Spirit of God at work in the life of the church.

1. The Spirit of God is completely coherent with the lordship of Jesus Christ over the church. The Spirit is at work where people confess that Jesus is Lord. The Spirit is not at work where people curse Jesus (3).

2. The Spirit of God works in the church through gifting members of the body of Christ, the church, with abilities which further the mission of Christ in the world and enhance the 'common good' of the church (4-11).

3. The Spirit of God welds people together into one body of Christ, incorporating individual believers into the corporation or body of Christ. In doing this the one Spirit makes one body of Christ - the Spirit of God's work is completely coherent with the work of Christ. Paul does not use the term 'weld' but 'baptized' which alludes to the outward physical activity which expresses the body-making activity of the Spirit: 'For in the one Spirit we were all baptized into one body' (13).

Let's remember that when Paul also mentions the kinds of different people being welded into the one body, 'Jews or Greeks, slaves or free' (13), he is making the point that the Spirit of God can bind together the kinds of people with the humanly speaking greatest and seemingly impossible-to-overcome differences.

John 20:19-23

Familiar with Matthew's and Luke's ending to their gospels, and with Luke's beginning to Acts, we are not surprised that John incorporates into his narrative an act of commissioning for service and an act of bestowing the Holy Spirit on the disciples. What is surprising is that John offers this incorporation on the first day of resurrection rather than some time subsequently - though there is an interesting point to consider about Luke's Gospel ending and Luke's Acts beginning with the former offering a kind of very long single day of resurrection through to departure/ascension and the latter explicitly stating an interval of forty days between resurrection and ascension. It is appropriate to think, with Johannine-type thinking, that John offers us through chapters 19 and 20 a seamless "exaltation": Jesus is raised up on a cross, Jesus is raised up from the tomb, Jesus is ascending to the Father. Having come from the Father, sent to the world as one given to the world [e.g. John 3:16-17], Jesus returns to the Father via the cross.

(Admittedly John 21 offers a different sense of Jesus on an upward trajectory of departure from the world; but there is an ending to John's Gospel at the end of John 20, and John 21 as the literary character of an "epilogue.")

In John 20, John offers his commission and bestowal of the Spirit in characteristic manner.

Throughout the gospel Jesus has been the one sent by the Father to do a special work in the world. Now this sending and its associated mission becomes that of the disciples: 'As the Father has sent me, so I send you' (21). Simply said, profoundly full of implication: our mission is the mission of Jesus; the Father sends the Son, the Son sends us because the Son has the Father's authority (before you know it, we have the Trinity)! Our mission is worldwide in scope (see John 3:16), it follows through a divine plan hatched since before the world began (see John 1:1-18) ... no pressure then!

The Holy Spirit has been coming into view as we read through the Gospel. In his final testament to the disciples (see chapters 14-16 and his final prayer for them, chapter 17), Jesus has promised the Spirit will assist them in various ways, principally in recalling to their minds all that he has taught them and opening up for them the significance of that teaching. Now, Jesus having died and been raised to life, and commissioned the disciples for service, the time comes for the bestowal of the promised Spirit: 'he breathed on them and said to them, "Receive the Holy Spirit".'

Again, simply said, but full of profound implications. What equipment does the church of God require to do God's work? Theological degrees, certificates for training undertaken, an iPhone, a photocopier, an internet connection and a car. All those are useful but the primary equipment is the Holy Spirit!

Two questions might then arise.

a. would we have then said what is said in verse 23 about forgiving sins? Wouldn't we expect, say, something about 'go and preach the gospel with power' or 'discern which gifts the Spirit has given you and get on with using them for God's glory'? Yet, when we pause and reflect on these words, we can see a profound connection between the work of the Holy Spirit and the forgiveness of sins. 

What is the forgiveness of sins but the healing of the past which so often prevents people from living well in the present and rejoicing with hope for the future. The Holy Spirit comes to heal the fallen creation and to initiate the new creation of God. Those who receive the Holy Spirit have the power to enable this work of healing through forgiveness or withholding it (e.g. by keeping the gospel of grace to themselves).

b. If we call verse 22 the 'Johannine Pentecost', how does this fit with 'the Pentecost' of Acts 2, much celebrated as a specific event of bestowing the Holy Spirit fifty days after the day of resurrection?

- there is not a strict incompatibility as though this event happening in this way for ten disciples prohibits a different (but related) event happening for 120 disciples

- John tends to tell us about Jesus in his own Johannine way. 'Let John be John' is the title of a famous paper by Prof. James Dunn. Perhaps the Johannine Pentecost is the bestowal of the Holy Spirit told in John's manner, associated with John's version of the commissioning of the disciples. Luke's version is Luke's version. Thus we might reflect on what between and across the two accounts we learn.

- that the Spirit comes upon believers more than once (albeit with one of the many such occasions perhaps being more distinctive and memorable than others); even in Luke's Acts, the Holy Spirit is manifest on more than once occasion.

- the way of John telling the story of Jesus bestowing the Spirit must stand for a means of bestowing the Spirit which is available beyond this specific instance: Thomas was missing (for starters); no woman was present (contrast Acts 1-2). 

Sunday 17 May 2026 - Sunday after Ascension/Easter 7 or Ascension Day transferred

It is appropriate and possible to transfer the celebration of Ascension from Thursday 14 May to this Sunday, 17 May.

Rather than make that decision for you, I offer below two sets of readings/comments.
(1) 7th Sunday of Easter = Sunday after Ascension
(2) Ascension Day

(1) 7th Sunday of Easter = Sunday after Ascension

Theme(s): Ascension, Departure, Suffering for Christ, Unity, Prayer for disciples

Sentence: This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven. (Acts 1:11)

Collect: Bosco Peter's Book of Prayers in Common March 2025 

Graciously hear our prayer, O God,

that we who believe that Christ our Saviour

is now with you in majesty,

may also experience the promise

of remaining with us always, to the end of the age;

through the same Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Acts 1:6-14
Psalm 68:1-10, 32-35
1 Peter 4:12-14; 5:6-11
John 17:1-11

Commentary:

Acts 1:6-14

The ascension of Jesus is the departure of Jesus from everyday human experience of Jesus as a fellow human being, with whom meals could be eaten and conversations had. Our prime human reporter of the ascension as a specific event in history (i.e. one moment Jesus is present, the next he is not, after that there is no return) is Luke, in both the final verses of Luke 24 and in the first verses of Acts 1. 

To an extent Matthew is another witness as the ending of his gospel is consistent with a departure after the last speech of Jesus (28:16-20) but this witness is coloured by Matthew's variance from Luke as the former places the implied ascension in Galilee and the latter is very clear about it being on the outskirts of Jerusalem. Nevertheless a strong connection is formed between the geographical variations across the two gospels when the disciples are addressed as "Men of Galilee" in Acts 1:11.

From Luke's perspective, as narrator of what we could call "The Acts of Jesus" and its sequel "The Acts of the Holy Spirit," it is important to delineate the period of Jesus (conception to ascension) and the period of the Holy Spirit (anticipated in the life of Jesus as a man filled with the Holy Spirit, available to all believers from the day of Pentecost, awaited from Ascension Day onwards). This delineation occurs in chapter 1 of the Acts of the Apostles. With Jesus of Nazareth departed, the way is paved for the Holy Spirit (= the Spirit of Jesus) to come in a visible and audible experience in Acts chapter 2.

For us, as followers of Jesus, filled with the Holy Spirit, inclined (it seems, from current experience) to celebrate Christmas, Easter and Pentecost in colourful, festive ways, what does Ascension mean? Do we properly value it?

At the heart of the theology of Ascension lie two important considerations.

One, touched on in verse 11, is the connection between departure and return. The Ascension of Jesus is a departure of significance in its own right (our only continuing, direct experiences of Jesus in visible form through two millennia since are the occasional visions of Jesus granted to some believers, or to people for whom such vision is a critical turning point in their becoming believers). But it is also a departure which underlines a promise and a prediction in Jesus' own teaching: one day he will return. We are now between the Ascension and the Second Coming. To commemorate the Ascension should be to anticipate the Second Coming.

Two, the Ascension as departure is also an event of conclusion. The whole extraordinary character of the life of Jesus from miraculous conception to notable birth to special commissioning through baptism by John and the Spirit to death and resurrection is now brought to a conclusion. Jesus remains alive but not present to us in any kind of physical, bound-to-the-earth sense. We could, to take up some Lukan language, say that we now know Jesus through the breaking of the bread and the opening up of the Scriptures, but not because Jesus sits with us teaching the Scriptures and breaking the bread himself, as the disciples experienced following the baptism of Jesus and prior to his Ascension.

With the ascension we celebrate the end of the earthly life of Jesus.

Psalm 68:1-10, 32-35

The virtues of God as provider and protector of his people are praised in this psalm.

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

Continuing through 1 Peter, today's reading returns to a key theme woven through this letter: participation in the sufferings of Christ. To suffer for and with Christ is 'blessed' (4:14) and thus Christians can appropriately 'rejoice' when suffering (4:13).

Yet Christians need a certain kind of vigilance (5:6-11). Life should be lived in such a manner as to not incur deserved suffering (4:15) and to avoid suffering that might be a consequence of giving in to the devil's wiles (5:8-9).

All of which is worthwhile (5:10-11). With such a God on our side, we can confidently 'cast all [our] anxiety on him because he cares for [us]' (5:7).

John 17:1-11

Verse 11 is critical to understanding why we have this reading on the Sunday after Ascension:

'I will remain in the world no longer, but they are still in the world, and I am coming to you.'

John may not have a specific description of the event of ascension but he has a clear view of its occasion (see also 20:17). Perhaps more accurately we should say, John may not have as specific a description of the event of departure-and-ascension as Matthew and Luke, but he clearly talks about Jesus as the one who, rising from the dead, keeps ascending to the Father.

This chapter is a final prayer of Jesus, sometimes called 'the high priestly prayer of Jesus.' Within the context of the gospel the content of the prayer is a masterful recollection of the great themes of the gospel (check out, for instance, words and phrases such as: glory, eternal life, sent, the hour has come, revealed, world, believe).

In continuation of our gospel readings in John through these weeks, the final verse reminds us of what is arguably the greatest theme in the gospel: the unity of the Father and the Son and the desire for unity between the disciples as a reflection of the continuity of divine life between God Father, Son and Holy Spirit and the disciples:

'... so that they may be one as we are one.'

(2) Ascension Day

Theme                  Christ risen, ascended and glorified        

Sentence             Lift up your heads you gates! Lift yourselves up you everlasting doors! That the king of glory may come in. (Psalm 24:7) [NZPB, p. 601]

Collect: Bosco Peter's Book of Prayers in Common March 2025 

                                

Grant, we pray, O God,

that we, who believe your only-begotten One,

our redeemer,

ascended this day to heaven,

may also in heart and mind there continually dwell;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.        

Readings         Acts 1:1-11

                        Psalm 47                                     

Ephesians 1:15-23

                           Luke 24:44-53

Introduction: this post takes no view on whether Ascension Day should be celebrated on Ascension Day or the Sunday after Ascension Day. It does however deal with Ascension Day readings on the basis that, most likely, Ascension Day is being celebrated on the Sunday afterwards.

Acts 1:1-11 and Luke 24:44-53

I do not think this need be brought into a sermon, but it is fascinating to see how Luke deals with the last event in Jesus' physical presence on earth in his two texts, the ending of the gospel and the beginning of Acts. There are similarities and there are differences.

In 'big picture' (or 'big theme') terms, each passage conveys two messages: the gospel mission of Jesus must now spread throughout the world, but first new empowerment through the Holy Spirit must come upon the disciples.

The 'event' in each passage is the departure, depicted physically as an 'ascent', of Jesus from the disciples. Never again, save in episodic visionary experiences will they see their Lord again.

Where does Jesus go to? Both texts answer "heaven". Later, Peter, in his Pentecost Day sermon will add "Being therefore exalted at the right hand of God" (Acts 2:33). Obviously the physical talk of upwards travel to a place beyond the observable world of earth-and-space both assumes and contributes to an understanding that "heaven" is above us. It also offers a physical image to match the increase in glory and honour implicit in the idea that Jesus is now 'exalted' to the right hand of God (i.e. seated on a throne on the right side of the divine throne).

Ascension then is a celebration of both departure and exaltation, of the physical loss of Jesus to his followers and of the triumphant gain of Jesus exalted to glory in the realm of heaven. With exaltation the victory won in the resurrection, the defeat of the power of death as the last enemy against humanity is completed. With departure the door is open to a new history of God being present among God's people, God the Holy Spirit will dwell among them.

Yet this event is also about us. The departure of Jesus and the promise of the Holy Spirit to come in power is integrated with the great commission. We misunderstand Ascension and its importance if we think of it as (say) a postscript to the life of Jesus, or a snapshot of the glory of the exalted Jesus. Ascension is also the beginning of a new era in our history, the time when we are responsible for the continuation of the mission of Jesus Christ. Luke in both texts is keenly alert to this point. If (as some scholars of Luke's writings have supposed) Jesus has come in the middle of history, then we are now in its last period. That this is so, according to Luke, is underlined in Acts 1:11. Jesus has departed, but he will return.

Psalm 47

This is a fitting song of praise to God on this festive occasion.

Ephesians 1:15-23

Obviously verse 20 in this passage focuses our minds today on the theme of 'exaltation' which is an important aspect of the theology of Ascension.

The passage is part of a long introduction to the epistle in which Paul sets out a profound set of insights into salvation, Christ, Christ's relationship to those who believe in him, and the great purpose of God being worked out through history - all given in the context of prayer and thanksgiving for his readers.

There is a sermon in every verse of this passage!   

Sunday 10 May 2026 - Easter 6

Theme(s):

Preaching the gospel today / The importance of the resurrection / Our identity in Christ / The promised gift of the Advocate

Sentence:

They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father (John 14:21a)

Collect: Bosco Peter's Book of Prayers in Common March 2025 

Everliving God,

may we fervently celebrate with great joy

these days in honour of the Risen One

and show forth in our lives all that we proclaim;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Acts 17:22-31
Psalm 66:8-20
1 Peter 3:13-22
John 14:15-21

Commentary:

Acts 17:22-31

Paul has a tough speaking assignment here. He has a listening audience in Athens but their ears want to hear novelties rather than the truth.

Astutely Paul takes up an opportunity within the existing worldview of the audience. In their love for religious speculation about a diverse array of gods and philosophies they have allowed for 'an unknown god' (23) as one of their 'objects of worship' (23). That is the ultimate 'covering the bases' in respect of pleasing all possible gods! So Paul picks up the concept of an unknown god and adroitly defines this god as the God of Jesus Christ whom he serves through preaching the gospel.

Actually, careful reading of the sermon shows that Paul continues to build bridges to his audience by not talking about Jesus whose name would have meant nothing to the Athenians.

Instead Paul talks about 'the God who made the world and everything in it' (24) - few would have disputed the general concept of a divine power as cause of the world's existence. He goes on to talk about the God of Adam and Abraham without invoking names and makes the point that this God is not confined to 'shrines made by human hands' (25). Offering an explanation for his gospel in this manner means we are unsurprised to find him quoting from local Greek poet-philosophers (Epimenides with shades of Plato, Aratus) (28).

Naturally Paul's God is different from the totality of gods already known to the Athenians so, eventually, he has to move his speech into new territory for his audience. If they agree with him thus far that there is a God who is their unknown god then they need to know this is not all about idle and interesting speculation: a day of reckoning is coming (31a) and it will be conducted by 'a man whom he has appointed' (31b). The assurance that this is so is that this man - obviously Jesus - has been raised from the dead (31c).

Two reactions follow: scoffing and invitation to hear him again (32), with the result that some become believers (33). By the time we get to verse 33 we think Paul has exhausted himself, this preaching has been very tough!

Two things are worth pondering deeply here. One directly relating to the importance of Eastertide.

1. The resurrection of Jesus is vital to Paul's argument. He speaks to an audience with a largely cyclical understanding of time (things go round and round and never come to an end). To them he says, Time is coming to an end; history has a point of completion. In support of that claim he cites a fact of history they are not aware of: God's appointed agent of judgment has been raised from the dead. The resurrection is not incidental to the story of Jesus. It is not just a happy ending after a very sad death: it is the decisive turning point in the plans and purpose of God for human history.

2. In a godless Kiwi society, which is also pretty ignorant of who Jesus was and is (though prone to use his name profanely), what does Paul model in preaching the gospel which we could use in our context?

Psalm 66:8-20

The psalmist never gives up his faith, even though the toughest times are really tough. In fact, the psalmist can go a bit further: God has answered his prayers and done things for him. He will tell any who listen about this.

With a small amount of tongue in cheek, we could say that verse 12b is the favourite verse of the Anglican church: "you have brought us out to a spacious place."

1 Peter 3:13-22

We continue our reading through 1 Peter having jumped over 3:1-12. Why are the hard bits of the Bible left out of the lectionary? (Ok. We can all understand that it is challenging to preach on 3:1-11 in today's world which has changed so much from the original context Peter wrote that passage in!)

1 Peter 3:13-22 begins innocuously (13). This letter is addressed to Christians scattered, likely through persecution, so verse 14 likely applies. In which case, verse 15 is challenging: whether it is your mates or your persecutors asking you what makes you tick as a Christian,

'Always be ready to make your defence to anyone who demands from you an accounting for the hope that is in you'.

Obviously this implies that a sign of being a Christian is that we are ever hopeful. In practical terms that means we do not whinge, whine, or harp back in terms of the good old days. Instead we are always open to the future, believing that under God it will be better than today.

Further, as Christians we understand that we have an obligation to witness to Jesus Christ.

Verse 16 then says something about the character of our witness and the importance of keeping a 'clear conscience' in order that our persecutors may be put to shame. A comment in verse 17 about suffering for doing good then leads to an exposition of Christ and his suffering, picking up a theme already introduced in 2:21ff.

But here we are introduced to some thinking about what happened at the time of Christ's death which is unique to the New Testament: Christ as the risen spirit descended to the disobedient (i.e. evil) 'spirits in prison' (19-20). In turn this is linked to Noah and that leads to the theme of 'saved through water' (20) and thus to baptism (21). This passage is like a fast moving sermon in which many topics are introduced briefly, touched on profoundly, but never lingered on - not necessarily a great way to preach!

Verse 21 importantly says that Noah and his family's experience 'prefigures' baptism; and also says that

'baptism ... now saves you'. 

But the saving power of baptism does not lie in its literal effects,

'removal of dirt from the body' 

but in what it symbolises

'as an appeal to God for a good conscience, through the resurrection of Jesus Christ'. 

That is, we are saved by what Christ has done for us, suffering

'for sins once for all ... in order to bring you to God' (18), 

a matter of the meaning of the Christ which is made apparent because Christ was raised to new life, as we now also are raised to new life. Baptism is the action done to believers which signifies what Christ has done for us.

The final verse is a clause of praise to this saving Christ who has suffered for us (22).

John 14:15-21

Continuing from last week's reading, Jesus - speaking in the hours before his death, looking ahead to where death will take him, and what he brings back after the resurrection to his disciples, in particular a life in which they are identified with him as he is identified with the Father - turns to practicalities of discipleship.

1. 'If you love me, you will keep my commandments' (15). This love is not a state of emotion but a series of acts of the will.

2. There will be a gift to the disciples of 'another Advocate' i.e. of another one to walk alongside them (lit: paraclete) as Jesus has been doing (16). This permanent presence is 'the Spirit of truth' or the Holy Spirit (17) who is beyond the world's comprehension (because they have not entrusted themselves to Jesus Christ so they cannot know the alternative who will be and do what Christ did) and will abide with them and will be in them (see, e.g., John 6).

Thus Jesus can say that he will not leave the disciples orphaned because, in the Spirit, 'I am coming to you' (18). Implicit here is also the coming or return of Jesus - temporarily - after the resurrection, which is also predicted in verse 19.

3. Most importantly, in respect of the resurrection, 'because I live, you also will live' (19b). As a consequence the disciples will, once and for all, understand the relationship - central to the characteristic manner of presentation of Jesus in this gospel - between the Father and the Son and the Son and the disciples (20). This is tied to the beginning of the passage in verse 21. 

Sunday 3 May 2026 - Easter 5

Theme(s): I am the way, the truth and the life. The people of God. A holy nation. The first martyr.

Sentence: Jesus said, If you dwell within the revelation I have brought, you are indeed my disciples; you shall know the truth, and the truth shall make you free. (John 8:31-32)

Collect: Bosco Peter's Book of Prayers in Common March 2025 

Tender God,

cultivate the paschal mystery in us,

that those who flourish by the waters of sacred baptism

may be sheltered by your protection,

bear much fruit,

and reap the joy of eternal life;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Acts 7:55-60
Psalm 31:1-5, 15-16
1 Peter 2:2-10
John 14:1-14

Commentary:

Acts 7:55-60

Stephen becomes the first martyr of the fledgling Christian movement after the ascension of Jesus.

In Luke's telling of the dying of Stephen he makes the remarkable and inspiring claim that Stephen was 'filled with the Holy Spirit' and 'gazed into heaven and saw the glory of God and Jesus standing at the right hand of God' (55). His basis for doing so is Stephen's own words in verse 56. Violent and horrible though his death was, it is worth reading Luke carefully at this point. The rage against Stephen is the rage of those provoked on several counts by claims about the death and resurrection of Jesus. They have been sorely accused by their victim of disobeying God and of betraying and murdering the Righteous One of God. If he is right about the status of Jesus as vindicated at God's right hand then they are facing the wrath of God for their sins. They threw the stones which killed him as an intense reaction to Stephen's bold but highly provocative and (justly) accusatory sermon.

By contrast Stephen himself is Christ like (compare verse 60 with Luke 23:34).

But the death of Stephen is the beginning of Luke's story of Saul. He will pick up where the stone throwers left off and persecute the new movement. But, like Stephen at his death, he will have a visionary encounter with the risen Christ and everything will change for him in an instant. Stephen's death is not in vain since we can rightly presume that it made an unsettling impact on Saul.

Psalm 31:1-5, 15-16

These verses, simply, are woven into the story of Stephen's death and shed light on the character of the martyr who entrusts everything about suffering evil into the hands of God who is good.

1 Peter 2:2-10

Not sure why verse one is omitted! We could do with ridding ourselves of malice, guile etc.

Peter's language here is steeped in the Old Testament with his talk of a living stone(s), a spiritual house, a holy priesthood, spiritual sacrifices, actual citations from the Old Testament and talk of his readers - scattered Christians - being a chosen race and so on. But what we find as we observe carefully is that this is (so to speak) the Old Testament with a Christian revision.

There is no talk here of a Temple dedicated to Christ built with stones, nor of animals being sacrificed inside it, nor of a priesthood dependent on belonging to the tribe of Aaron nor of a priesthood separate to the rest of the believers. 'God's own people' (9) are now those who belong to Jesus Christ (as set out in chapter 1). The language of the Old Testament, directly cited or indirectly employed makes the point that the people of God in the Old Testament are now redefined in terms of a new covenant.

Although Peter does not specifically use the word 'covenant' here (we read the Epistle to the Hebrews to find exposition of the redefined people of God in the context of 'covenant'), the idea is implied in talk of 'a chosen race ... once you were not a people, but now you are God's people' (9-10).

Theologically this is all very exciting. For a preacher, however, there could be some challenges.

Does the average person in the pew in an age when the Bible, seemingly, is less well known, find their world is rocked when told that they are 'a holy nation' let alone 'living stones'?

The challenge here, perhaps, is to focus on what it means to be God's people, perhaps even God's gang or God's team, to find language to communicate both what an amazing team it is to belong to, what an unimaginable price was paid so we could join the gang (see 1:18-19).

In many ways the remainder of Peter's letter is focused on what God expects of God's people and how they will live.

Perhaps, finally, we read this passage in 2020 (COVID-19, Lockdown, Online Worship) in a new perspective as the people of God "scattered" to our homes (though not by persecution), reminded, once again, that church is people not buildings, living stones, not cemented stones and bricks.

Yet likely Lockdown highlights the value of church buildings: places to gather together to rejoice as one congregation in the mercies of God and in the hope of resurrection.

John 14:1-14

John presents us with Jesus drawing closer to his death. Is John himself drawing closer to his death as an old man? Has he shaped this account of Jesus' own will and testament to his disciples so as to speak to members of his present congregation (the so-called "Johannine community")?

In these last hours of Jesus' life he sets out to communicate some important truths to the disciples who remain, at this point, uncomprehending of key matters in the revelation of God which Jesus has taught (see verse 8).

First, Jesus says that his disciples are not to be troubled in their hearts (1). They are to believe in God and to believe in Jesus. The future need not trouble them because Jesus has it in hand. He is going from them but for purposes which will benefit them (2-3). Most importantly, Jesus 'will come again and will take you to myself, so that where I am, there you will be also' (3, see Matthew 28:20).

We can easily imagine Thomas being quite confused by all this (5). Moreover he had no idea what kind of journey or place that Jesus was talking about.

Jesus is undeterred and remains focused on the theology he wishes to impart rather than yield to some kind of geography lesson!

'I am the way, the truth and the life ...' (6) 

In these words John sums up his gospel. Jesus is the way to the Father, the source of true truth and life lived abundantly for eternity. That is the message of the gospel and here and elsewhere the gospel does not back away from presenting Jesus as the one source of life and truth, as the one way to the Father.

What Jesus goes on to say, verses 8-11, also goes to the heart of the gospel and its message: Jesus is the way to the Father because when we see Jesus we see the Father (9) and we see the Father through Jesus because of their unique relationship,

'I am in the Father and the Father is in me' (10). 

This has been previewed for us in the Prologue to the gospel in 1:14-18.

There is an implication to this relationship of identity between Father and Son. What Jesus has been saying is not his own words, a kind of interpretation of the truth. No, it is the truth itself, Jesus can say 'I am the truth' because

'The words that I say to you I do not speak on my own; but the Father who dwells in me does his works' (10)

Interestingly 'words' at the beginning of the sentence in verse 10 is balanced not by a repetition of the word but by the use of 'works': Jesus has spoken by word and deed (i.e. the signs he has performed) all of which is the working of God in his life, giving Jesus the words to say and working through him the signs which direct people to the Father.

What is then reported to us, verses 12-14, carries an assumption that the one who believes Jesus is not an assenter to what Jesus says or a professor of loyalty to Jesus. The believer in Jesus is him or herself drawn into a relationship with Jesus similar to Jesus' own relationship to the Father: the believer dwells in Jesus and Jesus in the believer (see also, for instance, John 6 and John 15). Thus the believer can expect to do the things that Jesus has been doing, if not greater things. Here John reflects something about the Luke-Acts composition in which the believers in Acts do the mighty works which Jesus did in Luke.

For ourselves we need to take care to understand the promises here carefully. Verse 14 within context does not mean that if I want a new car for Christmas I just ask and expect to get it (sometimes this manner of expectation is associated with the so-called 'prosperity gospel'). It means that when 'I am in Christ and Christ is in me' I should expect Christ to work in and through me as Christ himself once worked. When we pray for healing, people will be healed; when we command deliverance from demons, demons will be expelled; when we break bread amidst hungry people, hunger will be satisfied. 

Sunday 26 April 2026 - Easter 4 (Good Shepherd Sunday)

This Sunday is known as "Good Shepherd Sunday"

Theme                  Jesus the Good Shepherd

Sentence             Shine forth from your throne upon the cherubim; restore us O God; show us the light of your face and we shall be saved (Psalm 80:1, 3) [NZPB, p. 597]

Collect: Bosco Peter's Book of Prayers in Common March 2025 

God of comfort and compassion,

lead us to the fellowship of heavenly joys,

so that your humble flock

may follow where the brave Shepherd has led the way

and is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever.

Amen.

Readings:

Acts 2:42-47
Psalm 23
1 Peter 2:19-25
John 10:1-10

Commentary:

Acts 2:42-47

There is no doubt in my mind that Luke at certain points in his history of the fledgling Christian movement sets out a vision for how the church should be at its best, in its life together (e.g. here) and in its work engaging the world in God directed mission (e.g. Acts 11, 13).

This is not to say that Luke invented these ideal moments. We can well believe that the early church did have an amazing period of wonderful, harmonious, radical outpouring of love for one another. Such moments of radical growth/revival and renewal through the Holy Spirit happen - I have been privileged myself to experience one or two - and I am sure Luke reports to us what happened. But he does so in a way which quietly implies to his readers through the generations: this is what church should look like!

Lest we beat up on ourselves for falling short today of the vision painted here, let's note all the things which remain at the core of church life.

Verse 42 continues to this day through ministry of Word and Sacrament in our services of Holy Communion = Holy Fellowship (including our fellowship over a cuppa afterwards) in which we hear the apostles' teaching, break bread and pray together.

What can be harder to find today are 'many wonders and signs' (43). But wonders and signs are not unknown to the history of the church, and in my own lifetime I have experience of preachers who preached and whose message was accompanied by miracles.

Except in monasteries and in some exceptional Christian communities it seems impossible to find churches where the believers have 'all things in common' let alone selling all possessions and distributing to the poor (44-45). However all around the world the church remains at the forefront of charitable works for the benefit of the poor. Thankfully Christians from a global perspective are being 'added to [our] number those who [are] being saved' (47) but in the Western world it is rare for this to be the experience of all local churches.

In verse 46 we have a slight hermeneutical issue - a question of what the correct interpretation is - around 'they broke bread at home' (or 'they broke bread from house to house'). Is this a reference to breaking bread in imitation of the Last Supper or a reference to shared hospitality (noting 'at their food with glad and generous hearts') or both?

I suggest the reference is both to shared hospitality and to the Lord's Supper. The impression we then get from verse 46 is the early believers going to the Temple to pray and praise (as they were used to doing) but going to each other's homes to share hospitality together both in the usual way of shared meals and in particular acts of celebrating the risen Lord's presence with them through remembering his death for their sakes (a new custom, and one not welcomed by the Temple).

Perhaps, to be a bit clearer, we should note that we need to take care not to read the 21st century into the 1st century: we ask a question, as above, whether there was a meal and a eucharist/communion or one eating event in which thanksgiving for Jesus' death and resurrection was given. It is, on balance, likely that the custom was to eat together and to do so in such a manner of praying, giving thanks and telling stories about Jesus that the one meal united the fellowship of believers as human beings in need of regular feeding and as followers of Jesus who loved to celebrate the Lord they loved in common. A 1st century question to us in the 21st century might be, "Do you not remember Jesus in your midst every time you eat?"

Psalm 23

It might be worth pondering why this psalm is the most popular of all. What is in this psalm which leads to its wide and warm reception? What sentiments are in the psalm which give it a timeless appeal? 

Likely our answers will include the way in which the psalm speaks of life which has its good days and bad, its green pastures and valleys of the shadow of death, yet sparks hope of better days to come, and offers a rich vision of overflowing provision for our needs. 

In passing we might note that the language used by the psalmist has a poetic quality so that the style of the poem captures our attention in every generation as much as the substance of its content. It is almost impossible to translate this poem badly!

Nevertheless we could speak to this psalm in a way which makes it 'all about us'. We should not miss the central point of the psalm: the good life in the long run depends entirely on  who our shepherd is, the Lord or some other alternate who, in the long run, will not prove to be "the Good Shepherd".

1 Peter 2:19-25

Arguments rage (or sputter) about 'what happened on the cross, that is, what was God doing in and through the crucifixion of Jesus' with various 'theologies of the cross' being proposed. In this passage we effectively have two theologies set out.

(1) Jesus set an example: on the cross: Christ suffered 'leaving you an example, so that you should follow in his steps' (21). The prelude to this statement (19-20) sets out the value of enduring suffering but it is a pity that the lectionary which tends to follow a policy of omitting embarrassing verses omits the starting point for this exhortation: how slaves should behave (18). The follow up to the statement (23) sets out some details of Christ's suffering: 'when he was abused ... when he suffered ...'. Perhaps the most important thing each Christian can do in every situation is to follow Christ as 'he entrusted himself to the one who judges justly' (23).

(2) Jesus bore our sins: as Christ suffered on the cross (setting us an example,) 

'He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed' (24). 

On the one hand this is very good news: by bearing our sins, Christ sets us free and heals us - good news for those who feel trapped by sins, burdened by the weight of them, and wounded and hurt by them (if not by the sins of others against us). On the other hand, these verses give no direct clues as to how we are set free and healed: is it through Christ taking on himself the punishment we are due for these sins (Isaiah 53:5)? Is Christ made sin so that we might be unmade as sinners and reconciled to God (see 1 Corinthians 5:20-21)?

An indirect clue is given through the words 'by his wounds you have been healed (24) which cite Isaiah 53:5 and thus take us to the passage known as one of the 'songs of the suffering servant', Isaiah 53:5-12. Here I do not have time to discuss that passage but reflection on it could form part of preparing to preach on this passage in 1 Peter.

Finally, note verse 25 which connects with the theme of Jesus the Good Shepherd in both Psalm and Gospel readings:

"For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls".

John 10:1-10

Why, so soon after Easter, are we contemplating Jesus the good shepherd (10:11) in  a passage occurring before the death of Jesus according to John's Gospel? 

One answer lies in the last verse of our epistle reading: the apostles connected the work of Jesus in dying and rising to new life to his role as great pastor/shepherd of the church/flock of God - see also 1 Peter 5:4; Hebrews 13:20; Revelation 7:17 (Christ the sacrificial Lamb becomes the shepherd).

The interpretive key to the passage lies in the unusual 'I am' statement in verse 7 and 9: 

'I am the gate (for the sheep)'. 

This is explained in the next phrase in verse 9, 

'Whoever enters by me will be saved, and will come in and go out and find pasture'. 

Jesus is the unique agent or broker of salvation and nurture. (In Kiwi terms we might explore the image of a stock agent who has an exclusive contract with the farmer to take his sheep to a new farm with better (i.e. 'abundant', see v. 10) pasture).

With this image established, the verses before and after the statement 'I am the gate' can be understood as Jesus in competition with false claimants to be 'shepherds'. Likely John has in mind here the competing claims of rabbis in the first century as the future of Judaism post the destruction of the Temple in Jerusalem was being worked out. But we should not exclude the claims of teachers of various philosophies in the Greek and Roman worlds which collided with Judaism and nascent Christianity around the Mediterranean. In the background is talk among the prophets of false and true shepherds for God's people (see especially Ezekiel 34:11-16).

Note the way in which John blithely mixes together his metaphors. In verse 3 the gatekeeper is separate to the shepherd (one might even think of John the Baptist as the gatekeeper) but by verse 7 and 9 the shepherd and the gate itself are fused together in the one person of Jesus!

Finally, this exposition of the Shepherd leads to a beautiful summation of the good news of Jesus Christ:

'I came that they may have life, and have it abundantly' (10).

 

Sunday 19 April 2026 - Easter 3

Themes: Reality of the risen Jesus. New, radical community of the risen Lord. Resurrection joy.

Sentence: In your constant love, O Lord, you have led the people whom you ransomed; you have guided them by your strength to your holy dwelling place. (Exodus 15:13)

Collect: Bosco Peter's Book of Prayers in Common March 2025 

Let us your people always exult, O God,

that we who celebrate our adoption with renewed joy,

may look forward with hope to our full share in the resurrection;

through Jesus Christ,

who is alive with you,

in the unity of the Holy Spirit,

one God, now and for ever. Amen.

Readings:

Acts 2:14a, 36-41
Psalm 116:1-4, 12-19
1 Peter 1:17-23
Luke 24:13-35

Commentary:

Acts 2:14a, 36-41

Jesus has risen from the dead (36). So what? Peter is a model sermon giver because he offers the important answer to the 'so what?' question - a question which every sermon should raise.

Perhaps a little differently to sermons we hear, Peter is helped to ask the question because his hearers interrupt the sermon and ask it for him! "Brothers, what should we do?" (37)

Peter does not offer fifty shades of discipleship grey. He tells it like it is. Two actions with a consequential promise (38).

Repent
Be baptised every one of you in the name of Jesus Christ so that your sins will be forgiven

[and then]
You will receive the gift of the Holy Spirit

In our language today this might be expressed as:

Make a decision to walk in God's ways with Jesus as your boss and stop being self-centred

Be baptised as an action which makes public your decision to walk in God's ways (or, if already baptised, let's find another way to express publicly your decision)

You will experience God's powerful Holy Spirit working in your life, empowering you to fulfil the decision you are making.

Psalm 116:1-4, 12-19

Another way of responding to the resurrection of our Lord is in praise. These verses set out, from another time and situation, the psalmist's joy at having a near death and therefore near resurrection experience (1-4).

How can the psalmist repay the Lord for his saving him? The second part of the reading is summed up in verse 17, 

"I will offer to you a thanksgiving sacrifice."

1 Peter 1:17-23

Another way of answering the 'So what?' question from the resurrection narrative is put in these verses:

"live in reverent fear in the time of your exile" (17).

Around this general direction (which will receive some detailing of specifics as the letter continues), Peter offers a theology in which God as Father is 'judge' (17a), believers/readers 'know' that they have been 'ransomed' by something more precious than 'silver or gold' (18). That ransom was paid 'with the precious blood of Christ' (19). In this theology the ransom was no random event. Rather Christ 'was destined before the foundation of the world, but was revealed at the end of the ages for our sake' (20).

The generality of 'live in reverent fear in the time of your exile' is unpacked with one further general direction in verse 22 (with particular directions not far away in chapter 2). Note the way in which Peter does not lay down rules or instructions for living so much as implications from experience of life in Christ:

"Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart."

The passage then finishes with yet further theological statement about Christian experience,

"You have been born anew ..." (23).

For us, preaching from this passage, the So what? or So whats? are laid out for us. 

In this season of Easter, grasping what it means that Christ died for us and that God then raised the dead Christ from the dead, we are to live in reverent fear during these days, which includes living with deep mutual love for fellow believers.

If we pop futher down the page to chapter 2 and begin reading

"Rid yourselves, therefore, of all malice and all guile, insincerity, envy and all slander ..."

we begin to understand the specifics of both living in reverent fear before God as judge and loving one another deeply from the heart.

Luke 24:13-35 On the road to Emmaus

On any reckoning Luke excels himself as a teller of stories of Jesus.

This is actually one of the longer episodes in the life of Jesus and that allows Luke to build in lots of narratival detail.

Importantly the length of the story allows Luke to both build up to a climactic appearance-and-recognition of the risen Jesus to two disciples and to set out, via the long conversation between the not-yet-recognised Jesus and the two, both the story of the resurrection in relation to the ministry of Jesus (19-24) and the story of the resurrection in relation to the revelation of God through "Moses and all the prophets" (25-27).

Since this story is told at the end of the gospel, Luke cleverly utilises the long conversation to be part of the conclusion of the gospel, setting the whole story of Jesus life, death and rising again into the larger story of God and God's people Israel (see also 24:44-47).

The last part of the story, when the two disciples press the stranger to stay with them for a meal, is beautifully told. It is hard for us, the readers, not to have our hearts "burning within us" (32) as we read through the build up to the moment of recognition (31).

This part of the story is clearly an encouragement to believers in every age because we too can sense the risen Jesus speaking to us through the opening of the Scriptures, and a significant experience for most believers in their ongoing encounter with the risen Christ is participation in the Lord's Supper, receiving the bread and the wine as the body and blood of Christ.

A final point to note. In this story, of opening of Scripture and breaking of bread, we find a model for Christian worship: 

- ministry of the Word and ministry of the Sacrament, 

- reading the Bible together and having it expounded 

- while also sharing bread together after the bread has been taken, blessed and broken.

Incidentally, when Luke tells us that 

"he interpreted to them the things about himself in all the Scriptures", 

he uses a Greek word which gives us our modern word, hermeneutics, the art and science of understanding the Bible. Every preacher's task is to

"interpret to disciples the things about Christ in all the Scriptures."