Sixth Sunday of Easter (2023)

There is an old Chinese parable about a poor man who lived with his son in an abandoned fort. One day the horse they owned and depended on to haul vegetables to town—their sole means of support—ran away.

When the neighbors heard about it they went to the old man and expressed their sympathy. “Too bad,” they said.

“How do you know it’s bad?” the old man responded.

“The horse returned and brought back with him a dozen wild horses.”

The neighbors said, “This is good!” “How do you know if it’s good?” he: asked.

“When my son tried to tame the horses he broke his leg.” “Bad,” they said, “very bad.”

“How do you know that?” the old man replied. “Shortly afterward a war broke out, but my son was laid up and did not have to go to the front.”

Events by themselves often are looked on as hopeless situations. But no setback, failure, loss, or suffering stands alone. Always there is another chapter, to follow. Always there is a final word, and that word is God’s. Throughout his epistle Peter calls attention to suffering, but in every instance it has a good consequence.

Hope Revisited

Verse 15 of today's text contains the Greek word apologia from which comes the English word “apology.” In the English Standard Version apologia is translated “defense.” Such a translation reminds us that one meaning of apology is an explanation, defense, or justification in speech or writing. People see things that cause them to wonder, “Where is God at time like this?”

Christians should also be prepared to offer an apology that is, and expression and defense, when they are asked about their hope. The living hope of a Christian is beyond the comprehension of the unbelieving world.

The world judges all things according to what it sees, according to externals, and it sees Christians suffering.

The world, assuming that good behavior earns divine acceptance and evil behavior calls forth divine condemnation, concludes that a person's suffering is always a punishment for that person's own evil doing, and therefore the world sees no reason for a Christian hope in the midst of Christian suffering.

Peter urges his readers: “Be prepared to give an answer [defense] to everyone who, asks you to give the reason for the hope that you have.” This is the “living hope” given to them through the resurrection of Jesus Christ.

Elsewhere he reminds them to pay attention to the Word of God “that by it you may grow up in your salvation” (1 Peter 2:2). Hope is kept alive as they sit at Jesus’ feet to hear His Word and receive His Sacrament.

We do this because“Everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope” (Rom 15:4). In the Bible we see again and again that God will not give up even when the situation seems hopeless to us or the world.

To illustrate, Some 800 years before Christ, a prophet named Hosea bought his faithless wife from her lovers for the price of a slave. He tried to win her back with love and patience. His way with her typified God’s dealings with the wayward nation Israel: “I am now going to allure her . . . and speak tenderly to her. . . . I will give her back her vineyards, and will make the Valley of Achor a door of hope” (Hosea 2:14–15).

Still, God seems to waver between punishing and forgiving his chosen people: “Ephraim [his name for Israel] is joined to idols; let him alone!” (Hosea 4:17). You think it’s all over, but, later on: “It is I who taught Ephraim to walk, taking them by the arms . . . How can I give you up, Ephraim? . . . For I am God, and not man” (Hosea 11:3, 8–9). A clear picture of the heart of God!

You and I are to “give the reason for the hope . . . with gentleness and respect.” Peter had learned that words harshly spoken—even though they are true—turn people off. But beside the witness by words it is evident that the witness of our lifestyle is also effective and necessary. One of the finest examples of this is his advice to Christian women who are married to pagans. “Be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives” (1 Peter 3:1–2).

So also husbands are urged “in the same way [to] be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life” (1 Peter 3:7).

Even to civil rulers believers are to show respect “Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority, or to governors. . . . For it is God’s will that by doing good you should silence the ignorant talk of foolish men” (1 Peter 2:13–15).

HOPE — a beautiful word in a sea of hopelessness. Believers have this HOPE, and it is a living hope. It clings to the lordship of Jesus Christ. This living hope looks to Christ in all things, no matter the circumstance. This LIVING HOPE is an anchor that fixes us to God’s promises. And the most comforting for me is, “I will never leave you nor abandon you.”

The Reason for the Hope

Repeating that “Christ died for sins once for all, the righteous and the unrighteous,” Peter presents the reason for the hope. Our ancient creeds echo his words: “he descended into hell to proclaim victory; he rose triumphantly; he ascended into heaven; and he sits at God’s right hand to rule over all things.” Many fine films depicting the life of Christ with color and drama have been produced in our day. Unfortunately they usually end with the crucifixion.

We may find it difficult to relate to our Lord’s exaltation. That he was born, that he ate and drank, that he suffered pain—these human experiences we share with him. But the descent, ascension, and being at God’s right hand are not part of our own existence.

Yet it is important that we consider each of these steps or stages of exaltation if we are to witness to the hope we have.

Christ did not descend into hell to give those who died in unbelief another opportunity to believe.

Therefore our witness is urgent; it may be the only time the questioner will hear the Good News.

The Savior’s ascension into heaven is linked with his visible return when “every eye will see him” (Rev 1:7).

That he rules over everything in heaven and on earth assures us that even as his kingdom of glory and power is real, so is his kingdom of grace. “[My Word] will not return to me empty, but will . . . achieve the purpose for which I sent it” (Is 55:11).

Because God works through his Word we can be effective witnesses to the hope we have, although for the moment it seems to produce few if any results. Because God will have the last word we will not give up.

And we do not give up because Jesus promised, “I will not leave as orphans” (John 14:18). The helplessness and precariousness of life overshadow only if we live spiritually alone. But by God’s grace through the Gospel, the Holy Spirit lives in us. When bad things like suffering come our way, we know that Christ HAS NOT abandoned us.

The reason for our hope is because Christ has saved us. He has wash us. He has carried us through the water and given us life. And now we cling to this promise:

Romans 8:35–39 (ESV)

Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Assured of his lordship for us, let us gently and reverently offer an apology that is an explanation and defense for the Christian hope that we have.

In the name of the Father and of the Son and of the Holy Spirit. Amen.

Liturgical Notes

“Let me tell you what he has done for me”: the antiphon to the Introit introduces the day’s theme. Also the Psalm: “The LORD has made his salvation known” through the response of believers to those who ask to give the reason for the hope they have (Epistle). As an example, Paul seizes the opportunity to reveal “the God who made the world” to the citizens of Athens as he comments regarding an altar with the inscription “to an unknown god” (First Reading).

Relevant Context

Quoting Psalm 34, Peter lays the groundwork for using speech in a God-pleasing manner, “Do not repay evil with evil or insult with insult, but with blessing. . . . Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech” (3:9–10). “Do not fear what they fear” removes timidity from the hearts of those who suffer for what is right (3:13–14), a verse from Isaiah (8:12).

Textual Notes

V 15: Peter adds to the benefits of suffering—when asked they can give an answer about the reason for the hope they have. Other benefits: proving faith to be genuine (1:7), receiving God’s approval (2:20), participating in Christ’s suffering (4:13), restoration by God to make them strong, firm, and steadfast (5:10).

V 15b: “With gentleness [meekness, humility] and respect [reverent fear]”: once again, qualities so unlike those of the earlier Peter. When he was identified as one who was with Jesus, Peter denied it with an oath and curses (Mt 26:69–74).

V17: “If it is God’s will”: another aspect of suffering. Luther: “For where God’s Word is preached, accepted or believed, and bears fruit, there the blessed holy cross will not be far away. Let nobody think that he will have peace; he must sacrifice all he has on earth—possessions, honor, house and home, wife and children, body and life. Now, this grieves our flesh and the old Adam, for it means that we must remain steadfast, suffer patiently whatever befalls us, and let go whatever is taken from us” (LC III, 65).

V 18: The suffering of Christ is not inserted here as an example for us to follow (2:21) but is linked with his exaltation. zōiopoiētheis, “made alive” (quickened) “by the Spirit” (better, “by means of [his] spirit”). Most likely not an act of the Holy Spirit: “I lay down my life—only to take it up again. . . . I have authority to lay it down and to take it up again” (Jn 10:17–18).

V 19: ekēruxen, “preached” is used in some instances for proclaiming the Law, and in others, the Gospel. The setting determines which. Examples of Law contexts: “John the Baptist came, preaching . . . ‘Repent’” (Mt 3:1); “Abstain from food polluted by idols, from sexual immorality. . . . For Moses has been preached” (Acts 15:20–21); “You who preach against stealing” (Rom 2:21). Gospel contexts: “Preaching the good news of the kingdom” (Mt 4:23; 9:35); “This gospel of the kingdom will be preached” (Mt 24:14). The reference to those who heard the Word but ignored it in the days of Noah (3:19–20) removes any possibility that this proclamation was Gospel. Heb 9:27–28 rules out the likelihood of a “second chance” for those who die in unbelief.

V 20: “Baptism was foreshown of old in Noah’s flood, when the whole world was drowned, except for Noah with his [wife and] three sons and their wives, eight souls, who were saved in the ark. That the people of the world were drowned signifies that in baptism sins are drowned” (Luther’s Works 35:3 1).

V 21: “The pledge of a good conscience before God”: “In the first place you give yourself up to the sacrament of baptism and to what it signifies. That is, your desire to die, together with your sins, and to be made new on the Last Day. This is what the sacrament declares, as has been said: God accepts this desire at your hands and grants you baptism. . . . In the second place you pledge yourself, to continue in this desire, and to slay your sin more and more as long as you live, even until your dying day. This too God accepts. He trains and tests you all your life long, with many good works and with all kinds of sufferings. Thereby he accomplishes what you in baptism have desired, namely, that you may become free from sin, die, and rise again at the Last Day, and so fulfill your baptism” (Luther’s Works 35:33–34).

“These two parts, being dipped under the water and emerging from it, indicate the power and effect of Baptism, which is simply the slaying of the old Adam and the resurrection of the new man, both of which actions must continue in us our whole life long” (LC IV, 65).

Vv 21–22: All of the foregoing is made possible “by the resurrection of Jesus Christ.” Peter completes naming the stages of his exaltation (except his Second Coming) with the ascension and his session at God’s right hand. Unlike Christ’s resurrection, which no one actually witnessed, the ascension is watched intently until a cloud hides him from sight (Acts 1:9). According to the two men in white, his goal is heaven. Ultimately his destination is the right hand of God, the throne of divine power (Mk 16:19; Acts 2:34–36; 3:21; Eph 4:10; Heb 1:3).

Paul expands on Peter’s brief description: “[God] seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything in the church” (Eph 1:20–22).

“Yet, this does not take place in a mundane way, but as Dr. Luther explains, after the manner of the right hand of God, which is not a specific place in heaven, as the Sacramentarians maintain without proof from the Holy Scriptures. The right hand of God is precisely the almighty power of God which fills heaven and earth, in which Christ has been installed according to his humanity in deed and in truth without any blending or equalization of the two natures in their essence and essential properties”. (FC SD VIII, 28).

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