The Daily Lectionary
With Expository Commentary by Kenny Sallee, ThM
Monday, April 1, 2024
Monday in Easter Week
Dawn of Renewal
Psalm 118:1-2, 14-24; Genesis 1:1-19; 1 Corinthians 15:35-49
(Revised Common Lectionary Year B)
(Easter 1)
Introduction
With Expository Commentary by Kenny Sallee, ThM
Monday, April 1, 2024
Monday in Easter Week
Dawn of Renewal
Psalm 118:1-2, 14-24; Genesis 1:1-19; 1 Corinthians 15:35-49
(Revised Common Lectionary Year B)
(Easter 1)
Introduction
As we journey through Monday in Easter Week, our scripture readings from Psalm 118:1-2, 14-24; Genesis 1:1-19; and 1 Corinthians 15:35-49 invite us to reflect on the magnificent themes of creation, resurrection, and transformation. Psalm 118 offers a song of thanksgiving and praise, reminding us of God's enduring love and the joy of salvation. In Genesis, we revisit the awe-inspiring account of creation, witnessing God's power and the beauty of the world He crafted. The passage from 1 Corinthians delves into the mystery of resurrection, where Paul eloquently explains the transformation from earthly to heavenly beings. Together, these readings paint a picture of continuous renewal—from the dawn of creation to the resurrection of Christ—and challenge us to embrace the new life offered to us in this glorious Easter season.
Psalm 118:1-2, 14-24 is a vibrant and uplifting passage that radiates with themes of gratitude, deliverance, and divine faithfulness. This section of the Psalm is often associated with celebrations of God's enduring mercy and the joy of salvation. It begins with a call to thankfulness, inviting all to acknowledge the Lord's unfailing love. Verses 14 to 24 further emphasize God's role as a protector and deliverer, symbolizing a spiritual journey from distress to rejoicing. This passage is particularly significant in Christian tradition, often cited during Easter as it reflects the triumph of life over death, light over darkness, and the fulfillment of God's promises. It serves as a powerful reminder of God's presence in times of adversity and the enduring hope found in His steadfast love.1 O give thanks to the LORD, for he is good;
his steadfast love endures forever!
2 Let Israel say,
“His steadfast love endures forever.”
14 The LORD is my strength and my might;
he has become my salvation.
15 There are glad songs of victory in the tents of the righteous:
“The right hand of the LORD does valiantly;
16 the right hand of the LORD is exalted;
the right hand of the LORD does valiantly.”
17 I shall not die, but I shall live,
and recount the deeds of the LORD.
18 The LORD has punished me severely,
but he did not give me over to death.
19 Open to me the gates of righteousness,
that I may enter through them
and give thanks to the LORD.
20 This is the gate of the LORD;
the righteous shall enter through it.
21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the chief cornerstone.
23 This is the LORD’s doing;
it is marvelous in our eyes.
24 This is the day that the LORD has made;
let us rejoice and be glad in it.
Expository Commentary
Verse 1: This verse sets the tone for the entire Psalm, emphasizing the goodness of the Lord and His everlasting love. It is an invitation for believers to express gratitude for God's unchanging and unconditional love.
Verse 2:Here, the psalmist calls upon Israel, representing God's people, to acknowledge and proclaim God's enduring love. It reflects a communal aspect of worship, where the faithful together recognize and voice God’s faithfulness.
Verses 14-15: These verses express personal testimony of God's deliverance, acknowledging Him as the source of strength, might, and salvation. The reference to "glad songs of victory" in the tents of the righteous suggests a communal celebration of God's saving acts.
Verses 16-17: The psalmist continues to praise God's power and victory, symbolized by His "right hand". The declaration of choosing life over death is symbolic of spiritual deliverance and a commitment to proclaim God's deeds.
Verse 18: Here, there's an acknowledgment of God's discipline, yet it is tempered with mercy. The verse reflects the belief that God's chastisement is not destructive but corrective and aimed at salvation.
Verse 19: This verse symbolizes a request for access to God’s presence or His temple, a place where one can offer thanks and praise. It reflects a desire for a righteous life that leads to communion with God.
Verse 20: The psalmist identifies the gate as belonging to the Lord, accessible to the righteous. It implies that living a life in accordance with God’s ways is the path to experiencing His presence.
Verses 21-22: These verses express gratitude for God's response to prayer and His role as the savior. The metaphor of the rejected stone becoming the cornerstone is significant; it suggests that what is undervalued or dismissed by humans can be exalted by God.
Verses 23-24: The psalm concludes with an acknowledgment of God's mighty works as wondrous, urging the faithful to rejoice in the day the Lord has made. It reflects a sense of awe at God’s actions and a call to rejoice in every moment granted by Him.
Overall, Psalm 118:1-2, 14-24 is a profound expression of faith, recognizing God's unfailing love, salvation, and the extraordinary ways in which He works in the lives of His people. It encourages believers to maintain hope, practice gratitude, and rejoice in the Lord's unceasing mercy and love.
Genesis 1:1-19 presents the majestic opening of the Bible, where the fundamental story of Creation unfolds. This passage eloquently narrates the beginning of everything, from the creation of light to the establishment of day and night, setting the stage for the rest of the Genesis narrative. It begins with the iconic phrase "In the beginning God created the heavens and the earth," immediately establishing the omnipotence and creative authority of God. The text then describes, in a poetic sequence, how God brings order to the formless void, calling light into existence and distinguishing it from darkness, thereby creating the first day. This is followed by the formation of the sky, land, and vegetation over subsequent days, reflecting a divine plan and purpose in the formation of the world. The passage is not just a story of creation, but also a profound reflection on the power and intentionality of God in the Judeo-Christian tradition.1 1 In the beginning when God created the heavens and the earth, 2 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. 3 Then God said, “Let there be light”; and there was light. 4 And God saw that the light was good; and God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
6 And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” 7 So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. 8 God called the dome Sky. And there was evening and there was morning, the second day.
9 And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. 10 God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. 11 Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. 12 The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. 13 And there was evening and there was morning, the third day.
14 And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, 15 and let them be lights in the dome of the sky to give light upon the earth.” And it was so. 16 God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17 God set them in the dome of the sky to give light upon the earth, 18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19 And there was evening and there was morning, the fourth day.
Expository Commentary
Verses 1-2: "In the beginning when God created the heavens and the earth, 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."
- Creation ex nihilo: This phrase sets the stage for the Judeo-Christian concept of creation out of nothing ("ex nihilo"), highlighting God's sovereign power.
- Formless void: The earth initially is without form and empty, indicating a state of chaos and potentiality.
Verses 3-5: "Then God said, 'Let there be light'; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day."
- Wind/Spirit of God: The "wind" or "spirit" (the Hebrew word "ruach" can mean both) of God introduces a dynamic presence, implying action and the beginning of creation.
- God's Word: God creates by speaking, demonstrating the power of His word.
- Creation of light: Light is the first creation, symbolizing order, goodness, and clarity.
Verses 6-8: "And God said, 'Let there be a dome in the midst of the waters, and let it separate the waters from the waters.' So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day."
- Separation of light and darkness: This act introduces a recurring theme of separation and order, essential for the structure of creation.
Verses 9-13: "And God said, 'Let the waters under the sky be gathered together into one place, and let the dry land appear.' And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. Then God said, 'Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.' And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day."
- Creation of sky: The "dome" or "firmament" (Hebrew: "raqia") is seen as a vast expanse or sky, separating the waters above from those below, indicating the creation of atmosphere or sky.
- Creation of land and sea: This marks the appearance of earth and sea, further establishing the order within creation.
Verses 14-19: "And God said, 'Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, and let them be lights in the dome of the sky to give light upon the earth.' And it was so. God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. God set them in the dome of the sky to give light upon the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day."
- Vegetation: The emergence of plant life introduces the concept of life and sustenance, as well as the principle of reproduction "according to their kinds".
- Creation of celestial bodies: This segment details the creation of the sun, moon, and stars. They serve functional purposes: to give light, mark time, and delineate seasons.
In summary, these verses from Genesis 1:1-19 depict a God who creates with intention, order, and purpose, bringing the universe from chaos to a structured and life-supporting environment. The passage sets the foundation for understanding the nature of God and the universe in Judeo-Christian thought.
- Order in the universe: The creation of these bodies reflects the cosmic order and the precision of God's design.
1 Corinthians 15:35-49 addresses profound questions about the nature of the resurrection and the transformed body that believers will receive. In this passage, the Apostle Paul responds to skeptics who question how the dead are raised and what kind of body they will have. Using analogies from nature, such as seeds transforming into plants, Paul illustrates the concept of a physical body dying and being raised as a spiritual body. He emphasizes the contrast between the first man, Adam, who brought death, and the second man, Christ, who brings resurrection and life. This section of scripture is pivotal in Christian theology as it lays the foundation for understanding the resurrection of the dead and the transformation of the living at Christ's return. Paul's eloquent discourse invites readers to contemplate the mystery and glory of the bodily resurrection, assuring them of a glorious future transformation that mirrors the risen Christ.15 35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 Fool! What you sow does not come to life unless it dies. 37 And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40 There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.
42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45 Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first, but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49 Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.
Expository Commentary
Verses 35-38 — The Nature of the Resurrected Body: Paul begins by addressing a skeptical question: "How are the dead raised? With what kind of body do they come?" He uses the analogy of a seed to explain the transformation of the body in resurrection. Just as a seed must die to become a new plant, so too must the physical body die to be raised anew. This analogy emphasizes that what is sown does not come to life unless it dies, suggesting a continuity yet a profound transformation in resurrection.
Verses 39-41 — Diversity of Bodies: Paul continues by illustrating the variety of bodies in God's creation—humans, animals, birds, fish, celestial bodies, and terrestrial bodies. Each has its own glory and uniqueness. This diversity suggests that the resurrected body, while different from our current physical body, is part of God’s diverse and glorious creation.
Verses 42-44 — From Perishable to Imperishable: This section emphasizes the transformation from the perishable to the imperishable. The body is sown in corruption, dishonor, and weakness but is raised in incorruption, glory, and power. The natural body, susceptible to decay and death, is contrasted with the spiritual body, which is eternal and powerful. Paul makes a clear distinction between our current physical existence and our future spiritual existence.
Verses 45-49 — The First and Second Adam: Here, Paul draws a parallel between Adam and Christ. He refers to Adam as "the first man" and Christ as "the last Adam". The first man, Adam, became a living being, while the last Adam, Christ, became a life-giving spirit. This contrast signifies that while physical life came through Adam, spiritual life and resurrection come through Christ. This section culminates in the assertion that just as we have borne the image of the earthly man (Adam), so shall we bear the image of the heavenly man (Christ). This points to the Christian hope of transformation into Christ-likeness in the resurrection.
In summary, 1 Corinthians 15:35-49 presents a profound discussion on the resurrection of the dead. Paul uses various analogies to explain that the resurrected body, while different from our earthly body, is part of God's glorious creation. He contrasts the physical existence rooted in Adam with the spiritual existence found in Christ, culminating in the hope of transformation and conformity to the image of Christ in the resurrection. This passage is central to Christian eschatology and anthropology, offering deep insights into the nature of the resurrected body and the Christian hope of eternal life.
Optional parts of the readings are set off in [square brackets.]
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
The Bible texts of the Old Testament, Epistle, and Gospel lessons are from the New Revised Standard Version (NRSV) Bible, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Commentaries are by Kenny Sallee, ThM, aided by ChatGPT. The biblical commentaries provided here are intended for educational and spiritual enrichment purposes only. The interpretations and insights offered are based on the authors' understanding and perspective of the Bible, which may be influenced by their theological training, denominational background, and personal beliefs.
The Daily Lectionary is a three year cyclical lectionary. We are currently in Year B. Beginning with the first Sunday of Advent in 2024, we will be in Year C. The year which ended at Advent 2023 was Year A. These readings complement the Sunday and festival readings: Thursday through Saturday readings help prepare the reader for the Sunday ahead; Monday through Wednesday readings help the reader reflect and digest on what they heard in worship. Revised Common Lectionary Daily Readings, copyright © 2005 Consultation on Common Texts. www.commontexts.org
