After The Big Event
Commentary
It is about one year after the big 150th anniversary at First Church. Pastor Amy arrived just in time for the celebration event. It is evening as she arrives early for the church council meeting in R.R. Cucklemeier Hall. She still sees coffee cups, a t-shirt hanging up in the glass display, as well as limited edition dinner plates with a “150th Anniversary of First Church” logo on them. A year ago when she was called to be the pastor, she never promised to bring back the good old days of R.R. Cucklemeier, only that she and the congregation would work and struggle together to discover a new future. However, certain newly elected church leaders who had taken a year off church had these implicit expectations. Pastor Amy was keenly aware that the town’s large manufacturing company had long moved overseas, leaving the town as an empty shell of many boarded-up businesses serving as bitter reminders of lost prosperity. Several start-up home-based businesses have attempted to revitalize the economy and bring in new ideas, only to have moved on to a larger metro area. Pastor Amy’s son had been in rehab this past year for a prescription drug addiction. He was in recovery and inviting recovery group members to church. They attend, though sporadically.
As the church council gathers, the denominational representative suddenly appears at the door with a laptop to take notes on this meeting. Pastor Amy is being told that she is not performing at the level of measurable results which they expected. Amy replies that she never promised to bring in the numbers; in fact, she pledged to them in their valleys, and points them to new life. Her son’s rehab incident is brought up; Amy replies that the family has grown through this and is now active in an area 12-step group. The (new) council leadership announces that this is not good enough. Amy is not a good leader. She might even consider leaving the ministry altogether. Amy felt this to be a “mugging!” Attention shifts to the denominational person, who simply wants to avoid conflict and not have First Church attempt to leave the denomination. At this point Pastor Amy is invited to leave the room as a severance package is being negotiated on her behalf. One year after the great 150th anniversary celebration, Pastor Amy is being told that “her skill set no longer meets the needs of this church.” Later that week, a good friend tells Amy that this happens in secular companies all the time. How does a Christian live after the big anniversary event has come and gone, and the reality of a fallen creation and sinful nature sets in?
Acts 1:6-14
Luke-Acts is written by “Luke,” a second-generation Christian, to a Christian community who does not expect to see the second coming arrive anytime soon. Early on the text asks: “Lord, is this the time when you will restore the kingdom of Israel?” (v. 6). Jesus responds that it is not for them to know. Acts 1:8 could be read as a mission statement for future generations of Christians after Jesus’ ascension: “But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”
Rather than speculating on the date of the second coming, the church needs to focus on the arrival of the Holy Spirit and the mission to be witnesses to the entire world. The Greek word martures (from martueoh) is the root of the word “martyr.” This reminds believers that being faithful to one’s call may be costly, as Pastor Amy in the above illustration is learning in her termination as pastor.
During this final Sunday of Easter, where are congregations and Christians willing to risk death for the promise of new life? Another example might be a certain congregation has decided that they can no longer be involved in all of the area barbecues and chicken dinners for every cause in the county. They must focus more narrowly on where they are being directed by the Holy Spirit. This may anger certain community leaders who view certain dinners as their favorite projects of the year. But as the disciples and women spent time in prayer to discern the long-term direction of the church’s mission, a sermon on what areas we witness in and risk certain loss or death might be a direction to pursue.
The Christian church is called to be a people who proclaim the good news into a mission field both within and outside Israel. There is a textual issue as to whether there are two ascension accounts in both in this text and Luke 28:50-52, or if they are the same event restated. This need not detract from the main narrative that Jesus will return again. God’s sovereignty remains intact. Meanwhile, the church is called to continue the ministry of Jesus. The church is called to settle in for the long haul within human history. However, God still intervenes at times, remains the ruler of history, and keeps all promises.
At the end of the text is the verse “All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers” (Acts 1:14). This is the holding pattern for the church while discerning its future course.
Another direction to explore is as Jesus ascends, one Greek term could be translated “he was enveloped” (cf. Mark 9:7). This could contribute to the discussion relating to cosmology claims that Jesus was taken up into the air; instead, a cloud surrounded him. Rather than looking up in the sky to seek out a second coming, possibly Jesus could simply appear out of a cloud or foggy mist one day.
Other examples might include: Once a big building project is complete, where does the community seek new life? How many more building projects will be needed? How is the good news being proclaimed? Once the big sports event of the community is complete, how does this impact what Christian witness of the good news to the community looks like? Possibly the community simply chooses another sport and another athletic event to replace the vacuum left after the big championship game. If so, where does one’s faith in Jesus Christ come in? Also, can a community sustain itself after a major power person or leader has moved away from the area or left? What spirit is driving the community after a certain charismatic leader departs from the community? Luke-Acts suggests that Christian witness continues in some form. [Sources: Ernst Haenchen, The Acts of the Apostles: A Commentary (Westminster Press, 1971); Gerhard A. Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986)]
1 Peter 4:12-14; 5:6-11
So why do good people suffer? This universal question has been asked by all major world religions throughout the ages. First Peter’s response is that faithful believers should expect suffering as the new normal. It is inevitable as being part of the “exiles in dispersion” (1 Peter 1:1). Suffering (such as that of Pastor Amy) is one way of purifying one’s soul and refining one’s faith similar to fine metals such as silver and gold, which are refined by fires. Such Christians are indeed sharing in the sufferings of Christ. With that said, they will also share in the exaltation of this same Jesus Christ. During the Easter season, there is a promise of new life in the second coming, but the reality of the shadow of the cross lingers in the background of every person’s life.
Possibly, Pastor Amy should have been consoled in seminary that she may one day be faithful to God and family yet still get fired by a church board as if she were working for a retail store or a high-pressure financial firm. Does she still want to be ordained as a pastor, knowing that termination, council muggings, and criticism of her family’s personal problems are the “norm”? She is being purified in her call into the ministry. Are there other vocations similar to this? Just like in the Acts text, one must pray and count the costs of any ministry or witness.
The promise of final, glorious exaltation is real. The promises of the kingdom of a new heaven and new earth are also real. However, Christians live in the present time. After the big event of graduation, licensing, or whatever the rite of passage is for completion of a stage in life, 1 Peter is a reminder that more testing and refining fires are in the future. The other good news is that God’s Spirit abides with Christians.
Another point to this text is that one must always cast his or her anxieties on the crucified and risen Christ. The devil is like the roaring lion who seeks to devour others. The question many modern mainline Christian church leaders need to ask is: When does one confront the evil force and when does one back down? Possibly Pastor Amy in the opening illustration would have preferred that her denominational representative stand up to the bullies who were mugging her on the church council. On the other hand, this might not the battle to fight now. The text still indicates that even resistance to the devil and his evil results in suffering. Hence, one must take a cue from the Acts 1 text to pray and discern which battles are worth fighting. If the denominational representative promises Pastor Amy she will be placed into an interim pastoral position if she remains cooperative, is this being realistic about the situation by not confronting the devil?
When does a group of Christians simply bite the bullet and suffer? There have been a number of books and articles out on various social media and printing outlets on bullies in the church. When does a congregation confront such power people, knowing that to do so may result in loss of income or participation in the church? These questions will persist, as they existed in the earliest years of the church. What sort of confrontation serves to purify the faith of Christians, and which battles are not worth fighting? This text raises these questions as a way to remind Christians that the timing of the second coming is unknown, but suffering for one’s beliefs is certain. Is there anything in any church or even nonprofit cause that is worth experiencing certain discomfort and possibly major loss over? First Peter believes that being exalted with Jesus, as we are in solidarity with his suffering, should be enough. Do we as modern Christians believe this? The good news remains that God’s promises are real and reliable, and the Holy Spirit abides in our midst. [Source: Donald P. Senior and Daniel J. Harrington, Sacra Pagina: 1 Peter, Jude, and 2 Peter (Liturgical Press, 2003)]
John 17:1-11
Why would a person want to be in a religion where the final reward is either death or an undisclosed future, and meanwhile suffer while being faithful as a means of purifying their faith? Through the lens of John’s gospel, there are words of promise, hope, and glory. One course to explore is to use John’s gospel as a focal point to address the issues raised in the previous two lessons.
This text is part of Jesus’ prayer of consecration -- before he is crucified, resurrected, then departs to his pre-existent position to be seated alongside the Father (cf. John 1:1-18). It is a prayer for Jesus’ glorification, as well as for his disciples to be protected, have joy and unity as they embark on their mission once Jesus ascends to the Father after his crucifixion and resurrection. The disciples’ mission is not to be ascetic, yet they are called to be a holy, set-apart people.
One approach to explore when preaching on John’s gospel is to repeat those themes that serve as a reminder that despite all of the uncertainty that occurs, God remains sovereign, loving, and in control of world events. He wants the best for those who are his chosen. One such text is John 8:31-32: “Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.’ ” The Greek word for “truth” (aleltheai), means that which is sure, dependable, genuine, and real. As Christians travel on the faith journey, they are able to identify such people within their lives who have walked and experienced boots-on-the-ground reality with them during difficult and good times. This is the journey Jesus is praying that his disciples continue to embark upon after he ascends with the Father.
Another text to uplift is John 10:10, regarding how the thief comes only to steal and kill and destroy, but Jesus came that we may have life and have it abundantly. The Greek word here for “abundantly” (perisson) means both a quantitative and qualitative life that is fulfilled. Practically speaking, if anyone feels their life is empty, isolated, or unfulfilled, Jesus’ promises are to fill such a void. This would make being part of a disciple community referred to in the Acts 1 and 1 Peter 4-5 texts well worth it, despite any discomfort or attacks from evil forces.
If a person or community believes that they are facing impending death, it might be wise to uplift John 14:1-6 as a reminder that Jesus will come back for us and has a dwelling place for believers. When juxtaposed alongside John 17:1-11, Christians are given assurance that God in the flesh has come to establish his saving sovereignty. John’s gospel is an opportunity to affirm the sovereignty of God based purely on Jesus’ mission in our midst, without having to go into the historical Protestant apocalyptic traditions. Jesus’ words will sustain anybody who feels as if they are living in difficult times that seem never-ending and mundane. This final Sunday of Easter might a time to reaffirm God’s sovereign care, love, and rule as Jesus initiated it in our presence.
So what current examples suggest that the God of the Hebrew Bible and New Testament is not sovereign? It could be a local political power broker, bully in any organization, and even economic systems which conspire to keep down those without any advantages or networking connections. Jesus’ prayer is that God’s sovereign will continues through the mission of his disciples. As they do ministry in Jesus’ name, they will continue to be living in the light, despite any darkness that surrounds them (John 1:9-13).
As this applies to Pastor Amy and her family, as well as First Church, God has the final word. Those who continue on the mission toward the light and truth as Jesus prayed will not only have life, but a fulfilling and eternal life. Those who choose the path of darkness shall be delivered to such a false evil force. The final good news of John is that God remains enthroned as sovereign of the universe. Jesus is the one who loves Christians and prays for our well-being in this life and forever. People who find their lives are one bump in the road after another can go to sleep at peace with these assurances from John’s gospel. [Sources: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books 1987); Robert Kysar, Augsburg Commentary on the New Testament: John (Augsburg Fortress, 1986); Barclay M. Newman, A Concise Greek-English Dictionary of the New Testament (United Bible Societies, 1971)]
Application
A church council struggles in prayer and discernment about the future of their struggling congregation. They have tried many programs suggested by their denomination. There has been an attempt to bring in blended worship styles with assorted musical instruments. Guest speakers have been brought in to do small group activities with the church leadership. Still, the bottom line in financial giving struggles, as there is a worry of how long they will be able to retain a resident pastor. Economic pressures from the community have raised water and utility rates. Larger megachurches seem to be growing at the expense of smaller congregations. These texts are a reminder that difficult times are normative for the Christian church. Prayer and discernment (Acts 1), and being ready for hard times as well as for those who seek to undermine the church leadership, are all normal for the church in many eras. Yet John’s gospel serves as a reminder that Jesus’ prayer for believers is that they have the truth, and remain in God’s care.
Alternative Application
This text has been used as way to promote ecumenical unity among denominational churches. What is defined as “being one” here? Does this text suggest that there should be one universal church in terms of organizational structure? If so, what are the implications of such unity, being that many church bodies come from varying historical and doctrinal controversies that have shaped them throughout the years? Is the local ministerial association between denominations sufficient in fulfilling this call to be one? Why or why not?
As the church council gathers, the denominational representative suddenly appears at the door with a laptop to take notes on this meeting. Pastor Amy is being told that she is not performing at the level of measurable results which they expected. Amy replies that she never promised to bring in the numbers; in fact, she pledged to them in their valleys, and points them to new life. Her son’s rehab incident is brought up; Amy replies that the family has grown through this and is now active in an area 12-step group. The (new) council leadership announces that this is not good enough. Amy is not a good leader. She might even consider leaving the ministry altogether. Amy felt this to be a “mugging!” Attention shifts to the denominational person, who simply wants to avoid conflict and not have First Church attempt to leave the denomination. At this point Pastor Amy is invited to leave the room as a severance package is being negotiated on her behalf. One year after the great 150th anniversary celebration, Pastor Amy is being told that “her skill set no longer meets the needs of this church.” Later that week, a good friend tells Amy that this happens in secular companies all the time. How does a Christian live after the big anniversary event has come and gone, and the reality of a fallen creation and sinful nature sets in?
Acts 1:6-14
Luke-Acts is written by “Luke,” a second-generation Christian, to a Christian community who does not expect to see the second coming arrive anytime soon. Early on the text asks: “Lord, is this the time when you will restore the kingdom of Israel?” (v. 6). Jesus responds that it is not for them to know. Acts 1:8 could be read as a mission statement for future generations of Christians after Jesus’ ascension: “But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”
Rather than speculating on the date of the second coming, the church needs to focus on the arrival of the Holy Spirit and the mission to be witnesses to the entire world. The Greek word martures (from martueoh) is the root of the word “martyr.” This reminds believers that being faithful to one’s call may be costly, as Pastor Amy in the above illustration is learning in her termination as pastor.
During this final Sunday of Easter, where are congregations and Christians willing to risk death for the promise of new life? Another example might be a certain congregation has decided that they can no longer be involved in all of the area barbecues and chicken dinners for every cause in the county. They must focus more narrowly on where they are being directed by the Holy Spirit. This may anger certain community leaders who view certain dinners as their favorite projects of the year. But as the disciples and women spent time in prayer to discern the long-term direction of the church’s mission, a sermon on what areas we witness in and risk certain loss or death might be a direction to pursue.
The Christian church is called to be a people who proclaim the good news into a mission field both within and outside Israel. There is a textual issue as to whether there are two ascension accounts in both in this text and Luke 28:50-52, or if they are the same event restated. This need not detract from the main narrative that Jesus will return again. God’s sovereignty remains intact. Meanwhile, the church is called to continue the ministry of Jesus. The church is called to settle in for the long haul within human history. However, God still intervenes at times, remains the ruler of history, and keeps all promises.
At the end of the text is the verse “All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers” (Acts 1:14). This is the holding pattern for the church while discerning its future course.
Another direction to explore is as Jesus ascends, one Greek term could be translated “he was enveloped” (cf. Mark 9:7). This could contribute to the discussion relating to cosmology claims that Jesus was taken up into the air; instead, a cloud surrounded him. Rather than looking up in the sky to seek out a second coming, possibly Jesus could simply appear out of a cloud or foggy mist one day.
Other examples might include: Once a big building project is complete, where does the community seek new life? How many more building projects will be needed? How is the good news being proclaimed? Once the big sports event of the community is complete, how does this impact what Christian witness of the good news to the community looks like? Possibly the community simply chooses another sport and another athletic event to replace the vacuum left after the big championship game. If so, where does one’s faith in Jesus Christ come in? Also, can a community sustain itself after a major power person or leader has moved away from the area or left? What spirit is driving the community after a certain charismatic leader departs from the community? Luke-Acts suggests that Christian witness continues in some form. [Sources: Ernst Haenchen, The Acts of the Apostles: A Commentary (Westminster Press, 1971); Gerhard A. Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986)]
1 Peter 4:12-14; 5:6-11
So why do good people suffer? This universal question has been asked by all major world religions throughout the ages. First Peter’s response is that faithful believers should expect suffering as the new normal. It is inevitable as being part of the “exiles in dispersion” (1 Peter 1:1). Suffering (such as that of Pastor Amy) is one way of purifying one’s soul and refining one’s faith similar to fine metals such as silver and gold, which are refined by fires. Such Christians are indeed sharing in the sufferings of Christ. With that said, they will also share in the exaltation of this same Jesus Christ. During the Easter season, there is a promise of new life in the second coming, but the reality of the shadow of the cross lingers in the background of every person’s life.
Possibly, Pastor Amy should have been consoled in seminary that she may one day be faithful to God and family yet still get fired by a church board as if she were working for a retail store or a high-pressure financial firm. Does she still want to be ordained as a pastor, knowing that termination, council muggings, and criticism of her family’s personal problems are the “norm”? She is being purified in her call into the ministry. Are there other vocations similar to this? Just like in the Acts text, one must pray and count the costs of any ministry or witness.
The promise of final, glorious exaltation is real. The promises of the kingdom of a new heaven and new earth are also real. However, Christians live in the present time. After the big event of graduation, licensing, or whatever the rite of passage is for completion of a stage in life, 1 Peter is a reminder that more testing and refining fires are in the future. The other good news is that God’s Spirit abides with Christians.
Another point to this text is that one must always cast his or her anxieties on the crucified and risen Christ. The devil is like the roaring lion who seeks to devour others. The question many modern mainline Christian church leaders need to ask is: When does one confront the evil force and when does one back down? Possibly Pastor Amy in the opening illustration would have preferred that her denominational representative stand up to the bullies who were mugging her on the church council. On the other hand, this might not the battle to fight now. The text still indicates that even resistance to the devil and his evil results in suffering. Hence, one must take a cue from the Acts 1 text to pray and discern which battles are worth fighting. If the denominational representative promises Pastor Amy she will be placed into an interim pastoral position if she remains cooperative, is this being realistic about the situation by not confronting the devil?
When does a group of Christians simply bite the bullet and suffer? There have been a number of books and articles out on various social media and printing outlets on bullies in the church. When does a congregation confront such power people, knowing that to do so may result in loss of income or participation in the church? These questions will persist, as they existed in the earliest years of the church. What sort of confrontation serves to purify the faith of Christians, and which battles are not worth fighting? This text raises these questions as a way to remind Christians that the timing of the second coming is unknown, but suffering for one’s beliefs is certain. Is there anything in any church or even nonprofit cause that is worth experiencing certain discomfort and possibly major loss over? First Peter believes that being exalted with Jesus, as we are in solidarity with his suffering, should be enough. Do we as modern Christians believe this? The good news remains that God’s promises are real and reliable, and the Holy Spirit abides in our midst. [Source: Donald P. Senior and Daniel J. Harrington, Sacra Pagina: 1 Peter, Jude, and 2 Peter (Liturgical Press, 2003)]
John 17:1-11
Why would a person want to be in a religion where the final reward is either death or an undisclosed future, and meanwhile suffer while being faithful as a means of purifying their faith? Through the lens of John’s gospel, there are words of promise, hope, and glory. One course to explore is to use John’s gospel as a focal point to address the issues raised in the previous two lessons.
This text is part of Jesus’ prayer of consecration -- before he is crucified, resurrected, then departs to his pre-existent position to be seated alongside the Father (cf. John 1:1-18). It is a prayer for Jesus’ glorification, as well as for his disciples to be protected, have joy and unity as they embark on their mission once Jesus ascends to the Father after his crucifixion and resurrection. The disciples’ mission is not to be ascetic, yet they are called to be a holy, set-apart people.
One approach to explore when preaching on John’s gospel is to repeat those themes that serve as a reminder that despite all of the uncertainty that occurs, God remains sovereign, loving, and in control of world events. He wants the best for those who are his chosen. One such text is John 8:31-32: “Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.’ ” The Greek word for “truth” (aleltheai), means that which is sure, dependable, genuine, and real. As Christians travel on the faith journey, they are able to identify such people within their lives who have walked and experienced boots-on-the-ground reality with them during difficult and good times. This is the journey Jesus is praying that his disciples continue to embark upon after he ascends with the Father.
Another text to uplift is John 10:10, regarding how the thief comes only to steal and kill and destroy, but Jesus came that we may have life and have it abundantly. The Greek word here for “abundantly” (perisson) means both a quantitative and qualitative life that is fulfilled. Practically speaking, if anyone feels their life is empty, isolated, or unfulfilled, Jesus’ promises are to fill such a void. This would make being part of a disciple community referred to in the Acts 1 and 1 Peter 4-5 texts well worth it, despite any discomfort or attacks from evil forces.
If a person or community believes that they are facing impending death, it might be wise to uplift John 14:1-6 as a reminder that Jesus will come back for us and has a dwelling place for believers. When juxtaposed alongside John 17:1-11, Christians are given assurance that God in the flesh has come to establish his saving sovereignty. John’s gospel is an opportunity to affirm the sovereignty of God based purely on Jesus’ mission in our midst, without having to go into the historical Protestant apocalyptic traditions. Jesus’ words will sustain anybody who feels as if they are living in difficult times that seem never-ending and mundane. This final Sunday of Easter might a time to reaffirm God’s sovereign care, love, and rule as Jesus initiated it in our presence.
So what current examples suggest that the God of the Hebrew Bible and New Testament is not sovereign? It could be a local political power broker, bully in any organization, and even economic systems which conspire to keep down those without any advantages or networking connections. Jesus’ prayer is that God’s sovereign will continues through the mission of his disciples. As they do ministry in Jesus’ name, they will continue to be living in the light, despite any darkness that surrounds them (John 1:9-13).
As this applies to Pastor Amy and her family, as well as First Church, God has the final word. Those who continue on the mission toward the light and truth as Jesus prayed will not only have life, but a fulfilling and eternal life. Those who choose the path of darkness shall be delivered to such a false evil force. The final good news of John is that God remains enthroned as sovereign of the universe. Jesus is the one who loves Christians and prays for our well-being in this life and forever. People who find their lives are one bump in the road after another can go to sleep at peace with these assurances from John’s gospel. [Sources: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books 1987); Robert Kysar, Augsburg Commentary on the New Testament: John (Augsburg Fortress, 1986); Barclay M. Newman, A Concise Greek-English Dictionary of the New Testament (United Bible Societies, 1971)]
Application
A church council struggles in prayer and discernment about the future of their struggling congregation. They have tried many programs suggested by their denomination. There has been an attempt to bring in blended worship styles with assorted musical instruments. Guest speakers have been brought in to do small group activities with the church leadership. Still, the bottom line in financial giving struggles, as there is a worry of how long they will be able to retain a resident pastor. Economic pressures from the community have raised water and utility rates. Larger megachurches seem to be growing at the expense of smaller congregations. These texts are a reminder that difficult times are normative for the Christian church. Prayer and discernment (Acts 1), and being ready for hard times as well as for those who seek to undermine the church leadership, are all normal for the church in many eras. Yet John’s gospel serves as a reminder that Jesus’ prayer for believers is that they have the truth, and remain in God’s care.
Alternative Application
This text has been used as way to promote ecumenical unity among denominational churches. What is defined as “being one” here? Does this text suggest that there should be one universal church in terms of organizational structure? If so, what are the implications of such unity, being that many church bodies come from varying historical and doctrinal controversies that have shaped them throughout the years? Is the local ministerial association between denominations sufficient in fulfilling this call to be one? Why or why not?
