Can I fall? Can I rise again?
Commentary
Anselm once observed that "when one escapes from the will that commands, one does but rush under the will that punishes." Though we are spared the gory details by the omission of that part of the text, the final chapter in the life of Judas is another reminder that inclusion in the inner circle of leadership does not guarantee that one will be faithful to the end. The temptations to become distracted from one's call are with us at every step of the way. Money, power, and sex continue to be the unholy trinity that snares well-meaning disciples.
One of the more interesting things about this text is its connection with what immediately precedes it. We are told in verse 14 that there were women in the upper room, apparently an integral part of that first gathering of those who would form the nucleus of the church. Were they also a part of the deliberating group that chose a replacement for Judas? Although the term used to describe the audience in verse 15 is normally translated "men," the NRSV uses "believers," suggesting that the former is a generic expression. In Jewish tradition this decision about finding a replacement would have been made by the local sanhedrin, requiring 120 men. But it often has been noted that in his Gospel Luke accents the role of women in the ministry of Jesus. Is this a continuation of that same emphasis?
Why was it so imperative to replace Judas and to keep the number at twelve? It seems clear that its primary intention is to establish the apostolate as a permanent fixture in the church. But it is not necessary to conclude that there must always be only twelve. It may be that the selection of Matthias reflects the very early conviction in the church that they are the true continuation of the twelve tribes of Israel, the "new Israel." Over time this factor faded in importance. Paul made his claim to be an apostle and named others as well to be apostles (cf. Romans 16:7).
Some suggest that the phrase "they cast lots for them" might also be translated "gave their votes for them." Whatever the case may be, it is important not to lose sight of three important elements in the process: first, that the choice must be a person with proven experience and commitment to the mission of Christ; second, that the election is surrounded by prayer; third, that there is no evidence that Matthias sought the office. The entire community, including Matthias, believes that God is at work in the process and that this is a divine call to serve the Gospel.
1 John 5:9-13
We noted in the text regarding the choice of Matthias that his most important asset and a requirement for his selection was that he had had an intimate knowledge of Jesus and his mission. He had to be one who "accompanied us during all the time that the Lord Jesus went in and out among us" and had to be a witness to the resurrection. Now we hear from another member of that inner circle -- the disciple John -- the assumed author of the three Letters of John.
John writes to those who have not been eyewitnesses to the life of Christ. Are they at a disadvantage? Not necessarily. First, they have the objective witness, the "testimony of God" that has been preached to them by those who were with Christ. But there is also that other dimension, the more personal relationship with Christ. They have "the testimony in their hearts." John, the last surviving disciple and the one loved so deeply by our Lord, longs for his readers to experience the same intimate relationship with Christ that he had known. Can it be? If they are not able to say, "I saw him, I heard him, I witnessed his resurrection," can they know Christ and be as enthusiastic for the Gospel? Yes, says John. By believing in him and loving him they stand in the same relationship to Christ as John himself. Luther once cautioned his listeners to beware of the tendency to think because Christ is gone and now seems far away from us that we cannot know him as those who were eyewitnesses. The very opposite, he said, is the case. While Christ was on earth he was far away from us; now after his resurrection and ascension he is very near to us. Brian Wren captured this idea in his familiar hymn, "Christ Is Alive! Let Christians Sing": Christ is alive! No longer boundTo distant years in Palestine,He comes to claim the here and nowAnd conquer ev'ry place and time.(Lutheran Book of Worship, #363)
If we are to know Christ in this way, there is a choice to be made. In verses 10b and 12b the consequences of the wrong choice are spelled out. Not to believe is to make God a liar and the unbeliever a blasphemer. It is, writes Paul Hoon, "as if little man were shaking his fist at the universe and crying, 'Liar, Liar!' " (Paul W. Hoon, The Interpreter's Bible, Nashville: Abingdon Press, 1957, p. 296.) It is one thing to question another human being and even to call someone a liar. But to say that of God is the ultimate insult and blasphemy. The awesome consequence of not believing, writes John, is to lose one's life. We cannot judge what God will do with those who have never heard. But once we have heard, we have no excuse. And once we have begun the journey, to turn back is worse than if we had never begun. Judas may be a prime example. But even in our times of unfaithfulness we all experience the emptiness and confusion of what it means to forsake the One who loved and gave all.
Verse 13 is often separated from what precedes. But as our lesson today shows us, it can also be linked with the previous paragraph. It is a restatement and therefore a reinforcement of what John has said until now. Some even suggest that it may have been the original conclusion of the letter. Whatever the case may be, John's purpose in writing is never lost sight of from beginning to end. He wants these believers, whom he loves from the depths of his soul, to remain steadfast in their relationship with Christ.
John 17:6-19
As we read the Gospel lesson the theme that runs through all of the texts for this day becomes apparent. Judas, one of the twelve, is lost. In his letters to the churches, John agonizes over those who may be forsaking their first love. And here in John 17 we look as deeply into the heart of Christ as at any time in his ministry. The phrases of intense love and concern tumble over each other: "I have made your name known to them"; "the words that you gave to me I have given to them"; "I am asking on their behalf"; "All mine are yours, and yours are mine"; "protect them in your name that you have given me, so that they may be one, as we are one"; "I protected them in your name"; "I guarded them"; "I have given them your word"; "I ask you to protect them from the evil one"; "Sanctify them in the truth." Where in all of Scripture can one find in a single passage such intensity of affection and concern?
Jesus did not want to lose even one of the twelve. By this time he saw in each of them great potential for the kingdom. His prayer was one that welled up from a heart full of love and compassion. According to the Letter to the Hebrews, this ministry of intercession did not end with the ascension. The great High Priest, who "is able to sympathize with our weaknesses" (Hebrews 4:15), continues in his role as intercessor for the needs of the saints.
The key to keeping oneself from falling away is to stay close to the word. "I have given them your word." As the early church moved beyond Pentecost, it soon learned that it must rehearse over and over again the stories from the life of Christ. It also became important to write down those accounts so that generations that had not been eyewitnesses would have a source to call "the Word." And this continues to be our answer to those who wonder how to keep from falling. "Stay close to the Word" is the best advice we can give -- the Word as it is preached, taught, read, and received in the Sacraments.
It has been suggested that this prayer of Jesus -- sometimes called his "high priestly prayer" -- is a parallel to the accounts in the Synoptic Gospels of the Last Supper. Christ is consecrating himself as the sacrifice for those who have followed him and through them for the world. It is as though the disciples are being offered the first benefits of the coming atonement. Though there is in these words of Christ a strong connection with the events of Holy Week, the text is also appropriate on this Sunday when we are about to cross the threshold into the season of Pentecost when the disciples will be filled with the Spirit and charged with the call to bring the word of Christ's sacrificial love to the world.
Suggestions For Preaching
Much as we might like to think otherwise, there are in the congregation every Sunday those who are in danger of falling away from the faith or who may already, without our knowing it, have slipped away from a relationship with Christ. To assume that it is not possible, for ourselves or others, is dangerous. For that reason, this day is a time to ask the unsettling questions: Is your faith as vital today as it was five or ten years ago? Are you finding time, alone and/or in your family, to read the Scriptures? Are you nourishing the faith of your children, as you promised to do when they were baptized? Are you, like Judas, in danger of keeping up the external trappings of being a follower of Christ, when in fact your heart is growing more and more cold toward him? Is it time for you to search for ways to renew your faith?
As a young believer I learned that the surest way to keep my faith alive was to find time each day to read the Bible and reflect on its message for me. As I look back over this long journey with Christ I can say that there is a direct correlation between the vitality of my faith -- or lack thereof -- and my attention to the written Word of the Bible. I know you can say the same. And if it is true for us, we can be sure it is true for those who hear us on this Sunday.
FIRST LESSON FOCUS
By James A. Nestingen
Acts 1:15-17, 21-26
If this story sets precedent, church personnel policies are terminally disastrous. But then when the driving force is the crucified and risen Lord, things do have a way of getting turned around. Even disasters have a way of being for the best.
Several anomalies stick out of Luke's account, however orderly, of the calling of Matthias.
First, given the fact that Judas' betrayal was clearly anticipated, it's a little late to be dealing with his replacement. Corporations, faculties, congregations -- human communities of all types -- generally thrive accordingly to their ability to handle risk. Mutineers, whistle blowers, critics, gossips, and other power mongers have to be monitored or the whole enterprise will collapse.
Judas was always risky. Scholarship suggests that his name, Iscariot, identifies him as a Zealot -- a member of a radical political party intent on the forceful overthrow of the Romans. That would make him an ideologue, a person so committed to his own vision of justice that his loyalty to Jesus became negotiable. The Gospels suggest a simpler motivation -- handling the purse for the disciples, he grew greedy. Either way, Jesus clearly knew Judas well enough to anticipate, Maundy Thursday evening, his betrayal. Yet he did nothing, communing him with the others that night.
Second, drawing straws may be an appropriate way to select who goes first choice on a sandlot but it hardly seems like the way to select church officials. The ecclesiastical ballot may not be much more sophisticated, but at least there are speeches and the possibility of discussion.
Third, Matthias may have gotten the nod, but that's about all. Even his rival, Joseph, gets a little more press with his aliases, Barsaabas or Justas. Chosen, Matthias disappears into the narrative, never to be heard from again. And in fact, this is the only time an apostle was replaced -- if it ever was an office, it disappeared with the twelve. It would be fairly tough to find candidates if that's all election means.
Strange, disastrous as such policies appear to be, they make good sense in light of Jesus' purpose and power. From the beginning, it was his intention to take upon himself the limits and tragedies we seek so desperately to transcend. He could use a Judas. Risen from the dead, he holds all authority in heaven and earth. So he could risk it with a blowhard like Peter, a persecutor like Paul, or an anonymous saint like Matthias, appearing in the story with the longest straw and then disappearing forever. After all, if the end of all things is in your hands, you might as well have some fun.
One of the more interesting things about this text is its connection with what immediately precedes it. We are told in verse 14 that there were women in the upper room, apparently an integral part of that first gathering of those who would form the nucleus of the church. Were they also a part of the deliberating group that chose a replacement for Judas? Although the term used to describe the audience in verse 15 is normally translated "men," the NRSV uses "believers," suggesting that the former is a generic expression. In Jewish tradition this decision about finding a replacement would have been made by the local sanhedrin, requiring 120 men. But it often has been noted that in his Gospel Luke accents the role of women in the ministry of Jesus. Is this a continuation of that same emphasis?
Why was it so imperative to replace Judas and to keep the number at twelve? It seems clear that its primary intention is to establish the apostolate as a permanent fixture in the church. But it is not necessary to conclude that there must always be only twelve. It may be that the selection of Matthias reflects the very early conviction in the church that they are the true continuation of the twelve tribes of Israel, the "new Israel." Over time this factor faded in importance. Paul made his claim to be an apostle and named others as well to be apostles (cf. Romans 16:7).
Some suggest that the phrase "they cast lots for them" might also be translated "gave their votes for them." Whatever the case may be, it is important not to lose sight of three important elements in the process: first, that the choice must be a person with proven experience and commitment to the mission of Christ; second, that the election is surrounded by prayer; third, that there is no evidence that Matthias sought the office. The entire community, including Matthias, believes that God is at work in the process and that this is a divine call to serve the Gospel.
1 John 5:9-13
We noted in the text regarding the choice of Matthias that his most important asset and a requirement for his selection was that he had had an intimate knowledge of Jesus and his mission. He had to be one who "accompanied us during all the time that the Lord Jesus went in and out among us" and had to be a witness to the resurrection. Now we hear from another member of that inner circle -- the disciple John -- the assumed author of the three Letters of John.
John writes to those who have not been eyewitnesses to the life of Christ. Are they at a disadvantage? Not necessarily. First, they have the objective witness, the "testimony of God" that has been preached to them by those who were with Christ. But there is also that other dimension, the more personal relationship with Christ. They have "the testimony in their hearts." John, the last surviving disciple and the one loved so deeply by our Lord, longs for his readers to experience the same intimate relationship with Christ that he had known. Can it be? If they are not able to say, "I saw him, I heard him, I witnessed his resurrection," can they know Christ and be as enthusiastic for the Gospel? Yes, says John. By believing in him and loving him they stand in the same relationship to Christ as John himself. Luther once cautioned his listeners to beware of the tendency to think because Christ is gone and now seems far away from us that we cannot know him as those who were eyewitnesses. The very opposite, he said, is the case. While Christ was on earth he was far away from us; now after his resurrection and ascension he is very near to us. Brian Wren captured this idea in his familiar hymn, "Christ Is Alive! Let Christians Sing": Christ is alive! No longer boundTo distant years in Palestine,He comes to claim the here and nowAnd conquer ev'ry place and time.(Lutheran Book of Worship, #363)
If we are to know Christ in this way, there is a choice to be made. In verses 10b and 12b the consequences of the wrong choice are spelled out. Not to believe is to make God a liar and the unbeliever a blasphemer. It is, writes Paul Hoon, "as if little man were shaking his fist at the universe and crying, 'Liar, Liar!' " (Paul W. Hoon, The Interpreter's Bible, Nashville: Abingdon Press, 1957, p. 296.) It is one thing to question another human being and even to call someone a liar. But to say that of God is the ultimate insult and blasphemy. The awesome consequence of not believing, writes John, is to lose one's life. We cannot judge what God will do with those who have never heard. But once we have heard, we have no excuse. And once we have begun the journey, to turn back is worse than if we had never begun. Judas may be a prime example. But even in our times of unfaithfulness we all experience the emptiness and confusion of what it means to forsake the One who loved and gave all.
Verse 13 is often separated from what precedes. But as our lesson today shows us, it can also be linked with the previous paragraph. It is a restatement and therefore a reinforcement of what John has said until now. Some even suggest that it may have been the original conclusion of the letter. Whatever the case may be, John's purpose in writing is never lost sight of from beginning to end. He wants these believers, whom he loves from the depths of his soul, to remain steadfast in their relationship with Christ.
John 17:6-19
As we read the Gospel lesson the theme that runs through all of the texts for this day becomes apparent. Judas, one of the twelve, is lost. In his letters to the churches, John agonizes over those who may be forsaking their first love. And here in John 17 we look as deeply into the heart of Christ as at any time in his ministry. The phrases of intense love and concern tumble over each other: "I have made your name known to them"; "the words that you gave to me I have given to them"; "I am asking on their behalf"; "All mine are yours, and yours are mine"; "protect them in your name that you have given me, so that they may be one, as we are one"; "I protected them in your name"; "I guarded them"; "I have given them your word"; "I ask you to protect them from the evil one"; "Sanctify them in the truth." Where in all of Scripture can one find in a single passage such intensity of affection and concern?
Jesus did not want to lose even one of the twelve. By this time he saw in each of them great potential for the kingdom. His prayer was one that welled up from a heart full of love and compassion. According to the Letter to the Hebrews, this ministry of intercession did not end with the ascension. The great High Priest, who "is able to sympathize with our weaknesses" (Hebrews 4:15), continues in his role as intercessor for the needs of the saints.
The key to keeping oneself from falling away is to stay close to the word. "I have given them your word." As the early church moved beyond Pentecost, it soon learned that it must rehearse over and over again the stories from the life of Christ. It also became important to write down those accounts so that generations that had not been eyewitnesses would have a source to call "the Word." And this continues to be our answer to those who wonder how to keep from falling. "Stay close to the Word" is the best advice we can give -- the Word as it is preached, taught, read, and received in the Sacraments.
It has been suggested that this prayer of Jesus -- sometimes called his "high priestly prayer" -- is a parallel to the accounts in the Synoptic Gospels of the Last Supper. Christ is consecrating himself as the sacrifice for those who have followed him and through them for the world. It is as though the disciples are being offered the first benefits of the coming atonement. Though there is in these words of Christ a strong connection with the events of Holy Week, the text is also appropriate on this Sunday when we are about to cross the threshold into the season of Pentecost when the disciples will be filled with the Spirit and charged with the call to bring the word of Christ's sacrificial love to the world.
Suggestions For Preaching
Much as we might like to think otherwise, there are in the congregation every Sunday those who are in danger of falling away from the faith or who may already, without our knowing it, have slipped away from a relationship with Christ. To assume that it is not possible, for ourselves or others, is dangerous. For that reason, this day is a time to ask the unsettling questions: Is your faith as vital today as it was five or ten years ago? Are you finding time, alone and/or in your family, to read the Scriptures? Are you nourishing the faith of your children, as you promised to do when they were baptized? Are you, like Judas, in danger of keeping up the external trappings of being a follower of Christ, when in fact your heart is growing more and more cold toward him? Is it time for you to search for ways to renew your faith?
As a young believer I learned that the surest way to keep my faith alive was to find time each day to read the Bible and reflect on its message for me. As I look back over this long journey with Christ I can say that there is a direct correlation between the vitality of my faith -- or lack thereof -- and my attention to the written Word of the Bible. I know you can say the same. And if it is true for us, we can be sure it is true for those who hear us on this Sunday.
FIRST LESSON FOCUS
By James A. Nestingen
Acts 1:15-17, 21-26
If this story sets precedent, church personnel policies are terminally disastrous. But then when the driving force is the crucified and risen Lord, things do have a way of getting turned around. Even disasters have a way of being for the best.
Several anomalies stick out of Luke's account, however orderly, of the calling of Matthias.
First, given the fact that Judas' betrayal was clearly anticipated, it's a little late to be dealing with his replacement. Corporations, faculties, congregations -- human communities of all types -- generally thrive accordingly to their ability to handle risk. Mutineers, whistle blowers, critics, gossips, and other power mongers have to be monitored or the whole enterprise will collapse.
Judas was always risky. Scholarship suggests that his name, Iscariot, identifies him as a Zealot -- a member of a radical political party intent on the forceful overthrow of the Romans. That would make him an ideologue, a person so committed to his own vision of justice that his loyalty to Jesus became negotiable. The Gospels suggest a simpler motivation -- handling the purse for the disciples, he grew greedy. Either way, Jesus clearly knew Judas well enough to anticipate, Maundy Thursday evening, his betrayal. Yet he did nothing, communing him with the others that night.
Second, drawing straws may be an appropriate way to select who goes first choice on a sandlot but it hardly seems like the way to select church officials. The ecclesiastical ballot may not be much more sophisticated, but at least there are speeches and the possibility of discussion.
Third, Matthias may have gotten the nod, but that's about all. Even his rival, Joseph, gets a little more press with his aliases, Barsaabas or Justas. Chosen, Matthias disappears into the narrative, never to be heard from again. And in fact, this is the only time an apostle was replaced -- if it ever was an office, it disappeared with the twelve. It would be fairly tough to find candidates if that's all election means.
Strange, disastrous as such policies appear to be, they make good sense in light of Jesus' purpose and power. From the beginning, it was his intention to take upon himself the limits and tragedies we seek so desperately to transcend. He could use a Judas. Risen from the dead, he holds all authority in heaven and earth. So he could risk it with a blowhard like Peter, a persecutor like Paul, or an anonymous saint like Matthias, appearing in the story with the longest straw and then disappearing forever. After all, if the end of all things is in your hands, you might as well have some fun.
