Commitment test
Commentary
Object:
Shall we or shall we not continue a certain ministry, program, or event in our congregation? Regardless of whether money, human resources, or time are plentiful or scarce, the question of commitment to a particular ministry or use of resources comes to the forefront of people's lives. We are back into the cycle of the autumn season and major holidays are just around the corner. Is our congregation doing an activity simply because it is expected to occur -- regardless of who is in charge or gets "stuck with organizing it"? Are we simply going through the motions for another year, or is there a thought-out mission that relates to the values and spirit of our congregation? In Jeremiah Israel thought that being an elect people also means to be an "entitled" community. That is, God will always maintain the nation, even if it has strayed from its original calling. What is the calling of our congregations? Today's lessons suggest that a "commitment test" is one way to discern what direction God is guiding any particular community of faith.
Jeremiah 18:1-11
Does "election" also mean "entitlement"? The answer is negative according this lesson. God has taken painstaking time and effort to create a nation to be a priestly people whose allegiance is to God alone. Other ancient Middle East religions use the metaphor of the deity as the potter and the nation as clay to as to indicate a certain frailty in contrast to divine power. Consequently, the people are to pledge their total loyalty to this God or deity. Those in the ruling and priestly classes who believe they are insiders who hold a certain privileged status must not abuse or mislead the larger nation. If they ignore repeated warnings from the prophets of the God or deity of the nation, they will lose their privileges. Those who are outsiders can peak inside the inner sanctum of those who thought they were above critique from those whom they rule.
Jeremiah's message is that God can take away as quickly as he gives privilege to the people. Israel still remains the "elect," but this does not translate into previous advantages, protection, and access to properties they once possessed. The nation's ongoing rejection to repent (because they do not believe they need to do so!) merely demonstrates another opportunity is lost to "return" to the Lord before they forfeit certain privileges, which they now believe to be "entitlements."
Two key texts from Jeremiah include 1:10, "See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant." This affirms God's sovereign power over the world, despite any future horrible calamities. It argues actions of idol worship lead to national destruction, but God will still rebuild the people. There is still light in the future. Also, Jeremiah 31:31-34 proclaims a new covenant or agreement: "But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more."
In practical terms, if any one person or community has failed the "commitment test" after repeated warnings to "repent," God does not totally abandon the people, though there are still consequences. No matter how much any one church or Christian has messed up by putting God at the bottom of their priority list -- God still works with people of faith. For any families who have members who find themselves in one troubled situation after another, there is hope. Failing the commitment test need not be a final fate in life.
Philemon 1:1-21
If a person messes up and sincerely seeks forgiveness, does the community really "forgive and trust" that person again? That is, if a person flunks the local driver's license test, and maybe wrecks the car in the process, but retakes the exam and passes, do we still give them the keys to our vehicle? This is the sort of question Paul addresses in the book of Philemon.
Onesimus is a runaway slave from his master Philemon, whom Paul knows fairly well as a house church meets in Philemon's home. After the greetings, thanksgivings, and acknowledgements of Philemon's ministry, similar to the opening in Philippians, Paul underscores the Christian duty to act responsibly in any situation. Since Paul is in jail while writing this letter, some authors believe he is in solidarity with a slave such as Onesimus in terms of social status, or lack of it.
Onesimus the slave has spent much time with Paul while he is in jail, and Paul is convinced that the slave is now a sincere follower of Christ and can be useful to any Christian community, despite any past infractions he may have committed. This is a reborn man whom Paul would be happy to keep at his side while imprisoned, but instead he opts to send Onesimus back to Philemon. Here he can be of greater use to the kingdom. The slave has a similar relationship with Paul as Timothy, the pastor whom Paul mentors.
Rather than using any power or authoritarian leverage he might possess, Paul utilizes the power of persuasion and appeals to Philemon's better judgment. Church leaders in more congregational-governed churches know this is often the best and only way to make headway with any idea or new ministry in a given church. The "bully pulpit" is not an option here! "Onesimus can be a blessing and useful to the household of Philemon" might preach better than "Here are my directives!" To clean up any loose ends, if Onesimus has stolen or left any uncompensated damage Paul will take responsibility for it. This could strengthen in the eyes of Philemon the case Paul makes to trust Onesimus. Paul will find way to pay Philemon back, so he shares a risk in the slave as well.
In the final analysis, maybe Philemon's commitment is being tested by his willingness to give Onesimus a second chance. Onesimus may return to Philemon's household under a slight cloud of suspicion. So here is a commitment test for Onesimus as well. As in many problem situations, Paul seeks a "win-win" outcome for both Onesimus and Philemon. It finally comes down to the question of: Does the Christian church really believe in forgiveness? Are parishioners willing to put their actions where their Sunday confessions are? This is indeed an appropriate theme during the season of Pentecost.
As a church leader in many congregations, the church insurance company might question the judgment of clergy or council members who would allow convicted thieves or people with a criminal past to handle money or be alone with children. This Philemon text has many nuances one can explore in this regard. For instance, does forgiveness now mean that trust still has to be earned? Possibly, the ministries of those forgiven must be restricted. So Philemon might take Onesimus back into this household, but allow him only to work in the kitchen or feed the pets rather than be the financial bookkeeper. This time of trial might be a commitment test of sorts.
Luke 14:25-33
A sober reality of this particular text is that one of the tests for commitment of discipleship might entail detaching oneself from the entanglements one has with their immediate household, family, business, or other possessions. In Luke's eyes, this is no more or less of a test than the prophets of the Old Testament and John the Baptist himself had to experience. Not only does the test mean possibly alienating oneself from the familial and social security structures of his or her past, but it might mean having to make the ultimate sacrifice for one's faith in Jesus Christ.
Before one takes such a commitment test, Luke suggests we take a look at the foundation of any given personal faith or faith community. To illustrate this, a builder needs to develop a foundation before erecting a building project (vv. 29-30), as a king who is about to embark into a battle needs a plan (v. 31). The king might even have to weigh the costs and benefits of the battle, and simply ask for terms of peace (v. 32). What foundational pieces are set in place within the community of faith before any ministry, commitment to a project, or funding of a new endeavor is considered? There are constant risks of people leaving the church if things do not go their way. One must count the costs if the ministry or project does not have smooth sailing for some time to come. Jesus is bringing a severe challenge to the disciples at this point of the ministry. This may weed out the "faint of heart."
In days when mainline churches struggle with financial giving and worship attendance, a text such as Luke 14:25-33 must be approached carefully. What is at stake is whether the community is to be just another cog in nonprofit business industry or truly the "salt" mentioned later in Luke 14:35. What kind of disciples will sustain the church's ministry for the long haul? Is the short-sighted option of entertaining seekers to be preferred at this time in order to pay the bills? These are organizational questions that require leaders to make hard choices when there are not enough resources to be mere managers of prosperity.
The crowds who show up for summer Bible school, picnics, meals, and musical programs in the church may or may not be up to counting the cost of discipleship -- that being a major loss. The challenge is to develop ministries for strengthening disciples to deal with the difficult tests in life. Even if one opts to jump ship during difficult times, there will be more tests ahead for most people, such as health, finances, children not growing up as planned, or possibly some weather disaster that upsets the community. The church offers a community of fellow believers who have a history or tradition based in scripture a plan on how to carry the heavy burden that tests our lives along many valleys and swamps of life's journey. Taking a group test might be far easier than taking the exam all alone. This is what the discipleship community has to offer people of all times and places.
Yes, the risk is real. Some people may not want to travel with Jesus and risk losing their family, social connection, and possibly being in physical danger. Church leaders must take this risk. If we have nothing to die for, then I believe we have nothing to live for. This is one core conviction of all four gospels in the New Testament.
Application
"Have we gotten ourselves in over our heads?" This question might be asked by many types of congregational councils who have more needs and demands than money and resources in tight, difficult times. All three texts provide ways to discover how much "fire in the belly" is there to keep or begin certain church ministries. Sometimes a program must die for a while. For example, more and more congregations find they have little or no children for Sunday school. Rather than lament this or try to go out and buy a bus to hit the streets for straying children, possibly the day of Sunday school has passed and it is time for adult Bible study, hospitality ministry with meals, or working together ecumenically with other congregations in the area.
Where are people willing to take major risks, regardless of the costs within our communities? One obvious response is in school sports, activities related to entertainment, and taking trips of many kinds. The core of Luke's theology is to "seek and save the lost" (Luke 19:10). The church of Luke-Acts operates within the margins of those who cannot afford "pay to play" sports or to attend band camp or cheerleading camp. The challenge here is for the congregation to take risks in seeking those whose lives are on the margins of the community.
This may not guarantee more money in the offering or attendance in the pews. For example, a certain congregation has a booming 12-step Alcoholics Anonymous and Al-Anon Family Group ministry! On the night of the meeting the lights are on, cars are lined up along all the streets, and people thank the pastor over and over for these groups. In fact, they have saved families and lives. But come Sunday morning, the weekly worship attendance struggles with regular members as does the financial giving. Yes, the 12-step groups and other groups will kindly provide a donation, but not enough money to offset costs for winter fuel, salaries, health insurance, and building insurance. How committed is the congregation to being the "salt" in the community? Who has to shoulder the worry and burdens for such questions? In the season of Pentecost, the challenge is to see where God is working in such communities.
An Alternative Application
Choosing one's battles carefully is one subtheme of this text. Not all wars are worth fighting. Not all family feuds are worth attending. And sometimes if a meeting gets too heated there needs to be a "timeout," or simply leave the premises until things cool off and saner minds prevail. In Jeremiah, the war of the wills between Kings Zedekiah, Nebuchadnezzar, and God is over. Let the chips fall where they may. It is time to find a way to make a home in exile (Jeremiah 29:3-7). In Philemon, Onesimus must eventually face the music of going back home. His master might accept him back, or take him out to flog him or even worse. But he still has his Christian faith, just as a convicted killer who is about to face the death penalty repents to the chaplain in a penitentiary. In Luke's gospel, guess who was the first person to be with Jesus in paradise (Luke 23:39-43)?
Jeremiah 18:1-11
Does "election" also mean "entitlement"? The answer is negative according this lesson. God has taken painstaking time and effort to create a nation to be a priestly people whose allegiance is to God alone. Other ancient Middle East religions use the metaphor of the deity as the potter and the nation as clay to as to indicate a certain frailty in contrast to divine power. Consequently, the people are to pledge their total loyalty to this God or deity. Those in the ruling and priestly classes who believe they are insiders who hold a certain privileged status must not abuse or mislead the larger nation. If they ignore repeated warnings from the prophets of the God or deity of the nation, they will lose their privileges. Those who are outsiders can peak inside the inner sanctum of those who thought they were above critique from those whom they rule.
Jeremiah's message is that God can take away as quickly as he gives privilege to the people. Israel still remains the "elect," but this does not translate into previous advantages, protection, and access to properties they once possessed. The nation's ongoing rejection to repent (because they do not believe they need to do so!) merely demonstrates another opportunity is lost to "return" to the Lord before they forfeit certain privileges, which they now believe to be "entitlements."
Two key texts from Jeremiah include 1:10, "See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant." This affirms God's sovereign power over the world, despite any future horrible calamities. It argues actions of idol worship lead to national destruction, but God will still rebuild the people. There is still light in the future. Also, Jeremiah 31:31-34 proclaims a new covenant or agreement: "But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more."
In practical terms, if any one person or community has failed the "commitment test" after repeated warnings to "repent," God does not totally abandon the people, though there are still consequences. No matter how much any one church or Christian has messed up by putting God at the bottom of their priority list -- God still works with people of faith. For any families who have members who find themselves in one troubled situation after another, there is hope. Failing the commitment test need not be a final fate in life.
Philemon 1:1-21
If a person messes up and sincerely seeks forgiveness, does the community really "forgive and trust" that person again? That is, if a person flunks the local driver's license test, and maybe wrecks the car in the process, but retakes the exam and passes, do we still give them the keys to our vehicle? This is the sort of question Paul addresses in the book of Philemon.
Onesimus is a runaway slave from his master Philemon, whom Paul knows fairly well as a house church meets in Philemon's home. After the greetings, thanksgivings, and acknowledgements of Philemon's ministry, similar to the opening in Philippians, Paul underscores the Christian duty to act responsibly in any situation. Since Paul is in jail while writing this letter, some authors believe he is in solidarity with a slave such as Onesimus in terms of social status, or lack of it.
Onesimus the slave has spent much time with Paul while he is in jail, and Paul is convinced that the slave is now a sincere follower of Christ and can be useful to any Christian community, despite any past infractions he may have committed. This is a reborn man whom Paul would be happy to keep at his side while imprisoned, but instead he opts to send Onesimus back to Philemon. Here he can be of greater use to the kingdom. The slave has a similar relationship with Paul as Timothy, the pastor whom Paul mentors.
Rather than using any power or authoritarian leverage he might possess, Paul utilizes the power of persuasion and appeals to Philemon's better judgment. Church leaders in more congregational-governed churches know this is often the best and only way to make headway with any idea or new ministry in a given church. The "bully pulpit" is not an option here! "Onesimus can be a blessing and useful to the household of Philemon" might preach better than "Here are my directives!" To clean up any loose ends, if Onesimus has stolen or left any uncompensated damage Paul will take responsibility for it. This could strengthen in the eyes of Philemon the case Paul makes to trust Onesimus. Paul will find way to pay Philemon back, so he shares a risk in the slave as well.
In the final analysis, maybe Philemon's commitment is being tested by his willingness to give Onesimus a second chance. Onesimus may return to Philemon's household under a slight cloud of suspicion. So here is a commitment test for Onesimus as well. As in many problem situations, Paul seeks a "win-win" outcome for both Onesimus and Philemon. It finally comes down to the question of: Does the Christian church really believe in forgiveness? Are parishioners willing to put their actions where their Sunday confessions are? This is indeed an appropriate theme during the season of Pentecost.
As a church leader in many congregations, the church insurance company might question the judgment of clergy or council members who would allow convicted thieves or people with a criminal past to handle money or be alone with children. This Philemon text has many nuances one can explore in this regard. For instance, does forgiveness now mean that trust still has to be earned? Possibly, the ministries of those forgiven must be restricted. So Philemon might take Onesimus back into this household, but allow him only to work in the kitchen or feed the pets rather than be the financial bookkeeper. This time of trial might be a commitment test of sorts.
Luke 14:25-33
A sober reality of this particular text is that one of the tests for commitment of discipleship might entail detaching oneself from the entanglements one has with their immediate household, family, business, or other possessions. In Luke's eyes, this is no more or less of a test than the prophets of the Old Testament and John the Baptist himself had to experience. Not only does the test mean possibly alienating oneself from the familial and social security structures of his or her past, but it might mean having to make the ultimate sacrifice for one's faith in Jesus Christ.
Before one takes such a commitment test, Luke suggests we take a look at the foundation of any given personal faith or faith community. To illustrate this, a builder needs to develop a foundation before erecting a building project (vv. 29-30), as a king who is about to embark into a battle needs a plan (v. 31). The king might even have to weigh the costs and benefits of the battle, and simply ask for terms of peace (v. 32). What foundational pieces are set in place within the community of faith before any ministry, commitment to a project, or funding of a new endeavor is considered? There are constant risks of people leaving the church if things do not go their way. One must count the costs if the ministry or project does not have smooth sailing for some time to come. Jesus is bringing a severe challenge to the disciples at this point of the ministry. This may weed out the "faint of heart."
In days when mainline churches struggle with financial giving and worship attendance, a text such as Luke 14:25-33 must be approached carefully. What is at stake is whether the community is to be just another cog in nonprofit business industry or truly the "salt" mentioned later in Luke 14:35. What kind of disciples will sustain the church's ministry for the long haul? Is the short-sighted option of entertaining seekers to be preferred at this time in order to pay the bills? These are organizational questions that require leaders to make hard choices when there are not enough resources to be mere managers of prosperity.
The crowds who show up for summer Bible school, picnics, meals, and musical programs in the church may or may not be up to counting the cost of discipleship -- that being a major loss. The challenge is to develop ministries for strengthening disciples to deal with the difficult tests in life. Even if one opts to jump ship during difficult times, there will be more tests ahead for most people, such as health, finances, children not growing up as planned, or possibly some weather disaster that upsets the community. The church offers a community of fellow believers who have a history or tradition based in scripture a plan on how to carry the heavy burden that tests our lives along many valleys and swamps of life's journey. Taking a group test might be far easier than taking the exam all alone. This is what the discipleship community has to offer people of all times and places.
Yes, the risk is real. Some people may not want to travel with Jesus and risk losing their family, social connection, and possibly being in physical danger. Church leaders must take this risk. If we have nothing to die for, then I believe we have nothing to live for. This is one core conviction of all four gospels in the New Testament.
Application
"Have we gotten ourselves in over our heads?" This question might be asked by many types of congregational councils who have more needs and demands than money and resources in tight, difficult times. All three texts provide ways to discover how much "fire in the belly" is there to keep or begin certain church ministries. Sometimes a program must die for a while. For example, more and more congregations find they have little or no children for Sunday school. Rather than lament this or try to go out and buy a bus to hit the streets for straying children, possibly the day of Sunday school has passed and it is time for adult Bible study, hospitality ministry with meals, or working together ecumenically with other congregations in the area.
Where are people willing to take major risks, regardless of the costs within our communities? One obvious response is in school sports, activities related to entertainment, and taking trips of many kinds. The core of Luke's theology is to "seek and save the lost" (Luke 19:10). The church of Luke-Acts operates within the margins of those who cannot afford "pay to play" sports or to attend band camp or cheerleading camp. The challenge here is for the congregation to take risks in seeking those whose lives are on the margins of the community.
This may not guarantee more money in the offering or attendance in the pews. For example, a certain congregation has a booming 12-step Alcoholics Anonymous and Al-Anon Family Group ministry! On the night of the meeting the lights are on, cars are lined up along all the streets, and people thank the pastor over and over for these groups. In fact, they have saved families and lives. But come Sunday morning, the weekly worship attendance struggles with regular members as does the financial giving. Yes, the 12-step groups and other groups will kindly provide a donation, but not enough money to offset costs for winter fuel, salaries, health insurance, and building insurance. How committed is the congregation to being the "salt" in the community? Who has to shoulder the worry and burdens for such questions? In the season of Pentecost, the challenge is to see where God is working in such communities.
An Alternative Application
Choosing one's battles carefully is one subtheme of this text. Not all wars are worth fighting. Not all family feuds are worth attending. And sometimes if a meeting gets too heated there needs to be a "timeout," or simply leave the premises until things cool off and saner minds prevail. In Jeremiah, the war of the wills between Kings Zedekiah, Nebuchadnezzar, and God is over. Let the chips fall where they may. It is time to find a way to make a home in exile (Jeremiah 29:3-7). In Philemon, Onesimus must eventually face the music of going back home. His master might accept him back, or take him out to flog him or even worse. But he still has his Christian faith, just as a convicted killer who is about to face the death penalty repents to the chaplain in a penitentiary. In Luke's gospel, guess who was the first person to be with Jesus in paradise (Luke 23:39-43)?
