Focused Faith
Commentary
In the 1982 movie entitled Gandhi, the story begins in the year 1893, when Mohandas K. Gandhi, an Indian lawyer is thrown off a South African train because he was traveling in a first-class compartment. He realizes the laws in South Africa are biased against Indians, and decides to start a nonviolent protest campaign for the rights of Indians in South Africa. After unwanted attention and many arrests, the government relents on laws against Indians in South Africa. However, immigration rights and the civil rights for native blacks in South Africa are not addressed. Gandhi travels back to his home in India to continue his activities. He chooses to focus on the rights of the Indians in South Africa. He would not make immigration an issue at this time. Immigration was not to be his focus.
Today in many Christian churches, there are many volatile issues, people in pain, social problems and community causes which are quite worthy of any church’s time and efforts. However, like Gandhi, no one organization can be all things to all people. They must focus their priorities toward a sharpened vision for the particular community of faith which God has placed them to be witness God’s presence.
Each of the three texts today has a focus on a particular cause or issue the people of faith are facing. In the Genesis 45 narrative of Joseph, it is where is God’s sovereignty amidst unfortunate family conflicts and threats of famine in the region? The 1 Corinthians 15 addresses conflicts in a Gentile Christian church regarding after death and second coming concerns. Finally, Luke 6 challenges people of faith to explore how much of a counter cultural lifestyle they are to live in response to their salvation?
All three texts provide a model for church leaders to consider where they wish to focus their faith with the resources God has provided in a given time in their history. Such times may be after a natural disaster, economic slump, post pandemic or loss of a substantial amount of financial support as a result of deaths and demographic realities (such as younger families relocating elsewhere). They could also apply to organizations who are stagnate or slow plateau toward demise.
Genesis 45:3-11, 15
This narrative has been reaching its climatic culmination since Genesis 37, when the main character Joseph, has a dream which creates dissention with his siblings. They sell him to Ishmaelite traders and stage a fake death scene as a cover-up for their crime. The Book of Genesis narrative follows Joseph into Egypt as a servant for an Egyptian military commander named Potiphar; a “he said- she said” scandal, and through Joseph’s gifts and betrayals he demonstrates while imprisoned in Egypt. He is called upon to interpret a troubling dream of the Egyptian Pharoah, with success. He is promoted into a high position as manager and overseer of the only stockpile of grains in the region. While a famine dominates the Middle East nations, Joseph’s brothers seek food and supplies from Egypt. They are recognized by their thought to be deceased brother Joseph who puts them into testing to discover if they have had a change of heart. Today’s text is the climatic event when Joseph reveals himself.
This text is best preached as an extended narrative rather than trying to figure out which of the historical critical sources of the Yahwistic (J) or Elohist (E) to follow in terms of terminology or theological biases. Suffice to say the final editors of the Torah, blended the J and E sources together to produce a very readable narrative. One option the preacher has is simply to share the narrative beginning with high points back in Genesis 37.
Ongoing themes throughout the narrative might include family conflicts (jealous siblings), scandal in households (Potiphar episode), trust issues (fellow inmates betraying Joseph) as well as nationalism (How Egyptian is this man of Abraham’s covenant to be in times of famine)? Always the question many people might ask then as well as now, “Where is God and God’s sovereign will in these events?” Would such downward spiraling events of the patriarch’s life cause anybody to become embittered today? What is the way beyond this? How many setbacks can a person of faith endure? The Luke 6 gospel lesson might ask the question as to when to be counter intuitive toward less than sincere people?
The primary focus of this disclosure event is summarized in Genesis 45:7, “God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.” The “God sent me” theme is found in verse 5 (to preserve life); verse 7 (for a remnant) and verse 8, to be (“Father to Pharoah”). This might be a preaching theme that is echoed in Luke’s mission statement for Jesus, “for the Son of Man came to seek out and save the lost” Luke 19:10. Joseph the patriarch has helped blaze this trail of new life for a potentially famished people of Israel in Genesis 37-45.
Two narrative rhetorical devices in this text include the “dead-now-alive” disclosure of Joseph’s identity. Will the people brothers be happy or terrified? A similar observation may be made in Mark 16:8 upon the resurrection of Jesus and the terrified women. Joseph invites the brothers to put the past behind them. The focus is to preserve the people of God, not allow past conflicts to fester into bad feelings. This might point to Jesus’ counsel to the disciples and crowds during the Sermon on the Plain on the Luke 6 gospel lesson today. This is an “epiphany” of sorts that focuses on a mission from God that brings more life than nursing grudges.
Another narrative device similar to that of the gospel of Luke is reversals of circumstances. The once vulnerable dreamer sold to slave traders holds a powerful position in an Egyptian nation with the monopoly of food surplus during a great famine.
Finally, Joseph’s decision to forgive his brothers relieves the patriarch from any potential bitterness and bottled-up resentments which may still haunt him in his weaker moments. All people need God’s grace and forgiveness is the major take away here in any time when good people have been betrayed and even exiled out of their comfort zones. This theme is mirrored in the Luke 6 gospel lesson as well.
Another theme might be that God works “I, with and under” any unfortunate events which may come into the believer’s life. God still wills for life for God’s people. However, this narrative demonstrates the journey may be unpredictable and liminal periods of disorientation. Joseph simply had not precedent or roadmap to follow in his faith journey.
Addressing the latter point regarding organizations in a time of transition with no end in sight, is a book by Susan Beaumont, How to Lead When You Don’t Know Where You’re Going: Leading in a liminal Season (New York, NY: Rowman and Littlefield, 2019). Joseph in Genesis might be an example of Beaumont’s quote of, “The leader’s challenge is not to eliminate the ambiguity and chaos, but to embrace emergence—and stand with people during their confusion” (Beaumont, 135). Joseph stood on his integrity despite any setbacks and unforeseen direction for himself of the family of faith. The Joseph in Genesis finally points people of faith into a direction of assurance of God’s sovereignty being present even when there are hard choices to make in focusing resources toward the mission an uncertain future of any community of faith [Sources: Beaumont, Susan, How to Lead When You Don’t Know Where You’re Going: Leading in a Liminal Season (New York, NY: Rowman and Littlefield, 2019). Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox Press, 1982), Von Rad, Gerhard, The Old Testament Library: Genesis (Revised Edition), (Louisville KY: Westminster John Knox Press, 1972)].
1 Corinthians 15:35-38; 42-50
1 Corinthians is an uncontested epistle written by the Apostle Paul, to a Gentile Christian congregation between 53-55 CE. Most likely Paul was working as a leather craftsman to supplement his living, as he knew he would speak words that might antagonize certain readers/listeners of his epistle, hence he has an economic fallback income. Corinth was under an economic construction boom. The city was a major commerce transfer point between eastern and western portions of the Roman empire. An international population brought people of many Greek, Oriental and Roman religions into the city. There was a Jewish synagogue in Corinth as well. Most people lived in apartments, with more economically fortunate citizens living in larger home dwellings. Initially, these citizens were not of wise, noble powerful birth. They are simply located in a prospering city at the right time as the Roman empire is building an international trade infrastructure there (1 Corinthians 1:26-31). It might be if a huge corporation located its operations in a poorer rural or urban community without any particular higher education or cultural centers nearby.
The broader issues which Paul seeks to address include are first, spiritual elitism. This was identified in those believing they had superior spiritual gifts such as glossolalia or speaking in tongues. Other people believed they had some sort of inside knowledge, which elevated them to a higher education level than other less fortunate Christians who lacked such insights. This resulted in a “knowledge that puffs up” attitude which was decisive in nature within the churches (1 Corinthians 8:1).
The second major issue was that of freedom from Mosaic law being interpreted as believers now being able to ethically or unethically as they so desired. This second issue as related to the lesson today are Christians who believed that their baptism in Christ resulted in no resurrection on the future. The question of life after death emerges, though the Pharisees did hold to this belief.
A strategy in preaching any text in Corinthians is to use 1 Corinthians 1:10 as an interpretative lens for any lesson in the book. “Now I appeal to you, brothers and sisters the names of our Lord Jesus Christ, that all of you be in agreement and there be no divisions among you, but you be united in the same mind and same purpose.” In this case, there is disagreement over the resurrection and afterlife. Paul’s primary focus here is a call of unity. It is literally a matter of life and death!
Earlier in 1 Corinthians 15:3-6, Paul proclaims a credal statement of sorts, “For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died.” This is a key text for interpreting resurrection theology throughout the rest of the Pauline corpus of epistles.
Christ died a physical human death for people’s sins as the scriptures report. He was buried and raised on the third day. This is recognizable in the Apostles Creed confessed in many churches. People are sinners who need such an act of self-sacrifice. When Jesus rose from the grave, he appeared to Peter (Cephas) and the twelve disciples (Did Matthias replace Judas Iscariot as of yet is not reported). He appeared to more than 500 brothers and sisters at one time. If having two witnesses was the legal norm for evidence at this time, then 500, plus the disciples is an overwhelming witness to Jesus’ resurrection appearances! Based on the legal and communications technology of that day, it is quite reasonable to conclude that there is strong evidence by eyewitnesses for a risen Jesus Christ and an afterlife beyond the grave. This is very good news! (Wright, NT, The Resurrection of the Song of God).
Paul also wishes to underscore Jesus was not a victim of a coma or drug induced sleep. He was dead as any human dies. He has risen as a first fruit or down payment that God has promised new life to all believers of this risen Christ. There will be new bodies for the resurrected believers. It is not a mere “spiritual body” as Paul’s opposition was arguing at the time.
As Genesis 2:7 reports that the first Adam was born of dust and later ushered sin, Christ is the second Adam from heaven whom Christians can now bear his image rather than that of the first Adam. Familiar funeral texts echo this idea in Romans 6:5-8, “For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of his resurrection, 6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with him.”
Another side issue of this text one might explore is what happens when we die? Luke’s gospel portrays immediate placement of the person’s post death location of destiny such as the rich man and Lazarus (Luke 16, and repentant thief on the cross (Luke 23:43). Elsewhere Paul suggests that to die is to be with Christ in Philippians 1:23, “I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better.”
Yet later in 1 Corinthians 15:52-53, Paul says, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable body must put on imperishability, and this mortal body must put on immortality.” As a pastor, my base position is the Christian will be with Jesus the risen Christ.
1 Thessalonians 4:15-17 might support a similar view of the final second coming in stages as well, “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever.” The push back on this text is it is often used to defend “rapture” beliefs of premillennial Christians.
If one wishes to explore even a deeper theological path, the dead person will be delivered to the God of their ultimate concern. Only the God who rose from the dead will not disappoint people either before the grace or at the grave (Tillich, Courage to Be).
When one preaches on this text, it could be framed, “A Matter of Life and Death.” It is an opportunity to explore such issues in focusing on the teachings of death and the afterlife according to scripture. Living an ethical life, avoiding excesses, marital infidelity and elitist attitudes is another path to explore with this text. Paul’s main point is that Christians should come to some level of “no divisions among you, but you be united in the same mind and same purpose” (1:10). This is focused faith Paul wishes to pursue believers to consider throughout the epistle. [Sources: Harrisville, Roy, Augsburg Commentary on the New Testament: I Corinthians, (Minneapolis, MN: Augsburg Fortress, 1987); Taylor Walter F., Paul and Apostles to the Nations: An Introduction, Minneapolis, MN: Augsburg Fortress, 2012); Tillich, The Courage to Be, (New Haven, CT: Yale University Press, 1952); Wright, N.T. The Resurrection of the Son of God, (Minneapolis, MN: Augsburg Fortress, 2003)].
Luke 6:27-38
This is a portion of the Sermon on the Plain has a Matthew parallel in Matthew 5-7. In Luke, Jesus stands on a level surface (plain) with the audience rather than sitting upon a mountain top in Matthew. This does not lessen the intention or integrity of the teaching, that being of disciple continuing Jesus’ mission. This particular text calls for followers to carry on a counter intuitive lifestyle toward enemies and people who strike the Christians. That is people of faith are called to love the unlovable persons who come into their lives. Loving people who are lovable and lending to people who are assured to return the loan is similar to people who are who do not follow Christ.
Before one considers the costs benefits of this this counter intuitive lifestyle, it is helpful to read the broader context of this Sermon on the Plain. Earlier, while Jesus mirrors some of the Beatitudes in Matthew 5, Luke adds some “woes” as well. That is woe to the abusive rich people, gluttons and populist of the times. This would suggest that there are eventual consequences for bad behavior in Luke such as the rich man with Lazarus (Luke 16, or rich fool in Luke 12).
Luke wants to elevate love beyond sentimentalism, into actions especially in times when people seek immediate retribution when their person or property have been abused. Turning the other cheek when struck indicates such physical action does invade one’s inner peace. Also, loss of one’s outer garment is not a battle worth fighting. It is a frank admission in this text that loving one’s enemies and those inflict some level of abuse is a very tall order. In Luke’s gospel, this is how discipleship is lived as a witness to the world. Essentially the text is calling Christians go beyond the call of duty when mistreated. “Seeking and saving the lost,” (Luke 19:10), is Jesus’ primary mission in this gospel.
While the world operates in an economy of liability and credit, Jesus calls for mercy toward others—even the undeserving. This could be quite a challenge if one has relatives or neighbors who tend to prey on the good people for favors repeatedly. It raises the question of how much kindness does one give out if they anticipate the same person will come back for more and more until the proverbial well runs dry?
Another portion of this text is that of judging other people. Do not find fault with other people. Essentially God gives to those who forgives, is the moral here. “for the measure you give will be the measure you will get back” (6:38). This suggests that God provides abundance in return to those who trust in God’s goodness. [Sources: Carrol, John T. The New Testament Library: Luke, (Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017)]
Application
In the 1985 single volume edition of The Gulag Archipelago,Alexander Solzhenitsyn goes into gruesome details regarding the abuses of prisoners often unjustifiably arrested, tortured, detained and exiled on of the Siberian labor camps. Despite valiant efforts to escape into the tundra wasteland which surrounds the camps, and acts of defiling the abusive camp guards, Solzenitzyn respects one group whom he often observes. That is the Baptist Christians. They share their meager rations with one another. From memory they create biblical texts to read and study. Most of all, they do not try to escape, nor defy the authoritarian overlords. Their faith is in afterlife based on the crucified and risen Jesus. They might even echo Paul in Philippians 1:23, “I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better.” The camp guards simply gave up on these Baptists in terms of pressuring them to become informants or admit to crimes they did not commit. This might be an example of living out Luke’s sermon on the plain on this Epiphany Sunday. A faith focus that does not worry about items unrelated to mission or purpose God put us on this earth to accomplish—is one direction to explore from this text. [Source: Solzhenitsyn, Aleksandr, The Gulag Archipelagos: 1918-1956, (London, UK: The Harvill Press, 1986)].
Altnerative Application
How much latitude for forgiveness are Christians who are in organizational leadership positions to allow? If one is caught in a compromising position in his or her occupation, is there a restoration process or are they banned from this position for life? If not, is biblical forgiveness really valid concept for people of faith who do not recognize any restoration process (such as Paul in Philemon)?
Today in many Christian churches, there are many volatile issues, people in pain, social problems and community causes which are quite worthy of any church’s time and efforts. However, like Gandhi, no one organization can be all things to all people. They must focus their priorities toward a sharpened vision for the particular community of faith which God has placed them to be witness God’s presence.
Each of the three texts today has a focus on a particular cause or issue the people of faith are facing. In the Genesis 45 narrative of Joseph, it is where is God’s sovereignty amidst unfortunate family conflicts and threats of famine in the region? The 1 Corinthians 15 addresses conflicts in a Gentile Christian church regarding after death and second coming concerns. Finally, Luke 6 challenges people of faith to explore how much of a counter cultural lifestyle they are to live in response to their salvation?
All three texts provide a model for church leaders to consider where they wish to focus their faith with the resources God has provided in a given time in their history. Such times may be after a natural disaster, economic slump, post pandemic or loss of a substantial amount of financial support as a result of deaths and demographic realities (such as younger families relocating elsewhere). They could also apply to organizations who are stagnate or slow plateau toward demise.
Genesis 45:3-11, 15
This narrative has been reaching its climatic culmination since Genesis 37, when the main character Joseph, has a dream which creates dissention with his siblings. They sell him to Ishmaelite traders and stage a fake death scene as a cover-up for their crime. The Book of Genesis narrative follows Joseph into Egypt as a servant for an Egyptian military commander named Potiphar; a “he said- she said” scandal, and through Joseph’s gifts and betrayals he demonstrates while imprisoned in Egypt. He is called upon to interpret a troubling dream of the Egyptian Pharoah, with success. He is promoted into a high position as manager and overseer of the only stockpile of grains in the region. While a famine dominates the Middle East nations, Joseph’s brothers seek food and supplies from Egypt. They are recognized by their thought to be deceased brother Joseph who puts them into testing to discover if they have had a change of heart. Today’s text is the climatic event when Joseph reveals himself.
This text is best preached as an extended narrative rather than trying to figure out which of the historical critical sources of the Yahwistic (J) or Elohist (E) to follow in terms of terminology or theological biases. Suffice to say the final editors of the Torah, blended the J and E sources together to produce a very readable narrative. One option the preacher has is simply to share the narrative beginning with high points back in Genesis 37.
Ongoing themes throughout the narrative might include family conflicts (jealous siblings), scandal in households (Potiphar episode), trust issues (fellow inmates betraying Joseph) as well as nationalism (How Egyptian is this man of Abraham’s covenant to be in times of famine)? Always the question many people might ask then as well as now, “Where is God and God’s sovereign will in these events?” Would such downward spiraling events of the patriarch’s life cause anybody to become embittered today? What is the way beyond this? How many setbacks can a person of faith endure? The Luke 6 gospel lesson might ask the question as to when to be counter intuitive toward less than sincere people?
The primary focus of this disclosure event is summarized in Genesis 45:7, “God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.” The “God sent me” theme is found in verse 5 (to preserve life); verse 7 (for a remnant) and verse 8, to be (“Father to Pharoah”). This might be a preaching theme that is echoed in Luke’s mission statement for Jesus, “for the Son of Man came to seek out and save the lost” Luke 19:10. Joseph the patriarch has helped blaze this trail of new life for a potentially famished people of Israel in Genesis 37-45.
Two narrative rhetorical devices in this text include the “dead-now-alive” disclosure of Joseph’s identity. Will the people brothers be happy or terrified? A similar observation may be made in Mark 16:8 upon the resurrection of Jesus and the terrified women. Joseph invites the brothers to put the past behind them. The focus is to preserve the people of God, not allow past conflicts to fester into bad feelings. This might point to Jesus’ counsel to the disciples and crowds during the Sermon on the Plain on the Luke 6 gospel lesson today. This is an “epiphany” of sorts that focuses on a mission from God that brings more life than nursing grudges.
Another narrative device similar to that of the gospel of Luke is reversals of circumstances. The once vulnerable dreamer sold to slave traders holds a powerful position in an Egyptian nation with the monopoly of food surplus during a great famine.
Finally, Joseph’s decision to forgive his brothers relieves the patriarch from any potential bitterness and bottled-up resentments which may still haunt him in his weaker moments. All people need God’s grace and forgiveness is the major take away here in any time when good people have been betrayed and even exiled out of their comfort zones. This theme is mirrored in the Luke 6 gospel lesson as well.
Another theme might be that God works “I, with and under” any unfortunate events which may come into the believer’s life. God still wills for life for God’s people. However, this narrative demonstrates the journey may be unpredictable and liminal periods of disorientation. Joseph simply had not precedent or roadmap to follow in his faith journey.
Addressing the latter point regarding organizations in a time of transition with no end in sight, is a book by Susan Beaumont, How to Lead When You Don’t Know Where You’re Going: Leading in a liminal Season (New York, NY: Rowman and Littlefield, 2019). Joseph in Genesis might be an example of Beaumont’s quote of, “The leader’s challenge is not to eliminate the ambiguity and chaos, but to embrace emergence—and stand with people during their confusion” (Beaumont, 135). Joseph stood on his integrity despite any setbacks and unforeseen direction for himself of the family of faith. The Joseph in Genesis finally points people of faith into a direction of assurance of God’s sovereignty being present even when there are hard choices to make in focusing resources toward the mission an uncertain future of any community of faith [Sources: Beaumont, Susan, How to Lead When You Don’t Know Where You’re Going: Leading in a Liminal Season (New York, NY: Rowman and Littlefield, 2019). Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: Genesis, (Louisville, KY: Westminster John Knox Press, 1982), Von Rad, Gerhard, The Old Testament Library: Genesis (Revised Edition), (Louisville KY: Westminster John Knox Press, 1972)].
1 Corinthians 15:35-38; 42-50
1 Corinthians is an uncontested epistle written by the Apostle Paul, to a Gentile Christian congregation between 53-55 CE. Most likely Paul was working as a leather craftsman to supplement his living, as he knew he would speak words that might antagonize certain readers/listeners of his epistle, hence he has an economic fallback income. Corinth was under an economic construction boom. The city was a major commerce transfer point between eastern and western portions of the Roman empire. An international population brought people of many Greek, Oriental and Roman religions into the city. There was a Jewish synagogue in Corinth as well. Most people lived in apartments, with more economically fortunate citizens living in larger home dwellings. Initially, these citizens were not of wise, noble powerful birth. They are simply located in a prospering city at the right time as the Roman empire is building an international trade infrastructure there (1 Corinthians 1:26-31). It might be if a huge corporation located its operations in a poorer rural or urban community without any particular higher education or cultural centers nearby.
The broader issues which Paul seeks to address include are first, spiritual elitism. This was identified in those believing they had superior spiritual gifts such as glossolalia or speaking in tongues. Other people believed they had some sort of inside knowledge, which elevated them to a higher education level than other less fortunate Christians who lacked such insights. This resulted in a “knowledge that puffs up” attitude which was decisive in nature within the churches (1 Corinthians 8:1).
The second major issue was that of freedom from Mosaic law being interpreted as believers now being able to ethically or unethically as they so desired. This second issue as related to the lesson today are Christians who believed that their baptism in Christ resulted in no resurrection on the future. The question of life after death emerges, though the Pharisees did hold to this belief.
A strategy in preaching any text in Corinthians is to use 1 Corinthians 1:10 as an interpretative lens for any lesson in the book. “Now I appeal to you, brothers and sisters the names of our Lord Jesus Christ, that all of you be in agreement and there be no divisions among you, but you be united in the same mind and same purpose.” In this case, there is disagreement over the resurrection and afterlife. Paul’s primary focus here is a call of unity. It is literally a matter of life and death!
Earlier in 1 Corinthians 15:3-6, Paul proclaims a credal statement of sorts, “For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, that he was buried, and that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died.” This is a key text for interpreting resurrection theology throughout the rest of the Pauline corpus of epistles.
Christ died a physical human death for people’s sins as the scriptures report. He was buried and raised on the third day. This is recognizable in the Apostles Creed confessed in many churches. People are sinners who need such an act of self-sacrifice. When Jesus rose from the grave, he appeared to Peter (Cephas) and the twelve disciples (Did Matthias replace Judas Iscariot as of yet is not reported). He appeared to more than 500 brothers and sisters at one time. If having two witnesses was the legal norm for evidence at this time, then 500, plus the disciples is an overwhelming witness to Jesus’ resurrection appearances! Based on the legal and communications technology of that day, it is quite reasonable to conclude that there is strong evidence by eyewitnesses for a risen Jesus Christ and an afterlife beyond the grave. This is very good news! (Wright, NT, The Resurrection of the Song of God).
Paul also wishes to underscore Jesus was not a victim of a coma or drug induced sleep. He was dead as any human dies. He has risen as a first fruit or down payment that God has promised new life to all believers of this risen Christ. There will be new bodies for the resurrected believers. It is not a mere “spiritual body” as Paul’s opposition was arguing at the time.
As Genesis 2:7 reports that the first Adam was born of dust and later ushered sin, Christ is the second Adam from heaven whom Christians can now bear his image rather than that of the first Adam. Familiar funeral texts echo this idea in Romans 6:5-8, “For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of his resurrection, 6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with him.”
Another side issue of this text one might explore is what happens when we die? Luke’s gospel portrays immediate placement of the person’s post death location of destiny such as the rich man and Lazarus (Luke 16, and repentant thief on the cross (Luke 23:43). Elsewhere Paul suggests that to die is to be with Christ in Philippians 1:23, “I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better.”
Yet later in 1 Corinthians 15:52-53, Paul says, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable body must put on imperishability, and this mortal body must put on immortality.” As a pastor, my base position is the Christian will be with Jesus the risen Christ.
1 Thessalonians 4:15-17 might support a similar view of the final second coming in stages as well, “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever.” The push back on this text is it is often used to defend “rapture” beliefs of premillennial Christians.
If one wishes to explore even a deeper theological path, the dead person will be delivered to the God of their ultimate concern. Only the God who rose from the dead will not disappoint people either before the grace or at the grave (Tillich, Courage to Be).
When one preaches on this text, it could be framed, “A Matter of Life and Death.” It is an opportunity to explore such issues in focusing on the teachings of death and the afterlife according to scripture. Living an ethical life, avoiding excesses, marital infidelity and elitist attitudes is another path to explore with this text. Paul’s main point is that Christians should come to some level of “no divisions among you, but you be united in the same mind and same purpose” (1:10). This is focused faith Paul wishes to pursue believers to consider throughout the epistle. [Sources: Harrisville, Roy, Augsburg Commentary on the New Testament: I Corinthians, (Minneapolis, MN: Augsburg Fortress, 1987); Taylor Walter F., Paul and Apostles to the Nations: An Introduction, Minneapolis, MN: Augsburg Fortress, 2012); Tillich, The Courage to Be, (New Haven, CT: Yale University Press, 1952); Wright, N.T. The Resurrection of the Son of God, (Minneapolis, MN: Augsburg Fortress, 2003)].
Luke 6:27-38
This is a portion of the Sermon on the Plain has a Matthew parallel in Matthew 5-7. In Luke, Jesus stands on a level surface (plain) with the audience rather than sitting upon a mountain top in Matthew. This does not lessen the intention or integrity of the teaching, that being of disciple continuing Jesus’ mission. This particular text calls for followers to carry on a counter intuitive lifestyle toward enemies and people who strike the Christians. That is people of faith are called to love the unlovable persons who come into their lives. Loving people who are lovable and lending to people who are assured to return the loan is similar to people who are who do not follow Christ.
Before one considers the costs benefits of this this counter intuitive lifestyle, it is helpful to read the broader context of this Sermon on the Plain. Earlier, while Jesus mirrors some of the Beatitudes in Matthew 5, Luke adds some “woes” as well. That is woe to the abusive rich people, gluttons and populist of the times. This would suggest that there are eventual consequences for bad behavior in Luke such as the rich man with Lazarus (Luke 16, or rich fool in Luke 12).
Luke wants to elevate love beyond sentimentalism, into actions especially in times when people seek immediate retribution when their person or property have been abused. Turning the other cheek when struck indicates such physical action does invade one’s inner peace. Also, loss of one’s outer garment is not a battle worth fighting. It is a frank admission in this text that loving one’s enemies and those inflict some level of abuse is a very tall order. In Luke’s gospel, this is how discipleship is lived as a witness to the world. Essentially the text is calling Christians go beyond the call of duty when mistreated. “Seeking and saving the lost,” (Luke 19:10), is Jesus’ primary mission in this gospel.
While the world operates in an economy of liability and credit, Jesus calls for mercy toward others—even the undeserving. This could be quite a challenge if one has relatives or neighbors who tend to prey on the good people for favors repeatedly. It raises the question of how much kindness does one give out if they anticipate the same person will come back for more and more until the proverbial well runs dry?
Another portion of this text is that of judging other people. Do not find fault with other people. Essentially God gives to those who forgives, is the moral here. “for the measure you give will be the measure you will get back” (6:38). This suggests that God provides abundance in return to those who trust in God’s goodness. [Sources: Carrol, John T. The New Testament Library: Luke, (Louisville, KY: Westminster John Knox Press, 2012); Chen, Diane G., New Covenant Commentary Series: Luke, (Eugene, OR: Cascade Books, 2017)]
Application
In the 1985 single volume edition of The Gulag Archipelago,Alexander Solzhenitsyn goes into gruesome details regarding the abuses of prisoners often unjustifiably arrested, tortured, detained and exiled on of the Siberian labor camps. Despite valiant efforts to escape into the tundra wasteland which surrounds the camps, and acts of defiling the abusive camp guards, Solzenitzyn respects one group whom he often observes. That is the Baptist Christians. They share their meager rations with one another. From memory they create biblical texts to read and study. Most of all, they do not try to escape, nor defy the authoritarian overlords. Their faith is in afterlife based on the crucified and risen Jesus. They might even echo Paul in Philippians 1:23, “I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better.” The camp guards simply gave up on these Baptists in terms of pressuring them to become informants or admit to crimes they did not commit. This might be an example of living out Luke’s sermon on the plain on this Epiphany Sunday. A faith focus that does not worry about items unrelated to mission or purpose God put us on this earth to accomplish—is one direction to explore from this text. [Source: Solzhenitsyn, Aleksandr, The Gulag Archipelagos: 1918-1956, (London, UK: The Harvill Press, 1986)].
Altnerative Application
How much latitude for forgiveness are Christians who are in organizational leadership positions to allow? If one is caught in a compromising position in his or her occupation, is there a restoration process or are they banned from this position for life? If not, is biblical forgiveness really valid concept for people of faith who do not recognize any restoration process (such as Paul in Philemon)?
