How the Ways of God Make Christians Counter Cultural
Commentary
Acts 1:15-17, 21-26
The First Lesson is drawn from the second half of the two-part early church history attributed to Paul’s Gentile associate Luke (Colossians 4:14; 2 Timothy 4:11; Philemon 24). It is particularly concerned to affirm the universal mission of the church (1:8). This lesson begins soon after Jesus’ ascension, with Peter addressing a crowd of 120. He claims that scripture has been fulfilled as testified by the Holy Spirit through David concerning Judas Iscariot (vv.15-17). (It is not clear whether Luke is referring here to the Old Testament in a general sense or specifically to the relationship between Psalms 69:25 and 109:8 which are subsequently cited [v.20] and the death of Judas Iscariot, including the field bought with his money for purposes of burying foreigners [Matthew 27:3-10].) After an account of Judas’ death, the selection by lot of Matthias as his successor is described. A crucial qualification for all candidates was that they must have been with Jesus from the time of his baptism by John (vv.21-26).
Sermons on this lesson provide an opportunity to reflect on how God always raises up new leaders for the church. This sermon can then be a great occasion to do recruitment of new volunteers in the congregation as well. The comforting word in the lesson is that when leaders (like Judas) are missing, God always finds new personnel or volunteers. But we also learn in this lesson what it takes to be a disciple/leader. For the early church, you needed to have been with Jesus since the beginning of his ministry. For today, this means that we need leaders who know Jesus well, members who regularly encounter him in worship and through regular Bible reading and participation in Sunday School classes. This is a sermon to build a fire among congregational leaders regarding their responsibilities and how such encounters with Jesus can better equip them to serve. It certainly seems counter-cultural to think that Bible study and regular worship should equip you to be a leader. But it makes sense if the church is about God’s Word.
1 John 5:9-13
The Second Lesson is drawn from a treatise or sermon by an unknown teacher of the Johannine tradition, probably aiming to clarify interpretation of the Gospel of John. Since the end of the 2nd century, the epistle has been recognized as written by the author of the fourth gospel or by another member of his circle. The book addresses segments of the Johannine community which had broken away (2:19; 4:1; 2 John 7). The dispute was over Gnostic or Docetic doubts about whether Jesus was truly a human being and whether his death on the cross was a sacrifice for sin (1:1-3; 2:2; 3:16; 3:2,10; 5:6).
In this lesson, we read a concluding discussion by the author on victorious faith. After referring to the testimony/witness [marturia] of the Spirit (vv.6-8), it is noted that human testimony is not as great as the testimony of God (v.9). Those who believe in the Son of God have the testimony in their hearts. Those who do not believe have made him a liar (v.10). The testimony is that God gave us eternal life, a life in his Son [living in union with him] (v.11). Whoever has the Son has life; without the Son there is no life (v.12; cf. 2:23; John 3:36). The author claims to be writing to those who believe in the name of the Son of God so they know they have eternal life (v.13).
The results of a 2008 Pew Forum poll found that 52% of American Christians thought that some non-Christian faiths could lead to salvation. Little has likely changed in the ensuing decade. In this lesson, we have testimony to the fact that only with Christ do we have God, and so he is the only one able to give life since he alone created life (John 1). None of the other ways of life/religion has him, and so they are not ways to eternal life. Believing in Christ brings us into union with life itself (v.11). That’s why having Christ saves. In developing sermons on these themes, we need to clarify how our sinful, finite condition keeps us away from eternal life. Only the religion (Christianity) which unites us to life itself can keep us living forever!
John 17:6-19
The gospel is drawn from the last gospel to be written, probably not composed until the last two decades of the first century. The book is very different in style in comparison with the other three (the so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol.1, p.414). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-Biblical church historian Eusebius of Caesarea who claimed that the book was written on the basis of external facts made plain in the gospel and so John is a “spiritual gospel” (presumably not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol.1, p. 261). It is good to be reminded that its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).
Recently, some scholars have suggested an alternative account of the origins of John’s Gospel. Appealing to the writings of the last first- early second century Bishop Papias, who may have implied that John’s Gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).
This lesson is the conclusion of Jesus’ farewell discourse with part of his High Priestly Prayer. Jesus prays, reminding his Father that he has made the Father’s name known to all those he has been given, the followers of Jesus are the Father’s (vv.6-10). They have been taught that all Jesus has comes from the Father, that he came from the Father, and this they have believed (vv.7-8). Jesus claims that his petitions are on behalf of his followers, not on behalf of the world (v.9). He urges that the Father protect his followers in the Father’s name, since all that he has is the Father’s and vice versa. Jesus would have his followers be one, as he and the Father are one (vv.10-11).
Jesus next notes how he had protected his followers whom the Father had given to him in the Father’s name, while he was with them, losing only one [Judas Iscariot] to fulfill Scripture (v.12). Jesus then says that since he is coming to the Father, he speaks these things in the world so his followers may have joy and become complete in themselves (v.13). He adds that he has given his followers the Father’s Word [Logos], and the world hates them and him because they do not belong to the world (vv.14,16). The Greek word translated “world” is kosmos, literally referring to present human reality. Jesus does not petition that his followers be removed from the world, but that they be protected from evil [ponerou] (v.15). He asks that they be sanctified in truth; the Father’s Word is said to be truth (v.17). Jesus notes that he was sent into the world by the Father, so he has sent them into the world (v.18). For their sake Jesus sanctifies himself so his followers may be sanctified in truth (v.19).
Social analysts like Jean Twenge have noted a growing American unwillingness to follow rules imposed by organized religion. In other words, everyone should have his or her own perspective on God (Generation Me, pp.34-35). This is a text which seems to go against the grain of these trends. Sermons inspired by this text will challenge the idea that we can make our own god. For Jesus claims that he has revealed the Father to us (v.8). No need for us to seek our own version of God. Jesus has made clear who God really is. He then proceeds to note how he comes to take his followers out of the world. This happens because to believe in the God revealed by Jesus puts you at odds with the ways of the world and of human reality. You don’t need to keep seeking for your god for your life to have meaning. Jesus brings God and all truth to us! Sermons can celebrate how Jesus brought us truth, made our lives holy and good. We no longer need keep on seeking for something.
Sermons for this Sunday direct our focus on the unfathomable, awesome ways of God. Such a focus makes clear that Christians are at odds with the way people usually see the world or live in it. Consequently, these sermons can guide the flock on how to be in and not of the world.
The First Lesson is drawn from the second half of the two-part early church history attributed to Paul’s Gentile associate Luke (Colossians 4:14; 2 Timothy 4:11; Philemon 24). It is particularly concerned to affirm the universal mission of the church (1:8). This lesson begins soon after Jesus’ ascension, with Peter addressing a crowd of 120. He claims that scripture has been fulfilled as testified by the Holy Spirit through David concerning Judas Iscariot (vv.15-17). (It is not clear whether Luke is referring here to the Old Testament in a general sense or specifically to the relationship between Psalms 69:25 and 109:8 which are subsequently cited [v.20] and the death of Judas Iscariot, including the field bought with his money for purposes of burying foreigners [Matthew 27:3-10].) After an account of Judas’ death, the selection by lot of Matthias as his successor is described. A crucial qualification for all candidates was that they must have been with Jesus from the time of his baptism by John (vv.21-26).
Sermons on this lesson provide an opportunity to reflect on how God always raises up new leaders for the church. This sermon can then be a great occasion to do recruitment of new volunteers in the congregation as well. The comforting word in the lesson is that when leaders (like Judas) are missing, God always finds new personnel or volunteers. But we also learn in this lesson what it takes to be a disciple/leader. For the early church, you needed to have been with Jesus since the beginning of his ministry. For today, this means that we need leaders who know Jesus well, members who regularly encounter him in worship and through regular Bible reading and participation in Sunday School classes. This is a sermon to build a fire among congregational leaders regarding their responsibilities and how such encounters with Jesus can better equip them to serve. It certainly seems counter-cultural to think that Bible study and regular worship should equip you to be a leader. But it makes sense if the church is about God’s Word.
1 John 5:9-13
The Second Lesson is drawn from a treatise or sermon by an unknown teacher of the Johannine tradition, probably aiming to clarify interpretation of the Gospel of John. Since the end of the 2nd century, the epistle has been recognized as written by the author of the fourth gospel or by another member of his circle. The book addresses segments of the Johannine community which had broken away (2:19; 4:1; 2 John 7). The dispute was over Gnostic or Docetic doubts about whether Jesus was truly a human being and whether his death on the cross was a sacrifice for sin (1:1-3; 2:2; 3:16; 3:2,10; 5:6).
In this lesson, we read a concluding discussion by the author on victorious faith. After referring to the testimony/witness [marturia] of the Spirit (vv.6-8), it is noted that human testimony is not as great as the testimony of God (v.9). Those who believe in the Son of God have the testimony in their hearts. Those who do not believe have made him a liar (v.10). The testimony is that God gave us eternal life, a life in his Son [living in union with him] (v.11). Whoever has the Son has life; without the Son there is no life (v.12; cf. 2:23; John 3:36). The author claims to be writing to those who believe in the name of the Son of God so they know they have eternal life (v.13).
The results of a 2008 Pew Forum poll found that 52% of American Christians thought that some non-Christian faiths could lead to salvation. Little has likely changed in the ensuing decade. In this lesson, we have testimony to the fact that only with Christ do we have God, and so he is the only one able to give life since he alone created life (John 1). None of the other ways of life/religion has him, and so they are not ways to eternal life. Believing in Christ brings us into union with life itself (v.11). That’s why having Christ saves. In developing sermons on these themes, we need to clarify how our sinful, finite condition keeps us away from eternal life. Only the religion (Christianity) which unites us to life itself can keep us living forever!
John 17:6-19
The gospel is drawn from the last gospel to be written, probably not composed until the last two decades of the first century. The book is very different in style in comparison with the other three (the so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol.1, p.414). It is likely that it was written by a disciple of John. Hints of that possibility are offered by the first post-Biblical church historian Eusebius of Caesarea who claimed that the book was written on the basis of external facts made plain in the gospel and so John is a “spiritual gospel” (presumably not based on eyewitness accounts of the author) (Nicene and Post-Nicene Fathers, Second Series, Vol.1, p. 261). It is good to be reminded that its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).
Recently, some scholars have suggested an alternative account of the origins of John’s Gospel. Appealing to the writings of the last first- early second century Bishop Papias, who may have implied that John’s Gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses, esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).
This lesson is the conclusion of Jesus’ farewell discourse with part of his High Priestly Prayer. Jesus prays, reminding his Father that he has made the Father’s name known to all those he has been given, the followers of Jesus are the Father’s (vv.6-10). They have been taught that all Jesus has comes from the Father, that he came from the Father, and this they have believed (vv.7-8). Jesus claims that his petitions are on behalf of his followers, not on behalf of the world (v.9). He urges that the Father protect his followers in the Father’s name, since all that he has is the Father’s and vice versa. Jesus would have his followers be one, as he and the Father are one (vv.10-11).
Jesus next notes how he had protected his followers whom the Father had given to him in the Father’s name, while he was with them, losing only one [Judas Iscariot] to fulfill Scripture (v.12). Jesus then says that since he is coming to the Father, he speaks these things in the world so his followers may have joy and become complete in themselves (v.13). He adds that he has given his followers the Father’s Word [Logos], and the world hates them and him because they do not belong to the world (vv.14,16). The Greek word translated “world” is kosmos, literally referring to present human reality. Jesus does not petition that his followers be removed from the world, but that they be protected from evil [ponerou] (v.15). He asks that they be sanctified in truth; the Father’s Word is said to be truth (v.17). Jesus notes that he was sent into the world by the Father, so he has sent them into the world (v.18). For their sake Jesus sanctifies himself so his followers may be sanctified in truth (v.19).
Social analysts like Jean Twenge have noted a growing American unwillingness to follow rules imposed by organized religion. In other words, everyone should have his or her own perspective on God (Generation Me, pp.34-35). This is a text which seems to go against the grain of these trends. Sermons inspired by this text will challenge the idea that we can make our own god. For Jesus claims that he has revealed the Father to us (v.8). No need for us to seek our own version of God. Jesus has made clear who God really is. He then proceeds to note how he comes to take his followers out of the world. This happens because to believe in the God revealed by Jesus puts you at odds with the ways of the world and of human reality. You don’t need to keep seeking for your god for your life to have meaning. Jesus brings God and all truth to us! Sermons can celebrate how Jesus brought us truth, made our lives holy and good. We no longer need keep on seeking for something.
Sermons for this Sunday direct our focus on the unfathomable, awesome ways of God. Such a focus makes clear that Christians are at odds with the way people usually see the world or live in it. Consequently, these sermons can guide the flock on how to be in and not of the world.
