Who do we let in?
Commentary
Object:
The cry goes out in either the church council or congregational meeting: "We need more people to come to our church!" That week, a couple of young men in their mid-twenties walk into the pastor's office dressed in black shirts, camouflage pants, stocking caps, and boots. They have a "military games" group who would like to use the church basement late Sunday afternoons. They will set up mock battlefields on the floor. They display small toy plastic tanks, cannons, and airplanes on tables that used to hold casserole and pie dishes. These young men heard that the local church is trying to practice hospitality to outside groups. They will clean up after themselves and note that the church roof is leaking, so they wish to make a small financial donation. The Alcoholics Anonymous group meets in the church during the week, as have the scouting and 4-H programs. Who do we let in to our churches? In times when many major church magazines are reporting that the fastest growing religious group in America are the "none's" or those who prefer not to be associated with any church or religion, can the congregational leadership be selective as to "Who do we let in to our churches?" This might be one theme that ties all of the lessons together on this Fifth Sunday after Easter.
Acts 11:1-18
First it is the Samaritans, now it is the Gentiles! Who else will the church that was supposed to anchor in the Judaism of the day have to bend the rules for in order to gain admission? The news that Roman soldier Cornelius was being baptized into the Christian community of faith had reached the Jerusalem church. Peter has to explain this! God had called an "uncircumcised" man into the fold. He did not go to Sunday school, summer church camp, church doctrinal instruction classes, nor did he get married to a church member. In Acts 11:17, Peter recounts this event and asks, "Who was I to hinder God?" Conversion language is introduced as another door to enter into the Christian community. This will not be the last of these incidents. The Ethiopian eunuch story in Acts 15 is yet to occur. So who do we let in?
Acts 1:8 might be the interpretative lens (or a portion of the "mission statement") of the whole book: "But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth." Peter reports a vision or trance of seeing varieties of animals from the Old Testament in locations such as Genesis 1:24-25. Peter interprets this as the Holy Spirit informing him not to make any distinction between Jews and Gentiles, but to include all of the earth's population (consistent with Acts 1:8). While he might have argued with God earlier on this point, he is now coming to believe that the same spirit that visited those disciples in the upper in room in Acts 2:1-4 is also moving these Gentiles into faith in the crucified and risen Jesus.
In days like our own when many mainline church numbers are declining, this text raises the question about legitimate requirements that translate into responsibility and accountability to the community, as opposed to obstacles in becoming part of the church family.
One example might be when the local church directory is put together -- does this only include official members "on the rolls" or does it maybe also include other folks who are associated with the church? They may not have ever officially joined or perhaps travel elsewhere during certain seasons of the year. If one creates the title of "associate member" for the snowbirds, how about the person whose job is seasonal and can only make it to church on limited Sundays? Again, who do we let into our church directory?
Revelation 21:1-6
In the traditional Lord's Prayer, we pray "Thy kingdom come, Thy will be done..." So how does the final kingdom come according to Revelation 21:2? "And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." Note that the New Jerusalem is coming down out of heaven. There is no massive evacuation from the earth in either some cataclysmic disaster or jumping in the air floating into the clouds. Who are the ones who are the faithful or the conquerors in the book of Revelation? I would cite Revelation 2:10 as the ones whom John on Patmos views as true victors: "Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life." The conquerors are the ones who are faithful amidst suffering.
Who do we let in according to Revelation? God is with those believers who have remained faithful to Jesus the lamb amidst hard times and difficulties (v. 3). God will wipe away tears from their eyes (v. 4). Crying and pain will be no more (v. 4). God will make all things new (v. 5). These words are worthy and true. God will give water as a gift from the spring of the water of life (v. 6). Those who are part of the life of the people of God during hard times are the ones who are inside this community of faith.
A church ceiling has paint falling onto the clean carpet. One of the visitors from the Alcoholics Anonymous group sees it, gets the vacuum out, and cleans the paint chips. He asks the pastor if he can climb up into the church bell tower with a putty knife, hammer, nails, and give it "a lick and a promise" repair job for now. This man does not even attend any church. But he appreciates the church opening its doors to the Alcoholics Anonymous meeting. Would this man be considered being "faithful" by the book of Revelation measuring rod? The pastor gets a splitting headache recalling church council meetings where people simply argue about the church ceiling for hours at a time. This man can hardly wait to climb up into the bell tower to repair the ceiling!
Revelation pushes congregations to discover new ways God could be bringing in new life (Easter theme) into the congregation through faithful people who roughly might fall into the category of the Corneliuses or Gentiles in the book of Acts lesson. In Revelation, those who are faithful to the crucified and risen lamb are indeed the ones who will be part of the kingdom. God enters into the church in new ways in this season of new life or Easter.
John 13:31-35
Judas, son of Simon Iscariot, has just been identified as the one who is to betray Jesus as Satan entered Judas (John 13:28-29). He is definitely not interested in being let into the community of faith. Now he is outside the faith. Jesus will soon leave. He will be glorified or return to the Father God. To glorify is to reveal God's presence. In the world of the Bible, it is a form of legitimacy. In John's gospel, this comes at both the resurrection from the grave and eventual ascension with the Father God. How has Jesus thus far demonstrated his love that is to be glorified?
"By this everyone will know that you are my disciples, if you have love for one another" (John 13:35). The root Greek word for love in this text is agape, which is unconditional and giving love. In a consumer society that often makes requirements as to what a person gets in return or how a person can be "used" for the organization, this community of faith is based on love. A couple illustrations in John's gospel could work here. First, there is the self-sacrificial love on the cross or Jesus' "hour" (John 19). Second, there is the act of service by foot washing in John 13:14, "So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet." Service to one another is another way of determining who consistently cares about this community of faith in John. If one wants to push this love for community even further during Easter season, Jesus tells Peter to feed and tend to the sheep or flock later in John 21. Here is the echo of the good shepherd who serves the flock.
Another option is to work off the context of this John passage, as both Judas and Peter respectively do their betrayal or denial deeds at night. People of faith usually do not need the cover of darkness to live out a life of faithfulness, a love and caring for one another. In the Easter season, new life occurs during the daytime when everybody can see what is happening. Jesus' new commandment is to be practiced out in the open. Who do we let in? Those people who are willing to admit being a Christ follower during the day at work, school, at the local meeting place or in the community center.
Application
The Easter season is about discovering where God is bringing new life into the community of faith. In John's gospel, Jesus' mission might be summed up in 10:10, "I came that they may have life and have it abundantly." Many people measure life in "quantitative terms." In church a ministry might be measured by dollars in the offering and attendance in assorted church ministries and activities. However, there is also a qualitative dimension of new life. Acts 11 reminds us that God might be pointing to new life in outsiders who usually are not viewed as traditional Christian types. Revelation reminds us that those who make up the new heaven and new earth have been faithful in all circumstances. John 13:31-35 has occurred as a disciple is about to betray Jesus. Those who are unconditional in their giving to one another can raise the bar as to what a quality community feels like.
What does it mean to glorify an organization these days? What proves to be authentic in terms of God's hand working amidst the earth? There are those who help seniors with meals, transportation, and getting their medications. Growing old happens to everybody -- usually. This is a sign of authentically glorifying the new kingdom. What other thankless jobs are in the congregations? A particular church has sign-up lists galore for those who are willing to help out with various ministries in the church. One man hurries up to mow the lawn. He says, "The grass does not talk back to you if it does not think you did it right." Another person signs up to put on a "Christian movie night." Some weeks there are less than a half dozen present. Other weeks, the basement is full of viewers. Nobody leaves without popcorn, chips, and salsa stains on their hands. In some strange way God is building new life in the community here. Maybe a couple Gentiles came in for a free movie night. But the posters, Bibles, and children's crafts in the church basement continue tell their own story of what this church is about.
An Alternative Application
Absence is another application. Soon Jesus will no longer be with his disciples. How do we as a community prepare people for our eventual absence, death, or moving on? A school teacher or an employer may have to start dropping hints to those whom he or she has grown close to that there will come a day when "I am no longer around... but here is what I suggest you do in my absence."
What is the legacy one leaves that is noticeable when they are absent? A church grows accustomed to a certain person who asks questions about the budget, property, or the kitchen. That person is in the hospital or is planning on moving. Will these questions be missed? How will the church fill the void of that person's absence? What will new life look and feel like when this person leaves? Once there was a man who always organized sports outings for the men of the church. His job took him elsewhere. Now this man is missed, and the men who are left are always trying to find cheap tickets for a sports event in the state. How does the community men's ministry function now? This is what Jesus is pointing toward in his discourse in John 13.
Acts 11:1-18
First it is the Samaritans, now it is the Gentiles! Who else will the church that was supposed to anchor in the Judaism of the day have to bend the rules for in order to gain admission? The news that Roman soldier Cornelius was being baptized into the Christian community of faith had reached the Jerusalem church. Peter has to explain this! God had called an "uncircumcised" man into the fold. He did not go to Sunday school, summer church camp, church doctrinal instruction classes, nor did he get married to a church member. In Acts 11:17, Peter recounts this event and asks, "Who was I to hinder God?" Conversion language is introduced as another door to enter into the Christian community. This will not be the last of these incidents. The Ethiopian eunuch story in Acts 15 is yet to occur. So who do we let in?
Acts 1:8 might be the interpretative lens (or a portion of the "mission statement") of the whole book: "But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth." Peter reports a vision or trance of seeing varieties of animals from the Old Testament in locations such as Genesis 1:24-25. Peter interprets this as the Holy Spirit informing him not to make any distinction between Jews and Gentiles, but to include all of the earth's population (consistent with Acts 1:8). While he might have argued with God earlier on this point, he is now coming to believe that the same spirit that visited those disciples in the upper in room in Acts 2:1-4 is also moving these Gentiles into faith in the crucified and risen Jesus.
In days like our own when many mainline church numbers are declining, this text raises the question about legitimate requirements that translate into responsibility and accountability to the community, as opposed to obstacles in becoming part of the church family.
One example might be when the local church directory is put together -- does this only include official members "on the rolls" or does it maybe also include other folks who are associated with the church? They may not have ever officially joined or perhaps travel elsewhere during certain seasons of the year. If one creates the title of "associate member" for the snowbirds, how about the person whose job is seasonal and can only make it to church on limited Sundays? Again, who do we let into our church directory?
Revelation 21:1-6
In the traditional Lord's Prayer, we pray "Thy kingdom come, Thy will be done..." So how does the final kingdom come according to Revelation 21:2? "And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." Note that the New Jerusalem is coming down out of heaven. There is no massive evacuation from the earth in either some cataclysmic disaster or jumping in the air floating into the clouds. Who are the ones who are the faithful or the conquerors in the book of Revelation? I would cite Revelation 2:10 as the ones whom John on Patmos views as true victors: "Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life." The conquerors are the ones who are faithful amidst suffering.
Who do we let in according to Revelation? God is with those believers who have remained faithful to Jesus the lamb amidst hard times and difficulties (v. 3). God will wipe away tears from their eyes (v. 4). Crying and pain will be no more (v. 4). God will make all things new (v. 5). These words are worthy and true. God will give water as a gift from the spring of the water of life (v. 6). Those who are part of the life of the people of God during hard times are the ones who are inside this community of faith.
A church ceiling has paint falling onto the clean carpet. One of the visitors from the Alcoholics Anonymous group sees it, gets the vacuum out, and cleans the paint chips. He asks the pastor if he can climb up into the church bell tower with a putty knife, hammer, nails, and give it "a lick and a promise" repair job for now. This man does not even attend any church. But he appreciates the church opening its doors to the Alcoholics Anonymous meeting. Would this man be considered being "faithful" by the book of Revelation measuring rod? The pastor gets a splitting headache recalling church council meetings where people simply argue about the church ceiling for hours at a time. This man can hardly wait to climb up into the bell tower to repair the ceiling!
Revelation pushes congregations to discover new ways God could be bringing in new life (Easter theme) into the congregation through faithful people who roughly might fall into the category of the Corneliuses or Gentiles in the book of Acts lesson. In Revelation, those who are faithful to the crucified and risen lamb are indeed the ones who will be part of the kingdom. God enters into the church in new ways in this season of new life or Easter.
John 13:31-35
Judas, son of Simon Iscariot, has just been identified as the one who is to betray Jesus as Satan entered Judas (John 13:28-29). He is definitely not interested in being let into the community of faith. Now he is outside the faith. Jesus will soon leave. He will be glorified or return to the Father God. To glorify is to reveal God's presence. In the world of the Bible, it is a form of legitimacy. In John's gospel, this comes at both the resurrection from the grave and eventual ascension with the Father God. How has Jesus thus far demonstrated his love that is to be glorified?
"By this everyone will know that you are my disciples, if you have love for one another" (John 13:35). The root Greek word for love in this text is agape, which is unconditional and giving love. In a consumer society that often makes requirements as to what a person gets in return or how a person can be "used" for the organization, this community of faith is based on love. A couple illustrations in John's gospel could work here. First, there is the self-sacrificial love on the cross or Jesus' "hour" (John 19). Second, there is the act of service by foot washing in John 13:14, "So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet." Service to one another is another way of determining who consistently cares about this community of faith in John. If one wants to push this love for community even further during Easter season, Jesus tells Peter to feed and tend to the sheep or flock later in John 21. Here is the echo of the good shepherd who serves the flock.
Another option is to work off the context of this John passage, as both Judas and Peter respectively do their betrayal or denial deeds at night. People of faith usually do not need the cover of darkness to live out a life of faithfulness, a love and caring for one another. In the Easter season, new life occurs during the daytime when everybody can see what is happening. Jesus' new commandment is to be practiced out in the open. Who do we let in? Those people who are willing to admit being a Christ follower during the day at work, school, at the local meeting place or in the community center.
Application
The Easter season is about discovering where God is bringing new life into the community of faith. In John's gospel, Jesus' mission might be summed up in 10:10, "I came that they may have life and have it abundantly." Many people measure life in "quantitative terms." In church a ministry might be measured by dollars in the offering and attendance in assorted church ministries and activities. However, there is also a qualitative dimension of new life. Acts 11 reminds us that God might be pointing to new life in outsiders who usually are not viewed as traditional Christian types. Revelation reminds us that those who make up the new heaven and new earth have been faithful in all circumstances. John 13:31-35 has occurred as a disciple is about to betray Jesus. Those who are unconditional in their giving to one another can raise the bar as to what a quality community feels like.
What does it mean to glorify an organization these days? What proves to be authentic in terms of God's hand working amidst the earth? There are those who help seniors with meals, transportation, and getting their medications. Growing old happens to everybody -- usually. This is a sign of authentically glorifying the new kingdom. What other thankless jobs are in the congregations? A particular church has sign-up lists galore for those who are willing to help out with various ministries in the church. One man hurries up to mow the lawn. He says, "The grass does not talk back to you if it does not think you did it right." Another person signs up to put on a "Christian movie night." Some weeks there are less than a half dozen present. Other weeks, the basement is full of viewers. Nobody leaves without popcorn, chips, and salsa stains on their hands. In some strange way God is building new life in the community here. Maybe a couple Gentiles came in for a free movie night. But the posters, Bibles, and children's crafts in the church basement continue tell their own story of what this church is about.
An Alternative Application
Absence is another application. Soon Jesus will no longer be with his disciples. How do we as a community prepare people for our eventual absence, death, or moving on? A school teacher or an employer may have to start dropping hints to those whom he or she has grown close to that there will come a day when "I am no longer around... but here is what I suggest you do in my absence."
What is the legacy one leaves that is noticeable when they are absent? A church grows accustomed to a certain person who asks questions about the budget, property, or the kitchen. That person is in the hospital or is planning on moving. Will these questions be missed? How will the church fill the void of that person's absence? What will new life look and feel like when this person leaves? Once there was a man who always organized sports outings for the men of the church. His job took him elsewhere. Now this man is missed, and the men who are left are always trying to find cheap tickets for a sports event in the state. How does the community men's ministry function now? This is what Jesus is pointing toward in his discourse in John 13.
