Word of new life
Commentary
Object:
This is one of the final weeks of the Easter season, which entails new life in some form. In the modern high-technology, social media digital world, words can range from being overwhelming to simply another form of a sound bite. Words can be severely diminished in value, as well as quite hurtful in people’s lives. God’s word contained in scripture still has a lasting power to bring new life in these final weeks of the Easter season.
Acts 1:15-17; 21-28
Imagine a congregation that has a difficult time getting anybody to volunteer for the church council. Then somebody blurts out “What did they do in the Bible?!” So the pastor puts the names of people on the membership roster into a jar. And the first twelve names that shake out are on church council. Would this be accepted as “God’s will”? In the Acts 1 lesson, somebody needs to replace Judas, who betrayed Jesus and is now dead. The twelve disciples represent the twelve tribes of Judah. This will be the last time such lots need to be cast, because in the future disciples will be leaving their ministries by death. The names that made the short list also walked with Jesus since his baptism (note: by this criterion, Paul could never be an “apostle”). These disciples are now to become apostles (from the Greek word apostolos, for sent ones). So Joseph called Barsabbas (also known as “Justus”) and Matthias as the candidates on the “short list.” The casting of lots has roots in Proverbs 16:33. Matthias won the casting of lots. We will not hear of Justus again. Matthias will replace Judas. The lectionary has a St. Matthias day in its list of saints.
Some directions one might go with this text include looking at the situation Matthias is in now. He inherits the job of a traitor who was also the treasurer. Today, Matthias would have to undergo a background check for both credit and criminal history before he could obtain such a position in many churches. Who do we trust to replace a saint who has hurt and betrayed us? He might be like a clergyperson who inherits a congregation after a scandal involving financial or sexual impropriety. How does the church treat the “Matthias” replacements?
Also, Matthias is not one of the inner circle of Peter, John, and James who witnessed the Transfiguration event (Luke 9:28-36). So he is not being “groomed to be bishop.” This is a good Sunday to affirm those in our congregation who do the thankless, unspoken ministries that lack glamour or the spotlight.
Yet Matthias might have a new word to share from another perspective. He is the one who is the late joiner to the inner circle. He might have to listen to stories about the “good old days,” in which he may or may not have been part; yet he can share how the message of Jesus is heard by those who did not have the close contact and share the benefits of being part of the inner circle. [source: Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986)]
1 John 5:9-13
The lens for this text is v. 13: “I write these things to you who believe in the name of the Son of God, and so that you may know that you have eternal life.” This text might echo a similar conclusion in the gospel of John 20:31. The Greek word for life here is zoë, which is more active than the other Greek word for life, bios, meaning having the property of that which is living. In contrast, the zoë form of life in this text (as well as many other Johannine texts) is “characterized by the power of self-movement,” as distinct from unmoving existence (bios). The cause of this life is the psyche or soul (Brown, p. 476). As this applies to the community of First John, despite the schism that has caused much confusion and pain in the church John the Elder wants the people to have a life that moves forward and turns the page into the next chapter of its life.
The testimony (or one might argue “creedal statement”) is that Jesus is the one who is God in the flesh that came through the water and blood. If one chooses, there is a hint of a sacramental theology in its embryonic stages here. The water and blood (be it a sacrament, or other churches might say “ordinance” or “rite”) does point to a reality beyond the immediate communion meal and water of baptism, if one chooses to go down this path for a sermon. Arguably such a text as this justifies why some include 1 John as part of the “Catholic Epistles.” So the word of new life may be seen as possibly a sacramental teaching in its early development here.
Also mentioned is the testimony of the Spirit, water and blood here. Christian baptism includes the Holy Spirit as well as water (and word). God has chosen to testify through the human Jesus. To believe the words of the human Jesus is to believe that they are from God. Not to believe this way makes God into a liar. This theme was also stated in 1 John 1:5-10 relating to sin and needing forgiveness. The one who wants a right relationship with God that entails a forward momentum of energy and eternity must find it in Jesus, the crucified and risen Messiah.
Another direction this text suggests is “How well do we walk our talk as Christians?” If we really believe that Jesus’ words are God’s words, would we try to parse them or split hairs on various teachings we read in the gospels?
What sort of spirit is driving the life of the community of faith? Are we a community who seeks to avoid the hard problems in society and thereby seeks a shelter from the real world? On the other side of the spectrum, are we a community who simply goes with the latest fad or craze that promises growth in numbers in the pews and offering plates? First John and the whole Johannine school of thought pushes us to consider what it means to have the “Word made flesh” among us and to carry out the mission of this Word or Jesus the Christ/God incarnate. The gospel is that John the Elder and Jesus who is God in the flesh is cheering us on and works alongside us to point us to words of new life. [sources: Colin Brown, Dictionary of New Testament Theology, Vol. 2 (Zondervan Publishing House, 1976); Robert Kysar, Augsburg Commentary on the New Testament: 1, 2, 3 John (Augsburg Fortress, 1986); Frank J. Matera, New Testament Theology: Exploring Diversity and Unity (Westminster John Knox Press, 2007); Barclay Newman, Greek-English Dictionary of the New Testament (United Bible Societies, 1971)]
John 17:6-19
This text is a prayer that Jesus prays for his disciples, not the world. There are a series of reasons for the necessity of this prayer: 1) God chose these disciples to be a service to his son; 2) These disciples reveal the name and nature of Jesus in reference to the “Father” or God; 3) The disciples keep the word of Jesus, adhering to it and living in the light of these words; 4) The disciples have the same faith-based mature faith that God gave to Jesus; 5) The disciples do receive Jesus’ words as authoritative, and as a good norm for living out one’s life as a believer; 6) These very same disciples have realized that Jesus is indeed God incarnate. Any combination of these points could make a three- or four-point sermon. What are the obligations of being an “elect” people in terms of mission? Quite often the thought of privilege and entitlement from being one of the elect edges out the reality of commitments, duties, obligations, and mission outcomes in the same elect people.
Jesus is about to leave the disciples as his “hour” arrives (the time of crucifixion and resurrection to come in the near future). Jesus prays for these disciples to be one, as God and Jesus are one. Does this mean that Jesus is praying for ecumenical unity of all churches? This might be one application. However, one can also explore what the “Christ of faith” means to us today when there are many other powers of the market, money, and political clout that seek to stake a claim to bring our lives meaning. All of the Johannine texts suggest that Jesus is “the way, truth, and life” (14:6).
Another component of this text is how Jesus is keenly aware that he will no longer be present on earth to protect the disciples. Yet they are to continue his mission by being in the world, but not conforming to the world’s ways. Jesus prays: “Sanctify them in the truth; your word is truth” (17:17). Specifically, this means to consecrate the disciples or “take them out of the sphere of the profane.” They are to be in conformity to Jesus’ words and serve the community of faith.
As a reminder, the prologue in John 1:1-18 provides a preview of the gospel, as well as defines the author’s framing of categories for the reader to carry throughout the gospel. John 1:10 indicates: “He was in the world, and world came into being through him; yet the world did not know him.” For John, the world dwells in darkness and does not believe in the Son, and therefore does not believe in the God who sent him (Matera, p. 266). This reality has not changed for the disciples whom Jesus is praying for in this text, who will also be called to “tend my sheep” (21:16). The world still opposes Jesus and God, as does the evil one, who is still in this world (12:31). The disciples do need prayers! [sources: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books, 1987); Frank J. Matera, New Testament Theology: Exploring Diversity and Unity (Westminster John Knox Press, 2007)]
Application
What are the prayers of the church leaders in any particular congregation as it relates to the future of the people in all ages? Is there hope for a future Christian education ministry? How is the congregation going to function as the older, possibly more generous financial givers are no longer able to support the church as they once did?
In a world where the media airwaves are filled with commercials for life insurance companies, financial planning for retirement groups, and funeral pre-planning, how would the core values of John’s gospel line up to the values of the world (darkness, or that which dominated by the “evil one”)? The good news is that those who do believe in this Jesus already have eternal life. One of my approaches is to always cite John 3:16-17 and John 10:10 as interpretative lenses for any of the John texts.
Alternative Application
Are we afraid of evil? Do we really believe that the world is a hostile place? On the other hand, do we believe that God is truly sovereign and providential? This prayer acknowledges the reality of evil, yet affirms the power and possibilities that God brings for new life. This can be a comforting approach to the text for those who see only the dark side of life or the cup as only half-empty.
Acts 1:15-17; 21-28
Imagine a congregation that has a difficult time getting anybody to volunteer for the church council. Then somebody blurts out “What did they do in the Bible?!” So the pastor puts the names of people on the membership roster into a jar. And the first twelve names that shake out are on church council. Would this be accepted as “God’s will”? In the Acts 1 lesson, somebody needs to replace Judas, who betrayed Jesus and is now dead. The twelve disciples represent the twelve tribes of Judah. This will be the last time such lots need to be cast, because in the future disciples will be leaving their ministries by death. The names that made the short list also walked with Jesus since his baptism (note: by this criterion, Paul could never be an “apostle”). These disciples are now to become apostles (from the Greek word apostolos, for sent ones). So Joseph called Barsabbas (also known as “Justus”) and Matthias as the candidates on the “short list.” The casting of lots has roots in Proverbs 16:33. Matthias won the casting of lots. We will not hear of Justus again. Matthias will replace Judas. The lectionary has a St. Matthias day in its list of saints.
Some directions one might go with this text include looking at the situation Matthias is in now. He inherits the job of a traitor who was also the treasurer. Today, Matthias would have to undergo a background check for both credit and criminal history before he could obtain such a position in many churches. Who do we trust to replace a saint who has hurt and betrayed us? He might be like a clergyperson who inherits a congregation after a scandal involving financial or sexual impropriety. How does the church treat the “Matthias” replacements?
Also, Matthias is not one of the inner circle of Peter, John, and James who witnessed the Transfiguration event (Luke 9:28-36). So he is not being “groomed to be bishop.” This is a good Sunday to affirm those in our congregation who do the thankless, unspoken ministries that lack glamour or the spotlight.
Yet Matthias might have a new word to share from another perspective. He is the one who is the late joiner to the inner circle. He might have to listen to stories about the “good old days,” in which he may or may not have been part; yet he can share how the message of Jesus is heard by those who did not have the close contact and share the benefits of being part of the inner circle. [source: Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986)]
1 John 5:9-13
The lens for this text is v. 13: “I write these things to you who believe in the name of the Son of God, and so that you may know that you have eternal life.” This text might echo a similar conclusion in the gospel of John 20:31. The Greek word for life here is zoë, which is more active than the other Greek word for life, bios, meaning having the property of that which is living. In contrast, the zoë form of life in this text (as well as many other Johannine texts) is “characterized by the power of self-movement,” as distinct from unmoving existence (bios). The cause of this life is the psyche or soul (Brown, p. 476). As this applies to the community of First John, despite the schism that has caused much confusion and pain in the church John the Elder wants the people to have a life that moves forward and turns the page into the next chapter of its life.
The testimony (or one might argue “creedal statement”) is that Jesus is the one who is God in the flesh that came through the water and blood. If one chooses, there is a hint of a sacramental theology in its embryonic stages here. The water and blood (be it a sacrament, or other churches might say “ordinance” or “rite”) does point to a reality beyond the immediate communion meal and water of baptism, if one chooses to go down this path for a sermon. Arguably such a text as this justifies why some include 1 John as part of the “Catholic Epistles.” So the word of new life may be seen as possibly a sacramental teaching in its early development here.
Also mentioned is the testimony of the Spirit, water and blood here. Christian baptism includes the Holy Spirit as well as water (and word). God has chosen to testify through the human Jesus. To believe the words of the human Jesus is to believe that they are from God. Not to believe this way makes God into a liar. This theme was also stated in 1 John 1:5-10 relating to sin and needing forgiveness. The one who wants a right relationship with God that entails a forward momentum of energy and eternity must find it in Jesus, the crucified and risen Messiah.
Another direction this text suggests is “How well do we walk our talk as Christians?” If we really believe that Jesus’ words are God’s words, would we try to parse them or split hairs on various teachings we read in the gospels?
What sort of spirit is driving the life of the community of faith? Are we a community who seeks to avoid the hard problems in society and thereby seeks a shelter from the real world? On the other side of the spectrum, are we a community who simply goes with the latest fad or craze that promises growth in numbers in the pews and offering plates? First John and the whole Johannine school of thought pushes us to consider what it means to have the “Word made flesh” among us and to carry out the mission of this Word or Jesus the Christ/God incarnate. The gospel is that John the Elder and Jesus who is God in the flesh is cheering us on and works alongside us to point us to words of new life. [sources: Colin Brown, Dictionary of New Testament Theology, Vol. 2 (Zondervan Publishing House, 1976); Robert Kysar, Augsburg Commentary on the New Testament: 1, 2, 3 John (Augsburg Fortress, 1986); Frank J. Matera, New Testament Theology: Exploring Diversity and Unity (Westminster John Knox Press, 2007); Barclay Newman, Greek-English Dictionary of the New Testament (United Bible Societies, 1971)]
John 17:6-19
This text is a prayer that Jesus prays for his disciples, not the world. There are a series of reasons for the necessity of this prayer: 1) God chose these disciples to be a service to his son; 2) These disciples reveal the name and nature of Jesus in reference to the “Father” or God; 3) The disciples keep the word of Jesus, adhering to it and living in the light of these words; 4) The disciples have the same faith-based mature faith that God gave to Jesus; 5) The disciples do receive Jesus’ words as authoritative, and as a good norm for living out one’s life as a believer; 6) These very same disciples have realized that Jesus is indeed God incarnate. Any combination of these points could make a three- or four-point sermon. What are the obligations of being an “elect” people in terms of mission? Quite often the thought of privilege and entitlement from being one of the elect edges out the reality of commitments, duties, obligations, and mission outcomes in the same elect people.
Jesus is about to leave the disciples as his “hour” arrives (the time of crucifixion and resurrection to come in the near future). Jesus prays for these disciples to be one, as God and Jesus are one. Does this mean that Jesus is praying for ecumenical unity of all churches? This might be one application. However, one can also explore what the “Christ of faith” means to us today when there are many other powers of the market, money, and political clout that seek to stake a claim to bring our lives meaning. All of the Johannine texts suggest that Jesus is “the way, truth, and life” (14:6).
Another component of this text is how Jesus is keenly aware that he will no longer be present on earth to protect the disciples. Yet they are to continue his mission by being in the world, but not conforming to the world’s ways. Jesus prays: “Sanctify them in the truth; your word is truth” (17:17). Specifically, this means to consecrate the disciples or “take them out of the sphere of the profane.” They are to be in conformity to Jesus’ words and serve the community of faith.
As a reminder, the prologue in John 1:1-18 provides a preview of the gospel, as well as defines the author’s framing of categories for the reader to carry throughout the gospel. John 1:10 indicates: “He was in the world, and world came into being through him; yet the world did not know him.” For John, the world dwells in darkness and does not believe in the Son, and therefore does not believe in the God who sent him (Matera, p. 266). This reality has not changed for the disciples whom Jesus is praying for in this text, who will also be called to “tend my sheep” (21:16). The world still opposes Jesus and God, as does the evil one, who is still in this world (12:31). The disciples do need prayers! [sources: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books, 1987); Frank J. Matera, New Testament Theology: Exploring Diversity and Unity (Westminster John Knox Press, 2007)]
Application
What are the prayers of the church leaders in any particular congregation as it relates to the future of the people in all ages? Is there hope for a future Christian education ministry? How is the congregation going to function as the older, possibly more generous financial givers are no longer able to support the church as they once did?
In a world where the media airwaves are filled with commercials for life insurance companies, financial planning for retirement groups, and funeral pre-planning, how would the core values of John’s gospel line up to the values of the world (darkness, or that which dominated by the “evil one”)? The good news is that those who do believe in this Jesus already have eternal life. One of my approaches is to always cite John 3:16-17 and John 10:10 as interpretative lenses for any of the John texts.
Alternative Application
Are we afraid of evil? Do we really believe that the world is a hostile place? On the other hand, do we believe that God is truly sovereign and providential? This prayer acknowledges the reality of evil, yet affirms the power and possibilities that God brings for new life. This can be a comforting approach to the text for those who see only the dark side of life or the cup as only half-empty.
