Entrance points into new life
Commentary
Object:
By this time, Resurrection of Our Lord Sunday is way behind in the rearview mirror of many people’s lives. What more can one say about having new life as Pentecost beckons just around the corner? If somebody’s life has been a total trainwreck since Lent, today’s texts allow for other entrance points into the new life that Easter has to offer. There can be new beginnings.
Acts 16:9-15
New life occurs as one explores the next chapter of the faith journey of both the individual Christian and the local church. Acts 16 is an attempt to describe Paul’s second missionary journey. One can also draw the conclusion that the Acts 1:8 mission statement is being pursued onto the next level here. (“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.”) What would “going to the next level” look like for any given church?
The text begins with Paul having a vision of a man pleading with him to do ministry in Macedonia. Was this as a result of a conversation with Luke or other colleagues (Haenchen, p. 489), or was it simply part of his ongoing mission to seek either Hellenist or Greco-Roman converts (Witherington)? There is a text-critical concern over what exact status the city of Philippi had at that time. This is also where the “we” portion of Luke’s narrative begins. This suggests that Luke had joined Paul on his missionary journey.
Philippi, where Paul and the group dropped anchor, was also a settlement for retired Roman soldiers who were willing to reside outside of Italy. It was doubtful that a substantial amount of Jewish presence was present. However, there are also views that hold that in verse 13 these missionaries sought a place of prayer by the river (possibly for Jewish rites). How prominent of a political role Philippi played in the Roman empire is contested. But Luke (the accepted author) probably had roots there because there was a school of medicine, and therefore is proud of his hometown (Witherington, pp. 488-489).
Soon the Christian missionaries came into contact with a woman of wealth named Lydia. Since her specific name is mentioned rather than that of her household, it is safe to assume that she is neither from a traditional Jewish home nor a Roman family. It reasonable to assume that she is Greek. Women held prominent roles in the Hellenist era. This places her firmly within the “Gentile” population. She was a merchant in purple linen from Thyatira. After conversation with Paul, “the Lord opened her heart” (Acts 16:14). She became a convert to the Christian community. She and her household were all baptized. It is contested as to whether this would include children or infants. There is insufficient evidence to argue for or against the “infant baptism” view based on this verse alone (Krodel, p. 307).
The genuineness of Lydia’s faith is most important in this text. She would use her household as a place for worship as well as provide resources for the worship community of the risen Christ. This suggests to modern churches that new life might be found outside of the traditional boundaries or places of worship.
In times such as these in the 21st century when many clergy are under scrutiny by denominational regulations, fear of litigation, and “bad judgment” situations deemed by insurance coverage policies, it will have to be laity that go outside many traditional boundaries to do ministry. Paul and Luke were missionaries in a foreign land. However, in North America, though one can argue there is a “new mission field” of the unchurched, could a church council safely send their pastor out to visit the Lydias in the community who are not traditional people of faith?
One path to a sermon here might be to ask “Where are places we are afraid or hesitant about doing ministry?” An example might be a local church that has had sexual impropriety occur with a former clergyperson who used to hang out at the local bars, taverns, and drinking places. Now the church council warns future clergy not even to be seen in such places! This receives further support from the denominational office and the church’s insurance carrier. Where is Philippi and Macedonia in our communities? Is it worth the risk to seek people in these places for the sake of carrying on a faith conversation?
Also, what “vision” drives any given congregation? That is, “What is the narrative of a positive future for the ministry of the church, which is often articulated or spoken of as the direction of the church’s ministry?” For example, are we a congregation who is here to bring stability, tradition, and a “back to the basics” mindset to our faith tradition? Possibly we are a congregation who wants to try new ideas and strives to think outside the box? Maybe we want to be the child-friendly place of ministry. If so, how is this vision driven? Which Lydia-type people are on board to support this ministry? New life enters through exploring uncharted paths into different locations and people in this text. [Sources: Ernst Haenchen, The Acts of the Apostles: A Commentary (Westminster Press, 1971); Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986); Ben Witherington, The Acts of the Apostles: A Socio-Rhetorical Commentary (Wm. B. Eerdmans, 1998)]
Revelation 21:10, 22--22:5
Standing back or above the whole situation we are in is the posture of Revelation 21:10, as John the Seer is carried up on a night mountain to see the Holy City come down out of heaven. This might support an argument that believers do not “go up to heaven” but that the New Jerusalem comes down upon the earth. Looking for “new life” is to occur here on earth in concert with God the Father, Son, and Holy Spirit -- not hoping to be taken up in the sky like a celestial bungee cord.
Seeing good news from a high mountain has precedence in the Hebrew Bible (Old Testament) in Ezekiel 40:2. To Ezekiel, a priest who has lost his occupation due to exile and the possible results of sins of past generations, this image suggests that good news can come to those who have inherited the problems of the past. What problems has a congregation inherited from their past that need to be addressed today? The high mountain vantage point can come in the form of a council retreat, church meeting, workshop, or gathering -- or from an outsider who is able to see things going on from another vantage point where they do not have so much vested in the building and current programs.
There are a couple strands one can pursue from this apocalyptic visionary text. One can view this text as a reversal of exile or anti-Babylon image. There is no need for a temple because this is the function of the city itself. There will be no need for artificial lighting of any form of high-tech Babylon. There is an inclusive nature where all peoples are welcome, not just the wealthy, victors in conflict, and elites of any age. Since no danger lurks outside its wall, the gates will never be shut. Nothing unclean will enter it.
It can also be seen as a reversal of the fall in the Garden of Eden in Genesis 3. The river of life, tree of life, and twelve kinds of fruit as well as tree leaves for healing would suggest a lifting of the curse in Genesis 3. All who worship the lamb will be lifted by the life-giving power of this new earth (22:1-5). Both visions point to those whose names are written in the “Lamb’s book of Life” (21:27).
Finally, God’s people will reign alongside God for eternity. Revelation 3:21 comes to fruition: “To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne.”
Such a text as this affirms God’s sovereignty. Good news comes as one simply views current events in the grand scheme of how God’s will is going to be done “on earth as it is in heaven” (Matthew 6:10). So God being “sovereign” is one theme to look at within this text. Regardless of whether one sees their current existence as one of confusion, possible stagnation, or lacking new life, believers are invited to view the church from a different vantage point, like Ezekiel (40:2) and John the Seer in Revelation 21-22.
The bottom line remains that those who walk in the shoes of the Lamb of Christ will one day see this new life here in this reality or in the afterlife. Revelation is intended to be good news in a bad-news situation. The harsh reality is that life can be a struggle, if not unfair. The good news is the access that Christians have to Revelation 21-22 or the end pages of the book. The Lamb of God ultimately wins!
Also, whether one prefers a nature or city version of the New Earth, this text has both! This Revelation 21-22 text can bring hope to those who are often afflicted with one hurt after another. It affirms that God is still in control, and that those who are faithful to Jesus the Lamb will have an eternal reward in the form of a restored Eden or Jerusalem. Do not expect God to come down in a rescue craft or pull people up into the sky, then “nuke” the earth. No, somehow God’s reign is occurring and will occur and will be one day become complete. How is the local church contributing to the solution of the world’s fallen nature, rather than mirroring the culture through its structures, policies, and attempts to imitate the latest high-tech Babylon? [Sources: George R. Beasley-Murray, The New Century Bible Commentary: Revelation (Wm. B. Eerdmans, 1983 edition); Gerhard Krodel, Augsburg Commentary on the New Testament: Revelation (Augsburg Fortress, 1989)]
John 14:23-29
One entrance to new life in any Christian community is when there is a new chapter in the life of the church. This text is Jesus’ farewell discourse before he leaves to be with the Father. The preacher could use this as occasion for a sermon on developing the Holy Trinity doctrine. Jesus will leave the Holy Spirit or Advocate (v. 26), who reminds the disciples of his teachings. In this text the address is only to the disciples, not generally to the world until after the resurrection. The Greek word has a passive sense of one being reminded of Jesus’ teachings. These are not new revelations, but the intention is to provide some level of continuity, as Jesus is now to be with the Father.
Another way to approach this text is to recall John 14:2-3, “In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also.” This is intended to comfort believers by providing peace that the world cannot give (14:27). It is a reminder that Christians will have to live with one another for eternity. As one translates the Greek word for dwelling places, it could be: “home,” “apartment,” or the traditional King James “mansion.”
One implication here is if one has an annoying Christian neighbor here on earth, they had better be making “peace” with them now -- lest they be their “apartment” wall mate in the eternal home. This text encourages Christians to live in a manner which would make themselves attractive Gentiles to want to become part of the community. It has a fellowship and peace dimension about it. The reality of “the ruler of this world” is real, but more real is the unconditional love of the Father (14:29-31).
The future is open for the church. They can either grow in the Spirit from what they remember in Jesus’ teachings, or become apathetic and selfish. Regardless, there is a new chapter beginning. Later Johanine epistles would suggest that it was not always smooth sailing, but the voices to continue or abide in caring, nurturing community do persist, as one avenue (or entrance point) to becoming attractive to Gentiles or making a positive impression for outreach.
One example might be that a person visits a church that has a reputation of calling themselves “the friendly church.” But are they cliquish at the coffee time? Does the Sunday school program welcome visitors? Does one have to have the right last name or be in the right occupation in order to be accepted in any inner circle? Maybe the slogan for the church might be: “If you need a name tag, then you don’t belong here.” This message could be sent in non-verbal body language, and by who greets and talks to the visitors and for how long. Of course, many churches have their pastor greet new faces. However, it could be read that the pastor is the “paid greeter,” not the real informal leader of major church circles.
One entrance point to new life is during a new chapter of the church’s ministry. It could be a new Sunday school year’s building project completion; or a transition in Sunday school leader, pastor, or church council/trustees group. What “Spirit” is a given church following? If a new pastor or visitor comes into the fellowship hall, he or she might see the name of “Schmuklemeier Hall” in memory of “Rev. Wilhelm Schmuklemeier” who served there for 25 years in times of growth. What message will be heard by those who did not live in those days? The other option might be to use the fellowship hall walls to highlight the most recent ministry activity or outreach ministry the church has been engaging in (of which Rev. Schmucklemeier would have approved!). The new chapter in the life of any church can translate into new life similar to the Holy Spirit reminding the early Church of the teachings and ministry of Jesus. Keeping this word is one way to show the love for Jesus the Christ in John’s gospel. [Source: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books, 1987)]
Application
Verse 1 of chapter 14 of John’s gospel begins with “Do not let your hearts be troubled. Believe in God, believe in me.” What is troubling the hearts of folks in the church these days? There are some pollsters’ studies to indicate that the amount of “None” or “No Religion” population is growing at an alarming rate, to the point that some studies suggest there are more than two or three mainline churches grouped together. Are there any teachings or reminders Jesus left behind that could point to new life in the church? One path that can be explored is when Jesus says “I am the way, the truth, and the life...” (14:6). How does a church define Jesus as the “way” here? For example, does confessing the faith carry more weight than practicing the love of Christ? Is there possibly a danger of care programs in the congregation overshadowing the church’s confession?
An example might be a congregation that wishes to be both a family-friendly place and also open to the community. If a church’s community center hosts activities that entail visitors with diverse views on a certain openness to their sexuality while celebrating who they are, does this undermine the “family-friendly” piece of the ministry? If a church draws a line in the sand as to what is acceptable to be a member, from policies on using tables and chairs up to performing certain services and rites, does this mean they are not showing Christ’s love, or are they in fact living out their understanding of what scripture teaches?
This text invites a preacher to open the proverbial “can of worms” as to what comes next in these changing times. How does a congregational leadership decide if a given idea is or is not “our understanding of scripture, and we must maintain it for the integrity of our church or fellowship”?
Verse 23 might be a sermon title and theme: “Keeping my words.” 1) What words bring “peace” (14:27)?; 2) What will the Son and the Father be seeing in heaven as we do ministry in our words (14:28)?; 3) How do we want the world to know the name of Jesus through our church’s words (14:31)? Example: A biker club is having an event in a nearby park. All of a sudden it rains. “Schmucklemeier Hall” is empty. Does the church janitor open the door to this biker club? (Why or why not?) What would Jesus do? What would Rev. Schmucklemeier do?
Alternative Application
Taking a cue from the Acts 16 text -- after a first trip, voyage, or outreach program, what would a second one look like and where would it go? What sort of lessons can be gleaned that Paul learned in his first missionary journey that informed his second missionary journey?
Acts 16:9-15
New life occurs as one explores the next chapter of the faith journey of both the individual Christian and the local church. Acts 16 is an attempt to describe Paul’s second missionary journey. One can also draw the conclusion that the Acts 1:8 mission statement is being pursued onto the next level here. (“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.”) What would “going to the next level” look like for any given church?
The text begins with Paul having a vision of a man pleading with him to do ministry in Macedonia. Was this as a result of a conversation with Luke or other colleagues (Haenchen, p. 489), or was it simply part of his ongoing mission to seek either Hellenist or Greco-Roman converts (Witherington)? There is a text-critical concern over what exact status the city of Philippi had at that time. This is also where the “we” portion of Luke’s narrative begins. This suggests that Luke had joined Paul on his missionary journey.
Philippi, where Paul and the group dropped anchor, was also a settlement for retired Roman soldiers who were willing to reside outside of Italy. It was doubtful that a substantial amount of Jewish presence was present. However, there are also views that hold that in verse 13 these missionaries sought a place of prayer by the river (possibly for Jewish rites). How prominent of a political role Philippi played in the Roman empire is contested. But Luke (the accepted author) probably had roots there because there was a school of medicine, and therefore is proud of his hometown (Witherington, pp. 488-489).
Soon the Christian missionaries came into contact with a woman of wealth named Lydia. Since her specific name is mentioned rather than that of her household, it is safe to assume that she is neither from a traditional Jewish home nor a Roman family. It reasonable to assume that she is Greek. Women held prominent roles in the Hellenist era. This places her firmly within the “Gentile” population. She was a merchant in purple linen from Thyatira. After conversation with Paul, “the Lord opened her heart” (Acts 16:14). She became a convert to the Christian community. She and her household were all baptized. It is contested as to whether this would include children or infants. There is insufficient evidence to argue for or against the “infant baptism” view based on this verse alone (Krodel, p. 307).
The genuineness of Lydia’s faith is most important in this text. She would use her household as a place for worship as well as provide resources for the worship community of the risen Christ. This suggests to modern churches that new life might be found outside of the traditional boundaries or places of worship.
In times such as these in the 21st century when many clergy are under scrutiny by denominational regulations, fear of litigation, and “bad judgment” situations deemed by insurance coverage policies, it will have to be laity that go outside many traditional boundaries to do ministry. Paul and Luke were missionaries in a foreign land. However, in North America, though one can argue there is a “new mission field” of the unchurched, could a church council safely send their pastor out to visit the Lydias in the community who are not traditional people of faith?
One path to a sermon here might be to ask “Where are places we are afraid or hesitant about doing ministry?” An example might be a local church that has had sexual impropriety occur with a former clergyperson who used to hang out at the local bars, taverns, and drinking places. Now the church council warns future clergy not even to be seen in such places! This receives further support from the denominational office and the church’s insurance carrier. Where is Philippi and Macedonia in our communities? Is it worth the risk to seek people in these places for the sake of carrying on a faith conversation?
Also, what “vision” drives any given congregation? That is, “What is the narrative of a positive future for the ministry of the church, which is often articulated or spoken of as the direction of the church’s ministry?” For example, are we a congregation who is here to bring stability, tradition, and a “back to the basics” mindset to our faith tradition? Possibly we are a congregation who wants to try new ideas and strives to think outside the box? Maybe we want to be the child-friendly place of ministry. If so, how is this vision driven? Which Lydia-type people are on board to support this ministry? New life enters through exploring uncharted paths into different locations and people in this text. [Sources: Ernst Haenchen, The Acts of the Apostles: A Commentary (Westminster Press, 1971); Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986); Ben Witherington, The Acts of the Apostles: A Socio-Rhetorical Commentary (Wm. B. Eerdmans, 1998)]
Revelation 21:10, 22--22:5
Standing back or above the whole situation we are in is the posture of Revelation 21:10, as John the Seer is carried up on a night mountain to see the Holy City come down out of heaven. This might support an argument that believers do not “go up to heaven” but that the New Jerusalem comes down upon the earth. Looking for “new life” is to occur here on earth in concert with God the Father, Son, and Holy Spirit -- not hoping to be taken up in the sky like a celestial bungee cord.
Seeing good news from a high mountain has precedence in the Hebrew Bible (Old Testament) in Ezekiel 40:2. To Ezekiel, a priest who has lost his occupation due to exile and the possible results of sins of past generations, this image suggests that good news can come to those who have inherited the problems of the past. What problems has a congregation inherited from their past that need to be addressed today? The high mountain vantage point can come in the form of a council retreat, church meeting, workshop, or gathering -- or from an outsider who is able to see things going on from another vantage point where they do not have so much vested in the building and current programs.
There are a couple strands one can pursue from this apocalyptic visionary text. One can view this text as a reversal of exile or anti-Babylon image. There is no need for a temple because this is the function of the city itself. There will be no need for artificial lighting of any form of high-tech Babylon. There is an inclusive nature where all peoples are welcome, not just the wealthy, victors in conflict, and elites of any age. Since no danger lurks outside its wall, the gates will never be shut. Nothing unclean will enter it.
It can also be seen as a reversal of the fall in the Garden of Eden in Genesis 3. The river of life, tree of life, and twelve kinds of fruit as well as tree leaves for healing would suggest a lifting of the curse in Genesis 3. All who worship the lamb will be lifted by the life-giving power of this new earth (22:1-5). Both visions point to those whose names are written in the “Lamb’s book of Life” (21:27).
Finally, God’s people will reign alongside God for eternity. Revelation 3:21 comes to fruition: “To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne.”
Such a text as this affirms God’s sovereignty. Good news comes as one simply views current events in the grand scheme of how God’s will is going to be done “on earth as it is in heaven” (Matthew 6:10). So God being “sovereign” is one theme to look at within this text. Regardless of whether one sees their current existence as one of confusion, possible stagnation, or lacking new life, believers are invited to view the church from a different vantage point, like Ezekiel (40:2) and John the Seer in Revelation 21-22.
The bottom line remains that those who walk in the shoes of the Lamb of Christ will one day see this new life here in this reality or in the afterlife. Revelation is intended to be good news in a bad-news situation. The harsh reality is that life can be a struggle, if not unfair. The good news is the access that Christians have to Revelation 21-22 or the end pages of the book. The Lamb of God ultimately wins!
Also, whether one prefers a nature or city version of the New Earth, this text has both! This Revelation 21-22 text can bring hope to those who are often afflicted with one hurt after another. It affirms that God is still in control, and that those who are faithful to Jesus the Lamb will have an eternal reward in the form of a restored Eden or Jerusalem. Do not expect God to come down in a rescue craft or pull people up into the sky, then “nuke” the earth. No, somehow God’s reign is occurring and will occur and will be one day become complete. How is the local church contributing to the solution of the world’s fallen nature, rather than mirroring the culture through its structures, policies, and attempts to imitate the latest high-tech Babylon? [Sources: George R. Beasley-Murray, The New Century Bible Commentary: Revelation (Wm. B. Eerdmans, 1983 edition); Gerhard Krodel, Augsburg Commentary on the New Testament: Revelation (Augsburg Fortress, 1989)]
John 14:23-29
One entrance to new life in any Christian community is when there is a new chapter in the life of the church. This text is Jesus’ farewell discourse before he leaves to be with the Father. The preacher could use this as occasion for a sermon on developing the Holy Trinity doctrine. Jesus will leave the Holy Spirit or Advocate (v. 26), who reminds the disciples of his teachings. In this text the address is only to the disciples, not generally to the world until after the resurrection. The Greek word has a passive sense of one being reminded of Jesus’ teachings. These are not new revelations, but the intention is to provide some level of continuity, as Jesus is now to be with the Father.
Another way to approach this text is to recall John 14:2-3, “In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also.” This is intended to comfort believers by providing peace that the world cannot give (14:27). It is a reminder that Christians will have to live with one another for eternity. As one translates the Greek word for dwelling places, it could be: “home,” “apartment,” or the traditional King James “mansion.”
One implication here is if one has an annoying Christian neighbor here on earth, they had better be making “peace” with them now -- lest they be their “apartment” wall mate in the eternal home. This text encourages Christians to live in a manner which would make themselves attractive Gentiles to want to become part of the community. It has a fellowship and peace dimension about it. The reality of “the ruler of this world” is real, but more real is the unconditional love of the Father (14:29-31).
The future is open for the church. They can either grow in the Spirit from what they remember in Jesus’ teachings, or become apathetic and selfish. Regardless, there is a new chapter beginning. Later Johanine epistles would suggest that it was not always smooth sailing, but the voices to continue or abide in caring, nurturing community do persist, as one avenue (or entrance point) to becoming attractive to Gentiles or making a positive impression for outreach.
One example might be that a person visits a church that has a reputation of calling themselves “the friendly church.” But are they cliquish at the coffee time? Does the Sunday school program welcome visitors? Does one have to have the right last name or be in the right occupation in order to be accepted in any inner circle? Maybe the slogan for the church might be: “If you need a name tag, then you don’t belong here.” This message could be sent in non-verbal body language, and by who greets and talks to the visitors and for how long. Of course, many churches have their pastor greet new faces. However, it could be read that the pastor is the “paid greeter,” not the real informal leader of major church circles.
One entrance point to new life is during a new chapter of the church’s ministry. It could be a new Sunday school year’s building project completion; or a transition in Sunday school leader, pastor, or church council/trustees group. What “Spirit” is a given church following? If a new pastor or visitor comes into the fellowship hall, he or she might see the name of “Schmuklemeier Hall” in memory of “Rev. Wilhelm Schmuklemeier” who served there for 25 years in times of growth. What message will be heard by those who did not live in those days? The other option might be to use the fellowship hall walls to highlight the most recent ministry activity or outreach ministry the church has been engaging in (of which Rev. Schmucklemeier would have approved!). The new chapter in the life of any church can translate into new life similar to the Holy Spirit reminding the early Church of the teachings and ministry of Jesus. Keeping this word is one way to show the love for Jesus the Christ in John’s gospel. [Source: George R. Beasley-Murray, Word Biblical Commentary: John (Word Books, 1987)]
Application
Verse 1 of chapter 14 of John’s gospel begins with “Do not let your hearts be troubled. Believe in God, believe in me.” What is troubling the hearts of folks in the church these days? There are some pollsters’ studies to indicate that the amount of “None” or “No Religion” population is growing at an alarming rate, to the point that some studies suggest there are more than two or three mainline churches grouped together. Are there any teachings or reminders Jesus left behind that could point to new life in the church? One path that can be explored is when Jesus says “I am the way, the truth, and the life...” (14:6). How does a church define Jesus as the “way” here? For example, does confessing the faith carry more weight than practicing the love of Christ? Is there possibly a danger of care programs in the congregation overshadowing the church’s confession?
An example might be a congregation that wishes to be both a family-friendly place and also open to the community. If a church’s community center hosts activities that entail visitors with diverse views on a certain openness to their sexuality while celebrating who they are, does this undermine the “family-friendly” piece of the ministry? If a church draws a line in the sand as to what is acceptable to be a member, from policies on using tables and chairs up to performing certain services and rites, does this mean they are not showing Christ’s love, or are they in fact living out their understanding of what scripture teaches?
This text invites a preacher to open the proverbial “can of worms” as to what comes next in these changing times. How does a congregational leadership decide if a given idea is or is not “our understanding of scripture, and we must maintain it for the integrity of our church or fellowship”?
Verse 23 might be a sermon title and theme: “Keeping my words.” 1) What words bring “peace” (14:27)?; 2) What will the Son and the Father be seeing in heaven as we do ministry in our words (14:28)?; 3) How do we want the world to know the name of Jesus through our church’s words (14:31)? Example: A biker club is having an event in a nearby park. All of a sudden it rains. “Schmucklemeier Hall” is empty. Does the church janitor open the door to this biker club? (Why or why not?) What would Jesus do? What would Rev. Schmucklemeier do?
Alternative Application
Taking a cue from the Acts 16 text -- after a first trip, voyage, or outreach program, what would a second one look like and where would it go? What sort of lessons can be gleaned that Paul learned in his first missionary journey that informed his second missionary journey?
