God does not abandon us
Commentary
Transpiring in the week when the Festival of Jesus’ Ascension is commemorated, it is not surprising that Easter 7 focuses on the awesome ways of God, his work through providential guidance in the world and through the direction often given by the Holy Spirit.
Acts 1:15-17; 21-28
The First Lesson (Acts 1:15-17, 21-26), drawn from the second half of an early history of the church attributed to Paul’s Gentile associate Luke (Colossians 4:14; Philemon 24), offers an account of Peter’s address to a crowd of 120 soon after Jesus’ ascension. He claims that scripture has been fulfilled as testified by the Holy Spirit through King David concerning Judas Iscariot (vv.15-17). It is not clear whether Luke is referring here to the Hebrew Bible in a general sense or specifically to the relationship between Psalm 69:25 and 109:8 which are subsequently cited (v.20) and the death of Judas Iscariot and the field bought with his money to bury foreigners (Matthew 27:3-10). After an account of Judas’ death, the lesson continues with an account of the selection by lot of Mattheus as his successor (vv.21-26).
A 2013 Harris poll found that a 37% plurality of Americans (including 52% of Catholics) believe that God observes, but does not control what happens on Earth -- down considerably from 2003, when half of Americans (50%) expressed this belief. See the Illustrations of this Lesson for an indication of the continuing relevance of these findings. In any case, the events recounted in the reading speak against this idea of a passive, distant God. A sermon on this lesson should proclaim how God continues to guide us through ordinary-looking means, as he planned and guided Jesus’ passion as well as the succession of new leaders among the Apostles.
1 John 5:9-13
The Second Lesson is part of a treatise or sermon by an unknown teacher of the Johannine tradition, probably aiming to clarify the proper interpretation of the Gospel of John. The book addresses disputes 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 (1:1-3,7; 2:2; 3:2,10,16; 5:6). This lesson concludes a discussion of victorious faith.
After referring to the testimony/witness 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 are said to have this testimony of the Spirit 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). It follows, then, that the Son has life, that 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).
There are a lot of alternatives to the Christian faith in modern American society. A lot of attention is given by Americans to human testimony. A 2009 poll conducted by the Pew Forum on Religion and Public Life found that although Christians made up the majority in the poll, 1 in 4 Americans believed that spiritual energy is located in mountains, trees and crystals. One in four also believed in astrology, while 24% believe in reincarnation. In order for these numbers to connect, at least some professed Christians must also embrace these views along with their faith. Human wisdom also teaches us that we are fundamentally good, that we can do most things ourselves. And so it is not surprising that a 2107 Pew Research Center poll found 52% of American Protestants disavow salvation by faith and works in favor of salvation by works along with faith. No two ways about it: We need a faith focused on Christ, not our wisdom, guided by the Holy Spirit, and not our human wisdom. Sermons might develop this theme or else concentrate on the concept of the Holy Spirit in our hearts or the gifts and guidance of the Spirit -- all awesome manifestations of the ways of God.
John 17:6-19
The Gospel is drawn from the last of the four Gospels to be written. It may be based on the earlier three. The book’s traditional identification with John the son of Zebedee was made in the first century by Irenaeus. Regardless of its origins, most scholars agree that the book’s main agenda was to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).
This lesson reports the conclusion of Jesus’ Farewell Discourse, given according to John sometime after the Last Supper. This sermon is only reported in this Gospel. The assigned verses offer an account of Christ’s High-Priestly Prayer in the Discourse. It begins with Jesus in prayer, reminding his father that he has made the father’s name known to all those Jesus has been given, so that the followers of Jesus are the father’s (vv.6,10). These followers have been taught that all Jesus has comes from the father, that he came from the father, and this the followers have believed (vv.7-8). Jesus next claims that his petitions are on behalf of his followers, not on behalf of the world (v.9). He urges the father to 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).
It is reported that Jesus then 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] in order to fulfill scripture (v.12). Jesus then says that since his coming to the father he speaks these things in the world so that his followers may have his 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 (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).
Jesus’ prayer in this lesson is full of realism. He demonstrates that the faithful are in tension with the world. Indeed, we are in tension with ourselves. We are selfish people. Modern genetic theology seems to bear out this point. Evolutionary biologist Richard Dawkins has spoken of our “selfish genes,” desiring their own propagation, so that heterosexual love and doing good to our kin or community are selfish deeds, undertaken simply to propagate our own genes into the next generations. Generations since the baby boomers have been raised on mantras about “Doing your own thing,” Psychologist Jean Twenge has noted (Generation Me, esp. p.24). In view of these realities, we need sermons on this lesson to remind us of the awesomeness of God’s ways, that he does not give up on us but is holding on to us, giving us himself and his spirit to keep us in tension with this selfishness and the ways of the world. When we feel like quitting or submitting to all the selfishness, this is a prayer and words to give us hope and strength to continue, confident that Christ is keeping us with him, fighting the battle for us.
All the lessons for this Sunday testify to the marvelous interventions that God has and continues to make on our behalf. Sermons should testify that no matter how bad things look, God has not abandoned us, but continues to intervene in marvelous (even though they may seem like natural) ways.
Acts 1:15-17; 21-28
The First Lesson (Acts 1:15-17, 21-26), drawn from the second half of an early history of the church attributed to Paul’s Gentile associate Luke (Colossians 4:14; Philemon 24), offers an account of Peter’s address to a crowd of 120 soon after Jesus’ ascension. He claims that scripture has been fulfilled as testified by the Holy Spirit through King David concerning Judas Iscariot (vv.15-17). It is not clear whether Luke is referring here to the Hebrew Bible in a general sense or specifically to the relationship between Psalm 69:25 and 109:8 which are subsequently cited (v.20) and the death of Judas Iscariot and the field bought with his money to bury foreigners (Matthew 27:3-10). After an account of Judas’ death, the lesson continues with an account of the selection by lot of Mattheus as his successor (vv.21-26).
A 2013 Harris poll found that a 37% plurality of Americans (including 52% of Catholics) believe that God observes, but does not control what happens on Earth -- down considerably from 2003, when half of Americans (50%) expressed this belief. See the Illustrations of this Lesson for an indication of the continuing relevance of these findings. In any case, the events recounted in the reading speak against this idea of a passive, distant God. A sermon on this lesson should proclaim how God continues to guide us through ordinary-looking means, as he planned and guided Jesus’ passion as well as the succession of new leaders among the Apostles.
1 John 5:9-13
The Second Lesson is part of a treatise or sermon by an unknown teacher of the Johannine tradition, probably aiming to clarify the proper interpretation of the Gospel of John. The book addresses disputes 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 (1:1-3,7; 2:2; 3:2,10,16; 5:6). This lesson concludes a discussion of victorious faith.
After referring to the testimony/witness 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 are said to have this testimony of the Spirit 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). It follows, then, that the Son has life, that 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).
There are a lot of alternatives to the Christian faith in modern American society. A lot of attention is given by Americans to human testimony. A 2009 poll conducted by the Pew Forum on Religion and Public Life found that although Christians made up the majority in the poll, 1 in 4 Americans believed that spiritual energy is located in mountains, trees and crystals. One in four also believed in astrology, while 24% believe in reincarnation. In order for these numbers to connect, at least some professed Christians must also embrace these views along with their faith. Human wisdom also teaches us that we are fundamentally good, that we can do most things ourselves. And so it is not surprising that a 2107 Pew Research Center poll found 52% of American Protestants disavow salvation by faith and works in favor of salvation by works along with faith. No two ways about it: We need a faith focused on Christ, not our wisdom, guided by the Holy Spirit, and not our human wisdom. Sermons might develop this theme or else concentrate on the concept of the Holy Spirit in our hearts or the gifts and guidance of the Spirit -- all awesome manifestations of the ways of God.
John 17:6-19
The Gospel is drawn from the last of the four Gospels to be written. It may be based on the earlier three. The book’s traditional identification with John the son of Zebedee was made in the first century by Irenaeus. Regardless of its origins, most scholars agree that the book’s main agenda was to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the Son of God (20:31).
This lesson reports the conclusion of Jesus’ Farewell Discourse, given according to John sometime after the Last Supper. This sermon is only reported in this Gospel. The assigned verses offer an account of Christ’s High-Priestly Prayer in the Discourse. It begins with Jesus in prayer, reminding his father that he has made the father’s name known to all those Jesus has been given, so that the followers of Jesus are the father’s (vv.6,10). These followers have been taught that all Jesus has comes from the father, that he came from the father, and this the followers have believed (vv.7-8). Jesus next claims that his petitions are on behalf of his followers, not on behalf of the world (v.9). He urges the father to 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).
It is reported that Jesus then 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] in order to fulfill scripture (v.12). Jesus then says that since his coming to the father he speaks these things in the world so that his followers may have his 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 (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).
Jesus’ prayer in this lesson is full of realism. He demonstrates that the faithful are in tension with the world. Indeed, we are in tension with ourselves. We are selfish people. Modern genetic theology seems to bear out this point. Evolutionary biologist Richard Dawkins has spoken of our “selfish genes,” desiring their own propagation, so that heterosexual love and doing good to our kin or community are selfish deeds, undertaken simply to propagate our own genes into the next generations. Generations since the baby boomers have been raised on mantras about “Doing your own thing,” Psychologist Jean Twenge has noted (Generation Me, esp. p.24). In view of these realities, we need sermons on this lesson to remind us of the awesomeness of God’s ways, that he does not give up on us but is holding on to us, giving us himself and his spirit to keep us in tension with this selfishness and the ways of the world. When we feel like quitting or submitting to all the selfishness, this is a prayer and words to give us hope and strength to continue, confident that Christ is keeping us with him, fighting the battle for us.
All the lessons for this Sunday testify to the marvelous interventions that God has and continues to make on our behalf. Sermons should testify that no matter how bad things look, God has not abandoned us, but continues to intervene in marvelous (even though they may seem like natural) ways.
