Invitations
Commentary
One of the interesting things about the Old and New Testaments is their use of the word "therefore." Stories are told, God ïs acts are recalled, explanations are made, and then comes the "therefore."
One of the tragedies of Easter is the fact that so many manage to be at church on Easter Sunday. Throngs arrive to hear the good news, "He is risen." There is an air of joy and celebration. The music stirs the soul for a moment. It is as if there were a wistful hopefulness on the part of those who come, as if they were saying, "Oh, if this were only so" or "Wouldn ït it be nice if all this were true" and then going back to their daily despair.
It is unfortunate that they do not stay for the "therefore." Eastertide is a time for spelling out the "therefore" of the faith we hold. While we do not motivate God to act on our behalf - that is at his initiative - we are expected to respond to his gracious acts.
Therefore, it seems appropriate that much of the emphasis of Easter Sunday should be on the invitation to return and hear more about the "therefores."
In fact, a worthy series of sermons might be titled "Therefore." Then one could follow that with sermons such as: Repentance, Obedience, New Life, Witnessing, etc.
Those of us who preach from Sunday to Sunday are those who are privileged to issue invitations to our congregations. When they respond we ought to be ready to flesh out the "therefores."
OUTLINE I
Practical Applications of Easter
Acts 4:32-35; 3:13-15, 17-26; 1 John 1:1--2:2, 5:1-6; John 20:19-31
Introduction: Point out the ways in which the three scriptures present those who, for one reason or another, deny, refuse or doubt the good news. Deal with each separately.
The Jews: Jesus did not meet their expectations. He didn ït fit the bill they had in mind. Over the centuries they had raised their expectations so high. They expected a king. He came as a babe. They expected a miracleworker and a giver of signs. He played the one down and refused to give the other. They expected a conqueror. He gave his life.
What about us? How many of us cry out our complaint when God doesn ït deliver? When our hopes and dreams go unfulfilled, to whom do we complain? Could it be that we are more like these Jews than we had thought?
The Pure: "If you say you have no sin ..." Throughout history the church has had to listen to those who imagine that they are good enough, righteous enough to have no need. Their pride is their stumbling block. In one way or another all of us deserve the title "sinner." Help the congregation understand why Paul will quote the prophet and in Romans 3:10-18. (See Psalm 14, 5, 140, 10, 36 and Isaiah 59.)
The Doubters: The Thomas story is one of the most charming in the New Testament. It is too bad that the word "doubting" has come to be so firmly affixed to the name of this fine example of a realist. (See John 11:16 and 14:5.) Far too many have been willing to question anything about the faith because of misinterpretations of this story. It is time to study it carefully and note that though we seem to be negative toward doubters Jesus was not.
Conclusion: Encourage those with rigid expectations to reconsider, those who think they are pure to re-evaluate, and those who have questions to keep asking them. The scriptures promise that all will be heard.
OUTLINE II
The Values of Doubting
John 20:19-31
Introduction: Review the usual approaches taken to the story of Thomas. Remind the congregation that we are usually negative toward the skeptic, the doubter, and the questioner. Our attitude tends to reveal that we are fearful of what might be asked or that our own faith might be shaken by honest questions. We use our disapproval to hold people at arm ïs length.
John 11:16: Review the events of the Lazarus Story in John 11. Note that this event is that which casts the die. Thomas sees what is going on. The rest are apparently naive. Here is the realist, and more. Thomas is courageous enough to face up to the possible consequences of his discipleship.
John 14:5: John 14 begins with wonderful statements by Jesus. Thomas is apparently unimpressed. He wants Jesus to stop talking in such heavenly terms and to speak plainly. His response is a complaint. We do not know. At least he is a realist. And he wants guidance. The rest, like us all too often, just stand there and nod even when they don ït understand a thing that is going on. Do we do that, too?
John 20:19-31: At last Thomas ï realism reaches its peak. The dead come back? Walked through the wall? Spoke? Commissioned you? You? All who betrayed, denied, fled? Man, I ïll have to see and hear that for myself.
Conclusion: Never does Jesus rebuke or scold. Perhaps he saw something in this honest man of questioning that he ïd like to see in us. There is some good material on doubting in the poem Rabbi Ben Ezra by Browning. And read Tennyson ïs words on doubt in In Memoriam. There is also a wise word in The Oversoul by Emerson.
OUTLINE III
Good News for the Good ... and the Bad
Acts 4:32-35
Introduction: Review Luke ïs story of the unity, joy, equality, sharing, and all the good things that existed among those in the early fellowship of disciples. What a wonderful word-picture. Very often we propose this picture of the church to our congregations as the model, the goal, the golden age of the church.
1. Remind the congregation of the dangers involved in plucking swatches from here and there in the Bible and thus not only considering matters apart from their context but also separating them from the whole, and much larger, picture. Find examples from here and there to illustrate how we often present onesided or incomplete pictures.
2. Call to the attention of the hearers that a complete reading of Acts shows us the whole picture. For instance, go from Acts 2:47 to 4:32 and read through 5:11. The Ananias and Sapphira story will show that this is no company of the perfect. And what about the conflict between the Jewish and Greek members of the fellowship in Acts 6? You can do the rest of the search for such items yourself. Paul ïs letters furnish further evidence.
Conclusion: Point out that the New Testament pictures the church as it is, a church not greatly different from ours. Too many imagine that someday when the church is perfect God will be able to use us. Help the congregation to understand that God called such as those encountered in the New Testament and that he still calls and intends to use such as us. Just more of the good news.
One of the tragedies of Easter is the fact that so many manage to be at church on Easter Sunday. Throngs arrive to hear the good news, "He is risen." There is an air of joy and celebration. The music stirs the soul for a moment. It is as if there were a wistful hopefulness on the part of those who come, as if they were saying, "Oh, if this were only so" or "Wouldn ït it be nice if all this were true" and then going back to their daily despair.
It is unfortunate that they do not stay for the "therefore." Eastertide is a time for spelling out the "therefore" of the faith we hold. While we do not motivate God to act on our behalf - that is at his initiative - we are expected to respond to his gracious acts.
Therefore, it seems appropriate that much of the emphasis of Easter Sunday should be on the invitation to return and hear more about the "therefores."
In fact, a worthy series of sermons might be titled "Therefore." Then one could follow that with sermons such as: Repentance, Obedience, New Life, Witnessing, etc.
Those of us who preach from Sunday to Sunday are those who are privileged to issue invitations to our congregations. When they respond we ought to be ready to flesh out the "therefores."
OUTLINE I
Practical Applications of Easter
Acts 4:32-35; 3:13-15, 17-26; 1 John 1:1--2:2, 5:1-6; John 20:19-31
Introduction: Point out the ways in which the three scriptures present those who, for one reason or another, deny, refuse or doubt the good news. Deal with each separately.
The Jews: Jesus did not meet their expectations. He didn ït fit the bill they had in mind. Over the centuries they had raised their expectations so high. They expected a king. He came as a babe. They expected a miracleworker and a giver of signs. He played the one down and refused to give the other. They expected a conqueror. He gave his life.
What about us? How many of us cry out our complaint when God doesn ït deliver? When our hopes and dreams go unfulfilled, to whom do we complain? Could it be that we are more like these Jews than we had thought?
The Pure: "If you say you have no sin ..." Throughout history the church has had to listen to those who imagine that they are good enough, righteous enough to have no need. Their pride is their stumbling block. In one way or another all of us deserve the title "sinner." Help the congregation understand why Paul will quote the prophet and in Romans 3:10-18. (See Psalm 14, 5, 140, 10, 36 and Isaiah 59.)
The Doubters: The Thomas story is one of the most charming in the New Testament. It is too bad that the word "doubting" has come to be so firmly affixed to the name of this fine example of a realist. (See John 11:16 and 14:5.) Far too many have been willing to question anything about the faith because of misinterpretations of this story. It is time to study it carefully and note that though we seem to be negative toward doubters Jesus was not.
Conclusion: Encourage those with rigid expectations to reconsider, those who think they are pure to re-evaluate, and those who have questions to keep asking them. The scriptures promise that all will be heard.
OUTLINE II
The Values of Doubting
John 20:19-31
Introduction: Review the usual approaches taken to the story of Thomas. Remind the congregation that we are usually negative toward the skeptic, the doubter, and the questioner. Our attitude tends to reveal that we are fearful of what might be asked or that our own faith might be shaken by honest questions. We use our disapproval to hold people at arm ïs length.
John 11:16: Review the events of the Lazarus Story in John 11. Note that this event is that which casts the die. Thomas sees what is going on. The rest are apparently naive. Here is the realist, and more. Thomas is courageous enough to face up to the possible consequences of his discipleship.
John 14:5: John 14 begins with wonderful statements by Jesus. Thomas is apparently unimpressed. He wants Jesus to stop talking in such heavenly terms and to speak plainly. His response is a complaint. We do not know. At least he is a realist. And he wants guidance. The rest, like us all too often, just stand there and nod even when they don ït understand a thing that is going on. Do we do that, too?
John 20:19-31: At last Thomas ï realism reaches its peak. The dead come back? Walked through the wall? Spoke? Commissioned you? You? All who betrayed, denied, fled? Man, I ïll have to see and hear that for myself.
Conclusion: Never does Jesus rebuke or scold. Perhaps he saw something in this honest man of questioning that he ïd like to see in us. There is some good material on doubting in the poem Rabbi Ben Ezra by Browning. And read Tennyson ïs words on doubt in In Memoriam. There is also a wise word in The Oversoul by Emerson.
OUTLINE III
Good News for the Good ... and the Bad
Acts 4:32-35
Introduction: Review Luke ïs story of the unity, joy, equality, sharing, and all the good things that existed among those in the early fellowship of disciples. What a wonderful word-picture. Very often we propose this picture of the church to our congregations as the model, the goal, the golden age of the church.
1. Remind the congregation of the dangers involved in plucking swatches from here and there in the Bible and thus not only considering matters apart from their context but also separating them from the whole, and much larger, picture. Find examples from here and there to illustrate how we often present onesided or incomplete pictures.
2. Call to the attention of the hearers that a complete reading of Acts shows us the whole picture. For instance, go from Acts 2:47 to 4:32 and read through 5:11. The Ananias and Sapphira story will show that this is no company of the perfect. And what about the conflict between the Jewish and Greek members of the fellowship in Acts 6? You can do the rest of the search for such items yourself. Paul ïs letters furnish further evidence.
Conclusion: Point out that the New Testament pictures the church as it is, a church not greatly different from ours. Too many imagine that someday when the church is perfect God will be able to use us. Help the congregation to understand that God called such as those encountered in the New Testament and that he still calls and intends to use such as us. Just more of the good news.
