We Need God In Charge of Our Lives
Commentary
God takes charge! This is “Good Shepherd Sunday.” It is a Sunday for celebrating the various ways in which God has been in charge.
Acts 2:42-47
The First Lesson is a report of the concluding events of the day of Pentecost, part of the second half of a two-part history of the church (the first half being the Gospel of Luke) traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). The author’s concern is to stress the universal mission of the church (1:8) and so to validate the ministry of Paul. There is also a concern in both Acts and Luke to stress the work of the Holy Spirit.
Following the mass baptisms on Pentecost (v.41), it is reported that the followers of Jesus devoted themselves to the apostles’ teaching and fellowship to the breaking of bread (a common meal that included the Lord’s Supper) and prayers (v.42). Awe reportedly came on everyone because many wonders were done by the apostles (v.43). The faithful at that time seem to have shared all things in common, selling their possessions and distributing the proceeds to those in need (vv.44-45; cf. 4:32-35). Much time seems to have been spent in the temple (the first followers of Jesus continued to worship there as devout Jews), and they reportedly broke bread at home, eating this food with glad hearts, praising God and having favor [charis] with all. Daily more and more joined (vv.46-47) — a theme regularly emphasized in Acts (6:7; 9:31; 11:1,21; 12:24; 14:1).
At least two possibilities for sermons are invited by this Lesson. One possibility is to focus on the phenomenal growth the early church enjoyed as the members devoted themselves to the teaching of the apostles. The church that wants to grow today needs this single-minded devotion to the authority of the apostolic witness, to Bible study and theology, and a little less concern with the latest gimmicks or ways of being relevant. In short, we need a church governed by the Word of God, not the latest trends.
The other factor in the church’s growth seems to have been related to the sharing Christians did, to their concern with the poor. Sermons focusing on this aspect of the church’s ministry are also timely in this election year, especially in light of the hearing or lack of hearing about the virtues of socialism and call for guaranteed income which a number of the candidates have espoused. Whether these candidacies have been successful or have become also-rans, preachers have occasion with this text to raise the question if it is not the church’s job to get these policies back on the agenda of the remaining viable candidates.
1 Peter 2:19-25
The Second Lesson was not likely written by the apostle. We conclude this from its high-quality Greek. It was probably written between 70 AD and 90 AD. It is a pastoral exhortation (circular letter) written by an elder in Rome claiming to be Peter to a Gentile church at the lower levels of the socio-economic spectrum in Turkey. The Lesson is part of a discourse on the obligations of Christians, in this case the need for obedience (to masters). In part, this stress on maintaining the social order was an attempt to undercut Roman assumptions about Christians, who like practitioners of other foreign religions, were thought to practice immorality and insubordination to established social relationships.
After calling on slaves/servants [oiketes] to accept the authority of their masters with all deference (v.18), it is noted that it is a credit [literally charis, which can be translated “grace”] to the faithful who are aware of God to endure pain while suffering unjustly (v.19). In keeping with the Catholic character of the epistle (it is one of the so-called Catholic Epistles), works are related to grace. But no credit [literally kleos or glory] is to be given, it is asserted, if beaten for doing wrong (v.20; Colossians 3:22-25). We have been called to endure such suffering because Christ suffered for us, the author claims. He is said to leave an example [hupogra, which literally translates copy or underwriting] (v.21). Isaiah 53:5,12 is paraphrased, witnessing that the Messiah committed no sin and offered no deceit (v.22). When Christ was abused, the author adds, he did not return abuse. Christ is said to have accepted suffering and entrusted Himself to the one who judges righteously [dikaios] (v.23). Although we cannot be absolutely certain, the use of this term in 2 Peter 1:1 suggests that the author uses it like Paul and most Jews in the first century did, not as pertaining to justice but as referring to right relationships and setting them right (Rudolf Bultmann, Theology of the New Testament, Vol.1, p.271). This understanding of God’s righteousness helps explain the logic of the following reference to Christ bearing our sins on the cross, so that free from sins we might live for righteousness (in right relationship with God), healed by His wounds (v.24). The people are said to have been going astray like sheep, but now have returned to the shepherd [poimen] and guardian of their souls (v.25). The language of Isaiah 53:5-12 may be in the background of this description of Christ. Other scholars suggest that we have in these verses an early Christian hymn.
A 2017 Gallup poll on morality in America found that 77% of us think it is getting worse. Certainly, public discourse during the Trump years evidence a further deterioration. Add to that the decline in religious participation (the striking growth of religiously unaffiliated portion of the American population) and it seems like Christians are being isolated. This Lesson certainly has a word to speak to this range of issues. It might also be employed to address suffering in the congregation in which the sermon is delivered. Either way the Lesson highlights a focus on Christ our Good Shepherd. It might be tempting to preach sermons using Christ’s suffering as an example for how we are to live. But that would be to overlook that the Greek word translated “example” literally means “copy” or “underwriting.” To underwrite is to guarantee payment (like an insurance policy underwrites the insured). Christ takes the responsibility for our suffering, for our discomfort, and takes care of the debts and hard work on our behalf. This is a Lesson for sermons which remind us that the suffering or isolation (sense of exile we may feel in this secular world) we feel has been borne by Christ. The suffering or strangeness we may feel has already been remedied. We have a Good Shepherd who has taken care of it, put us on more familiar or comfortable territory. In less pain, less uncertain, living Christ’s way, following our shepherd, will come a little easier since God is now in charge of things.
John 10:1-10
Of course the Gospel provides the parable of the Good Shepherd, unique to the fourth and most recent Gospel. Written late in the first century it is based on the synoptic accounts of Jesus. The first post-Biblical Church historian, Eusebius of Caesarea, claimed that the author of John’s Gospel had perceived the external facts made plain in the gospel and been inspired to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Second Series, Vol.1, p.261). This spiritual approach seems evidenced in how the images are interpreted by Jesus in the Lesson’s discourse on Jesus the shepherd who gives life and is the gate/door [thura] to salvation.
Jesus begins his comments (presumably addressed to the Pharisees [9:40]) by teaching that anyone who does not enter the sheepfold by the gate but climbs in another way is a thief (v.1). The one who enters the gate is the shepherd of the sheep, he teaches (v.2). The gatekeeper opens the gate for the shepherd and the sheep hear his voice. He calls them by name and leads them out (v.3). When the shepherd has brought out all the sheep, he goes ahead of them and they follow. They will not follow strangers, Jesus adds, because the sheep do not know their voices (vv.4-5). Jesus is sad to have used this figure of speech, but his followers still did not understand (v.6). Then Jesus says that he is the gate for the sheep and that all who come before him are thieves and bandits whom the sheep will not acknowledge (vv.7-8). This may be a reference by John’s version of Jesus to messianic pretenders. At the gate [the Greek term used here thura is more properly translated “door”], Jesus claims that whoever enters by him will be saved. The thief comes only to steal and kill, but he has come to give life [zoe] abundantly (vv.9-10). (This theme that faith leads to life is regularly made in John [3:36; 5:24; 6:40,47; 20:31].) Jesus is then reported as noting that he is the Good Shepherd (v.11).
Most people in our “you can be anything you want to be” ethos find the idea of following a Good Shepherd quaint, maybe even a little demeaning. We are after all the masters of our own fate. Too often in developing sermons on this text preachers miss that Jesus is not just the Good Shepherd who leads us sheep but is the gate or door to salvation. The Lesson is more Christocentric than we usually present it to parishioners. It is not so much a Biblical text about deciding to follow Jesus. It is about being led into the building where there is life through Christ. It is about losing ourselves in him. Neurobiological research indicates that when you are engaged in an activity that leads you to forget yourself, the executive part of the brain in immersed in pleasurable neurochemicals (Stefan Klein, The Science of Happiness, pp.35-37,56-57,107). Getting wrapped up in Jesus, following his guidance, living life in the house of God through the door who is Christ, gets you less focused on finding yourself, on seeking fulfillment and happiness in life. Engaged in doing Jesus’ thing, in his agenda and not our own, is likely to make us more content and happy brain science suggests. That is why Christ our shepherd is such a Good one!
This is a Sunday for sermons reminding us that we need God in charge of our lives, that self-determination and self-fulfillment do not lead to happiness. We need shepherding by God in Christ in order to live fully and well. With God in charge of our lives, we are likely to be more productive and turn out better.
Acts 2:42-47
The First Lesson is a report of the concluding events of the day of Pentecost, part of the second half of a two-part history of the church (the first half being the Gospel of Luke) traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). The author’s concern is to stress the universal mission of the church (1:8) and so to validate the ministry of Paul. There is also a concern in both Acts and Luke to stress the work of the Holy Spirit.
Following the mass baptisms on Pentecost (v.41), it is reported that the followers of Jesus devoted themselves to the apostles’ teaching and fellowship to the breaking of bread (a common meal that included the Lord’s Supper) and prayers (v.42). Awe reportedly came on everyone because many wonders were done by the apostles (v.43). The faithful at that time seem to have shared all things in common, selling their possessions and distributing the proceeds to those in need (vv.44-45; cf. 4:32-35). Much time seems to have been spent in the temple (the first followers of Jesus continued to worship there as devout Jews), and they reportedly broke bread at home, eating this food with glad hearts, praising God and having favor [charis] with all. Daily more and more joined (vv.46-47) — a theme regularly emphasized in Acts (6:7; 9:31; 11:1,21; 12:24; 14:1).
At least two possibilities for sermons are invited by this Lesson. One possibility is to focus on the phenomenal growth the early church enjoyed as the members devoted themselves to the teaching of the apostles. The church that wants to grow today needs this single-minded devotion to the authority of the apostolic witness, to Bible study and theology, and a little less concern with the latest gimmicks or ways of being relevant. In short, we need a church governed by the Word of God, not the latest trends.
The other factor in the church’s growth seems to have been related to the sharing Christians did, to their concern with the poor. Sermons focusing on this aspect of the church’s ministry are also timely in this election year, especially in light of the hearing or lack of hearing about the virtues of socialism and call for guaranteed income which a number of the candidates have espoused. Whether these candidacies have been successful or have become also-rans, preachers have occasion with this text to raise the question if it is not the church’s job to get these policies back on the agenda of the remaining viable candidates.
1 Peter 2:19-25
The Second Lesson was not likely written by the apostle. We conclude this from its high-quality Greek. It was probably written between 70 AD and 90 AD. It is a pastoral exhortation (circular letter) written by an elder in Rome claiming to be Peter to a Gentile church at the lower levels of the socio-economic spectrum in Turkey. The Lesson is part of a discourse on the obligations of Christians, in this case the need for obedience (to masters). In part, this stress on maintaining the social order was an attempt to undercut Roman assumptions about Christians, who like practitioners of other foreign religions, were thought to practice immorality and insubordination to established social relationships.
After calling on slaves/servants [oiketes] to accept the authority of their masters with all deference (v.18), it is noted that it is a credit [literally charis, which can be translated “grace”] to the faithful who are aware of God to endure pain while suffering unjustly (v.19). In keeping with the Catholic character of the epistle (it is one of the so-called Catholic Epistles), works are related to grace. But no credit [literally kleos or glory] is to be given, it is asserted, if beaten for doing wrong (v.20; Colossians 3:22-25). We have been called to endure such suffering because Christ suffered for us, the author claims. He is said to leave an example [hupogra, which literally translates copy or underwriting] (v.21). Isaiah 53:5,12 is paraphrased, witnessing that the Messiah committed no sin and offered no deceit (v.22). When Christ was abused, the author adds, he did not return abuse. Christ is said to have accepted suffering and entrusted Himself to the one who judges righteously [dikaios] (v.23). Although we cannot be absolutely certain, the use of this term in 2 Peter 1:1 suggests that the author uses it like Paul and most Jews in the first century did, not as pertaining to justice but as referring to right relationships and setting them right (Rudolf Bultmann, Theology of the New Testament, Vol.1, p.271). This understanding of God’s righteousness helps explain the logic of the following reference to Christ bearing our sins on the cross, so that free from sins we might live for righteousness (in right relationship with God), healed by His wounds (v.24). The people are said to have been going astray like sheep, but now have returned to the shepherd [poimen] and guardian of their souls (v.25). The language of Isaiah 53:5-12 may be in the background of this description of Christ. Other scholars suggest that we have in these verses an early Christian hymn.
A 2017 Gallup poll on morality in America found that 77% of us think it is getting worse. Certainly, public discourse during the Trump years evidence a further deterioration. Add to that the decline in religious participation (the striking growth of religiously unaffiliated portion of the American population) and it seems like Christians are being isolated. This Lesson certainly has a word to speak to this range of issues. It might also be employed to address suffering in the congregation in which the sermon is delivered. Either way the Lesson highlights a focus on Christ our Good Shepherd. It might be tempting to preach sermons using Christ’s suffering as an example for how we are to live. But that would be to overlook that the Greek word translated “example” literally means “copy” or “underwriting.” To underwrite is to guarantee payment (like an insurance policy underwrites the insured). Christ takes the responsibility for our suffering, for our discomfort, and takes care of the debts and hard work on our behalf. This is a Lesson for sermons which remind us that the suffering or isolation (sense of exile we may feel in this secular world) we feel has been borne by Christ. The suffering or strangeness we may feel has already been remedied. We have a Good Shepherd who has taken care of it, put us on more familiar or comfortable territory. In less pain, less uncertain, living Christ’s way, following our shepherd, will come a little easier since God is now in charge of things.
John 10:1-10
Of course the Gospel provides the parable of the Good Shepherd, unique to the fourth and most recent Gospel. Written late in the first century it is based on the synoptic accounts of Jesus. The first post-Biblical Church historian, Eusebius of Caesarea, claimed that the author of John’s Gospel had perceived the external facts made plain in the gospel and been inspired to compose a spiritual gospel (Nicene and Post-Nicene Fathers, Second Series, Vol.1, p.261). This spiritual approach seems evidenced in how the images are interpreted by Jesus in the Lesson’s discourse on Jesus the shepherd who gives life and is the gate/door [thura] to salvation.
Jesus begins his comments (presumably addressed to the Pharisees [9:40]) by teaching that anyone who does not enter the sheepfold by the gate but climbs in another way is a thief (v.1). The one who enters the gate is the shepherd of the sheep, he teaches (v.2). The gatekeeper opens the gate for the shepherd and the sheep hear his voice. He calls them by name and leads them out (v.3). When the shepherd has brought out all the sheep, he goes ahead of them and they follow. They will not follow strangers, Jesus adds, because the sheep do not know their voices (vv.4-5). Jesus is sad to have used this figure of speech, but his followers still did not understand (v.6). Then Jesus says that he is the gate for the sheep and that all who come before him are thieves and bandits whom the sheep will not acknowledge (vv.7-8). This may be a reference by John’s version of Jesus to messianic pretenders. At the gate [the Greek term used here thura is more properly translated “door”], Jesus claims that whoever enters by him will be saved. The thief comes only to steal and kill, but he has come to give life [zoe] abundantly (vv.9-10). (This theme that faith leads to life is regularly made in John [3:36; 5:24; 6:40,47; 20:31].) Jesus is then reported as noting that he is the Good Shepherd (v.11).
Most people in our “you can be anything you want to be” ethos find the idea of following a Good Shepherd quaint, maybe even a little demeaning. We are after all the masters of our own fate. Too often in developing sermons on this text preachers miss that Jesus is not just the Good Shepherd who leads us sheep but is the gate or door to salvation. The Lesson is more Christocentric than we usually present it to parishioners. It is not so much a Biblical text about deciding to follow Jesus. It is about being led into the building where there is life through Christ. It is about losing ourselves in him. Neurobiological research indicates that when you are engaged in an activity that leads you to forget yourself, the executive part of the brain in immersed in pleasurable neurochemicals (Stefan Klein, The Science of Happiness, pp.35-37,56-57,107). Getting wrapped up in Jesus, following his guidance, living life in the house of God through the door who is Christ, gets you less focused on finding yourself, on seeking fulfillment and happiness in life. Engaged in doing Jesus’ thing, in his agenda and not our own, is likely to make us more content and happy brain science suggests. That is why Christ our shepherd is such a Good one!
This is a Sunday for sermons reminding us that we need God in charge of our lives, that self-determination and self-fulfillment do not lead to happiness. We need shepherding by God in Christ in order to live fully and well. With God in charge of our lives, we are likely to be more productive and turn out better.
