Easter 2
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
The resurrection gets us all together. Historically this was the first Sunday during which newly baptized members would be admitted into the fellowship as full members of the church, and so this theme of community and unity is most appropriate.
Collect of the Day
Petitions are offered that by grace we be enabled to show the power of the Resurrection in all we do and say. Another prayer focused on Sanctification.
Psalm of the Day
Psalm 133
* A Song of Ascents extolling the joys of harmony in the family.
* A Wisdom Psalm (maxims of everyday life) comparing good relations to oil on Aaron's beard saturating his whole gown. Given the Psalm's likely origin in the Exiles' return from Babylon, the harmony extolled may have to do with restored Israel or the people of God.
Sermon Text and Title
"One Heart; One Soul"
Acts 4:32-35
1. Theological Aim of the Sermon and Strategy
To explore with the congregation the vision of the first Jerusalem church after the resurrection, its implications for the doctrine of the church and social ethics (alleviation of poverty and implicit critique of unbridled capitalism). Grace as the implementer of these dynamics is also proclaimed.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A description of the early Jerusalem church's polity -- the sharing of goods.
* Following is a description of an early prayer service in which the Holy Spirit works to shake the faithful (v. 31).
* The exposition continues with a description of the unity of the faithful, with no one claiming private ownership for all things held in common (v. 32).
* With great power the apostles gave testimony to the resurrection. Grace was upon them all (v. 33).
* There were no poor among them and all that had been owned was given to the apostles to distribute to those who had need (vv. 34-35).
3. Theological Insights (see Charts of the Major Theological Options)
* The text deals with the doctrine of the church, but it also deals with social ethics, insofar as the early church practiced a kind of socialism. The doctrine of sin must also receive attention as we recognize its presence in all economic interactions (since they are ultimately about advancing selfish human aims). And of course, Justification by Grace is subsequently introduced as making the church be of one heart and soul.
* Martin Luther cited this text as a paradigm for the creation of community chests (safety nets for the poor) (Luther's Works, Vol. 45, p. 169).
* Luther also expressed suspicion of the market:
But that I demand: Whatever you deal about among men, in buying or selling, you are to consider it as something uncertain, which is not to be trusted and believed in. For certain it is, if you trust any man, you are already deceived, for human nature, it itself, cannot but lie and deceive.
(Complete Sermons, Vol. 3/1, pp. 302-303)
* See the Second Lesson on Justification by Grace and what it accomplishes.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Karl Barth laments how we exploit each other economically (Church Dogmatics, Vol. III/4, pp. 544ff).
* See poverty statistics in this section for First Lesson, Advent 3.
* While the unemployment rate in the first years of the Obama administration hovered above 9%, it was 16% in the African-American community. African Americans were three times as likely to live in poverty as whites as recently as 2009.
* A study of the Institute for Policy Studies based on 2008 data discerned that the ratio of salaries for American CEOs to the average American worker was 310 to 1. It was a higher disparity by 2010.
* Some U.S. Constitutional precedents for wealth redistribution should be considered (assuming we are concerned about the Founders' intentions):
All the Property that is necessary to Man, for the Conservation of the individual and Propagation of the Species, is his natural Right… But all Property superfluous to such purposes is the Property of the Publick… who may therefore by other Laws dispose of it, whenever the Welfare of the Publick shall demand such Disposition.
(Benjamin Franklin, Writings, pp. 1081-1082)
Happy it is when the interest which the government has in the preservation of its own power coincides with a proper distribution of the public burdens and tends to guard the least wealthy part of the community from oppression.
(Alexander Hamilton, in The Federalist Papers, pp. 222-223)
5. Gimmick
"Now the whole group of those who believed were of one heart and soul…" (v. 32a). Easter had made that much of a difference to the first Christians. They had abandoned all personal possessions, holding everything in common (v. 32b). There was no poverty among them (v. 34). Wow!
6. Possible Sermon Moves and/or Stories/Examples
* Remind the congregation of our concern to see our faith make a difference in our daily lives. But how far are we to take this in light of our text? It sounds like the first Christians were opposed to capitalism. Were they socialists? Can't be. Or were they?
* The historical reality is that early Christians, until after the Reformation of the sixteenth century, opposed capitalism. In fact, it was only because medieval Christians understood themselves as forbidden from taking interest on loans (Exodus 22:25; Deuteronomy 23:20) that European Jewry was pressed into the banking business. But how about today? Is the Bible against capitalism? This insight certainly challenges a lot of the rhetoric of various American religious leaders (esp. prosperity gospel gurus like Joel Osteen) and leaders of the Religious Right.
* I would not go that far, but we need to remember here why Easter was necessary. Because of sin. And sin is still around, marring everything we do. Cite the quotation by Blaise Pascal in this section of the First Lesson for Epiphany. Because of sin, in everything we do there is doubt and anxiety.
* The doubt, the anxiety, is then of course involved (big-time) in our economic life. Good to see our text (the early church's suspicions of private ownership) in this light.
* Note the reference to Karl Barth in Socio-Economic, Political, Psychological, and Scientific Insights. Cite the Luther quote in Theological Insights. If we believe like Christians do about Original Sin, we dare not trust the market. It always deceives since it is about selfishness (gaining more goods or wealth for myself).
* If we did not believe these warnings, the present realities of the American economy and the wage gap and the significant number of poor people in our midst despite all the wealth in our nation would seem to verify the warnings of these theologians. See Socio-Economic, Political, Psychological, and Scientific Insights.
* By contrast, we are told that among the first Christians in Jerusalem, no one was poor (v. 34).
* Of course, we note American suspicions of such rhetoric. Sounds like socialism and that's not American. Point out openness to a managed economy and redistribution of wealth advocated by American Founders (see quotes in Socio-Economic, Political, Psychological, and Scientific Insights). Also point out how a number of the managed economies of Western Europe are Christian nations -- Germany, France, Norway, England, and Denmark.
* None of this is to convince the congregation that a managed economy or one in which there is no private property is the only biblical way. The key to our text is the reminder that all the early Christians had one heart and one soul (v. 32a). If you feel that you are invested in the poor member, you will not want to see him or her in poverty, will not be so cavalier in firing workers or giving them unpaid furloughs under the guise of "downsizing." This is a lesson for the church, a lesson for American society as a whole.
* Don't get (or give) the impression that this has been merely a sermon about what the faithful must do in order to improve the church and enhance society. Our lesson reminds us that the early Christians were filled with grace (v. 33). In other words, they could not have made these sacrifices, been of one heart and soul, cared for the poor had it not been for grace. Consider the quotations in Theological Insights for the Second Lesson. It is only by God's grace, the Easter word, that God's people become one heart and one soul and are truly ready to share wealth. A church with that attitude could change America, even if the free market remained intact.
7. Wrap-Up
Note that our story of the early Christians sharing everything is not so much the sketching of a new economic program (after all, we followers of Jesus have returned to holding private property). But we are provided with the image and motivation to become a true community dedicated to sharing in order to alleviate poverty. Our story gives us the confidence we need to make this leap. It is a confidence in God, in the success of God's will, which, when we all share the attitude of the earliest Christians, gives a resounding "yes" to the insights of the early twentieth-century humorist and author Don Marquis when he observed: "I have often noticed that when chickens quit quarreling over their food they often find that there is enough for all of them. I wonder if it might not be the same with the human race." Yes, God makes sure that there will always be enough when we become one heart, one soul. Ask the congregation if they cannot feel God working on them now.
Sermon Text and Title
"Jesus Won't Let Sin Divide Us"
1 John 1:1--2:2
1. Theological Aim of the Sermon and Strategy
To proclaim that despite sin we are saved by grace alone (as part of God's eternal plan [single predestination]), and that good works (esp. fellowship with each other) follow spontaneously (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The introduction to the epistle (including a statement of its purpose and a confession of faith) followed by a discussion of the right attitude toward sin and the beginning of an exhortation to obedience.
* Claims to declare what was from the beginning, things the author says he has seen and touched. Declares that the eternal life that was with the Father has been revealed (1:1-2). This declaration can establish fellowship with the Johannine author, a fellowship, which is ultimately with the Father and the Son. The author notes that this is his purpose in writing (1:3-4).
* God is light in whom there is no darkness. Thus the faithful cannot have fellowship with Him while walking in darkness (presumably sin) (1:5-6).
* Claims that if we walk in the light, we have fellowship with each other, and the blood of Jesus cleanses us (1:7).
* If we say we have no sin we deceive ourselves (1:8); we also in turn make God a liar and reject his word (1:10). But if we confess our sin, God will forgive and cleanse us from unrighteousness (1:9).
* Claims to write these things in order that recipients of the epistle not sin. But reminds them they have Christ as an advocate (2:1). He is the atoning sacrifice for sin, not just of the faithful but of the whole world (2:2).
3. Theological Insights (see Charts of the Major Theological Options)
* The text addresses Original Sin, a Satisfaction Theory of the Atonement, Justification by Grace alone, Sanctification, and at least implies Single Predestination.
* John Wesley interprets 1:1 as teaching that God is the fountain of all life (Commentary on the Bible, p. 585).
* Regarding references to God being light and the role of Christ in cleansing us from all sin (1:7), John Calvin notes:
… wherever God comes, all things are so imbued with His holiness, that He washes away all filth; for without Him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.
(Calvin's Commentaries, Vol. XXII/2, p. 164)
* Calvin further explains why the author is so concerned to focus on our attitude toward sin:
The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.
(Ibid., p. 167)
* About walking in the light, Martin Luther wrote: "Above all, one must see to it that the heart has this light. Then the works will follow" (Luther's Works, Vol. 30, p. 228).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Note how Americans seem to have a hard time with a sense of community. As recently as 2006 a survey conducted by sociologists Lynn Smith-Lovin and Miller McPherson indicated that while in 1985 the average American said he or she had three close friends, the average has shrunk to two. For other relevant data, see Second Lesson, Lent 1.
* These dynamics are related to the emergence of a narcissistic ethos in American society -- a society that so encourages preoccupation with self-fulfillment as to blur boundaries between self and world until the world becomes nothing more than a vehicle for self-gratification. No true community is possible with these dynamics, since we are all just using each other. The classic statement of this ethos is still Christopher Lasch, The Culture of Narcissism; for more recent parallel analyses, see my Sin Bravely, pp. 10ff.
5. Gimmick
It was a nineteenth-century American newspaper editor and poet named George Pope Morris who uttered the famous statement about unity that we Americans need to hear today. It echoes in our Second Lesson: "United we stand, divided we fall."
6. Possible Sermon Moves and/or Stories/Examples
* Repeat the preceding quotation. Then note the data cited in Socio-Economic, Political, Psychological, and Scientific Insights.
* Americans seem to be getting lonelier and lonelier. We are not hearing the word of our Second Lesson, a message we need to hear. We are reminded today that Jesus won't let sin divide us, won't let sin keep us apart.
* Sin is a serious reality, even if we Americans would rather not hear much about it. See statistics in Socio-Economic, Political, Psychological, and Scientific Insights for Second Lesson, Lent 2. But our lesson says that all have sinned. Use the Calvin quotes in Theological Insights.
* Tie together the statistics bearing witness to our increasing loneliness and sin. Sin is essentially egocentricity, putting oneself above all else. Martin Luther spoke of our being so hung up on ourselves that we are "turned in on ourselves" (Luther's Works, Vol. 25, p. 291). In everything we do, even in our interactions with others, it is all about ourselves. This is the essence of narcissism, a total isolation of oneself from others (because the other is only of use to us insofar as he or she is a vehicle for our pleasure or esteem). See Socio-Economic, Political, Psychological, and Scientific Insights.
* The Easter word of our lesson suggests that God has a remedy, a remedy afforded by Jesus on the Cross (1:7), but one that goes back to eternity (1:1-6).
* Our author wants to make it clear that there is an intimate connection between faith in God and community. This point is made very clearly in 1:7 where it is noted that to remain in the eternal light of God (of Christ) will lead to fellowship with one another, because Christ has cleansed us of sin! Get the point? In cleansing us of sin, Christ on the Cross and in His Resurrection has overcome (paid the penalty for) the sin of selfishness that blocks community and fellowship with each other.
* To be right with God entails fellowship with each other, because then all the barriers that have been in the way to community have been overcome. The eighteenth-century father of modern political conservatism, Edmund Burke, hit the nail on the head when he wrote: "What ever disunites man from God, also disunites man from man."
* The author of John speaks of those united in fellowship with God in Christ, as walking in the light, for God is light (1:7, 5). When you are in this light that has shone eternally, your sin (the darkness) is overcome. Think of it: That light has shone forever. It has claimed us forever. We have been loved for eternity! We are no spur-of-the-moment decision for God. He had it planned from the beginning. As long as the light of God has shone (forever and ever), it has been shining for you and me!
* Martin Luther does a nice job explaining what this shining light does to us. Cite the last bullet point in Theological Insights. Works follow when you are in the light of God; the darkness of sin and egoism no longer have a chance in light of the burning sun, the Son of God.
7. Wrap-Up
There's no two ways about it. God shines the Easter light on us, its burning purges our sin and selfishness. Keep God's shining light in mind this week when interacting with difficult people. Don't forget that Jesus won't let sin divide us!
Sermon Text and Title
"The Fruits and Power of the Resurrection"
John 20:19-31
1. Theological Aim of the Sermon and Strategy
To proclaim our sin, forgiveness (Justification by Grace), and its transforming power in the Christian life (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Accounts of Jesus' resurrection appearances and the story of Doubting Thomas.
* The text begins by reporting on Easter a gathering of disciples in a locked house for fear of the Jews. The risen Jesus enters and gives them a peace greeting (v. 19). The disciples rejoice (v. 20).
* Jesus then commissions the disciples, giving them the Holy Spirit and the power to forgive and retain sins (vv. 20-23).
* Thomas was not present and expresses doubts about Jesus' resurrection (vv. 24-25).
* In a gathering the following week, Jesus again appears and has Thomas feel His body. Thomas confesses his faith (vv. 26-28). Jesus asks him if he only has believed because he saw Jesus. The Lord adds His blessing for those who have not seen Him yet believe (v. 29)
* The author reports that Jesus did many other signs in the presence of the disciples not reported in the gospel (v. 30). The ones reported are provided, he writes, that readers may believe that Jesus is the Messiah, Son of God, and through believing have life in His name (v. 31). This verse is understood as the gospel of John's statement of purpose.
3. Theological Insights (see Charts of the Major Theological Options)
* Another text addressing sin, Justification by Grace, and Sanctification (our task in forgiving sins).
* John Calvin notes that the Holy Spirit was given the disciples so that in the other tasks assigned they might not think that they have drawn on any resources in themselves (Calvin's Commentaries, Vol. XVIII/1, p. 270).
* He adds that given the commission the disciples received to forgive sins (v. 23), "believers may be fully convinced that what they hear concerning the forgiveness of sins is ratified, and may not less highly value the reconciliation which is offered by the voice of men, than if God Himself stretched out His hand from heaven" (Ibid., p. 272).
* Regarding Thomas' disbelief, Calvin writes: "Besides, this obstinacy of Thomas is an example to show that this wickedness is almost natural to all men, to retard themselves of their own accord, when the entrance to faith is opened to them" (Ibid., p. 274).
* Martin Luther claims that Christ standing among the disciples, though the door was closed, "denotes nothing else than that He is standing in our hearts…" (Complete Sermons, Vol. 1/2, p. 354). Luther adds that Christ's coming through closed doors indicates that he does not break or displace the heart (Ibid., p. 355).
* The Reformer also notes that "If you look to Christ and believe on Him, no evil that may befall you is so great that it can harm you and cause you to despair" (Ibid., p. 357).
* He adds that Jesus offering peace to the disciples (v. 19) is a function of the fact that on earth there is little peace:
For the devil will not allow a Christian to have peace; therefore Christ must bestow it in a manner different from that in which the world has and gives, in that He quests the heart and removes from within fear and terror, although without there remain contention and misfortune.
(Ibid., p. 380)
* We have been made priests, he notes, to proclaim forgiveness of sins to each other (Ibid., p. 398).
* Luther sees even in the Doubting Thomas story an illustration of the power of the Resurrection (Ibid., p. 409). He becomes an entirely different man (Ibid., p. 411).
The story of Thomas, he adds elsewhere, is written for our sakes that we may learn how Christ loves us, and how amiably, fatherly, gently, and mildly he deals with us and would deal with us (Complete Sermons, Vol. 6, pp. 58-59).
* To the author's comments in verse 31 that miracles are reported that readers may believe, Calvin wrote:
I reply, no other use is here assigned to the miracles than to be aids and supports of faith; for they serve to prepare the minds of men that they may cherish greater reverence for the Word of God, and we know how cold and sluggish our attention is, if we be not excited by something else.
(Calvin's Commentaries, Vol. XVIII/1, p. 281)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* From a scientific viewpoint, doubt appears to result in inefficient ways of living and also interferes with healing processes. It seems that when we are convinced about the possibilities of healing, our brains send chemical signals to the rest of the body which stimulate the immune system (see Andrew Newberg and Mark Waldman, Why We Believe What We Believe, pp. 11, 12).
5. Gimmick
It's very common to beat up Doubting Thomas. But in fact the negative side of this story gives way to positive elements. Those positive elements frequently get lost. Indicate to the congregation that we will focus on these elements today so they can take something positive into the new week. We learn today some important insights about the fruits and power of Jesus' Resurrection, things that will make life a little easier and happier for them.
6. Possible Sermon Moves and/or Stories/Examples
* Remind the congregation of the apostle Thomas' absence at that Easter Sunday appearance. We tend to focus on the subsequent encounter Jesus had with Thomas and forget that first appearance. As a result, we miss out insights about the fruits and power of the resurrection for everyday life. Let's follow Martin Luther's advice.
* Cite Luther's remarks above in Theological Insights concerning the significance of Jesus coming through a locked door and His offering peace greetings (v. 19; fifth and seventh bullet points). Christ and God are determined to have their way with us. Note how we close our hearts to God sometimes and find life a turmoil. But God and Christ will not give up on us, just as they did not give up on Thomas.
* This is not all that happened in this appearance. He gives the disciples the Holy Spirit and commissions them to forgive (vv. 22-23). Note John Calvin's comments in Theological Insights on these actions of Jesus. Again we see how Jesus will have His way with us. Not only does the gift of the Holy Spirit remind us that all the good we do is God's, but if life is all about forgiving sins it is good to be reminded that we do not do the forgiving. It is God who does the talking, and we just are messengers. It is a little easier to forgive the son-of-a-gun when we remember it's God who really does the heavy lifting and that we are just His mouthpieces. The fruits and power of the Resurrection are impressive and important, but not intimidating, since God ensures that the job gets done.
* But how about Doubting Thomas? We are not forgetting him. His doubts and Jesus' response say even more about the glorious fruits and power of the resurrection.
* John Calvin wants us to see a little of ourselves in Thomas' disbelief. Use quotation (fourth bullet point) in Theological Insights. We are like Thomas, tending to get in the way of openings to faith.
* Ask the congregation if they have not had the experience of putting up barriers to God by saying they have questions, personality problems with the church's leaders, tiredness or apathy as excuses for not getting more involved in the church or for not praying and reading the Bible.
* Such doubts and excuses don't make us happy. The link between doubting and happiness was noted almost a century and a half ago by French Catholic priest Joseph Roux. He wrote: "When unhappy, one doubts everything; when happy, one doubts nothing." Cite the relevant scientific data noted in Socio-Economic, Political, Psychological, and Scientific Insights on how doubt is not likely to promote optimum modes of existence.
* But the good news is that Jesus forgave Doubting Thomas, and so that means He will forgive despite our doubts, obstinacy, and excuses. Use the next-to-last bullet point in Theological Insights. Note how Thomas reportedly went on to become a great evangelist (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 132).
7. Wrap-Up
Exhort the congregation to recognize that Easter is not over. Its gifts, the gifts of the resurrection, continue to be given. Easter changes us, reminds us of how gentle God is with us. He has given us the power and authority to do great things in His name (like forgiving sins). But the wonderful thing is that we never exercise these tasks alone, yet are always accompanied by the Holy Spirit and Jesus. The greatest of the fruits and power of the resurrection is comfort of a persistent compelling love that moves us to do the good and loving thing. The resurrection does indeed bless us with rich fruit!
The resurrection gets us all together. Historically this was the first Sunday during which newly baptized members would be admitted into the fellowship as full members of the church, and so this theme of community and unity is most appropriate.
Collect of the Day
Petitions are offered that by grace we be enabled to show the power of the Resurrection in all we do and say. Another prayer focused on Sanctification.
Psalm of the Day
Psalm 133
* A Song of Ascents extolling the joys of harmony in the family.
* A Wisdom Psalm (maxims of everyday life) comparing good relations to oil on Aaron's beard saturating his whole gown. Given the Psalm's likely origin in the Exiles' return from Babylon, the harmony extolled may have to do with restored Israel or the people of God.
Sermon Text and Title
"One Heart; One Soul"
Acts 4:32-35
1. Theological Aim of the Sermon and Strategy
To explore with the congregation the vision of the first Jerusalem church after the resurrection, its implications for the doctrine of the church and social ethics (alleviation of poverty and implicit critique of unbridled capitalism). Grace as the implementer of these dynamics is also proclaimed.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A description of the early Jerusalem church's polity -- the sharing of goods.
* Following is a description of an early prayer service in which the Holy Spirit works to shake the faithful (v. 31).
* The exposition continues with a description of the unity of the faithful, with no one claiming private ownership for all things held in common (v. 32).
* With great power the apostles gave testimony to the resurrection. Grace was upon them all (v. 33).
* There were no poor among them and all that had been owned was given to the apostles to distribute to those who had need (vv. 34-35).
3. Theological Insights (see Charts of the Major Theological Options)
* The text deals with the doctrine of the church, but it also deals with social ethics, insofar as the early church practiced a kind of socialism. The doctrine of sin must also receive attention as we recognize its presence in all economic interactions (since they are ultimately about advancing selfish human aims). And of course, Justification by Grace is subsequently introduced as making the church be of one heart and soul.
* Martin Luther cited this text as a paradigm for the creation of community chests (safety nets for the poor) (Luther's Works, Vol. 45, p. 169).
* Luther also expressed suspicion of the market:
But that I demand: Whatever you deal about among men, in buying or selling, you are to consider it as something uncertain, which is not to be trusted and believed in. For certain it is, if you trust any man, you are already deceived, for human nature, it itself, cannot but lie and deceive.
(Complete Sermons, Vol. 3/1, pp. 302-303)
* See the Second Lesson on Justification by Grace and what it accomplishes.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Karl Barth laments how we exploit each other economically (Church Dogmatics, Vol. III/4, pp. 544ff).
* See poverty statistics in this section for First Lesson, Advent 3.
* While the unemployment rate in the first years of the Obama administration hovered above 9%, it was 16% in the African-American community. African Americans were three times as likely to live in poverty as whites as recently as 2009.
* A study of the Institute for Policy Studies based on 2008 data discerned that the ratio of salaries for American CEOs to the average American worker was 310 to 1. It was a higher disparity by 2010.
* Some U.S. Constitutional precedents for wealth redistribution should be considered (assuming we are concerned about the Founders' intentions):
All the Property that is necessary to Man, for the Conservation of the individual and Propagation of the Species, is his natural Right… But all Property superfluous to such purposes is the Property of the Publick… who may therefore by other Laws dispose of it, whenever the Welfare of the Publick shall demand such Disposition.
(Benjamin Franklin, Writings, pp. 1081-1082)
Happy it is when the interest which the government has in the preservation of its own power coincides with a proper distribution of the public burdens and tends to guard the least wealthy part of the community from oppression.
(Alexander Hamilton, in The Federalist Papers, pp. 222-223)
5. Gimmick
"Now the whole group of those who believed were of one heart and soul…" (v. 32a). Easter had made that much of a difference to the first Christians. They had abandoned all personal possessions, holding everything in common (v. 32b). There was no poverty among them (v. 34). Wow!
6. Possible Sermon Moves and/or Stories/Examples
* Remind the congregation of our concern to see our faith make a difference in our daily lives. But how far are we to take this in light of our text? It sounds like the first Christians were opposed to capitalism. Were they socialists? Can't be. Or were they?
* The historical reality is that early Christians, until after the Reformation of the sixteenth century, opposed capitalism. In fact, it was only because medieval Christians understood themselves as forbidden from taking interest on loans (Exodus 22:25; Deuteronomy 23:20) that European Jewry was pressed into the banking business. But how about today? Is the Bible against capitalism? This insight certainly challenges a lot of the rhetoric of various American religious leaders (esp. prosperity gospel gurus like Joel Osteen) and leaders of the Religious Right.
* I would not go that far, but we need to remember here why Easter was necessary. Because of sin. And sin is still around, marring everything we do. Cite the quotation by Blaise Pascal in this section of the First Lesson for Epiphany. Because of sin, in everything we do there is doubt and anxiety.
* The doubt, the anxiety, is then of course involved (big-time) in our economic life. Good to see our text (the early church's suspicions of private ownership) in this light.
* Note the reference to Karl Barth in Socio-Economic, Political, Psychological, and Scientific Insights. Cite the Luther quote in Theological Insights. If we believe like Christians do about Original Sin, we dare not trust the market. It always deceives since it is about selfishness (gaining more goods or wealth for myself).
* If we did not believe these warnings, the present realities of the American economy and the wage gap and the significant number of poor people in our midst despite all the wealth in our nation would seem to verify the warnings of these theologians. See Socio-Economic, Political, Psychological, and Scientific Insights.
* By contrast, we are told that among the first Christians in Jerusalem, no one was poor (v. 34).
* Of course, we note American suspicions of such rhetoric. Sounds like socialism and that's not American. Point out openness to a managed economy and redistribution of wealth advocated by American Founders (see quotes in Socio-Economic, Political, Psychological, and Scientific Insights). Also point out how a number of the managed economies of Western Europe are Christian nations -- Germany, France, Norway, England, and Denmark.
* None of this is to convince the congregation that a managed economy or one in which there is no private property is the only biblical way. The key to our text is the reminder that all the early Christians had one heart and one soul (v. 32a). If you feel that you are invested in the poor member, you will not want to see him or her in poverty, will not be so cavalier in firing workers or giving them unpaid furloughs under the guise of "downsizing." This is a lesson for the church, a lesson for American society as a whole.
* Don't get (or give) the impression that this has been merely a sermon about what the faithful must do in order to improve the church and enhance society. Our lesson reminds us that the early Christians were filled with grace (v. 33). In other words, they could not have made these sacrifices, been of one heart and soul, cared for the poor had it not been for grace. Consider the quotations in Theological Insights for the Second Lesson. It is only by God's grace, the Easter word, that God's people become one heart and one soul and are truly ready to share wealth. A church with that attitude could change America, even if the free market remained intact.
7. Wrap-Up
Note that our story of the early Christians sharing everything is not so much the sketching of a new economic program (after all, we followers of Jesus have returned to holding private property). But we are provided with the image and motivation to become a true community dedicated to sharing in order to alleviate poverty. Our story gives us the confidence we need to make this leap. It is a confidence in God, in the success of God's will, which, when we all share the attitude of the earliest Christians, gives a resounding "yes" to the insights of the early twentieth-century humorist and author Don Marquis when he observed: "I have often noticed that when chickens quit quarreling over their food they often find that there is enough for all of them. I wonder if it might not be the same with the human race." Yes, God makes sure that there will always be enough when we become one heart, one soul. Ask the congregation if they cannot feel God working on them now.
Sermon Text and Title
"Jesus Won't Let Sin Divide Us"
1 John 1:1--2:2
1. Theological Aim of the Sermon and Strategy
To proclaim that despite sin we are saved by grace alone (as part of God's eternal plan [single predestination]), and that good works (esp. fellowship with each other) follow spontaneously (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* The introduction to the epistle (including a statement of its purpose and a confession of faith) followed by a discussion of the right attitude toward sin and the beginning of an exhortation to obedience.
* Claims to declare what was from the beginning, things the author says he has seen and touched. Declares that the eternal life that was with the Father has been revealed (1:1-2). This declaration can establish fellowship with the Johannine author, a fellowship, which is ultimately with the Father and the Son. The author notes that this is his purpose in writing (1:3-4).
* God is light in whom there is no darkness. Thus the faithful cannot have fellowship with Him while walking in darkness (presumably sin) (1:5-6).
* Claims that if we walk in the light, we have fellowship with each other, and the blood of Jesus cleanses us (1:7).
* If we say we have no sin we deceive ourselves (1:8); we also in turn make God a liar and reject his word (1:10). But if we confess our sin, God will forgive and cleanse us from unrighteousness (1:9).
* Claims to write these things in order that recipients of the epistle not sin. But reminds them they have Christ as an advocate (2:1). He is the atoning sacrifice for sin, not just of the faithful but of the whole world (2:2).
3. Theological Insights (see Charts of the Major Theological Options)
* The text addresses Original Sin, a Satisfaction Theory of the Atonement, Justification by Grace alone, Sanctification, and at least implies Single Predestination.
* John Wesley interprets 1:1 as teaching that God is the fountain of all life (Commentary on the Bible, p. 585).
* Regarding references to God being light and the role of Christ in cleansing us from all sin (1:7), John Calvin notes:
… wherever God comes, all things are so imbued with His holiness, that He washes away all filth; for without Him we have nothing but filth and darkness. It is hence evident, that no one leads a holy life, except he is united to God.
(Calvin's Commentaries, Vol. XXII/2, p. 164)
* Calvin further explains why the author is so concerned to focus on our attitude toward sin:
The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.
(Ibid., p. 167)
* About walking in the light, Martin Luther wrote: "Above all, one must see to it that the heart has this light. Then the works will follow" (Luther's Works, Vol. 30, p. 228).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Note how Americans seem to have a hard time with a sense of community. As recently as 2006 a survey conducted by sociologists Lynn Smith-Lovin and Miller McPherson indicated that while in 1985 the average American said he or she had three close friends, the average has shrunk to two. For other relevant data, see Second Lesson, Lent 1.
* These dynamics are related to the emergence of a narcissistic ethos in American society -- a society that so encourages preoccupation with self-fulfillment as to blur boundaries between self and world until the world becomes nothing more than a vehicle for self-gratification. No true community is possible with these dynamics, since we are all just using each other. The classic statement of this ethos is still Christopher Lasch, The Culture of Narcissism; for more recent parallel analyses, see my Sin Bravely, pp. 10ff.
5. Gimmick
It was a nineteenth-century American newspaper editor and poet named George Pope Morris who uttered the famous statement about unity that we Americans need to hear today. It echoes in our Second Lesson: "United we stand, divided we fall."
6. Possible Sermon Moves and/or Stories/Examples
* Repeat the preceding quotation. Then note the data cited in Socio-Economic, Political, Psychological, and Scientific Insights.
* Americans seem to be getting lonelier and lonelier. We are not hearing the word of our Second Lesson, a message we need to hear. We are reminded today that Jesus won't let sin divide us, won't let sin keep us apart.
* Sin is a serious reality, even if we Americans would rather not hear much about it. See statistics in Socio-Economic, Political, Psychological, and Scientific Insights for Second Lesson, Lent 2. But our lesson says that all have sinned. Use the Calvin quotes in Theological Insights.
* Tie together the statistics bearing witness to our increasing loneliness and sin. Sin is essentially egocentricity, putting oneself above all else. Martin Luther spoke of our being so hung up on ourselves that we are "turned in on ourselves" (Luther's Works, Vol. 25, p. 291). In everything we do, even in our interactions with others, it is all about ourselves. This is the essence of narcissism, a total isolation of oneself from others (because the other is only of use to us insofar as he or she is a vehicle for our pleasure or esteem). See Socio-Economic, Political, Psychological, and Scientific Insights.
* The Easter word of our lesson suggests that God has a remedy, a remedy afforded by Jesus on the Cross (1:7), but one that goes back to eternity (1:1-6).
* Our author wants to make it clear that there is an intimate connection between faith in God and community. This point is made very clearly in 1:7 where it is noted that to remain in the eternal light of God (of Christ) will lead to fellowship with one another, because Christ has cleansed us of sin! Get the point? In cleansing us of sin, Christ on the Cross and in His Resurrection has overcome (paid the penalty for) the sin of selfishness that blocks community and fellowship with each other.
* To be right with God entails fellowship with each other, because then all the barriers that have been in the way to community have been overcome. The eighteenth-century father of modern political conservatism, Edmund Burke, hit the nail on the head when he wrote: "What ever disunites man from God, also disunites man from man."
* The author of John speaks of those united in fellowship with God in Christ, as walking in the light, for God is light (1:7, 5). When you are in this light that has shone eternally, your sin (the darkness) is overcome. Think of it: That light has shone forever. It has claimed us forever. We have been loved for eternity! We are no spur-of-the-moment decision for God. He had it planned from the beginning. As long as the light of God has shone (forever and ever), it has been shining for you and me!
* Martin Luther does a nice job explaining what this shining light does to us. Cite the last bullet point in Theological Insights. Works follow when you are in the light of God; the darkness of sin and egoism no longer have a chance in light of the burning sun, the Son of God.
7. Wrap-Up
There's no two ways about it. God shines the Easter light on us, its burning purges our sin and selfishness. Keep God's shining light in mind this week when interacting with difficult people. Don't forget that Jesus won't let sin divide us!
Sermon Text and Title
"The Fruits and Power of the Resurrection"
John 20:19-31
1. Theological Aim of the Sermon and Strategy
To proclaim our sin, forgiveness (Justification by Grace), and its transforming power in the Christian life (Sanctification).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Accounts of Jesus' resurrection appearances and the story of Doubting Thomas.
* The text begins by reporting on Easter a gathering of disciples in a locked house for fear of the Jews. The risen Jesus enters and gives them a peace greeting (v. 19). The disciples rejoice (v. 20).
* Jesus then commissions the disciples, giving them the Holy Spirit and the power to forgive and retain sins (vv. 20-23).
* Thomas was not present and expresses doubts about Jesus' resurrection (vv. 24-25).
* In a gathering the following week, Jesus again appears and has Thomas feel His body. Thomas confesses his faith (vv. 26-28). Jesus asks him if he only has believed because he saw Jesus. The Lord adds His blessing for those who have not seen Him yet believe (v. 29)
* The author reports that Jesus did many other signs in the presence of the disciples not reported in the gospel (v. 30). The ones reported are provided, he writes, that readers may believe that Jesus is the Messiah, Son of God, and through believing have life in His name (v. 31). This verse is understood as the gospel of John's statement of purpose.
3. Theological Insights (see Charts of the Major Theological Options)
* Another text addressing sin, Justification by Grace, and Sanctification (our task in forgiving sins).
* John Calvin notes that the Holy Spirit was given the disciples so that in the other tasks assigned they might not think that they have drawn on any resources in themselves (Calvin's Commentaries, Vol. XVIII/1, p. 270).
* He adds that given the commission the disciples received to forgive sins (v. 23), "believers may be fully convinced that what they hear concerning the forgiveness of sins is ratified, and may not less highly value the reconciliation which is offered by the voice of men, than if God Himself stretched out His hand from heaven" (Ibid., p. 272).
* Regarding Thomas' disbelief, Calvin writes: "Besides, this obstinacy of Thomas is an example to show that this wickedness is almost natural to all men, to retard themselves of their own accord, when the entrance to faith is opened to them" (Ibid., p. 274).
* Martin Luther claims that Christ standing among the disciples, though the door was closed, "denotes nothing else than that He is standing in our hearts…" (Complete Sermons, Vol. 1/2, p. 354). Luther adds that Christ's coming through closed doors indicates that he does not break or displace the heart (Ibid., p. 355).
* The Reformer also notes that "If you look to Christ and believe on Him, no evil that may befall you is so great that it can harm you and cause you to despair" (Ibid., p. 357).
* He adds that Jesus offering peace to the disciples (v. 19) is a function of the fact that on earth there is little peace:
For the devil will not allow a Christian to have peace; therefore Christ must bestow it in a manner different from that in which the world has and gives, in that He quests the heart and removes from within fear and terror, although without there remain contention and misfortune.
(Ibid., p. 380)
* We have been made priests, he notes, to proclaim forgiveness of sins to each other (Ibid., p. 398).
* Luther sees even in the Doubting Thomas story an illustration of the power of the Resurrection (Ibid., p. 409). He becomes an entirely different man (Ibid., p. 411).
The story of Thomas, he adds elsewhere, is written for our sakes that we may learn how Christ loves us, and how amiably, fatherly, gently, and mildly he deals with us and would deal with us (Complete Sermons, Vol. 6, pp. 58-59).
* To the author's comments in verse 31 that miracles are reported that readers may believe, Calvin wrote:
I reply, no other use is here assigned to the miracles than to be aids and supports of faith; for they serve to prepare the minds of men that they may cherish greater reverence for the Word of God, and we know how cold and sluggish our attention is, if we be not excited by something else.
(Calvin's Commentaries, Vol. XVIII/1, p. 281)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* From a scientific viewpoint, doubt appears to result in inefficient ways of living and also interferes with healing processes. It seems that when we are convinced about the possibilities of healing, our brains send chemical signals to the rest of the body which stimulate the immune system (see Andrew Newberg and Mark Waldman, Why We Believe What We Believe, pp. 11, 12).
5. Gimmick
It's very common to beat up Doubting Thomas. But in fact the negative side of this story gives way to positive elements. Those positive elements frequently get lost. Indicate to the congregation that we will focus on these elements today so they can take something positive into the new week. We learn today some important insights about the fruits and power of Jesus' Resurrection, things that will make life a little easier and happier for them.
6. Possible Sermon Moves and/or Stories/Examples
* Remind the congregation of the apostle Thomas' absence at that Easter Sunday appearance. We tend to focus on the subsequent encounter Jesus had with Thomas and forget that first appearance. As a result, we miss out insights about the fruits and power of the resurrection for everyday life. Let's follow Martin Luther's advice.
* Cite Luther's remarks above in Theological Insights concerning the significance of Jesus coming through a locked door and His offering peace greetings (v. 19; fifth and seventh bullet points). Christ and God are determined to have their way with us. Note how we close our hearts to God sometimes and find life a turmoil. But God and Christ will not give up on us, just as they did not give up on Thomas.
* This is not all that happened in this appearance. He gives the disciples the Holy Spirit and commissions them to forgive (vv. 22-23). Note John Calvin's comments in Theological Insights on these actions of Jesus. Again we see how Jesus will have His way with us. Not only does the gift of the Holy Spirit remind us that all the good we do is God's, but if life is all about forgiving sins it is good to be reminded that we do not do the forgiving. It is God who does the talking, and we just are messengers. It is a little easier to forgive the son-of-a-gun when we remember it's God who really does the heavy lifting and that we are just His mouthpieces. The fruits and power of the Resurrection are impressive and important, but not intimidating, since God ensures that the job gets done.
* But how about Doubting Thomas? We are not forgetting him. His doubts and Jesus' response say even more about the glorious fruits and power of the resurrection.
* John Calvin wants us to see a little of ourselves in Thomas' disbelief. Use quotation (fourth bullet point) in Theological Insights. We are like Thomas, tending to get in the way of openings to faith.
* Ask the congregation if they have not had the experience of putting up barriers to God by saying they have questions, personality problems with the church's leaders, tiredness or apathy as excuses for not getting more involved in the church or for not praying and reading the Bible.
* Such doubts and excuses don't make us happy. The link between doubting and happiness was noted almost a century and a half ago by French Catholic priest Joseph Roux. He wrote: "When unhappy, one doubts everything; when happy, one doubts nothing." Cite the relevant scientific data noted in Socio-Economic, Political, Psychological, and Scientific Insights on how doubt is not likely to promote optimum modes of existence.
* But the good news is that Jesus forgave Doubting Thomas, and so that means He will forgive despite our doubts, obstinacy, and excuses. Use the next-to-last bullet point in Theological Insights. Note how Thomas reportedly went on to become a great evangelist (Nicene and Post-Nicene Fathers, Second Series, Vol. 1, p. 132).
7. Wrap-Up
Exhort the congregation to recognize that Easter is not over. Its gifts, the gifts of the resurrection, continue to be given. Easter changes us, reminds us of how gentle God is with us. He has given us the power and authority to do great things in His name (like forgiving sins). But the wonderful thing is that we never exercise these tasks alone, yet are always accompanied by the Holy Spirit and Jesus. The greatest of the fruits and power of the resurrection is comfort of a persistent compelling love that moves us to do the good and loving thing. The resurrection does indeed bless us with rich fruit!
