Preacher: Nathan Hosler
Scripture Readings: Acts 8:26-40, 1 John 4:7-21, John 15:1-8
Yesterday morning, somewhere between 5:30 and 6, I made the connection that my sermon was titled “This is a wilderness road” and that I would spend the day before preaching it running on trails. Though the race was not a surprise (it took some wherewithal to leave the house at 2:45am and begin hours of running at 5) I had not made the connection—which was, it turns out, only superficial, until I was running through heavily muddied trails by light of a rather dim headlamp (Jenn, we should make a note to buy new headlamps). Whereas the wilderness road in Acts was actually wilderness, mine was a trail full of people not far from a city and staffed with aid stations and medics in cause of injury. Whereas Philip was sent to the wilderness with a mission by the Spirit of the Lord, I was there for reasons personal and perhaps unexplainable. Philip’s going to the wilderness is thought to have contributed to the beginnings of the church in Ethiopia which has produced, among other things, magnificent religious art (some of which is displayed this morning), my going mostly led to a feeling of accomplishment and severe soreness this morning. So, there is no connection between my wilderness road and the one in Acts except that my wandering thoughts noted early yesterday morning
In the Gospel of John (chapter 17), in the last hours before his crucifixion, we hear Jesus praying for the unity of his people. He knows that the coming crisis will stretch and push them and so he prays. Since he prays in the hearing of his disciples it is also a sort of pep talk and exhortation. At yesterday’s there was now prayer but there was a pep talk of sorts. Dean Karnazas, a well know ultra-marathoner, gave us some words to motivate but also included things like—the trails are really muddy and here the mud is slick like ice—which is more concerning than encouraging. When Jesus does the pray/pep talk/warn act it is for unity. It is not unity because unity is nice but because unity demonstrates the truth of their message. Unity demonstrates the truth of their message. In Jesus’s words “so that the world may believe that you sent me.” (John 17:21).
The witness, the possibility that what these crazy disciples say about Jesus might be true is based on their unity (not their seamless arguments, dazzling sermons, or their social media presence) —they must be united in a profound way. The shorter booklet of 1 John carries on this concern. Throughout the writing we can see hints that all is not well. In 2:18 in an exclamation that could have been penned by our own Micah we read—”Children, it is the last hour! A you have heard that the antichrist is coming, so now many antichrists have come.” Verse 26, “I write these things to you concerning those who would deceive you.” And just before our passage, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world.”
A commentator writes, “The once-unified congregation began to tear apart from within. Threats that were once external now were found within the ranks of the fellowship itself…The community was splitting, harsh words were being exchanged, and the vocabulary once reserved in the Forth Gospel for those in ‘the world’ now was being aimed at fellow Christians. (Dictionary of the Later New Testament and its Developments, 589)” Throughout this text John holds two major themes—right thinking about Jesus and right living in light of this. [“John returns to two major subjects repeatedly as he writes: christology and ethical behavior…The secessionists had embraced an aberrant form of christology that led them to make wrong judgments about Christian living” (590).]
John demonstrates an intense concern that right belief and right living are of utmost importance. It is not merely doing the right thing, NOR is it just declaring belief in the right thing.
The spirits must be tested and the test is love. The teachings and actions must be tested—the test is love.
7 Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8 Whoever does not love does not know God, for God is love.
This verse tempts us to make it into a formulaàGod=Love and to Love=Knowing God.
9 God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him.
The initiating action of love was from God. We learn of God’s love through God’s action, we demonstrate our connection to God through our own acting in love. In fact, the invisible divine is made visible through our love for one another. The invisible divine is made visible through our love for one another.
11 Beloved, since God loved us so much, we also ought to love one another. 12 No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.
There should be a direct causal link between God’s love for us and our love for one another. We have been loved by God, how can we do anything else but love one another?!
“his love is perfected in us.” Made perfect? Presumably God’s love is perfect love but if God’s love is to be lived then our participation in this love adds something to it—or at least manifests it concretely in the world. It is made complete
13 By this we know that we abide in him and he in us, because he has given us of his Spirit.
There now seems to be a second test of our “abiding” in God. That is, the reception of the Spirit. Which sounds like it should be good empirical or measurable results. If not empirical then at least a matter of philosophical defining or perhaps in writing a definition for a dictionary—which seems definitive. I have been learning, however, that even the dictionary is a complicated thing. In Word by Word lexicographer Kory Stamper describes in often humorous detail the work of a dictionary writer and editor. It turns out that the process of editing or writing a dictionary is about documenting and describing how a word is used rather than prescribing how it should be used. The two requirements to be hired are a degree in some subject (a range of disciplines is good since an economics major has different vocab than a biology-she notes a strong representation of medievalist majors.) and to be a native English speaker.
The later of these is due to SprachgefulleI, the feel of the language that comes with it being your first language—sometimes something just doesn’t feel right and then the editor knows to dig deeper. The offices contain accumulated scraps of uses of words which are filed and considered in this process. She tells of the, at times extensive revision process in which senses are considered and while talking shop at a dinner party she amazed the academics by proclaiming that she had spent a full month revising the word “take.” After describing, what to most of us would be an excruciating and unimaginable process a co-diner, with dramatic pause notes having worked 9 months on editing “run.” (Stamper, 148).
Defining or measuring the presence of the Spirit may indeed be a difficult test. The Spirit presence may also be difficult.
Our passage in Acts gives a picture of the Spirit’s activity. The disciple Philip is getting on with the work of Jesus. There are healings, preachings, and rapid expansion of the church. In chapter 7 Stephen testifies, it says, “filled with the Holy Spirit , he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God….but they [the mob] covered their ears, and with a loud shout rushed together against him.” While killing him, Saul stood by watching and approving. The Spirit that it seems that we thought we wanted to display…is hardly a ticket to a life of ease. The Spirit might just get you killed. Saul then goes about and severely persecuted the church. This Spirit filledness—leads to actions—which leads to persecution—which in verse 1 of chapter 8 leads to a scattering.
Though scattered this didn’t stop them. Vs 4 reads “Now those who were scattered went from place to place, proclaiming the word.” Philip was one of them and went to Samaria. Now, Samaria might sound familiar. Remember Jesus and the parable? The Good Samaritan? The general consensus was not with Jesus and the “goodness” (potential or innate) of a Samaritan. Samaria was a place of enemies. The place that was outside of okay. None-the-less, the good news is preached and received, the Apostles come down to verify (it did, of course, stretch credulity), and the Holy Spirit power came upon them. Philip was rockin’ it—major successes, rapid church growth in a new locale. And then…and then the “angel of the Lord” said, go to another place—and abandoned place—a deserted place. In case the reader doesn’t know that the road from Jerusalem to Gaza is such a place the writer notes parenthetically that “(This is a wilderness road).” Rather than be where the action is, go over there. After providing commentary and then baptism to the Ethiopian Eunuch the “Spirit of the Lord snatched Philip away…Philip found himself at Azotus….
All of this, then, becomes an expression of verse 13 By this we know that we abide in him and he in us, because he has given us of his Spirit.
A writer asks “who is the protagonist is in this story?” (Willimon, Interpretation, 71). The angel of the Lord and demands and then the spirit of the Lord instantly transports Philip elsewhere once the meeting, explanation of the scripture and baptism are finished.
Meanwhile, returning back from the Spirit excursion to the dusty and desolate lands….
14 And we have seen and do testify that the Father has sent his Son as the Savior of the world. 15 God abides in those who confess that Jesus is the Son of God, and they abide in God. 16 So we have known and believe the love that God has for us.
Here we have the right belief—the confession, proclamation, assertion that “Jesus is the Son of God.” There are some of us that may “skew ethical”—not that we are necessarily particularly ethical but that we have reacted to Christians who assert that it is all a matter of belief—the notion that you should check the correct dogmatic box and you’re set—For those of us who skew ethical in our emphasis, this verse chastens us. It challenges us. (I wouldn’t necessarily say rebukes us). This confession is not simply in the vein of “actions speak louder than words” but seems linguistic. It is content bearing—it IS connected to practical ramifications BUT can, in some way, be spoken. [The Brethren are non-creedal—which doesn’t mean we don’t believe anything but rather that we don’t think it is summed up in a tweet or so.]
God is love, and those who abide in love abide in God, and God abides in them. 17 Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. 18 There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love.
Abides, abides, abides—When I see the same word show up I wonder—my biblical language major brain dings. Since there are not one for one translations of words the same word in an English translation doesn’t necessarily mean that it is the same original word. This happened when reading the 1 John 4 and John 15 passages. Though the word “abide” shows up many times and in both. The John 15 passage uses a much different metaphor to illustrate abiding. Remaining with or in or connected to.
15 “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes[a] to make it bear more fruit….4 Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing….8 My Father is glorified by this, that you bear much fruit and become my disciples.
God is love,
Remain in God.