This is a Wilderness Road

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.

I HAVE SEEN THE LORD!

Preacher — Micah Bales

Scripture Readings – Isaiah 25:6-9, Acts 10:34-43, and John 20:1-18

He is risen! Hallelujah! Jesus Christ is risen from the dead. (Can I get an amen?)

God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. And how did this world repay him? How did we respond to the love and prophetic challenge of Emanuel, God-with-us? This dark and fallen world put Jesus to death by hanging him on a tree. Blinded by fear and violence, they crucified the Lord of glory.

The forces of death, chaos, and confusion thought that they had won. The evil spirits were laughing in delight. They had defeated truth and love once again. The rulers of this world were breathing a sigh of relief; they were finally rid of this trouble-maker, Jesus. Like so many prophets before and since, Jesus paid for his faithfulness with his life.

But we are here this morning, because we know that this was not the end of the story. Can I get an amen? I want to hear you this morning. This is our victory celebration!

The cross was not an end, but a beginning. Not a wall, but a window. Not defeat, but triumph. The kind of death that leads to new life, like a seed that falls on the ground and dies, so that it may grow into something new, and bear fruit, thirty, sixty, a hundred fold!

On the third day after Golgotha, God raised Jesus from the dead! Early that first Easter morning, Jesus appeared to Mary, the first apostle.

Mary had come to anoint Jesus’ body for burial – there hadn’t been time on Friday. She came to give Jesus’ the loving care that no one else had the courage to give. She came to care for the body of Christ.

But the body wasn’t there. The tomb was empty. Not knowing what to do, Mary ran and found Peter and another disciple. She told them what she had seen: “They have taken the Lord out of the tomb, and we do not know where they have laid him.”

The men went off running to the tomb. The leaned down inside and saw that the body was missing. And then they returned to their homes.

But Mary wasn’t ready to return home just yet. Mary was in shock. Where was the body of her lord, her teacher, her friend? She lingered outside the tomb and wept.

Through her eyes, blurry with tears, Mary Magdalene saw what the men disciples did not. As she waited, present with her grief, she witnessed the angels of God sitting in the tomb. And then, something even more amazing. Mary was waiting for Jesus, and he also was waiting for her. Just outside the tomb. In the garden. Calling her by name.

Have you heard him call you by name?

This is how Mary became the original apostle. Apostle to the apostles, to the ones who we now call the Twelve. Mary proclaimed the word of God, the light of the resurrection, to men who didn’t understand yet, didn’t believe yet, but would soon be transformed into leaders that Jesus would use to gather his church and proclaim his gospel from Jerusalem to the ends of the earth.

Jesus didn’t appear to all the people, but he chose some to be eye-witnesses to the resurrection. Mary was first. Then Peter, then to the Twelve, and to others who especially needed his presence. Remember our brother Stephen, the first Christian martyr; he saw a vision of the Lord Jesus as he was being stoned to death for his faith. Brother Paul the apostle, who had been a notorious persecutor of the church; his life was transformed when met Jesus on the road to Damascus. To this very day, Jesus continues to appear to those who need him. Along with Mary, we can also say, “We have seen the Lord!”

John writes in his first epistle:

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.

For those of us who have seen, or heard, or tasted, smelled, touched with our hands the presence of Jesus – for those of us who have become his friends through the power of the resurrection – he has commanded us to preach to the people and to testify that Jesus is ordained by God as judge of the living and the dead. All the prophets testify about him. Everyone who believes in him receives forgiveness of sins in his name. The kingdom of God is within us and among us. Hallelujah!

Have you heard the voice of Jesus in your life? Have you seen with your eyes and touched with your hands? Have you experienced in your own body this Word of life, the resurrected Jesus?

Eleven Easters ago, I was in my first year of seminary at Earlham School of Religion and Bethany Theological Seminary out in Richmond, Indiana. When I had arrived the previous fall, I didn’t consider myself a Christian. I knew I liked Jesus a lot, but I wasn’t sure that I was ready to identify myself with the Christian tradition.

But by the time Easter rolled around, I had gotten to the place where I felt like I could take that step. I had begun calling myself a Christian. I got to that place after reading Paul’s words in 1 Corinthians 12:3, where he says that no one can say, “Jesus is Lord” except by the Holy Spirit. I thought a lot about those words, “Jesus is Lord.” What did it mean to me, for Jesus to be Lord in my life?

By Easter that year, I knew that Jesus was my Lord. He was my friend, my teacher, my guide, and my example. He was master and commander of my life; where he led, I wanted to follow. I didn’t know what I believed about all the deep theological questions that great thinkers have been debating for the past two thousand years, but I knew that I wanted to follow Jesus wherever he would lead, to surrender my life to him. That was good enough for me.

That Easter, my first Easter as a Christian, I attended Sunday morning worship at West Richmond Friends Meeting. It was a really strange experience. It’s an atmosphere of celebration. Everyone is saying, “Christ is risen! He is risen indeed!” And here I am, the new Christian in his first year of seminary, and I have no idea what they’re talking about.

Of course, I knew the story of the resurrection. I was actively studying the New Testament at that time; I knew what the texts said. But reading stories is one thing. These people were talking like these things actually happened. I had been reading the resurrection story as metaphor, but these people seemed to be taking it literally!

I didn’t want to seem too sacrilegious, so I asked my questions quietly. But I did ask. “Do you really believe this? You think that Jesus really, literally, physically rose from the dead? What’s your basis for that? And if you don’t think that, isn’t it a little weird to go running around proclaiming “he is risen!”?

I can’t remember exactly what kind of answers I got in response to my questions. On the one hand, I suspect that the people I was asking wrestled with the same kind of doubts as me. When you really examine some of the stuff that we believe as Christians, it’s a little ridiculous. Bodily resurrection? Ascension into heaven? We’d never take these kinds of claims literally if any other religion made them.

And yet… And yet. Despite the doubt, in spite of the preposterous nature of the Christian faith, I didn’t walk away from that worship service disillusioned. I was intrigued. I still didn’t know if I could believe this whole story. I didn’t know if I could really accept the idea that Jesus rose from the dead. But some part of me wanted to. Even if my rational mind couldn’t readily accept it, my heart wanted to believe.

Why? What would make me want to believe in this kind of fairy tale?

Joy. In these fully-grown men and women celebrating the resurrection of Jesus, I sensed the joy of children. If you ask a young child why they love their parents, they’re not going to give you some kind of coherent philosophical answer. At best, you’re going to get something along the lines of, “because they’re my mommy and my daddy!” The love of children for parents is rooted in the established reality joy and trust.

The resurrection is like that. It’s not a set of facts to be known, but a relationship to experience. This is what Mary discovered in the pre-dawn light that first Easter morning. She was distraught; her love for Jesus was so strong, and she thought she had lost him forever. She was so upset, and the reality of the situation was so unexpected, that she didn’t even recognize Jesus when he was standing in front of her.

Then he said her name. “Mary.”

Then she knew who she was talking to. Jesus. Friend. Lord. Brother. Teacher. Her heart was filled with astonishment and joy to overflowing. “Rabbouni!” She couldn’t believe what was happening, but her heart and her spirit told her that it was the most real thing she would ever experience. Jesus is here. “I have seen the Lord.”

Like Mary, we don’t have a relationship with Jesus because we believe in the resurrection. We believe in the resurrection because of our lived experience of Jesus. The resurrection is not just a story that we tell one another once a year. It is a lived daily reality. Jesus shows up. Even when we don’t recognize him. He calls us by name.

We don’t all have to have spectacular visions of Jesus to know him. Through Jesus, all things on heaven and earth were created, and we can experience him in all things. He’s with us when the trees sway and the leaves move in the wind – because Jesus is like that. We experience the resurrection when the truth is spoken and love is shared – because Jesus is like that. We know that Jesus is alive and well and active in the world when we see people caring for one another, sacrificing for each other, even when they’ve got nothing to gain – because Jesus is like that.

We have seen the Lord. Can you say it with me? We have seen the Lord. Hallelujah.

I know that some of us probably feel just like I did eleven years ago. Let’s be honest: This whole resurrection story sounds totally insane. It defies everything we know about the way the universe works. Dead men don’t come back to life after three days. Angels don’t show up in tombs. People executed by the state don’t get the last word.

But what if our conception of how the world works is the problem? What if the resurrection – our faith that God raised Jesus Christ from the dead – reveals the way God’s universe really operates? We worship a God of impossible things, and we live in a mystery.

This world says, “money makes the world go round” – but the resurrected Jesus says, “the last shall be first and the first shall be last.” Our culture says, “might makes right,” but Jesus says, “blessed are the peacemakers.” The world never tires of telling us that we need to be afraid, be prepared, be on guard, or we’ll get left behind. But the God of Jesus is the loving creator who has his eye on the birds of the air and the flowers of the field. In the face of fear, he has commanded us not to worry. In a world where nothing seems secure, Jesus teaches us to live in trust.

Maybe the resurrection of Jesus isn’t crazy after all. Maybe it’s of one piece with everything that God is teaching us in Jesus.

The power of the resurrection is here this morning. Don’t just believe it. Live it.

We welcome you, Lord Jesus. We welcome you, Holy Spirit. We welcome you, God and Father of all. We see you.

We have seen the Lord.

Let me hear the church say, “amen!” Hallelujah!