EASTER • 6

What Characterizes the New Community in Christ?

This week, we continue to mediate and reflect on the character of the post-resurrection community that Christ created and commissioned and what this means for us today.

reading for: 12 May

John 17:6-19

Prayer for the New Community in Christ

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This passage is part of what is often called the high-priestly prayer (John 17:6-26) of Jesus. Jesus, who has accomplished his mission, is now preparing to return to the Father.

The prayer interweaves Jesus’ accomplishment of revealing the person and character of God the Father, with petitions for God’s care & protection for the community as they continue to make the Father known and to stay in ‘loving Oneness’ as a community, with Christ himself at the centre (v20 – 26). Just as Moses made known the mysterious “I AM” to Pharaoh before leading Israel out of Egypt (Ex. 3), in John 17:6, the divine name and reputation of the Father is revealed by Jesus to disciples in preparation for a continuing mission in the world. He prays that the words entrusted to him by the Father are taught and received.

Such revelation gives birth to a new community that receives the words, knows their truth, and believes that Jesus is sent by God (John 17:8). This community is firstly characterized by its intimate knowledge of God, believing that Jesus reveals God ’s name, and not doctrines nor structures nor programs distinguish the community. So to be “protected” in that name (v. 11) means to continue to receive its empowerment and not to be led astray by the lure of alternative powers.

Four petitions are offered by Jesus in behalf of the community. The first and overriding petition is that the community, which does not belong to the world, be protected from the evil one as it lives its distinctive life in the world. “World” here signifies not the universe or the planet on which we live, but the totality of life that is at odds with God, has rejected Jesus (1:10–11), and lives in the grips of the evil one (12:31). To live in the world, then, is risky. Being identified as the unique community that clings to the name of Jesus poses a threat to all the world’s values. Security and stability are not assured. Seduced by the World, anyone of them may end like Judas, betraying Jesus.

Jesus specifically prays that the Christian community not be taken out of the world, but that it be guarded by a Power not known to the world. The church’s is the spiritual Body before it is anything else. It does not belong to the world, but to Christ, its head. When it neglects or forgets its very nature and core identity and behaves just like any organization, it contradicts its very being.

In the second petition, Jesus asks that the Christian community displays the same oneness that exists between Jesus and the Father. This concern occurs more extensively in the latter portion of the prayer (vs. 20–26). But what is this oneness? It is a loving relationship where one glorifies the other. The actions and words of the one are the actions and words of the other. Jesus asks that the church displays this reciprocal “abiding” that characterizes true love.

The third petition is surprising. Jesus asks that God bring to fulfillment in the community, Jesus’ own joy (v. 13). This is a great contrast to the hostile world they live in. Obviously such joy is not to be equated with happy smiles and warm hugs. It derives from the words Jesus has spoken, words that have offended the world and evoked its hatred, but words that bring life to believers.

The final petition is that God sanctify the church (vs. 18–19). This is the language of the Old Testament, where priests and animals were set apart for the sacrifice, and to the Holiness Code (Lev. 17–26), where the whole nation was directed to live as a special people separated for the service of a holy God. The sanctification of the church has to do with its distinctiveness in the world. Its separateness is the gift of God, who assigns it a special role to play and who calls it to live as a community of strangers, which, like its Lord, does not belong to the world.

  • REFLECT

    Do you see any similarities/overlaps in this prayer with the Lord’s prayer that he teaches his disciples (Matthew 6:9-13)?

    How has the content of your prayer life developed? Are you asking for the same things you asked for when you first became a believer? Are your concerns and desires more like Jesus’? Pray for the churches in our neighbouring countries, Malaysia & Philippines and especially India where many Christians are caring for COVID-hit communities and pastors and leaders themselves are getting sick. Pray for efficiency and effectiveness of national governments. 

reading for: 13 May

Acts 1:15-17, 21-26

Leadership in the New Community of Christ

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    Having provided “Theophilus” with an account of the ascension of Jesus, Luke (the writer of Acts) now turns to the issue of Judas’ successor. The twelve apostles have been given the task of transmitting the authority of Jesus to the church and it is clear from this passage that membership in this group of Jesus’ closest followers was an important issue here.

    Judas had not only betrayed Jesus, he had also betrayed the trust of his colleagues within the apostolic circle. Even if he had not committed suicide (compare Acts 1:18 with Matt. 27:5), his place among the apostles would surely have been declared vacant. Peter, clearly the chief apostle, takes the initiative and, citing texts from the Psalms, calls for a process to be set in motion by which a new apostle may be chosen.

    Peter’s description (vs. 21–22) of the qualifications that the new apostle must meet is very enlightening. This person must have been a follower of Jesus from the very beginning, from the day of Jesus’ baptism by John, and must have continued in faithfulness up to and including the moment of Jesus’ ascension. Only such a person may “become a witness with us to his resurrection.” This personal and immediate relation with the Lord is critical.

    By some means, the details of which are not reported, two faithful disciples are nominated, Joseph, also known as Barsabbas or Justus, and Matthias. After prayer and the casting of lots, the

    disciples welcome Matthias and bestow on him Judas’ abandoned place of service and honour.

    It is curious that Luke should have chosen to tell this story, since there is no further development in the New Testament of the theme of the apostleship of Matthias.

    The apostolic office was important for a young church. Vastly more important were the dedication and faithfulness of Christ’s women and men.

  • REFLECT

    Today, Jesus is present to us by his Holy Spirit. The same requirement for holding office in the Church 2000 years ago, still applies. Does the office holder have an intimate consistent relationship with the Lord Jesus?

    Not all of us, however, may hold official positions in the church. But to be just an ordinary member of the Church is to be in an extraordinary relationship with the Lord Jesus and with one another. It is far beyond how the world sees and understands membership.

    How do you protect your membership in CNL? Do you jealously guard your relationship with the Lord? Are you quick to reconcile with your brother or sister?

reading for: 14 May

1 John 5:9-13

Testimony of the New Community in Christ

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    There is no room for indecision or uncertainty when it comes to making a decision about Jesus. Both the Gospel and the epistles forcefully declare that those who are unable to make a decision about Jesus; not to believe that he is Son of God is the equivalent of open rejection.

    Central to the decision that must be made about Jesus is the nature of the testimony or witness offered. With the exception of those who were themselves witnesses of Jesus’ teaching and ministry, of course, today, every Christian comes to faith by virtue of someone else’s witness.

    Those who grow up in Christian families may never be conscious of the testimony they receive, because this witness generally takes the form of example and nurture, and it occurs at such an early stage that many may not see it as formal witness.

     

    The Greek word for witness, martyrion, is where we get the English word “martyr,” suggests another form of testimony or witness. In the early church, the deaths of Christians for what they believe has often served as their testimony, ironically turning what was intended as the church’s defeat into its growth.

     

    However, what John here refers to as testimony or witness, does not speak of Christian homes as a witness or even of Christian martyrdom as a witness. The witness envisioned here is that of

    words—words of Jesus and words about Jesus. The Gospel of John opens with the testimony of John the Baptist about Jesus (1:6–8,19– 28) and closes by characterizing the Gospel itself as the testimony of the beloved disciple to the things Jesus did (21:24–25).

    And here in the final section of 1 John, he refers to several kinds of witness: “the Spirit and the water and the blood” (5:7–8), human testimony, and the testimony of God. We understand “the Spirit and the water and the blood” as aspects of God’s testimony rather than as human testimony. The contrast, then, between divine and human testimony simply serves to emphasize the reliability of God’s witness. In short, God’s testimony is better. (5:9)

    But how do we come to accept any witness? The deciding factor is always trust. Those who believe in the Son of God do so because they trust in the God who sent him. Those who do not believe do not trust God. For 1 John, the division is even more radical than trusting or not trusting. Those who do not trust God “have made him a liar” (v. 10).

    The language is sharp indeed, as earlier in 1:10, when the same assertion is made about those who claim they have no sin. There is no room here for second thoughts. No category allows for “undecided” votes. Anyone who does not believe God calls God a liar. The result of this trust or lack of trust appears in v. 12 where he writes: “Whoever has the Son has life; whoever does not have the Son of God does not have life.”

  • REFLECT

    Do you find John’s language off-putting, even offensive? How can such strong words be reconciled with other convictions about the infinite mercy and grace of God? How can these words be reconciled with experience of the inadequacy of human faith? Talk to the Lord about this if it disturbs you.

reading for: 15 May

Psalm 1

Abiding in Torah for the New Community in Christ

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    Belonging to God and not to the world gives life. Indeed, there is no way to have life protected, guarded, and kept safe except to belong to God. Psalm 1 explores what it means to belong willingly to God, so that we may be safe.

     

    It is, of course, not accidental that this psalm stands at the beginning of the Psalter. Some scholars believe that these verses are not in fact a psalm, but form something of an introduction to the Psalms to announce the overall theme of “Living faithfully to the Torah”. (Torah = the first five books of the Old Testament).  

     

    The psalm begins with a positive statement (vs. 1–3). The first word of the psalm is “happy.” The psalm asks, what will give peaceable contentment and satisfaction in life? What will make possible a whole, safe, coherent, comfortable, anxiety-free existence? The answer is, Torah. But before that positive answer is given, the psalm issues a warning. “Happiness” does not come from freedom from obeying the commands of God and living self-sufficient, independent lives. According to the psalm, a life lived in indifference to God’s intention for the world cannot end in well-being but will surely end in isolation, cynicism, and destructiveness.

     

    Yet there is an alternative to such a negative outcome (v. 2). The alternative is to take delight in the study and pondering of the Torah of Yahweh, to think incessantly about God’s way in the world and God’s intention for the world.

    Study of the Torah is not just embracing rules; it is a playful, courageous interpretative act, whereby the community must decide about how God’s commands should apply in new circumstances (see Matt. 5:21– 48). That is why “meditating” is necessary.

    The outcome of a life of reflection upon and obedience to God’s commands is one of rootage, solidarity, and productivity (v. 3). Notice that the psalm does not clearly and flatly promise “health, wealth, and happiness.” Rather, the poet employs a metaphor to voice the outcome of Torah obedience. Torah-focused life will produce persons who are like trees in an oasis. In an arid climate, most vegetation is weak, low to the ground, and vulnerable. Only at the watering holes are larger, fruit-bearing trees available. Torah is like an oasis, which provides sustenance and deep, abiding resources.

    The alternative to a Torah-oriented life is the pitiful life of the wicked—scoffers and sinners—who make light of God’s command, who seek to secure their own life, and who habitually end in dismay (v. 4). This psalm firmly believes that a life independent of God is sure to end in disaster. Such a conclusion is not a heavy-handed threat, but a long-held observation of too many ambitious, daring, but failed lives. Here the image is of a threshing floor. In ancient practice, grain was winnowed by throwing the loosened sheaves into the air. The heavier grain dropped to the floor to be collected, but the lighter chaff simply blew away, unnoticed, unvalued, and soon forgotten. So says the poet, are the “wicked.” They are not bad people. They are simply not under the discipline of Torah, do not refer their life to a norm or loyalty beyond themselves. Such self-referenced people are short-lived, they have no staying power, will soon be “blown away” by the world and its trials and temptations.

    Verses 5 and 6 provide a straightforward conclusion - there will be a time of accountability. In that time of answering, which may be quite concrete and quite final and juridical, there will be a distinction between Torah keepers and Torah mockers. The Torah mockers will be banned from the   congregation, excluded from the life of the community.

  • REFLECT

    Take time to do a slow meditative reading of Psalm 1. Take time to ponder and chew over the different words and phrases. Dwell on the rich imagery of verses 3 & 4. Pick one verse to memorise and be mindful of this week.

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