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Hespeler, April 28, 2024 © Scott McAndless – Fifth Sunday of Easter
Acts 8:26-40, Psalm 22:25-31, 1 John 4:7-21, John 15:1-8

Our reading this morning from the Book of Acts tells the story of an extraordinary encounter between Philip and a man who is described only as a eunuch from Ethiopia. It is one of the most extraordinary stories of a right place at the right time encounter that you may have ever heard. On the one hand, Philip is there, apparently because he has received a divine message directing him to this place, a deserted road in the middle of nowhere.

What About the Ethiopian

That in itself is quite extraordinary. But I’m actually a little bit more curious today about how the other person in the encounter came to be there. It says that he “was an Ethiopian eunuch, a court official of the Candace, the queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship and was returning home; seated in his chariot, he was reading the prophet Isaiah.”

That description makes me ask a few questions. What was he doing on that road? What was an African and a eunuch doing worshiping in the Jewish temple in Jerusalem? And what kind of experience would a man like that have had in that temple at that time? Perhaps even more interesting in an age long before the printing press made books affordable to anybody, how did he get his hands on a scroll of the Prophet Isaiah? There must be quite a backstory before he ever met Philip on that road.

An Ethiopian Jew

His name was Bachos – at least that is the name he is given in Ethiopian Christian tradition. He had lived in Ethiopia all his life but had lived there as an outsider – a Jew. Jews had had thriving settlements in Africa for over seven centuries at that time and, though they had intermarried with the natives, they had maintained their traditions and worship. There was a huge Jewish settlement at Elephantine on the upper Nile where Jewish mercenaries served the Egyptian Pharaoh by guarding his southern frontier. They had even built their own temple there and carried out their own sacrifices.

Bachos’ parents had come from there. They had travelled south to Ethiopia to seek opportunities and a better life for their children. And they had placed many of their hopes upon their eldest son. The operation he had had to undergo had been a necessary part of that.

A Rise in Court

Ethiopia was prosperous and ruled by a powerful queen, called the Candace, who was wise and beloved. Her faithful servants were rewarded with wealth beyond all dreams. But, in order to gain such a privileged position, the Candace needed to know that her servants were devoted to her alone.

It was understood that, if a man could have a child, he would be honour bound to provide for his family first. It would be shameful for him to do otherwise. So, there was a requirement to cut off even the possibility of having children.

And so, it had been done. It was a great risk for his parents to take, of course, for there was no guarantee that he would even get a position at court. But that gamble paid off. Bachos was smart and talented. He quickly rose in the ranks of the civil service until he had control of the Candace’s vast treasury. It was everything that his parents had ever dreamed of.

Personal Discontent

But was Bachos content? He was daily aware of the enormous price he had been forced to pay for his success. He wondered what all his wealth meant and if it would all come to nothing when he was dead. He began to seek out a deeper meaning in his life and some sense of something that would last beyond this present life.

Having been raised among the Ethiopians, he had been constantly surrounded by Ethiopian gods and the worship of them. He had mostly gone along with the local customs to get along. But as time went by, he found that the teachings about Wak, the Adbar and Ayana were not satisfying his deep craving for meaning. He decided to explore the Jewish heritage that he had mostly forgotten.

Candace

He went to his queen, fell to his knees and begged for permission to connect with his roots and find the meaning he was craving. He wanted to go all the way to Jerusalem and the great temple of the God Yahweh. The Candace understood that this would be a very long journey and that she would be without one of her most trusted eunuchs for nearly a year. But she was a wise woman. She had seen him struggle with his identity and purpose. She knew that, if he was granted this, it might make him a better servant. And so, she granted him permission to go.

Egypt

Five months, that was how long it took to get to Jerusalem. He had found a ship on the Red Sea that had taken him to Lower Egypt. He had seen the pyramids and ancient Egyptian temples on the way to the great city of Alexandria. There he had connected with the large Jewish community in that city – studying for a while in their synagogue and learning a great deal about their understanding of the tradition. But he still felt as if he had to go to Jerusalem. And so, he took a ship and sailed to Gaza and then hired a chariot to drive to the city.

The Court of the Gentiles

The temple at Jerusalem, even after the incredible wonders he had seen in Egypt, was a marvel. The courtyard of the Gentiles was filled with people, not only with locals and with Jews who had been dispersed all over the known world, but also with many Gentiles who had come to see this famous place and to observe the strange Jewish rituals.

But Bachos was not here just to observe strange customs. He wanted to connect to his own heritage. And so, he headed across the courtyard to the gate that led to the court of the people of Israel. It was also known as the women’s court because there was another court further in that was reserved for Israelite men. The gates to each court would be a test.

The Court of Women

There were temple guards at the gate. And as he approached, they looked him up and down with clear skepticism. He could understand why, though it did feel vaguely insulting to him. His skin was much darker than that of almost anyone he could see beyond the gate. His facial features looked different. And his black hair was thicker and curlier. It was like he could hear what they were thinking. He certainly didn’t seem to belong here.

But when he was asked, he could provide the names of his Jewish ancestors back almost a dozen generations. They let him through with a few sideway glances.

The Court of Men

The next gate was a little bit more complicated though. As he approached, he could tell that the low-level priests standing by the door were examining him carefully. They saw, in the shape of his face and his body, the telltale signs of someone who had been mutilated in childhood.

As he drew near, one of them stepped forward to block his path with a sneer. “Sorry, friend, but this court is restricted only to the men of Israel. I do not believe that your kind is allowed. And that immediately started something.

Discussions

When Jews have the leisure to study and discuss the Torah, they love nothing more than to argue and disagree with one another. And so, the whole area around the gate almost immediately erupted into a great shouting match. On one side were those who agreed with the man who had barred the door. “The law is quite clear,” one cried. “Does is not say in the Fifth Book of Moses that ‘No one whose…’ well, that no one like him…  ‘shall come into the assembly of Adonai’?” (Deuteronomy 23:1)

But others quickly came forward to argue. “Ah, but does not the Prophet Isaiah say, “Do not let the eunuch say, ‘I am just a dry tree.’ For thus says the Lord: To the eunuchs who keep my Sabbath, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.” (Isaiah 56:3-5)

Bachos’ Reaction

Bachos really just wanted to go into the courtyard – to be in the place where the God of Israel was said to meet with his people. He was looking to experience God. But instead, he had suddenly become a thing for people to fight over! None of them seemed to care about him. They just cared about being right!

Even those who were arguing for him to be given access only seemed be speaking of him as if he were an inanimate object – and a flawed one at that! And we often do that, don’t we? We often value being right more than we value the people who cross our paths. Such an attitude is damaging both to us and to the people we encounter.

Bachos was turned off. Somehow this was not quite what he had been looking forward to. He quietly slipped away while the learned scholars continued to argue over him, not even realizing that he was gone.

The Words of the Prophet

But there was one thing that remained with him from that encounter at the gate. The words that one of the scholars had shouted, the words that he said were spoken by the Prophet Isaiah, they remained with him. In fact, he couldn’t quite get them out of his head.

He hadn’t completely understood what the man had said. He did not speak the local Aramaic very well; the language of the small Jewish community in Ethiopia was quite different. But he had certainly picked up the idea that, according to this prophet, there really was a place for eunuchs, at least in the heart of God if not in the court of the congregation of Israel.

The Bookseller

And so, he decided that he needed to know something more about the words of Isaiah and his book. The court of the Gentiles was surrounded by a covered walkway lined with pillars. Various shops were set up along this walkway for the sale of sacrificial animals, incense and various other things. There was a small booth that contained a few scrolls. The Scroll of Isaiah was prominently displayed among them. It was obviously a popular work.

It would have been painstakingly copied out by hand by some slave. When Bachos’ eye caught sight of it as he walked past, he suddenly realized that this was the reason why he had been drawn to this place. It was not to perform a sacrifice in the court of the Israelites. He had been brought here to be connected with this book.

An Arm and a Leg for a Scroll

When he asked the price of the scroll, he winced at the answer. With that kind of money, he could probably buy a second house for himself back in Ethiopia. But, of course, what need did he have for a second house? He didn’t even have anyone to pass his one residence onto when he was gone. The Candace had been incredibly generous to him over the years, but none of it meant much of anything to him. And so, he arranged for his chariot driver, a very large man that no one would ever dream of robbing, to come by later with enough gold coins to purchase the scroll.

Reading on the Road

And now, as that driver steered the horses down the desert road, Bachos had the scroll spread out on his knees while he strained to read the Hebrew script. “Like a lamb that is led to the slaughter and like a sheep that before its shearers is silent, so he did not open his mouth.”

It was not easy reading – trying to make out the characters syllable by syllable while the chariot bounced along beneath him. But he was grateful to be forced to read so slowly. It was making him think and ask so many questions. “By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living.” (Isaiah 53:7-8)

A Personal Message

He was struck by the words. They reminded him of his own journey, of the fear that he had felt when his parents had taken him for the operation. He had tried not to think of the unfairness of it all – the injustice of what he had been put through as little more than a child. And, though he hated to think of it, there was a sense in which he had indeed felt cut off from the land of the living ever since.

Now, Bachos had never felt as if anyone could understand his deepest feelings – never until now. But now his mind was left reeling. “About whom,” he asked himself, “does the prophet say this, about himself or about someone else?” He needed to know who could understand his feelings. But he did not know the answer.

That was when he heard the voice of someone who had seemingly come out of nowhere in this desert place. “Do you understand what you are reading?” the stranger wanted to know.

The Gift of Belonging

We don’t really know what the backstory is for the eunuch being on that road to Gaza. But if he had gone to Jerusalem to worship – either as a Gentile (which certainly happened) or as an expatriate Jew – he would have no doubt been treated as an outsider, both as an African and as a eunuch. Even if he was a Jew, most would have had trouble accepting him as a true Israelite, as a man and maybe even as a human being.

We don’t really know what Philip said to him to make him feel like he did belong somewhere. We just know that he began with that passage in Isaiah and used it to tell him the good news about Jesus. But I suspect that, whatever he told him about the good news, the thing that got his attention was that he told him that he could be loved and valued for who he was – that, even if he fit in nowhere else, he had a place in the heart of Christ. That is where the good news always begins.

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Hespeler, April 21, 2024 © Scott McAndless – Fourth Sunday of Easter
Acts 4:5-12, Psalm 23, 1 John 3:16-24, John 10:11-18

I would like to start by reminding you all of what is probably the greatest comedy routine ever created. I am speaking, of course, of the one that goes kind of like this.

Costello: Look Abbott, if you’re the coach, you must know all the players.

Abbott: I certainly do.

Costello: Well you know I’ve never met the guys. So you’ll have to tell me their names, and then I’ll know who’s playing on the team.

Abbott: Oh, I’ll tell you their names, but you know it seems to me they give these ball players now-a-days very peculiar names.

Costello: Funny names?

Abbott: Strange names, pet names...Well, let’s see, we have on the St Louis team, Who’s on first, What’s on second, I Don’t Know is on third…

Costello: That’s what I want to find out.

Abbott: I say Who’s on first, What’s on second, I Don’t Know’s on third.

Costello: Are you the manager?

Abbott: Yes.

Costello: You gonna be the coach too?

Abbott: Yes.

Costello: And you don’t know the fellows’ names?

Abbott: Well I should.

Costello: Well then who’s on first?

Abbott: Yes.

Costello: I mean the fellow’s name.

Abbott: Who.

Costello: The guy on first.

Abbott: Who.

Costello: The first baseman.

Abbott: Who.

Costello: The guy playing…

Abbott: Who is on first!

Costello: I’m asking you who’s on first.

https://www.youtube.com/watch?v=5FsJe4DScDs

Abbott: That’s the man’s name.

Costello: That’s who’s name?

Abbott: Yes.

Explaining Comedy

Now, I know that comedy shouldn’t need to be explained in order to be funny, but I would just like for us to reflect for a moment on why that particular routine works. Abbott and Costello are both using the very same words, but they mean something entirely different by what they say. That is the premise of the bit. But the reason why the humour works so well is because, through the genius of their writing and delivery, we, the listeners, are made to feel as if we are smarter than both of them.

We understand that every time Abbott uses the word “who,” he’s referring to a player’s nickname. But every time Costello uses the word who, he’s using it as an interrogative pronoun. We are smart enough not only to understand that but also to understand that the people on both sides of this conversation do not understand each other at all.

There is an inherent humour in that kind of situation where two parties are failing to understand each other despite using the same words. And it’s always funnier when we feel superior because we are in on the joke. And I actually think that this is the kind of humour that the Book of Acts has set up for us in our reading this morning.

Peter, John and the Council

In our reading, the Apostles Peter and John have been dragged in front of the council in Jerusalem who want to know something very specific about something they have done to disturb the peace. We didn’t read the whole story, so you need to understand that it all started when these two men were at the temple and were accosted by a lame man begging at the gate. Peter didn’t have any money to give him and so decided instead to heal him in the name of Jesus.

When a man that everyone knew had been lame from birth suddenly started walking and leaping and praising God, well, you can imagine that people noticed. A crowd quickly gathered. And Peter began to speak to them, preaching about Jesus, his death and resurrection. At this point the council had the two men arrested and brought in for questioning.

Now the reason why they arrested them was specifically because they were causing a disturbance by preaching to the people. They were riling up the crowd and the council was particularly upset because Peter had been accusing the Jewish leadership of aiding and abetting in the execution of Jesus. But Peter and John, apparently, thought that they had been arrested for something else.

The Misunderstanding

And that is where the Abbott and Costello routine begins. The council asks the apostles, “By what power or by what name did you do this?” And since they brought these people in for disturbing the peace and stirring up the crowd, what they mean by “this” is obvious to them. They are asking who said that they could cause this trouble.

But what we don’t realize is that there are a whole bunch of social assumptions behind that question that are not apparent to us. That question meant something very specific in that kind of situation. But in order to understand that we need to understand something essential about ancient Mediterranean Society.

Patronage

The most important social power in that society did not rest with kings or priests but actually with a group of people who were known as patrons. Patrons were wealthy and influential people. They were also usually men. And the more powerful a patron was, the more clients he had.

The patron-client relationship was very much a two-way relationship. The patron did things for his clients. He would get them jobs and favours and defend them in court. If the need arose, he would send his thugs to beat up someone who insulted his client.

But the clients also owed a great deal to their patrons. They would vote the way their patron told them. They would turn out and cheer anytime their patron did something in public. Whatever their patron asked of them, they would do. And, of course, if they ever disappointed their patron in any way, the punishment would be swift.

Behind Everything

Behind the scenes, almost everything in the entire Roman Empire was run by the patronage system. The most powerful patrons could count whole cities, towns and villages among their clientele. Indeed, the only thing that made the emperor so powerful was the fact that he had more clients than anybody else, including, of course, many powerful patrons in their own right.

Even more important, though, no one could escape this power structure. Everyone had to be a client of somebody. Even slaves, the moment that they were given their freedom, automatically became the clients of their former masters.

So, when the council asks Peter and John by what power or name they were acting when they caused the disturbance, they are asking who their patron is. They are essentially asking what powerful and wealthy person they need to complain to who will discipline these two unruly men for what they have done. They think that they are telling Peter and John that they are in deep trouble.

Peter and John’s Understanding

But Peter and John do not get any of that because they completely misunderstand the question in an Abbott and Costello way. When the council asks, “By what power or by what name did you do this?” they think they are asking about something else entirely. “Rulers of the people and elders,” they reply, “if we are being questioned today because of a good deed done to someone who was sick and are being asked how this man has been healed, let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth.”

Did you catch that? As far as the apostles are concerned, they have been arrested, not for causing a disturbance and trash-talking the council, but for doing a “good deed” by healing a lame man. And, instead of being interrogated about who their patron is who can rein in their rowdiness, they assume that the council wants to know what name has the power to bring about such a powerful healing. They may be using the same words, but they are talking about something completely different.

Why the Writer is Doing This

And if this episode were written by a mid-twentieth-century comedy team, that misunderstanding would be stretched out for a while and hilarity would ensue. But the author of the Book of Acts is interested in more than just making us laugh. He does, however, want to make use of one element of the comedic scenario. He wants us, the readers, to be in on the joke. He wants us to realize that, in this situation, we are smarter than both sides of this conversation because we actually understand what each is talking about.

You see, this story is not just about the power of the name of Jesus to bring about healing in somebody’s life. It is about that, of course. But the author is using this story to expand our understanding of the power of that name. In fact, I believe that he has set up this whole comedy routine to get us to think about the power of the name of Jesus in a new way.

Showing Us Deeper Meaning

You see, the members of the council have asked a question according to their understanding of how power and authority work in their world. They’ve asked for the name of Peter and John’s patron. Peter and John have answered according to their experience of the power of the name of Jesus to bring healing.

But the very juxtaposition of those two quite different understandings of the meaning of a name is designed to make us ask a question. And that question is, what does the powerful divine name of Jesus do when it is put up against the powerful secular names of our world? It turns out, you see, that the name of Jesus might just be powerful in ways that even the disciples have not yet suspected.

Power in Jesus’ Name

I am not sure to what extent Peter and John have understood the power of Jesus’ name at this point. They know it is powerful to heal, that it connects with people where they are struggling and in need of help. But they just seem to be coming to understand something more about its power. It is not that Jesus is their patron (at least not in the way that the council would have understood that), it is that the name of Jesus calls into question the very system of patronage and its lines of power and authority. And so, Peter boldly proclaims that “there is no other name under heaven given among mortals by which we must be saved.”

Now my purpose in talking about all of this is not to explain an ancient joke. Nor is it to give you a lesson about how power and authority worked in the ancient Roman Empire. That is, quite literally, ancient history that has little effect on life today. What I would like you to learn is not to do what the members of the council and, to a certain extent, Peter and John did. Do not underestimate the power of the name of Jesus.

More Power than You Thought

It is a name that is powerful to bring healing. Because Jesus entered into our suffering and weakness – especially doing so upon the cross – he certainly can meet us in our suffering and our struggles. And when we go out in that name to share love and compassion, we will learn firsthand the power that is in the name. That is what Peter and John had discovered in the temple.

But when they were brought before the council, they discovered the power of Jesus’ name to call into question the lines of power and authority in their society. They discovered that the name was stronger than the most powerful patrons. And I believe that we are greatly in need of discovering that power as well.

Our Power Systems

Though we live in a democratic country where, at least in theory, everything is not supposed to be controlled by a small group of wealthy and elite influences, we often discover that it doesn’t work out that way.

Wealthy companies and corporations certainly seem to have a lot of control over what we have to pay to get the basics of life. Influential developers seem to exercise a lot of power over what kinds of housing can be built and how much it costs in the midst of a housing crisis. Powerful influences seem to be at work to make sure that wages do not keep pace with inflation.

Now, none of these nebulous entities have official power. We did not vote to give them this influence. They tend to work in back rooms and behind the scenes much like the patronage system did in the ancient world. But their impact on our lives – often greater than that of elected officials – is undeniable.

Challenging Names

And I don’t know about you, but I am often dismayed by how this prevents us from building the kind of country and society that we actually desire and need. And I think that kind of dismay has become so common, that it has made us apathetic and prone to give in to despair about the possibility of anything ever changing.

If only there were a name that was powerful enough to call into question the hidden powers and authorities of our present world. Wouldn’t that be something if we could tap into that kind of power? Well, apparently that was what Peter and John realized they had tapped into on that day before the council.

That name still exists, and it is still that powerful. The question is, what wouldn’t we be able to do if we were able to truly believe that?

Thank you!

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Hespeler, April 14, 2024 © Scott McAndless – Third Sunday of Easter
Acts 3:12-19, Psalm 4, 1 John 3:1-7, Luke 24:36b-48

In my free time, I often like to hang out in various online forums. And, as someone who is frankly fascinated by the Bible, I particularly like to hang out in forums where people discuss the Bible, its interpretation and its application in Christian contexts. And when I hang out in such places, there is a certain sort of question that comes up with annoying frequency.

People constantly seem to write to ask what I think of as the sin question. They want to know if something is a sin, usually asking about some specific action, attitude or way of being. They never ask about the ones that everyone would agree about, of course. Nobody writes to ask if it would be a sin to kill my neighbour because I don’t like the way that she planted her hydrangeas.

Oddly Specific

But they do ask about some other oddly specific things. “Is it a sin to jaywalk?” or “Is it a sin to live with my girlfriend or boyfriend?” They want to know if it is a sin to feel attraction to a man or to a woman, to not feel like they are the gender that they were declared to be at birth, to use someone else’s Netflix password. It is quite obvious, if you read through some of these questions, that these are not just hypothetical questions. They are asking about something that is or perhaps soon will be part of their life.

And the mere fact that these questions come up so regularly in forums where people can be anonymous tells me a great deal. It tells me that a lot of people really want to do the right thing. And, for many people, that amounts to following the right list of what is allowed or not allowed. Morality, in other words, can just be sorted out in a simple series of yes or no answers.

Simple Questions?

But I don’t really think that many of these are simple yes or no questions. Yes, sure, sometimes the sin question has to be answered in a firm and straightforward way. Yes, it would be sinful for you to murder your neighbour, not to mention illegal. But in other cases, a simple yes or no can be deceptive.

A simple yes or no answer to the jaywalking question, for example, could be unhelpful. If you do cross a street in an unsanctioned way because you are selfishly hurrying, not thinking of anyone else and you make a car swerve and cause an accident then, sure, I would call that sinful. But if you dash across the street, possibly risking your own life to push a child out of the path of an oncoming car, I think that most people would see that a bit differently. You might still get a ticket, but I’m not going to say that you are sinful for that act.

Relationship Questions

Of course, this all gets a lot more complicated when you are talking about questions related to sex or attraction, which affect us on a much more personal level. And I get that many people would just prefer to have a list of acceptable and unacceptable actions or relationships. It seems to make things so simple and orderly. But the more I see the way that works out in practice, the more problematic it seems to be.

I have seen more than enough relationships that have fit the traditionally acceptable parameters – the “right” genders involved, the “acceptable” activities engaged in – that turned out to be relationships that were abusive or dehumanizing to one or both of the people involved. And I’ve seen other relationships that didn’t fit the parameters but that were mutually affirming, and the people involved only brought out the best in each other.

If I’m going to call out the reality of sin in our relationships, I feel like I need to do much more that consult a list of dos and don’ts. What people bring to their actions – the respect and integrity that they act with – has to mean more as far as I am concerned.

Social Control

Another reason why people prefer to have simple answers to the sin question is because it is a form of social control. The person who can give that yes or no answer claims an extraordinary amount of authority. And even if they do so by referring to some Bible verse or another – even if they claim that it is the Bible’s answer and not theirs – the mere fact that they are the one selecting and interpreting the verse gives them power over other people. And so, the history of the discussion of the sin question has been a long story of people being forced to conform to certain ideas of what society is supposed to look like.

Now, I do think that we need to take sin very seriously. It is something that gets in the way of us all achieving our full potential. I know we often don’t want to talk about it, probably mostly because of how talk of sin has been used by authoritarians to impose their idea of order on others. So, we need to find ways of talking about it that get beyond all of that.

First John’s Approach

Our reading this morning from the First Letter of John might help us to find a better way of talking about such things. It might not seem that way at first, of course. In fact, this particular passage has caused no end of trouble on the issue of sin in the life of the church down through the centuries. For example, it offers a definition of sin that only seems to affirm the approach of people who obsess over the sin question. “Everyone who commits sin is guilty of lawlessness;” it says, “sin is lawlessness.” I mean, if “sin is lawlessness,” is that not basically the same thing as saying that there is a list of approved and nonapproved actions that you can point to to tell people that some action or another is a sin?

But that is not the end of what John has to say. He goes on to say, “You know that [Christ] was revealed to take away sins, and in him there is no sin.” He is not just saying, mind you that Jesus came to bring forgiveness of sins but to take them away altogether. And he explains that odd statement by saying, “No one who abides in him sins; no one who sins has either seen him or known him.” So, he is saying, not merely that sin can be forgiven; it can be completely eradicated from our lives!

An Infamous Verse

Now, you may not know this, but that particular verse has an infamous history in the Christian church. Autocratic Christian leaders have sought to create communities where believers can live out this promised sinless life. But, since they are still stuck with the definition of sin as following a list of approved behaviours, the only way they can accomplish that is by taking personal control of the list.

And guess how that usually ends – with the leader defining whatever they want to do and what their cronies want to do as “not sin” because they are abiding in Christ. Meanwhile, they use their power over the list to manipulate and control every aspect of everyone else’s lives.

I would not want to have to tell you how often this kind of situation has led to horrible outcomes like child abuse, exploitation and even things like murder. And I cannot believe that any of that is what was intended when the Apostle wrote this letter. The sin that he is talking about, the sin that Jesus has eradicated, has to be about more than a list of do’s and don’ts.

Acting in Righteousness

“Little children,” he continues, “let no one deceive you. Everyone who does what is right is righteous, just as he is righteous.” You see, what this is ultimately about is acting in righteousness. Doing the right thing. And the standard of that is not to be found in some list or set of laws. It is to be found in Christ himself.

Therefore, you must not allow anyone, not even the most pious Church leader, to take that power away from Christ. What he is promising is that, so long as we keep our gaze and focus fixed on Christ, we will find the way to righteous action. But it is not about controlling others, especially not about controlling them to our own ends.

Can You Live Without Sin?

Now, I do think it is important to note that this letter isn’t actually promising you that can make your way through this life without sinning. It is not promising you that you will always act in perfect righteousness. The promise is that, so long as we fix on eyes on Jesus and his righteousness, we will act right. But he also says, that “What we do know is this: when he is revealed, we will be like him, for we will see him as he is.”

Jesus is not fully revealed, he’s saying, so we cannot fully perceive all that Jesus is. And if we do not fully see him or know him, we will obviously fail and fall short of true righteousness. So, even if he promises that we may live a sinless life, he is also saying that the fullness of that potential will only be realized when Jesus is fully revealed at the end of all things.

Acting in Ignorance

In our reading from the Book of Acts this morning, Peter confronts the people in Jerusalem with their sin in rejecting Jesus. But he sums it up like this: “And now, brothers and sisters, I know that you acted in ignorance, as did also your rulers.” Sin is indeed often a result of ignorance – of our failure to see the true nature of what is right. We are deluded because we have been trapped into unhelpful ways of seeing the world.

God is gracious in forgiving us our sins, but, more important, God is willing to wipe out our sins as well. “Repent, therefore,” Peter continues, “and turn to God so that your sins may be wiped out.”

That is saying much the same thing as the First Letter of John. In Christ, God does not just want to forgive but also to wipe out our sin. That means it no longer has power over us because Jesus, in revealing righteousness, will ultimately obliterate our ignorance. It also means that God is committed to wiping away all of the damage and pain and sorrow caused by our sin both in ourselves and others. Hallelujah, all thanks be to God.

Finding Better Ways

The way we have become accustomed to talk about sin in the church, has not necessarily served us well. By creating coercive lists of acceptable and unacceptable activities, we have often encouraged people to become obsessed with the question of whether this or that thing is sinful. That only encourages a kind of unhealthy scrupulosity. And, if Jesus came to set us free from sin, that is not the kind of state Jesus wants us to be in.

Because of all of those kinds of problems that such an attitude towards sin has created, we’ve often gone to the other extreme and avoided talking about the concept of sin altogether. That’s not a helpful reaction either. Jesus came to set us free from the effects of sin, but also from the obsession with it. Jesus came to set us free from unhelpful feelings of shame or guilt that get in the way of us embracing our true nature in Christ.

First John’s Promise

As you do seek to live as a follower of Jesus in this world, you are definitely going to get things wrong. You’re going to act out of ignorance sometimes. Sometimes some of your baser instincts will get the best of you despite the best of intentions. This is a part of being human. But the promise of First John is that, as we fix our eyes on Jesus and the righteousness of God that he has revealed to us, sin doesn’t have to have power over us. It doesn’t need to dominate our whole lives. Jesus has wiped it away. Hallelujah, let us live in the freedom of Christ.