1 Johannes 3:16-24 – Mense van versoening

Gepreek te Stutterheim Verenigde Gemeente 21 April 2024

Ons het verlede Sondag se diens afgesluit met hierdie aanhaling van Henri Nouwen: ‘Christ is risen’ means that we are a people of reconciliation, not of division; people who heal, not hurt; people of forgiveness, not of revenge; people of love, not of hate; people of life, not of death.”

As Johannes skryf oor “people of reconciliation” wees, oor om versoening te bring, raak hy baie direk. Vers 16: “Hieraan ken ons die liefde: dat Hy vir ons sy lewe afgelê het. Ook ons behoort ons lewe vir ons broers af te lê.” Hoe moet ons dit verstaan? Dit is darem iets erg om te verwag!

As ons in die breë na die Paasseisoen kyk dan gaan dit oor lewe en die herstel van verhoudings. Jesus het deur wat Hy gedoen ons verhouding met God herstel en dit moontlik maak dat ons in herstelde verhoudings met ons medemens kan leef. En dit is waarvan Johannes skryf – dat die dissipels dit wat Jesus kom doen het voortsit. Hulle sit Sy werk nie voort deur groot orators te wees nie, maar deur Sy liefde uit te leef.

Dit gebeur alles en is moontlik omdat Jesus opgestaan het uit die dood! As Petrus en Johannes in Handelinge 4 (:10) voor die Joodse raad gebring word oor die lam man wat hulle genees het, antwoord hulle dat “hierdie man gesond voor julle staan deur die Naam van Jesus Christus van Nasaret “wat julle gekruisig het, wat God uit die dood opgewek het.” Die onmoontlike word moontlik, wat Jesus is uit die dood opgewek! Selfs ons kan nou uit liefde leef, want Jesus is uit die dood opgewek. Sy opstanding maak opoffering moontlik. Sy opstanding maak dit moontlik dat ons dit kan waag om lief te hê, om onsself bloot te stel aan ander.

Hierdie lewe waartoe Christus se opstanding ons bring het implikasies in ons volle lewe. As ons dit vergeet sien ons wat ons sien – in regerings die wêreld oor, in die besigheidswêreld, selfs in die kerke gaan dit te veel oor myself. Dit sien ons in gierigheid, in korrupsie, in magsmisbruik, in die najaag van roem. Dit is so anders as lewens van genade, van omgee, van geregtigheid en regverdigheid.

Om te leef vanuit Christus se opstanding gaan nie net oor “eendag”, oor die lewe na die dood nie, Nee, soos NT Wright dit so mooi stel, dit gaan oor die lewe VOOR die lewe na die dood, dit gaan oor hoe ek vandag leef. Die opstandingslewe moet ons aan God en aan mekaar bind. Moet ons help om mekaar weer as Beeld van God te sien. Moet dit moontlik maak dat ons NOU werk vir versoening, vir vrede, vir regverdigheid.

Ons doen dit in ons VOLLE lewens – daar is nie ‘n gedeelte wat uitgesluit word van ons lewens in Christus nie. My keuses in hoe ek teenoor mense optree, hoe ek reageer, vir wie ek stem, alles staan in die lig van die opstandingslewe van genade, versoening en geregtigheid.

Dit begin nie daar ver in die Soedan, Ukraïene of in Israel nie, dit begin met hoe ons in ons eie huise lewe. Hoe ons as mans en vroue, as ouers en kinders, as kinders onder mekaar optree. Binne ons huise, binne ons slaapkamers is waar Jesus se opstandingslewe begin.

Dalk beteken dit dat ons moet leer om mekaar te aanvaar. Dalk beteken dit dat ons moet leer om mense wat vreemd is aan ons te verwelkom. Jesus se opstandingslewe is nie net vir ons en ons klein groepie nie, soos Johannes in die Evangelie skryf (3:16): “Want so lief het God die wêreld (kosmos) gehad dat Hy sy unieke Seun gegee het, sodat elkeen wat in Hom glo, nie verlore sal gaan nie, maar die ewige lewe sal hê.” Hierdie liefde moet geleef word waar ons ook al in die wêreld rondgaan. 

1 Joh 3:18: “Kinders, ons moenie net met woorde, met die tong, liefhê nie, maar met die daad, in waarheid.” So LEEF ons Christus se opstanding!

Bibliografie:

Van de Laar, John (2024). Easter 4B https://sacredise.com/easter-4b/

Bible Study / Bybelstudie – Philippians / Filippense – 12

Afrikaans volg na die Engels

Homework from last week:

Paul’s willingness to rebuke and confront members of a church is not unique to his apostolic ministry to the Philippians. Read 1 Corinthians 1:10–17. What types of divisions and disunity were threatening the church in Corinth? What seems to be at the root of the divisions that church was experiencing?

Background:

There was much that the Philippian believers could worry about. Socially marginalised first-century Christians faced ridicule and scorn … and sometimes even persecution and danger. Add to this the Philippians’ anxiety over the situation Paul faced as an old man imprisoned because of the gospel. Yet in this passage Paul calls them to embrace the joy and contentment that he himself models—a joy and contentment that cannot be touched by earthly circumstances, because they are tethered to Christ.

Paul presents a far stronger antidote to anxiety than politicians’ promises, cheery self-coaching, or calming meditation. He directs his Philippian friends and us to a life-anchor that goes deeper than the surface storms of circumstances, even deeper than whatever emotional equilibrium we could muster through happy talk or mellow mantras or any other stress-management technique. Paul offers us an anchor that secures our well-being eternally in the life and love of the ever-living God.

READ: Philippians 4:4-13

4 Rejoice in the Lord always. I will say it again: rejoice! 5 Let your gentleness be evident to all. The Lord is near. 6 Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

8 Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable – if anything is excellent or praiseworthy – think about such things. 9 Whatever you have learned or received or heard from me, or seen in me – put it into practice. And the God of peace will be with you.

10 I rejoiced greatly in the Lord that at last you renewed your concern for me. Indeed, you were concerned, but you had no opportunity to show it. 11 I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. 13 I can do all this through him who gives me strength.

• What kinds of issues or circumstances tend to cause you the most worry, anxiety, and stress? Why? How often would you say you worry throughout the week? How do you respond when anxiety strikes?
• What does Philippians 4:8 tell us about our thought lives—and about our ability to shape and direct them?
• What does Paul’s repeated command to “rejoice” (4:4) tell us about the kind of joy he has in mind and its relation to our emotions, feelings, and moods?
• What truths about God form the basis of Paul’s command for us to reject worry (4:5–7)? What role does Paul say prayer needs to play in our battles with anxiety?
• What does Paul clarify, in 4:10–12, about the source and foundation of his joy? What highs and lows of the human experience does he describe in these verses?

What can you take with you today?

Homework!

Read 2 Corinthians 8:1–5. What does this passage tell us about the Philippian Christians’ circumstances? After knowing this background, what do you think was Paul’s pastoral purpose for sharing his own insight into the secret of being content in Christ?

Bibliography:

Nielson, J. and Johnson, D.E. (2022) Philippians: To Live Is Christ, A 13-Lesson Study. Edited by D.M. Doriani et al. Phillipsburg, NJ: P&R Publishing (Reformed Expository Bible Studies).

English above. Afrikaans hieronder.

Verlede week se huiswerk: Paulus het nie net die gelowiges in Filippi bestraf en gekonfronteer nie. Lees 1 Korintiërs 1:10-17. Wat se tipes verdeeldheid en onenigheid het die gemeente daar bedreig? Wat was die wortel van die verdeeldheid wat hulle beleef het? 

AGTERGROND:

Die gelowiges in Filippi het genoeg gehad om hulle oor te bekommer. As sosiale randfigure in die eerste eeu het hulle gereeld bespotting en minagting verduur… en soms selfs vervolging en gevaar. Daarby is die Filippense bekommerd oor Paulus se situasie as ou man in die tronk as gevolg van die Evangelie. Tog roep Paulus hulle in hierdie gedeelte op tot die vreugde en tevredenheid wat hyself vertoon. ‘n Vreugde en tevredenheid wat nie aangeraak word deur aardse omstandighede nie, want dit is vasgemaak aan Christus. 

Paulus se teenmiddel vir angs is baie sterker as die beloftes van politici, vrolike self-spraak of kalmerende meditasie. Paulus laat ons fokus op ‘n lewensanker wat baie dieper en sterker is as die storms op die oppervlakte van ons lewens of omstandighede. Hierdie anker is baie sterker as die emosionele balans wat ons kan kry deur self-spraak, mantras of ander stresbeheer tegnieke. Paulus se anker is daar vir hierdie lewe en ook hierna in die liefde van die Ewige God.

LEES: Filippense 4:4-13

4 Verbly julle altyd in die Here! Ek herhaal: Verbly julle! 5 Laat julle vriendelikheid aan alle mense bekend word. Die Here is naby. 6 Moet oor niks bekommerd wees nie, maar maak in alles julle versoeke deur gebed en smeking met danksegging aan God bekend. 7 En die vrede van God, wat alle begrip oortref, sal in Christus Jesus oor julle harte en gedagtes waak.

8 Verder, broers, alles wat waar is, alles wat eerbaar is, alles wat reg is, alles wat rein is, alles wat lieflik is, alles wat lof verdien, ja, watter deug of watter prysenswaardige saak daar ook mag wees: rig julle gedagtes daarop. 9 Wat julle van my geleer en ontvang en gehoor en in my gesien het: hou aan om dit te doen. En die God van vrede sal met julle wees.

10 Ek is in die Here besonder bly dat julle nou uiteindelik opnuut aan my gedink het. Eintlik het julle wel aan my gedink, maar julle het net nie die geleentheid daarvoor gehad nie. 11 Ek sê dit nie omdat ek gebrek ly nie, want ek het geleer om in alle omstandighede tevrede te wees. 12 Ek weet wat dit is om te min te hê, en ek weet wat dit is om oorvloed te hê; ek is in elke opsig in al hierdie dinge ingewy: om versadig te wees, sowel as om honger te ly; om oorvloed te hê, sowel as om gebrek te ly. 13 Tot dit alles is ek in staat deur Hom wat my krag gee.

NADENKE

• Wat se sake of omstandighede veroorsaak die meeste stres of angs vir jou? Hoe gereeld is jy baie bekommerd in ‘n week? Hoe reageer jy as jy angstig raak? 
• Wat sê Filippense 4:8 vir ons oor ons gedagtelewe? En oor ons vermoë om ons gedagtes to verom en te rig? 
• Wat sê Paulus se herhaalde oproep daartoe om ons te verheug (4:4) vir ons oor die tipe vreugde wat hy in gedagte het? Hoe is dit gekoppel aan ons emosies, gevoelens en gemoedstoestand?
• Watter waarhede oor God vorm Paulus se oproep tot ons om ons nie te bekommer nie (4:5-7)? Watter rol speel gebed is ons geveg met angs?
• Wat dui Paulus in 4:10-12 aan as die bron en fondament van sy vreugde? Watter hoogtepunte en laagtepunte in ‘n mens se lewe beskryf hy in hierdie verse?

Wat kan jy vandag met jou saamneem?

HUISWERK:

Lees 2 Korintiërs 8:1-5. Wat sê hierdie gedeelte vir ons oor die gelowiges in Filippi se omstandighede? Met dit in gedagte, hoekom dink jy deel Paulus sy eie insig in die geheim van hoe om tevrede in Christus te wees? 

Bibliografie:

Nielson, J. and Johnson, D.E. (2022) Philippians: To Live Is Christ, A 13-Lesson Study. Edited by D.M. Doriani et al. Phillipsburg, NJ: P&R Publishing (Reformed Expository Bible Studies).

1 John 3:1-7 – Resurrection now!

Preached at the Stutterheim United Congregation 14 April 2024

Easter Sunday morning we celebrated the resurrection of Jesus, and that was it…??? Not at all! Easter season in the church year is 50 days long and culminates in Pentecost Sunday. So, Resurrection Sunday isn’t only a one day event, the same way Jesus’ resurrection isn’t something we remember once a year and then forget about it. John did not think so! He thought that we “cannot go on sinning, because (we) have been born of God” (1 John 3:9).

Because of God’s work in our lives, we should live differently, and we should be witnesses to God’s grace and love. John’s letter teaches, in a clear and direct way, that following Christ has to change how we live, with sin no longer being welcome in our lives, and Christ’s righteousness being the pattern by which we now live. The implication is that we are called to become witnesses to Christ, changing our own lives to live as true Christ-followers and calling others to repent, believe, and find life.

This is the lifelong formation of the life of Christ in us. It consists of what goes on between the moment we realize and accept our identity as Christians and the time when we sit down to “the marriage supper of the Lamb” (Revelation 19:9).

Beautiful words. But how do we do it today? How do we witness that we live out of the resurrection of Christ? Some have a mistaken belief that we are somehow “witnessing” to Christ when we engage in crusades against evolution, climate change, Islam, abortion, homosexuality, and even social justice. However, when we place the resurrection in the context of Jesus’ message of God’s Reign, we see that the resurrection is far more than just a promise of life after death, it is also so much more than being “against” something. Rather, it is a challenge to everything that brings death into our world, and a call for all people to live differently – in ways that bring life to others. 

Jesus’ resurrection provides the energy and conditions by which we “walk before the LORD in the land of the living”—the great psalm phrase (116:9). The resurrection of Jesus creates and then makes available the reality in which we are formed as new creatures in Christ by the Holy Spirit.

This means that we, who seek to follow Christ, need to begin by repenting ourselves, as John directs, seeking to remove sin – whatever would bring injustice and death into our world – from our lives, while embodying the same grace and love that Jesus showed. Then, through Christ-like lives and words, we are able to call others to a new, loving, gracious, and just way of being. The true power of the resurrection is felt not so much after death, but here and now when God’s life is brought to all who are dying under oppression, poverty, persecution, and hatred.

The resurrection is usually seen as something we wait for, but that is not what Christ called us to. The promise of life after death only has meaning if we can know and experience something of the resurrection now – and we can when we allow Christ’s message and mission to change us, shifting us away from behaviours and attitudes that bring pain, darkness and division into our neighbourhoods and communities, and moving us toward generosity, peace-making, inclusivity, service, and advocacy for justice. Our calls for repentance must first be manifest in our own lives, and then we can challenge others to work for justice. The call for repentance is not about imposing some puritanical moral code on others, so much as it is about living in such a way that we bring life and love to others. And the call to believe in and follow Jesus is about embodying in our own lives the message and mission of Christ. In this sense the resurrection and the Reign of God are really synonymous, and together, they are the heart of the Christian message and life.

As Henri Nouwen put it so well: ‘Christ is risen’ means that we are a people of reconciliation, not of division; people who heal, not hurt; people of forgiveness, not of revenge; people of love, not of hate; people of life, not of death.”

Bibliography

Nouwen, Henri J. M. (2013). Discernment: Reading the Signs of Daily Life. HarperCollins. Kindle Edition. 

Peterson, Eugene H. (2006). Living the Resurrection: The Risen Christ in Everyday Life. The Navigators. Kindle Edition. 

Van de Laar, John (2024). Easter 3B. https://sacredise.com/easter-3b/

Bible Study / Bybelstudie – Philippians / Filippense – 11

Afrikaans volg na Engels

Homework from last week:

Read Proverbs 30:1–4, in which Agur, a man who has come to know the wisdom of God, humbly describes his own weakness, frailty, and lack of understanding. What do Agur’s words tell us about his heart? Why is it important for even the most mature Christians to continue to embrace and admit their weakness, frailty, and need for growth in Christ?

Background:

Paul now calls the saints in Philippi to stand firm in the Lord (4:1)—in stark contrast to those we saw in 3:18, who walk as “enemies … of Christ.” Yet, as we have seen already, a major threat to the Philippians’ ability to stand firm in the Lord has emerged within the church: divisions and factions among its members (4:2). The entreaties that Paul has been offering now take a very personal turn as he calls out two female church members—Euodia and Syntyche—by name. The apostle commands them to “agree in the Lord” (v. 2) before turning to invite others in the church to join him in helping these women (4:3). The frank and direct confrontation that we see in these verses illustrates an important aspect of gospel community and ministry: disunity can threaten even the healthiest of churches and the most vibrant communities of believers.

Paul chooses his words with the utmost care. Spirit-filled apostle and pastor that he is, Paul does so with consummate tenderness and skill. His wording and tone not only reach our hearts on the issues he addresses, but also teach us much about how we ourselves can speak “the truth in love” (Eph. 4:15) when others may not wish to hear it.

READ: Philippians 4:1-3

1 Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends!

2 I plead with Euodia and I plead with Syntyche to be of the same mind in the Lord. 3 Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life.

• What truths, convictions, and goals should hold Christians in unity, even when they experience disagreements and relational tension? What kinds of situations can make it necessary for Christians to divide and separate?
• What do you observe about the tone of these verses Paul is writing? What do they reveal about his heart and the emotional and personal connection he has with his readers?
• Imagine if you were Euodia or Syntyche and you heard this letter being read aloud in the church in Philippi. What would be your immediate response, and why?
• Take a moment to go back and read Philippians 2:1–4 again. What general principle does Paul establish, there, regarding unity and humility in the church?
• What does the appeal that Paul makes to his “true companion” teach you about the responsibility you have, as a member of the church, for calling fellow believers to seek unity, peace, and agreement in the Lord? Have you shied away from this responsibility in the past? Why, or why not?
• Does the fact that different denominations exist violate Paul’s call for us to “agree” in the Lord? Why, or why not?

What can you take with you today?

Homework!

Paul’s willingness to rebuke and confront members of a church is not unique to his apostolic ministry to the Philippians. Read 1 Corinthians 1:10–17. What types of divisions and disunity were threatening the church in Corinth? What seems to be at the root of the divisions that church was experiencing?

Bibliography:

Nielson, J. and Johnson, D.E. (2022) Philippians: To Live Is Christ, A 13-Lesson Study. Edited by D.M. Doriani et al. Phillipsburg, NJ: P&R Publishing (Reformed Expository Bible Studies).

English above. Afrikaans hieronder

Verlede week se huiswerk: Lees Spreuke 30:1–4 waar Agur, ‘n man wat God se wysheid ken, sy eie swakheid, broosheid en gebrek aan verstaan verklaar. Wat sê Agur se woorde vir ons oor sy hart? Hoekom is dit belangrik vir selfs die mees volwasse gelowiges om hulle swakheid, broosheid en behoefte aan groei in Christus te aanvaar en erken?

AGTERGROND:

Nou vra Paulus die gelowiges in Filippi om vas te staan in die Here (4:1) – dit kontrasteer met diegene in 3:18 wat as “vyande van die kruis van Christus” leef. Daar is egter ‘n gevaar binne die gemeente deurdat daar verdeeldheid en faksies bestaan (4:2). Paulus raak nou baie persoonlik wanneer hy twee vroulike lede van die gemeente, Euodia en Sintige, vermaan om in die Here eensgesind te wees. Hy vra ook ander om hulle hierin te help. Die eerlike en reguit konfrontasie wat ons hier sien sê vir ons iets oor hoe om ‘n gemeenskap van gelowiges te wees en watter gevaar onderlinge verdeeldheid inhou. 

Paulus kies sy woorde versigtig. Die Gees-vervulde apostel en pastor wat hy is doen dit met teerheid en vaardigheid. Sy woorde en die toon van sy vermaning raak ons harte en wys ons hoe om in waarheid aan die liefde vas te hou (Efes 4:15), al is dit moeilik om te sê en al wil ander dit nie hoor nie.

LEES: Filippense 4:1-3

1 Daarom, my broers, julle vir wie ek lief is, en na wie ek verlang, my vreugde en my kroon – geliefdes, staan dan só vas in die Here.

2 Ek vermaan Euodia en ek vermaan Sintige om in die Here eensgesind te wees. 3 Ja, ek vra jou ook, getroue medewerker, help hierdie vroue. Hulle het saam met my vir die saak van die evangelie gestry, ook saam met Klemens en my ander medewerkers wie se name in die boekrol van die lewe staan.

NADENKE

• Watter waarhede, oortuigings en doelwitte bou aan ons eenheid in Christus, al verskil ons oor sekere sake? Watter tipe situasie kan dit moontlik maak vir gelowiges om te skei en apart voort te gaan? 
• Wat sien jy raak in die toon waarin Paulus skryf? Wat wys hierdie toon van Paulus se hart en persoonlike verhouding met sy hoorders? 
• Verbeel jou jy is Euodia of Sintige en jy hoor jou naam word in die kerk gelees. Wat sal jou onmiddellike respons wees? Hoekom? 
• Gaan kyk weer vir ‘n oomblik na Filippense 2:1-4. Watter beginsel stel Paulus daar in verband met die eenheid van die kerk en nederigheid in die gemeente? 
• Wat sê Paulus se oproep op sy “ getroue medewerker” rakende ons verantwoordelikheid om te soek vir eenheid, vrede en eensgesindheid in die Here? Het jy dit al probeer vermy in die verlede? Indien wel, hoekom of hoekom nie?
• Is die bestaan van verskillende kerkgenootskappe teen Paulus se oproep om saam te stem in die Here? Hoekom, of hoekom nie? 

Wat kan jy vandag met jou saamneem?

HUISWERK:

Paulus het nie net die gelowiges in Filippi bestraf en gekonfronteer nie. Lees 1 Korintiërs 1:10-17. Wat se tipes verdeeldheid en onenigheid het die gemeente daar bedreig? Wat was die wortel van die verdeeldheid wat hulle beleef het? 

Bibliografie:

Nielson, J. and Johnson, D.E. (2022) Philippians: To Live Is Christ, A 13-Lesson Study. Edited by D.M. Doriani et al. Phillipsburg, NJ: P&R Publishing (Reformed Expository Bible Studies).

Johannes 20:19-23 – pax Romana of pax Christi?

Gepreek te Stutterheim Verenigde gemeente 7 April 2024

“Vrede vir julle!” Dit terwyl die dissipels in vrees agter geslote deure sit. En hierdie woorde verander hulle vrees in vreugde. Hoekom het hierdie eenvoudige woorde, natuurlik saam met die verskyning van die opgestane Jesus, so ‘n effek gehad?

As ons na die tyd van Jesus gaan kyk was daar natuurlik “vrede” – die Romeinse weergawe van vrede (pax Romana) wat deur die swaard en militêre mag gehandhaaf is. Jesus se woorde herinner aan Sy belofte in Joh 14:27: “Vrede laat Ek julle na – my vrede gee Ek julle. Ek gee dit nie vir julle soos die wêreld dit gee nie. Laat julle harte nie ontsteld en bang wees nie.” Jesus kom bied ‘n “pax Christi” aan ipv die “pax Romana.”

Wat is hierdie vrede dan? Die Griekse woord eirēnē is ekwivalent aan die Hebreeuse Shalom. Dit beteken baie meer as net dat daar nie oorlog is nie, dat ons mekaar nie haat nie. Dit dui op ‘n verhouding van heelheid, voltooidheid. Die woord is nie net ‘n stelling nie, nie maar net “Ek wens jou vrede toe nie”, maar eerder byna ‘n werkwoord – “Ek sal werk om vrede vir jou te bewerkstellig”.

Daarom dat hierdie woord in byna elke boek in die NT verskyn. Dit beskryf die positiewe, aktiewe werk vir ‘n verhouding van versoening tussen God en mense en mense onderling. 

Dit is so sentraal dat Jesus, wanneer Hy sy dissipels uitstuur, vir hulle de opdrag gee om waar hulle kom die mense te groet met die woorde: ‘Vrede vir hierdie huis!’ (Luk 10:5). En dan sê Hy (Luk 10:6): ‘As daar ‘n vredeliewende mens (Letterlik “seun van vrede”)woon, sal julle vrede op hom rus.‘ Die Joodse gebruik van die tyd was om mense volgens hulle geaardhede en optrede te tipeer as :seuns van die lig”, “seuns van duisternis”, ens. Die dissipels, en ons(!), word dus geroep om getipeer te word as “seuns en dogters van vrede”!

Lukas som die evangelie van Jesus op as ‘n evangelie van vrede (Hand 10:36): “Dít is die boodskap wat Hy vir die kinders van Israel gestuur het toe Hy die evangelie van vrede wat deur Jesus Christus gekom het, verkondig het: Hy is die Here van alle mense.”

So hierdie vrede is nou verbind aan die Persoon van Jesus self, nie gebaseer op ons uiterlike omstandighede nie. Daarom dat Jesus sê (Joh 16:33): “Dit het Ek vir julle gesê, sodat julle in My vrede mag vind. In die wêreld ervaar julle swaarkry; maar hou moed, Ek het reeds die wêreld oorwin.” Geen wonder dan nie dat Efesiërs (2:14) sê: ‘Hy is immers ons vrede – Hy wat albei één gemaak het, en die middelmuur van skeiding, die vyandskap, deur sy liggaam afgebreek het.‘

In die antieke wêreld waarin Jesus geleef het was die “skeidsmuur” tussen Jood en nie-jood byna onoorkomelik. Dit het lewens gedefinieer. En Jesus het dit alles kom deurbreek, Hy het vrede gebring, Sy vrede.

Hoe kan ek en jy vandag “seuns en dogters van vrede” wees? Wat sê hierdie woorde van Jesus vir my en jou vir ons onderlinge verhoudinge, die manier waarop ons oor mense praat, ons keuses in ‘n verkiesingsjaar, ens?

Jesus help ons in vers 23 deur hierdie vrede aan vergifnis van sonde te koppel – spesifiek hoe ons ander mense se sondes vergewe – Onthou die bede in Matt 6:12: “En vergeef ons ons skulde, soos ook ons hulle vergeef wat teenoor ons skuldig staan.”

The Message parafrase stel dit mooi: “If you forgive someone’s sins, they’re gone for good. If you don’t forgive sins, what are you going to do with them?”

Hoe is ek en jy “seuns en dogters van vrede”? Deur te vergewe en nie onnodige bagasie saam te dra nie.

Bibliografie:

Barry, J.D. et al. (2012, 2016) Faithlife Study Bible. Bellingham, WA: Lexham Press.

Guthrie, D. (1994) “John,” in Carson, D.A. et al. (eds.) New Bible commentary: 21st century edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press.

Healey, J.P. (1992) “Peace: Old Testament,” The Anchor Yale Bible Dictionary. Edited by D.N. Freedman. New York: Doubleday.

Klassen, W. (1992) “Peace: New Testament,” The Anchor Yale Bible Dictionary. Edited by D.N. Freedman. New York: Doubleday.