Being One Differently
Commentary
The enthusiastic exclamation of Easter Sunday, “He is risen” is a distant echo during the week of the 7th Sunday of Easter, as this season is headed toward the home stretch. A tired pastor in a small to mid-size church enters walks into the church office on Monday to find a thick booklet or church bulletin from a mega church a few hours away, on the desk. A short and sincere sticky pad stuck is on top of the full colored glossy papered bulletin. It reads, “We visited this church yesterday. Why can’t our church be more like this one?” The weary pastor, still drinking his or her morning coffee, breathes out a sigh of irritation. The gospel lesson for Sunday is Jesus’ prayer, “…that they may all be one. As you, Father, are in me and I in you, may they be in us, so that the world may believe that you sent me” (John 17:21).
The season of Easter still reminds us that Christians of all denominations and fellowships are still on the same team. Being one, as Jesus is one with the Father continues to be our mission, and our invitation to work alongside people of faith regardless of the context we find ourselves. Jesus had this concern in his priestly prayer as he knew that many of the world’s powers still do not know this God of life (John 10:10) but may opt for the powers of darkness (John 1:3) “The light shines through the darkness, and the darkness did not overcome it.”
Each of this week’s lessons points to how congregations in differing locations, times and life situations are called to be one in Christ, but differently. Being one in Christ is a source of new life not only during the Easter season, but throughout the year. Paul and Silas are confronting an unjust economic system which exploits young women. Revelation speaks to churches who are experiencing varying degrees of testing and persecution. John’s gospel is Jesus’ final prayer before his arrest and later denial by the disciple Peter. John 17 suggests that making God known as one, remains the church’s calling. Each community of faith caries out this this mission in differing ways. Sermons today may be a response to Jesus’ longest prayer in John 17. All three of today’s lessons suggest a way people of the Christian faith may be one in Christ and God with the moving the Spirit. This is also the Triune God or God of the Holy Trinity, which will occur in the lectionary in a couple weeks from now.
Acts 16:16-34
Acts is usually dated from 80-90 CE usually written by the same author as the Gospel of Luke. This article will assume “Luke” to be the author. This account occurs in Philippi as the gospel is making inroads into European soil.
Lydia has just been converted (Acts 16:11-15). She and her whole household were then baptized. Later, in our lesson of Acts 16:33, “At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay.” Might these two verses contribute to the ancient church custom of infant baptism? This might be a sermon path to explore.
As the narrative unfolds, the reader discovers there is a slave girl who is actually in bondage twice. First, she is used as a domestic worker and second, she is being used as a soothsayer ventriloquist based on ancient Greek python god. Many people of that time believed such voices from the python (snake) religion were from the Greek god Apollo. People sought the wisdom of her ventriloquism and paid her masters handsomely for her mysterious oracles.
Paul was with Silas and were annoyed with her. He said, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour” (Acts 16:18). Her owners were angered and brought Paul and Silas to the local magistrates with the audience of the pagan crowds. From Luke’s point of view, Paul is carrying out Jesus’ mission he proclaimed in Luke 4:18, “…He has sent me to proclaim release of the captives...”
The local government magistrates sided with the owners and pagan crowds. They did not listen to Paul and Silas’ side of the story, but rather tore off their clothing and had them beat with a rod. Some scholars see this as a hint of anti-Semitic practices in Rome against Jewish religious beliefs (such as casting out demons). Paul and Silas were then placed in jail in foot stocks. In that time, family and friends could visit those in stocks, but must also supply any meals or hygiene needs. The Roman jail system was not intended for long term imprisonments. The Roman authorities wanted to make sure these two missionaries were securely tucked away securely.
One of Luke’s points throughout both of his volumes of Luke-Acts is that God really remains in control, not the latest political empire. Luke-Acts speaks to second generation believers who have yet to see the second coming after the original disciples have died. So, they wonder if God remains active in their time? Acts responds with absolute affirmation that God’s power and Spirit remain active then and also today in the 21st century. Evidence of this is the earthquake which shook the jail cells in Acts 16.
At midnight, Paul and Silas begin to sing and worship in the jail. After the worship event, Silas remains silent throughout the rest of this account. Some authors think that Silas is short for “Silvanus” (2 Corinthians 1:19; 1 Thessalonians 1:1-2; 1 Peter 5:12).
One preaching path to consider is how does God do ministry to those who are incarcerated in the penal system of any government? We do know that other religions such as the Islamic religion gains converts in the nation’s prisons. Are there inroads and potential partnerships Christian churches could do ministry—regardless of their worship, building or number of media platforms they may or may not possess?
The miracle of the earthquake would lead to the converting of the jailer. One might ask if his supervisors would blame him for a prisoner escape during an earthquake? Also, he realizes that he too could be closer to death than he had anticipated. Thus, he asks the question, “Sirs, what must I do to be saved?” (Acts 16:30). This might prompt the question related to people seeking a higher power or deity beyond the grave when one perceives death knocking on the door of their life?
Another theme of this text is faith comes in hearing God’s story. God’s Word opens hearts as it did the jailer. He immediately washes the wounds of Paul and Silas and invites them to his home.
There are five preaching themes one may pursue here or a combination of any two or three points. 1) Speaking the Word (16:32). 2) Bodily help to those who are wounded (16:33) 3) Baptism (16:30-34). 4) Hospitality from the jailer and his family (16:34). 5) Rejoicing after seeing God’s might works in action (Acts 16: 34).
Note that Paul like Jesus is willing to dine with the jailer and his family despite any memories of being flogged and locked up in foot stocks. Paul is living out the prayer of Jesus in John 17 of being one in Christ. This in the context of being locked up in jail, living through an earthquake and now speaking God’s story to the jailer and his household and communing with them. One might also hear hints of a communion or Eucharist motif here relating to having a meal with strangers who have previously worshipped pagan gods and came to faith in Christ during a moment of crisis. Paul and Silas are being one in Christ every much as the pastor in the opening illustration who serves a small and medium sized church, as well as the mega church whosebulletin was on the pastor’s desk. [Sources: Haenchen, Ernst, The Acts of the Apostles: A Commentary, (Louisville, KY: Westminster John Knox Press, 1971); Krodel, Gerhard A., Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986)].
Revelation 22:12-14; 16-17; 20-21
"Look, I am coming soon; my reward is with me, to repay according to everyone’s work. and I will give to each person according to what they have done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End” Revelation 22:12-13. In this epilogue section of the book with assorted phrases of closure there, is one obvious path any preacher can select regardless of views on the end times or second coming. That is the good news is that God and God’s people win in the end. We have read the last page of the last chapter of the book and Jesus, God in flesh remains the Alpha and Omega or beginning and end.
Since this letter is addressed to the seven churches (complete church universal then and now), the preacher can select any given time of disruption and turmoil described in the book of Revelation and announce the good news that “God wins!”
Examples might include the four horsemen of the Apocalypse of: being taken over by a hostile power group, conflict, a local drought, and a string of sudden deaths. Revelation 22:13-13 provide assurance of final rewards at the end are in God’s favor. If there have been natural disasters similar to descriptions in Revelation 8-9. in the community, this 22:12-13 text can be spoken. The list can go on as one identifies false prophets, idolatry in any form as well as violence in order to obtain power in any given community. The good news remains that, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” Revelation 22:13.
From a narrative critical view, this text completes the “U” shape of the book which began at stability in 1:12-20 with Jesus holding stars, which are the stars of the seven churches through the various instabilities described in the letter. This leads to downward disaster at the bottom of the “U.” Finally, there is an intervention of messianic repair to cosmos beginning with the cross of Christ. This leads to an upward direction of the “U.” Meanwhile, inhabitants of earth are called to abandon allegiance to idolatries represented by “beasts” of the earth. People are encouraged to actively resist the false values, beliefs and norms of any potential power force which becomes the new Babylon that includes both temptations and paths to destruction Resseguie, 259).
There is a call to wash robes in the blood of lamb. This means reconciliation and redemption through God’s plan for salvation in the crucified and risen Lord God (Beasley-Murray, 340). The messianic repair may or may not be similar to the Eden of Genesis. The invitation remains to “come” in 22:17 as echoed in Isaiah 55:1.
Other themes in this passage include there is a judgement for accountability to a God. Those who fall short (not included in the pericope) are sorcerers, fornicators, murdered and idolaters and everyone who loves the forces of falsehood (22:15). Do people believe in accountability to a higher power or God?
Also, Jesus is not merely the “stump of Jesse (Isaiah 11:1-11)” as mentioned elsewhere, but rather the root of David. This suggests Jesus is the Lord of all history. He is the morning star which fulfills biblical hopes of a Messianic ruler, which supersedes claims of sovereignty of false gods in any time era (or any global power). There will be a dawn of a new age of peace and righteousness when God’s full glory is revealed. This is good news for the early church who was persecuted under the Roman empire. It is also another way of being one in Christ, despite difficult circumstances of any struggling congregation of Christ in any time in history. In the opening illustration, the pastor can remind the congregation that small and medium sized churches are just as much part of the opposition to the idols of the age, as a church with more money and resources (Beasley-Murray, 343).
Another preaching path to explore is that of “grace.” Despite all the instability, turmoil and warnings throughout the Book of Revelation, it begins and ends with a word of “grace” (1:4; and 22:21). It serves as bookends to explore. This means believers of all times which include peace, prosperity, conflicts, disasters, or constants change are covered under God’s grace in Revelation (Krodel, 373).
The warning not to add or subtract from the words of the Book of Revelation is an effort maintain the integrity of the letter as it is intended to be real aloud to worshippers in a congregational setting. Does this apply to the whole New Testament might be contested by various scholars? (Krodel, 375)
Other terms in this text include that “Spirit” (22:17), which can be interpreted as the Holy Spirit or part of the Triune God supported in other Johanine passages. The “Bride” (22:17) is the church who shares her life with God the groom. All of the saints point to Christians throughout the world. The appeal to “Amen. Come Lord Jesus” (22:20) is a reminder that Christians of any time era should not fear the second coming of Christ—whenever it occurs, be in the near or distant future. The bottom line in this text and other readings from Revelation says God rewards the faithful who do not bow down to false idols or forces which enthrone themselves above other people and creation. Faithfulness is a common preaching theme regardless of one’s views as to when and how the Second Coming will occur. This event is not to be feared by those whose robes are washed [in the lamb]. This is always good news! [Sources: Beasley-Murray, G.R., The New Century Bible Commentary: Revelation, Grand Rapids, MI: Wm. B. Erdmann’s, 1974); Krodel, Gerhard A. Augsburg Commentary on the New Testament: Revelation, Minneapolis, MN: Augsburg Fortress, 1989); Resseguie, James L. The Revelation of John: A Narrative Commentary, Grand Rapids, MI: Baker Academic, 2009)].
John 17:20-26
“Jesus makes God known in the perfect love he shows for fragile disciples. In and through his love, Jesus is glorified, and God is glorified in him. The disciples are to be recognized as the sent ones of Jesus in the unity created by the love they have for one another” (Maloney, 478).
This is a good summary of the longest prayer by Jesus in the New Testament here in John 17. It occurs after a final meal and before his betrayal and arrest in John 18. Jesus has completed the task his Father has given him (17:4). He has made God known (17:3) and the group of people given to Jesus by the Father are to continue to the mission of making God known in confessing that Jesus is the sent one of God (17:8).
Two themes emerge from this text, that being oneness with God and love. The ecumenical movement has used this text to suggest that Christian churches need to be united organizationally. One direction to examine from a traditional creedal position is that the Father, Son, and Holy Spirit are one in the Triune Godhead, which is three in one. This will be addressed in a couple weeks during Trinity Sunday.
Pursuing the ecumenical path might not necessarily translate into one organizational church. Rather, the way of breaking down barriers and divisions of social mores, cultural traditions, political orders, racial and ethnic differences might be close to the spirit of being one here in John 17:21. This might be closer to a traditional understanding of redemption or being reconciled to the power of God (Beasley-Murray, 307).
The main question of this text is how does the world see the reconciling power of God? Possibly how is God being made known through the life and witness of the faith community? Jesus has modeled service as core value in the washing of his disciples’ feet (with boundaries drawn, when Peter wants his hands and head also) in John 13:1-20.
As this applies to the opening illustration, the church wherever it is located, is to embody the revelation and redemption or deliverance from sin, death and the devil. This entails the world not only hearing about Jesus, but seeing the ministry of this crucified and risen Christ through his followers. Regardless of whether a fellowship of believers is a small fellowship who can barely keep the lights on in its building, or larger stadium sized building, the bottom line is being one in Christ as God is made known through love and service.
A second theme is related to the root word for “love” in this text is agape or unconditional love (17:24, 26). This suggests a community of faith who is inclusive in nature for all people are invited to come to faith through the service ministry of any local congregation. Churches can still be one, but differently.
A modern example might be a community where the larger air-conditioned church building hosts the community summer Bible school ministry. Down the street is a smaller church that has rummage sales and gives away second hand used clothing for a nominal donation to those in need. Further down the street is a church who likes to do ice cream socials and hamburger/hot dog meals in the park. All are serving the community as being one in Christ, but in different ways.
Some preaching paths to explore here might be regarding how ecumenical or nondenominational congregations are to be—especially if they have major doctrinal differences in teachings. Would this impede a community fundraiser for a family in need of medical bills for a child’s organ transplant? If a natural disaster occurs in a town would the church buildings be available for needed shelter and relief? These are concrete ways of making God’s love known and being one in Christ, but possibly in differing capacities according to the gifts and properties which God provides.
Another preaching path might be what is the prayers for a church, family, or any organization when an influential mortar or patriarch is going to die? Has this bedrock of the community left enough teachings, practices and followers who could anticipate which directions in the future times of change?
In this prayer, Jesus reiterates that he is going to the Father God, not joining the departed ancestors in the graves. Jesus will breathe in his Spirit into the disciples (20:22). They will in turn baptize in the name of the Father and of the Son and of the Holy Spirit to future generations so they may either come to believe or continue to grow in their faith in God. How is Christ’s Spirit at work or guiding any particular community of faith in both times of joy and distress?
Some scholars suggest that Jesus is keenly aware that he is leaving and his disciples who will need protection from the forces of evil and darkness in the world. This prayer might be likened to a commission or graduation. Suppose a keynote commencement speaker told a graduation class that their prospects for employment are bleak. The global economy full of artificial intelligence will make certain college degrees obsolete. And finally, there is much competition and hostility toward people with higher education. What sort of spiritual toolkit could any community of faith offer such a graduating class? Bible study, catechism/doctrine classes and church activities can help. However, how might the students see Christians being one, but in different ways?
Another example of this text applied might be a young college graduate getting fired from a job after only two months of employment. The boss’ neighbor’s kid needs a job and the boss owes him a favor for the use of a lawn mower and roto tiller. The broken college graduate comes to church worship that week. The church men’s group plans to attend a ballgame of their favorite local team’s stadium. The now unemployed young person is invited and told their ticket price is covered. Then they stop at a favorite restaurant on the way home from the game. The men’s group accepts the young person, makes job opening suggestions, and yes says they will pray for this recently unemployed young person. The building size, programs and electronic devices do not matter. It was the unconditional love of the church group what made God’s love known here [Sources: Beasley- Murray, G.R, Word Biblical Commentary: John, Waco, TX: Word Books, 1987), Maloney, Francis J. Sacra Pagina: The Gospel of John, Collegeville, MN: The Liturgical Press, 1998); Thompson, Marianne M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
When a person says, “I will pray for you.” What does this actually mean? This Sunday might be an opportunity to encourage people not only to pray for certain individuals but follow up on their health, job, or family situation. There might be an offer of small assistance such as bringing a covered dish or share any stories of other people known who have been in a similar predicament. This may be difficult in some contexts because there might be a group who thinks “It is the pastor’s job to do this.” Jesus’ prayer in John is simply all the disciples care and love others as he and the Father are one and as Jesus has modeled for his disciples.
Alternative Application
Do we really believe that prayer works or is it a quick way to leave a situation by way of saying, “I have no answers, so I will give it up to God?”
The season of Easter still reminds us that Christians of all denominations and fellowships are still on the same team. Being one, as Jesus is one with the Father continues to be our mission, and our invitation to work alongside people of faith regardless of the context we find ourselves. Jesus had this concern in his priestly prayer as he knew that many of the world’s powers still do not know this God of life (John 10:10) but may opt for the powers of darkness (John 1:3) “The light shines through the darkness, and the darkness did not overcome it.”
Each of this week’s lessons points to how congregations in differing locations, times and life situations are called to be one in Christ, but differently. Being one in Christ is a source of new life not only during the Easter season, but throughout the year. Paul and Silas are confronting an unjust economic system which exploits young women. Revelation speaks to churches who are experiencing varying degrees of testing and persecution. John’s gospel is Jesus’ final prayer before his arrest and later denial by the disciple Peter. John 17 suggests that making God known as one, remains the church’s calling. Each community of faith caries out this this mission in differing ways. Sermons today may be a response to Jesus’ longest prayer in John 17. All three of today’s lessons suggest a way people of the Christian faith may be one in Christ and God with the moving the Spirit. This is also the Triune God or God of the Holy Trinity, which will occur in the lectionary in a couple weeks from now.
Acts 16:16-34
Acts is usually dated from 80-90 CE usually written by the same author as the Gospel of Luke. This article will assume “Luke” to be the author. This account occurs in Philippi as the gospel is making inroads into European soil.
Lydia has just been converted (Acts 16:11-15). She and her whole household were then baptized. Later, in our lesson of Acts 16:33, “At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay.” Might these two verses contribute to the ancient church custom of infant baptism? This might be a sermon path to explore.
As the narrative unfolds, the reader discovers there is a slave girl who is actually in bondage twice. First, she is used as a domestic worker and second, she is being used as a soothsayer ventriloquist based on ancient Greek python god. Many people of that time believed such voices from the python (snake) religion were from the Greek god Apollo. People sought the wisdom of her ventriloquism and paid her masters handsomely for her mysterious oracles.
Paul was with Silas and were annoyed with her. He said, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour” (Acts 16:18). Her owners were angered and brought Paul and Silas to the local magistrates with the audience of the pagan crowds. From Luke’s point of view, Paul is carrying out Jesus’ mission he proclaimed in Luke 4:18, “…He has sent me to proclaim release of the captives...”
The local government magistrates sided with the owners and pagan crowds. They did not listen to Paul and Silas’ side of the story, but rather tore off their clothing and had them beat with a rod. Some scholars see this as a hint of anti-Semitic practices in Rome against Jewish religious beliefs (such as casting out demons). Paul and Silas were then placed in jail in foot stocks. In that time, family and friends could visit those in stocks, but must also supply any meals or hygiene needs. The Roman jail system was not intended for long term imprisonments. The Roman authorities wanted to make sure these two missionaries were securely tucked away securely.
One of Luke’s points throughout both of his volumes of Luke-Acts is that God really remains in control, not the latest political empire. Luke-Acts speaks to second generation believers who have yet to see the second coming after the original disciples have died. So, they wonder if God remains active in their time? Acts responds with absolute affirmation that God’s power and Spirit remain active then and also today in the 21st century. Evidence of this is the earthquake which shook the jail cells in Acts 16.
At midnight, Paul and Silas begin to sing and worship in the jail. After the worship event, Silas remains silent throughout the rest of this account. Some authors think that Silas is short for “Silvanus” (2 Corinthians 1:19; 1 Thessalonians 1:1-2; 1 Peter 5:12).
One preaching path to consider is how does God do ministry to those who are incarcerated in the penal system of any government? We do know that other religions such as the Islamic religion gains converts in the nation’s prisons. Are there inroads and potential partnerships Christian churches could do ministry—regardless of their worship, building or number of media platforms they may or may not possess?
The miracle of the earthquake would lead to the converting of the jailer. One might ask if his supervisors would blame him for a prisoner escape during an earthquake? Also, he realizes that he too could be closer to death than he had anticipated. Thus, he asks the question, “Sirs, what must I do to be saved?” (Acts 16:30). This might prompt the question related to people seeking a higher power or deity beyond the grave when one perceives death knocking on the door of their life?
Another theme of this text is faith comes in hearing God’s story. God’s Word opens hearts as it did the jailer. He immediately washes the wounds of Paul and Silas and invites them to his home.
There are five preaching themes one may pursue here or a combination of any two or three points. 1) Speaking the Word (16:32). 2) Bodily help to those who are wounded (16:33) 3) Baptism (16:30-34). 4) Hospitality from the jailer and his family (16:34). 5) Rejoicing after seeing God’s might works in action (Acts 16: 34).
Note that Paul like Jesus is willing to dine with the jailer and his family despite any memories of being flogged and locked up in foot stocks. Paul is living out the prayer of Jesus in John 17 of being one in Christ. This in the context of being locked up in jail, living through an earthquake and now speaking God’s story to the jailer and his household and communing with them. One might also hear hints of a communion or Eucharist motif here relating to having a meal with strangers who have previously worshipped pagan gods and came to faith in Christ during a moment of crisis. Paul and Silas are being one in Christ every much as the pastor in the opening illustration who serves a small and medium sized church, as well as the mega church whosebulletin was on the pastor’s desk. [Sources: Haenchen, Ernst, The Acts of the Apostles: A Commentary, (Louisville, KY: Westminster John Knox Press, 1971); Krodel, Gerhard A., Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986)].
Revelation 22:12-14; 16-17; 20-21
"Look, I am coming soon; my reward is with me, to repay according to everyone’s work. and I will give to each person according to what they have done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End” Revelation 22:12-13. In this epilogue section of the book with assorted phrases of closure there, is one obvious path any preacher can select regardless of views on the end times or second coming. That is the good news is that God and God’s people win in the end. We have read the last page of the last chapter of the book and Jesus, God in flesh remains the Alpha and Omega or beginning and end.
Since this letter is addressed to the seven churches (complete church universal then and now), the preacher can select any given time of disruption and turmoil described in the book of Revelation and announce the good news that “God wins!”
Examples might include the four horsemen of the Apocalypse of: being taken over by a hostile power group, conflict, a local drought, and a string of sudden deaths. Revelation 22:13-13 provide assurance of final rewards at the end are in God’s favor. If there have been natural disasters similar to descriptions in Revelation 8-9. in the community, this 22:12-13 text can be spoken. The list can go on as one identifies false prophets, idolatry in any form as well as violence in order to obtain power in any given community. The good news remains that, “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” Revelation 22:13.
From a narrative critical view, this text completes the “U” shape of the book which began at stability in 1:12-20 with Jesus holding stars, which are the stars of the seven churches through the various instabilities described in the letter. This leads to downward disaster at the bottom of the “U.” Finally, there is an intervention of messianic repair to cosmos beginning with the cross of Christ. This leads to an upward direction of the “U.” Meanwhile, inhabitants of earth are called to abandon allegiance to idolatries represented by “beasts” of the earth. People are encouraged to actively resist the false values, beliefs and norms of any potential power force which becomes the new Babylon that includes both temptations and paths to destruction Resseguie, 259).
There is a call to wash robes in the blood of lamb. This means reconciliation and redemption through God’s plan for salvation in the crucified and risen Lord God (Beasley-Murray, 340). The messianic repair may or may not be similar to the Eden of Genesis. The invitation remains to “come” in 22:17 as echoed in Isaiah 55:1.
Other themes in this passage include there is a judgement for accountability to a God. Those who fall short (not included in the pericope) are sorcerers, fornicators, murdered and idolaters and everyone who loves the forces of falsehood (22:15). Do people believe in accountability to a higher power or God?
Also, Jesus is not merely the “stump of Jesse (Isaiah 11:1-11)” as mentioned elsewhere, but rather the root of David. This suggests Jesus is the Lord of all history. He is the morning star which fulfills biblical hopes of a Messianic ruler, which supersedes claims of sovereignty of false gods in any time era (or any global power). There will be a dawn of a new age of peace and righteousness when God’s full glory is revealed. This is good news for the early church who was persecuted under the Roman empire. It is also another way of being one in Christ, despite difficult circumstances of any struggling congregation of Christ in any time in history. In the opening illustration, the pastor can remind the congregation that small and medium sized churches are just as much part of the opposition to the idols of the age, as a church with more money and resources (Beasley-Murray, 343).
Another preaching path to explore is that of “grace.” Despite all the instability, turmoil and warnings throughout the Book of Revelation, it begins and ends with a word of “grace” (1:4; and 22:21). It serves as bookends to explore. This means believers of all times which include peace, prosperity, conflicts, disasters, or constants change are covered under God’s grace in Revelation (Krodel, 373).
The warning not to add or subtract from the words of the Book of Revelation is an effort maintain the integrity of the letter as it is intended to be real aloud to worshippers in a congregational setting. Does this apply to the whole New Testament might be contested by various scholars? (Krodel, 375)
Other terms in this text include that “Spirit” (22:17), which can be interpreted as the Holy Spirit or part of the Triune God supported in other Johanine passages. The “Bride” (22:17) is the church who shares her life with God the groom. All of the saints point to Christians throughout the world. The appeal to “Amen. Come Lord Jesus” (22:20) is a reminder that Christians of any time era should not fear the second coming of Christ—whenever it occurs, be in the near or distant future. The bottom line in this text and other readings from Revelation says God rewards the faithful who do not bow down to false idols or forces which enthrone themselves above other people and creation. Faithfulness is a common preaching theme regardless of one’s views as to when and how the Second Coming will occur. This event is not to be feared by those whose robes are washed [in the lamb]. This is always good news! [Sources: Beasley-Murray, G.R., The New Century Bible Commentary: Revelation, Grand Rapids, MI: Wm. B. Erdmann’s, 1974); Krodel, Gerhard A. Augsburg Commentary on the New Testament: Revelation, Minneapolis, MN: Augsburg Fortress, 1989); Resseguie, James L. The Revelation of John: A Narrative Commentary, Grand Rapids, MI: Baker Academic, 2009)].
John 17:20-26
“Jesus makes God known in the perfect love he shows for fragile disciples. In and through his love, Jesus is glorified, and God is glorified in him. The disciples are to be recognized as the sent ones of Jesus in the unity created by the love they have for one another” (Maloney, 478).
This is a good summary of the longest prayer by Jesus in the New Testament here in John 17. It occurs after a final meal and before his betrayal and arrest in John 18. Jesus has completed the task his Father has given him (17:4). He has made God known (17:3) and the group of people given to Jesus by the Father are to continue to the mission of making God known in confessing that Jesus is the sent one of God (17:8).
Two themes emerge from this text, that being oneness with God and love. The ecumenical movement has used this text to suggest that Christian churches need to be united organizationally. One direction to examine from a traditional creedal position is that the Father, Son, and Holy Spirit are one in the Triune Godhead, which is three in one. This will be addressed in a couple weeks during Trinity Sunday.
Pursuing the ecumenical path might not necessarily translate into one organizational church. Rather, the way of breaking down barriers and divisions of social mores, cultural traditions, political orders, racial and ethnic differences might be close to the spirit of being one here in John 17:21. This might be closer to a traditional understanding of redemption or being reconciled to the power of God (Beasley-Murray, 307).
The main question of this text is how does the world see the reconciling power of God? Possibly how is God being made known through the life and witness of the faith community? Jesus has modeled service as core value in the washing of his disciples’ feet (with boundaries drawn, when Peter wants his hands and head also) in John 13:1-20.
As this applies to the opening illustration, the church wherever it is located, is to embody the revelation and redemption or deliverance from sin, death and the devil. This entails the world not only hearing about Jesus, but seeing the ministry of this crucified and risen Christ through his followers. Regardless of whether a fellowship of believers is a small fellowship who can barely keep the lights on in its building, or larger stadium sized building, the bottom line is being one in Christ as God is made known through love and service.
A second theme is related to the root word for “love” in this text is agape or unconditional love (17:24, 26). This suggests a community of faith who is inclusive in nature for all people are invited to come to faith through the service ministry of any local congregation. Churches can still be one, but differently.
A modern example might be a community where the larger air-conditioned church building hosts the community summer Bible school ministry. Down the street is a smaller church that has rummage sales and gives away second hand used clothing for a nominal donation to those in need. Further down the street is a church who likes to do ice cream socials and hamburger/hot dog meals in the park. All are serving the community as being one in Christ, but in different ways.
Some preaching paths to explore here might be regarding how ecumenical or nondenominational congregations are to be—especially if they have major doctrinal differences in teachings. Would this impede a community fundraiser for a family in need of medical bills for a child’s organ transplant? If a natural disaster occurs in a town would the church buildings be available for needed shelter and relief? These are concrete ways of making God’s love known and being one in Christ, but possibly in differing capacities according to the gifts and properties which God provides.
Another preaching path might be what is the prayers for a church, family, or any organization when an influential mortar or patriarch is going to die? Has this bedrock of the community left enough teachings, practices and followers who could anticipate which directions in the future times of change?
In this prayer, Jesus reiterates that he is going to the Father God, not joining the departed ancestors in the graves. Jesus will breathe in his Spirit into the disciples (20:22). They will in turn baptize in the name of the Father and of the Son and of the Holy Spirit to future generations so they may either come to believe or continue to grow in their faith in God. How is Christ’s Spirit at work or guiding any particular community of faith in both times of joy and distress?
Some scholars suggest that Jesus is keenly aware that he is leaving and his disciples who will need protection from the forces of evil and darkness in the world. This prayer might be likened to a commission or graduation. Suppose a keynote commencement speaker told a graduation class that their prospects for employment are bleak. The global economy full of artificial intelligence will make certain college degrees obsolete. And finally, there is much competition and hostility toward people with higher education. What sort of spiritual toolkit could any community of faith offer such a graduating class? Bible study, catechism/doctrine classes and church activities can help. However, how might the students see Christians being one, but in different ways?
Another example of this text applied might be a young college graduate getting fired from a job after only two months of employment. The boss’ neighbor’s kid needs a job and the boss owes him a favor for the use of a lawn mower and roto tiller. The broken college graduate comes to church worship that week. The church men’s group plans to attend a ballgame of their favorite local team’s stadium. The now unemployed young person is invited and told their ticket price is covered. Then they stop at a favorite restaurant on the way home from the game. The men’s group accepts the young person, makes job opening suggestions, and yes says they will pray for this recently unemployed young person. The building size, programs and electronic devices do not matter. It was the unconditional love of the church group what made God’s love known here [Sources: Beasley- Murray, G.R, Word Biblical Commentary: John, Waco, TX: Word Books, 1987), Maloney, Francis J. Sacra Pagina: The Gospel of John, Collegeville, MN: The Liturgical Press, 1998); Thompson, Marianne M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
When a person says, “I will pray for you.” What does this actually mean? This Sunday might be an opportunity to encourage people not only to pray for certain individuals but follow up on their health, job, or family situation. There might be an offer of small assistance such as bringing a covered dish or share any stories of other people known who have been in a similar predicament. This may be difficult in some contexts because there might be a group who thinks “It is the pastor’s job to do this.” Jesus’ prayer in John is simply all the disciples care and love others as he and the Father are one and as Jesus has modeled for his disciples.
Alternative Application
Do we really believe that prayer works or is it a quick way to leave a situation by way of saying, “I have no answers, so I will give it up to God?”
