Delivery Dinner
Commentary
In a particular German ethnic county, spring is the time for confirmation parties, easily identified with several cars parked in front, and side driveways of homes with chairs, picnic tables, outdoor canopy tents, with the smell of bratwursts, pork chops and ribs on the grill. Coolers full of beer, and other refreshments are located under the canopy tent of sorts. This confirmation meal event on Sunday afternoon is a “de facto” reunion party for some families. The confirmation student is the featured star celebrity of the day. There are gifts, cards and photos displayed on the centerpiece table of the event. This is truly a rite of passage of sorts. Many families host such events and clergy are invited (maybe pressured!) to make the rounds to these family feasts throughout the day. The pastor had also better bring some antacid pills and limit any alcohol beverage to one drink per home visit. One family, however, has a different way to celebrate their two students’ confirmation. The pastor is invited to this confirmation party as well.
This party occurs in a local fast-food restaurant, in the corner of the dining room. The two confirmands are special education students in their public schools. Their wish was to have a confirmation party in this fast-food restaurant with a drive thru and wear restaurant party hats. Confirmation for these students is truly not only a rite of passage, but deliverance from a rough home upbringing, being mocked in school for speech impediments and learning abilities in the classroom.
When the pastor taught these students, each class session began with listening to stories about harassment, being bullied and teasing, even by the parents of other students. The pastor provided a bowl of candy mints, some chips snacks for the students, flavored dental floss, and reminded them that their class snacks and their confirmation party will be just as authentic as any other family confirmation event. Yes, there will indeed more uphill battles in life to overcome. In the fellowship of believers, these learning-challenged students have been given the tools of the Christian faith with a Bible, teachings on their church’s doctrines on the: Trinity, Jesus’s crucifixion and resurrection. They are being welcomed at the same communion table upon confirmation in that particular congregation and county, as any other church member of any other congregation in the state. These students have been delivered from death, sin and the devil. Indeed, more challenges will occur, which may even worsen as their bodies grow into puberty. But on this Confirmation Sunday in the fast-food restaurant, they are reminded that they indeed part of the family of the crucified and risen Christ. They celebrate of a “delivery dinner.” Each of today’s texts describes a delivery dinner meal event.
Exodus 12:1-4 (15-10) 11-14
The text is the first Passover event. This text is a liturgy which proceeds the liberation from the Egyptian Pharaoh event itself. This may be explained by some scholars as composed later during the Babylonian exile in the 6th century B.C.E., with final editing during the post exile Persian period in 5th century B.C.E. (The “priestly” author is credited with this theory). Another traditional perspective is Moses and the community of faith formed it in stages. Regardless of which method of dating one selects the liturgy is shaped by the event of liberation itself. Another way to say it is, “The event is the liturgy.”
Some observations of the text include that the lamb’s blood over the doorposts does not have internal power in and of itself but is rather a sign that God is good for his word in passing over the marked homes with the plague. The blood is more of a sign of a divine promise. God keeps his promises is one theme of this text.
The lamb’s blood is shed so Israel’s blood might be spared from the upcoming plague. Both God’s word and the interpretation of it must be kept together. Later in the New Testament, Paul’s words in the 1 Corinthians 11:23-26 text have been interpreted as a transference of this covenant with the people of the Christian community, as Jesus celebrates a Passover meal before his death.
As the Passover story is told and re-told to all generations of the people of faith, it is first a reminder of the history of their deliverance and salvation from Egyptian bondage. Second, it is a “sacramental” vehicle to make the reality of the event reconstituted or re-presented as the people of God own it as their own story of deliverance.
The saving power of the original event is made available to present faith communities who gather and participate in this liturgy. While it is an act of thanksgiving, it further prompts the community to respond to such deliverance through obedience to God. Because God has delivered the people from bondage, therefore, they are to obey God’s commands as they form into a nation. The final thought of this text for people of faith of all times is that it is God who delivered and continues to deliver people from bondage. Good works are a response to God’s gracious initiative. Blood is a sign. Those who partake in the meal and liturgy are the community of believers who trust in the creative word of God since Genesis 1.
In the opening illustration, this applies both to the families who host a major confirmation party event with extended family and neighbors as well as it does to the two students who celebrated in a fast-food drive thru restaurant. Celebration of deliverance entails a reminder that God is good for God’s work and good works of discipleship are lived out in response to such grace.
On Maundy Thursday, many churches do have meals to celebrate and remember the deliverance of God’s people both from bondage from a global tyrant, as well as from sin, death, and the devil. In one college town, a local church had a Maundy Thursday Dinner and invited students and their friends to attend the meal with a “carry in or potluck” donation of food. Imagine, the surprise when the older church members contributed their usual potato salad, meatloaf, ham, and string bean casserole—as students brought in Chinese take-out food, buckets of chicken and submarine sandwiches. This would serve as a reminder that the event itself is about God’s Word and promises, not so much about the type of food served. [Sources: Fretheim, Terence E., Interpretation, A Bible Commentary for Teaching and Preaching Exodus, (Louisville, KY: Westminster John Knox Press, 1991); Noth, Martin, The Old Testament Library: Exodus, (Louisville, KY: Westminster John Knox Press, 1962)].
1 Corinthians 11:23-26
This text is a “paradosis,” or custom passed down to a community which holds special significance and symbolic meaning to a tradition, on the basis on the origins of the past for this people of faith. This text is earliest known written tradition “The Lord’s Supper,” or Holy Communion on record. If one dates Paul’s uncontested epistles in the 50- early 60s CE, and synoptic gospels later into the middle 60s to end of the first century CE, Paul believes it was received from the Lord (11:23). The fact that similar words and actions are reported in all three of the synoptic gospels (Matthew 26:26-29; Mark 14:22-25; Luke 22:14-20) strengthens both the historicity and importance of the event in the church’s history. Many congregations have had issues with the frequency of offering Holy Communion. These texts simply underscore the importance of the meal. In the gospel of John tradition, one must pursue the John 6 “Bread of Life” discourse.
An overarching theme throughout the book of 1 Corinthians, also informs the context of this text. There were abuses of food habits, ethical behavior, and worship practices in the church at Corinth. In this case, those who are wealthy were bringing their food for themselves without sharing with others who might not have as high of a quality to food to bring. It would be like if a church potluck meal had those who donated steak, hoarding their food while those who brought macaroni and cheese casserole were restricted to their donations in eating the meal.
The theology behind the communion meal has been disputed. The narrative of the final meal of Jesus with his disciples (Judas Iscariot, the traitor included) is undisputed and is a common baseline for Christian views of this meal. Some Christians view the words Jesus spoke and sharing of the meal as a memorial of sorts. This is not wrong, and scholars do support it (Hayes). Some view it as an eschatological meal of sort of an Advent event until the second coming of Jesus as Lord (Bruce). While others view this meal as “covenant of transference.”
The later view holds to the meal having covenantal qualities to it (Jeremiah 31:31-34 cross reference), like the Exodus 12 Passover meal event. Just as the people partake in the meal of Passover as reconstituting or representing the delivery from Egypt. Jesus’ words serve a similar purpose. They are an invitation or a transfer of a covenant of deliverance to the people who partake in it as participating in God’s Word of deliverance. The debate falls on how one defines “covenant” in their denomination and fellowship and how covenant is understood and/or transferred from the Old Testament to the New Testament.
Another issue here is how literally does one take Jesus’ words of, “This is my body…” (11:24) and “This cup is the new covenant” (11:25)? If a preacher wants to go further out onto a ledge of controversy here, does one take Paul’s list of sexual deviations as literally in 1 Corinthians 6:9-10, and then suddenly, read this 1 Corinthians word of communion institution in a more symbolic manner?
Regardless of the view one holds on this institution to the Lord’s supper, partaking in the communion meal should result in strengthen the discipleship journey, which was one of many problems in the Corinthians correspondence. What does it mean to be a people of faith in Christ these days as seen in the visible symbols of the body and blood of Christ? This is a good path to preach on, regardless of one’s theological tradition on real presence, memorial, or eschatological meal in the church.
In the opening illustration the two confirmed students with special needs partake in the same church provided communion wafers and wine as the business owner, government worker, farmer and high school honor roll student headed for an ivy league university. The liberation from sin, death and the devil are a “deliverance dinner” for all who are gathered around the communion table on this Maundy Thursday. [Sources: Bruce, F.F., The New Century Bible Commentary: I & II Corinthians, (Grand Rapids, MI: Wm. B. Eerdmans, 1971); Hays, Richard B., Interpretation, A Bible Commentary for Teaching and Preaching: First Corinthians, (Louisville, KY: Westminster John Knox Press, 1997); Harrisville, Roy A., Augsburg Commentary on the New Testament: I Corinthians, (Minneapolis, MN: Augsburg Fortress, 1987)].
John 13:1-7; 31-35
Whereas the synoptic gospels make Jesus’ institution of the Last Supper as the centerpiece of the last meal, John’s emphasis is on foot washing and service to disciples and to the community of faith. The two need not be mutually excluded in practice, because earlier in John 6:51 says, “I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” It is equally as counter cultural as this foot washing account. Minor dating discrepancies have been noted in that the synoptic gospel’s place this even on the first evening of Passover, whereas John places it at the Passover event itself. Suffice it to say the event occurred Thursday Evening/Friday morning (O’Day, 36).
Foot washing was generally the duty of slaves who worked for a house host. Particularly, Gentile slaves were assigned to wash those parts of the visitor’s body that would accumulate the most germs or dirt, that being feet which wore sandals and hands which handled livestock and other objects. In modern pandemic times, health care workers would need to wear personal protection equipment (PPE) to accomplish such tasks. Jesus simply disrobes and wraps a towel around his waist as he models loving service to his disciples, which would not be totally complete until his ”hour,” or crucifixion in John 19. His last words in John’s gospel are “It is finished” (John 19:30).
In John, this act of service would be part of Jesus’ completion (Greek word “teleos”) of many parts of his mission. They include making the Father known (1:14; 17:6), glorify the Father (12:28), manifest the Fathers’ love (3:16; 17:26) and finally to bring life to the world (3:16 10:10). Any one of these texts could be used in tandem with this text as it culminates the ultimate expression of Jesus’ mission before his death on the cross in John 19.
After Jesus washes his disciple’s feet, he takes them aside to remind them that they are to carry on this same form of service to others in the community. John’s theological point of the final dinner is that believers are to show love for one another through humble service.
For modern people who might object that servants may be abused, one may observe how Peter wanted Jesus to wash his whole body, in which case Jesus has set a “boundary” of sorts. This is important for people in modern service industries to embrace in that they are not there to solve all problems of people, but to carry on the mission of their calling, as Jesus does in this text.
How churches appropriate this text has led into three general directions. First, Christians are to literally wash one another’s feet while gathered together. Second, foot washing is to take place alongside the Lord’s Supper. Third, and most widely accepted, the church is serving one another in various forms and ministries, using foot washing as a general admonition or metaphor for foot washing.
The other component of Jesus’s service as slave to his disciple’s is that he would one day return to his preeminent role as the “Word” with the Father in John 1:1-14. This particular text would support a formula of one being a servant before they can effectively lead in a higher position in any organization. A modern example might be that an automotive company executive or chief engineer, might be better served working in a garage doing oil change and tire repair work before entering the offices of the executive suite of the corporation.
Before Jesus departs, a final command he gives, “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples if you have love for one another” (13:34-35). Again, John will continue to accent service as Jesus’ final instructions to his disciples as he does in his post resurrection appearance in John 21:15-17 instructing Peter to “feed my lambs…tend to my sheep and feed my sheep.”
Another observation in this text includes the devil putting deceit into the heart of Judas Iscariot to betray Jesus. (13:2). This has raised the question of how powerful is the devil here in that does it make Judas culpable if it is the devil who places the act of betrayal in his heart? Had Judas not betrayed Jesus would this delay his “hour” in John 19? Most commentators hold Judas responsible even though the devil places the act of betrayal into his heart. There is a human free will and sovereignty of God possibility here. A larger perspective might be to pursue a preaching path of the forces of good and evil in John and New Testament times. [Sources: Beasley-Murray, George R., Word Biblical Commentary: John, Waco, TX: Word Books, 1987); O’Day Gail and Susan E. Hylen, Westminster Bible Companion: John, Louisville, KY: West minister John Knox Press, 2006); Thompson, Marianne Meye, The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
Most churches have a meal on Maundy Thursday. The question to consider is whether meal service is a ministry or burden which one has to take turns. Once there was a spiritual retreat at a denominational church camp out in the woods away from any close city. As the retreat participants sat down at their tables with six chairs around each table, they all enjoyed the mal and fellowship which was distributed in food cafeteria style service line. After the meal, the head cook made an announcement. “Look under your chair. If there is an “X” marked under your chair, you are the person who is to accumulate the dirty dishes and silverware and bring them back into the kitchen.” From that time on, the retreat participants always looked for markings and differences in any retreat center item from bed sheets, shampoo or coffee cups. The spiritual retreat became a “gotcha contest” of who gets stuck with the dirty job.
Unfortunately, church activities can become chores that are assigned in one way or another. On Maundy Thursday, the question any community of faith should ask is what sorts of service are the people of faith called to carry on as an act of love within the congregation and to the wider community as a whole?
Alternative Application
If you knew your days on this earth were numbered, what kind of meals would you want to eat? For example, a person discovers that their kidney condition is severe enough, with other bodily complications that they have less than a year to live. If they stay on watered down foods, and decaffeinated coffee and rice, they will prolong their days to maybe months longer. However, if they eat the regular meat and potatoes meals they usually enjoy, and drink the regular strength coffee, their days on this earth will be shorter. This relates to the John text in that the person and their family must discern what their life’s mission is and when is it considered accomplished?
This party occurs in a local fast-food restaurant, in the corner of the dining room. The two confirmands are special education students in their public schools. Their wish was to have a confirmation party in this fast-food restaurant with a drive thru and wear restaurant party hats. Confirmation for these students is truly not only a rite of passage, but deliverance from a rough home upbringing, being mocked in school for speech impediments and learning abilities in the classroom.
When the pastor taught these students, each class session began with listening to stories about harassment, being bullied and teasing, even by the parents of other students. The pastor provided a bowl of candy mints, some chips snacks for the students, flavored dental floss, and reminded them that their class snacks and their confirmation party will be just as authentic as any other family confirmation event. Yes, there will indeed more uphill battles in life to overcome. In the fellowship of believers, these learning-challenged students have been given the tools of the Christian faith with a Bible, teachings on their church’s doctrines on the: Trinity, Jesus’s crucifixion and resurrection. They are being welcomed at the same communion table upon confirmation in that particular congregation and county, as any other church member of any other congregation in the state. These students have been delivered from death, sin and the devil. Indeed, more challenges will occur, which may even worsen as their bodies grow into puberty. But on this Confirmation Sunday in the fast-food restaurant, they are reminded that they indeed part of the family of the crucified and risen Christ. They celebrate of a “delivery dinner.” Each of today’s texts describes a delivery dinner meal event.
Exodus 12:1-4 (15-10) 11-14
The text is the first Passover event. This text is a liturgy which proceeds the liberation from the Egyptian Pharaoh event itself. This may be explained by some scholars as composed later during the Babylonian exile in the 6th century B.C.E., with final editing during the post exile Persian period in 5th century B.C.E. (The “priestly” author is credited with this theory). Another traditional perspective is Moses and the community of faith formed it in stages. Regardless of which method of dating one selects the liturgy is shaped by the event of liberation itself. Another way to say it is, “The event is the liturgy.”
Some observations of the text include that the lamb’s blood over the doorposts does not have internal power in and of itself but is rather a sign that God is good for his word in passing over the marked homes with the plague. The blood is more of a sign of a divine promise. God keeps his promises is one theme of this text.
The lamb’s blood is shed so Israel’s blood might be spared from the upcoming plague. Both God’s word and the interpretation of it must be kept together. Later in the New Testament, Paul’s words in the 1 Corinthians 11:23-26 text have been interpreted as a transference of this covenant with the people of the Christian community, as Jesus celebrates a Passover meal before his death.
As the Passover story is told and re-told to all generations of the people of faith, it is first a reminder of the history of their deliverance and salvation from Egyptian bondage. Second, it is a “sacramental” vehicle to make the reality of the event reconstituted or re-presented as the people of God own it as their own story of deliverance.
The saving power of the original event is made available to present faith communities who gather and participate in this liturgy. While it is an act of thanksgiving, it further prompts the community to respond to such deliverance through obedience to God. Because God has delivered the people from bondage, therefore, they are to obey God’s commands as they form into a nation. The final thought of this text for people of faith of all times is that it is God who delivered and continues to deliver people from bondage. Good works are a response to God’s gracious initiative. Blood is a sign. Those who partake in the meal and liturgy are the community of believers who trust in the creative word of God since Genesis 1.
In the opening illustration, this applies both to the families who host a major confirmation party event with extended family and neighbors as well as it does to the two students who celebrated in a fast-food drive thru restaurant. Celebration of deliverance entails a reminder that God is good for God’s work and good works of discipleship are lived out in response to such grace.
On Maundy Thursday, many churches do have meals to celebrate and remember the deliverance of God’s people both from bondage from a global tyrant, as well as from sin, death, and the devil. In one college town, a local church had a Maundy Thursday Dinner and invited students and their friends to attend the meal with a “carry in or potluck” donation of food. Imagine, the surprise when the older church members contributed their usual potato salad, meatloaf, ham, and string bean casserole—as students brought in Chinese take-out food, buckets of chicken and submarine sandwiches. This would serve as a reminder that the event itself is about God’s Word and promises, not so much about the type of food served. [Sources: Fretheim, Terence E., Interpretation, A Bible Commentary for Teaching and Preaching Exodus, (Louisville, KY: Westminster John Knox Press, 1991); Noth, Martin, The Old Testament Library: Exodus, (Louisville, KY: Westminster John Knox Press, 1962)].
1 Corinthians 11:23-26
This text is a “paradosis,” or custom passed down to a community which holds special significance and symbolic meaning to a tradition, on the basis on the origins of the past for this people of faith. This text is earliest known written tradition “The Lord’s Supper,” or Holy Communion on record. If one dates Paul’s uncontested epistles in the 50- early 60s CE, and synoptic gospels later into the middle 60s to end of the first century CE, Paul believes it was received from the Lord (11:23). The fact that similar words and actions are reported in all three of the synoptic gospels (Matthew 26:26-29; Mark 14:22-25; Luke 22:14-20) strengthens both the historicity and importance of the event in the church’s history. Many congregations have had issues with the frequency of offering Holy Communion. These texts simply underscore the importance of the meal. In the gospel of John tradition, one must pursue the John 6 “Bread of Life” discourse.
An overarching theme throughout the book of 1 Corinthians, also informs the context of this text. There were abuses of food habits, ethical behavior, and worship practices in the church at Corinth. In this case, those who are wealthy were bringing their food for themselves without sharing with others who might not have as high of a quality to food to bring. It would be like if a church potluck meal had those who donated steak, hoarding their food while those who brought macaroni and cheese casserole were restricted to their donations in eating the meal.
The theology behind the communion meal has been disputed. The narrative of the final meal of Jesus with his disciples (Judas Iscariot, the traitor included) is undisputed and is a common baseline for Christian views of this meal. Some Christians view the words Jesus spoke and sharing of the meal as a memorial of sorts. This is not wrong, and scholars do support it (Hayes). Some view it as an eschatological meal of sort of an Advent event until the second coming of Jesus as Lord (Bruce). While others view this meal as “covenant of transference.”
The later view holds to the meal having covenantal qualities to it (Jeremiah 31:31-34 cross reference), like the Exodus 12 Passover meal event. Just as the people partake in the meal of Passover as reconstituting or representing the delivery from Egypt. Jesus’ words serve a similar purpose. They are an invitation or a transfer of a covenant of deliverance to the people who partake in it as participating in God’s Word of deliverance. The debate falls on how one defines “covenant” in their denomination and fellowship and how covenant is understood and/or transferred from the Old Testament to the New Testament.
Another issue here is how literally does one take Jesus’ words of, “This is my body…” (11:24) and “This cup is the new covenant” (11:25)? If a preacher wants to go further out onto a ledge of controversy here, does one take Paul’s list of sexual deviations as literally in 1 Corinthians 6:9-10, and then suddenly, read this 1 Corinthians word of communion institution in a more symbolic manner?
Regardless of the view one holds on this institution to the Lord’s supper, partaking in the communion meal should result in strengthen the discipleship journey, which was one of many problems in the Corinthians correspondence. What does it mean to be a people of faith in Christ these days as seen in the visible symbols of the body and blood of Christ? This is a good path to preach on, regardless of one’s theological tradition on real presence, memorial, or eschatological meal in the church.
In the opening illustration the two confirmed students with special needs partake in the same church provided communion wafers and wine as the business owner, government worker, farmer and high school honor roll student headed for an ivy league university. The liberation from sin, death and the devil are a “deliverance dinner” for all who are gathered around the communion table on this Maundy Thursday. [Sources: Bruce, F.F., The New Century Bible Commentary: I & II Corinthians, (Grand Rapids, MI: Wm. B. Eerdmans, 1971); Hays, Richard B., Interpretation, A Bible Commentary for Teaching and Preaching: First Corinthians, (Louisville, KY: Westminster John Knox Press, 1997); Harrisville, Roy A., Augsburg Commentary on the New Testament: I Corinthians, (Minneapolis, MN: Augsburg Fortress, 1987)].
John 13:1-7; 31-35
Whereas the synoptic gospels make Jesus’ institution of the Last Supper as the centerpiece of the last meal, John’s emphasis is on foot washing and service to disciples and to the community of faith. The two need not be mutually excluded in practice, because earlier in John 6:51 says, “I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” It is equally as counter cultural as this foot washing account. Minor dating discrepancies have been noted in that the synoptic gospel’s place this even on the first evening of Passover, whereas John places it at the Passover event itself. Suffice it to say the event occurred Thursday Evening/Friday morning (O’Day, 36).
Foot washing was generally the duty of slaves who worked for a house host. Particularly, Gentile slaves were assigned to wash those parts of the visitor’s body that would accumulate the most germs or dirt, that being feet which wore sandals and hands which handled livestock and other objects. In modern pandemic times, health care workers would need to wear personal protection equipment (PPE) to accomplish such tasks. Jesus simply disrobes and wraps a towel around his waist as he models loving service to his disciples, which would not be totally complete until his ”hour,” or crucifixion in John 19. His last words in John’s gospel are “It is finished” (John 19:30).
In John, this act of service would be part of Jesus’ completion (Greek word “teleos”) of many parts of his mission. They include making the Father known (1:14; 17:6), glorify the Father (12:28), manifest the Fathers’ love (3:16; 17:26) and finally to bring life to the world (3:16 10:10). Any one of these texts could be used in tandem with this text as it culminates the ultimate expression of Jesus’ mission before his death on the cross in John 19.
After Jesus washes his disciple’s feet, he takes them aside to remind them that they are to carry on this same form of service to others in the community. John’s theological point of the final dinner is that believers are to show love for one another through humble service.
For modern people who might object that servants may be abused, one may observe how Peter wanted Jesus to wash his whole body, in which case Jesus has set a “boundary” of sorts. This is important for people in modern service industries to embrace in that they are not there to solve all problems of people, but to carry on the mission of their calling, as Jesus does in this text.
How churches appropriate this text has led into three general directions. First, Christians are to literally wash one another’s feet while gathered together. Second, foot washing is to take place alongside the Lord’s Supper. Third, and most widely accepted, the church is serving one another in various forms and ministries, using foot washing as a general admonition or metaphor for foot washing.
The other component of Jesus’s service as slave to his disciple’s is that he would one day return to his preeminent role as the “Word” with the Father in John 1:1-14. This particular text would support a formula of one being a servant before they can effectively lead in a higher position in any organization. A modern example might be that an automotive company executive or chief engineer, might be better served working in a garage doing oil change and tire repair work before entering the offices of the executive suite of the corporation.
Before Jesus departs, a final command he gives, “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples if you have love for one another” (13:34-35). Again, John will continue to accent service as Jesus’ final instructions to his disciples as he does in his post resurrection appearance in John 21:15-17 instructing Peter to “feed my lambs…tend to my sheep and feed my sheep.”
Another observation in this text includes the devil putting deceit into the heart of Judas Iscariot to betray Jesus. (13:2). This has raised the question of how powerful is the devil here in that does it make Judas culpable if it is the devil who places the act of betrayal in his heart? Had Judas not betrayed Jesus would this delay his “hour” in John 19? Most commentators hold Judas responsible even though the devil places the act of betrayal into his heart. There is a human free will and sovereignty of God possibility here. A larger perspective might be to pursue a preaching path of the forces of good and evil in John and New Testament times. [Sources: Beasley-Murray, George R., Word Biblical Commentary: John, Waco, TX: Word Books, 1987); O’Day Gail and Susan E. Hylen, Westminster Bible Companion: John, Louisville, KY: West minister John Knox Press, 2006); Thompson, Marianne Meye, The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
Most churches have a meal on Maundy Thursday. The question to consider is whether meal service is a ministry or burden which one has to take turns. Once there was a spiritual retreat at a denominational church camp out in the woods away from any close city. As the retreat participants sat down at their tables with six chairs around each table, they all enjoyed the mal and fellowship which was distributed in food cafeteria style service line. After the meal, the head cook made an announcement. “Look under your chair. If there is an “X” marked under your chair, you are the person who is to accumulate the dirty dishes and silverware and bring them back into the kitchen.” From that time on, the retreat participants always looked for markings and differences in any retreat center item from bed sheets, shampoo or coffee cups. The spiritual retreat became a “gotcha contest” of who gets stuck with the dirty job.
Unfortunately, church activities can become chores that are assigned in one way or another. On Maundy Thursday, the question any community of faith should ask is what sorts of service are the people of faith called to carry on as an act of love within the congregation and to the wider community as a whole?
Alternative Application
If you knew your days on this earth were numbered, what kind of meals would you want to eat? For example, a person discovers that their kidney condition is severe enough, with other bodily complications that they have less than a year to live. If they stay on watered down foods, and decaffeinated coffee and rice, they will prolong their days to maybe months longer. However, if they eat the regular meat and potatoes meals they usually enjoy, and drink the regular strength coffee, their days on this earth will be shorter. This relates to the John text in that the person and their family must discern what their life’s mission is and when is it considered accomplished?
