Living Out Our Purpose
Commentary
The honeymoon is over at a certain church. Reality sets in. Many of a certain pastor’s classmates have left the congregational ministry within a few years out of seminary (and/or Bible College). Why are so many long and short time clergy leaving the congregational ministry? Is congregational ministry their purpose in life? As the fairly new pastor settles in with no more plastic tubs or boxes to unpack (but still in the basement), the Sunday school superintendent has announced she no longer wants this position. It is discovered that some anonymous complaints were lodged at her, so she dropped the position faster than an apple falls off a tree on a windy day. The Sunday school enrollment is now quite low and hit and miss in terms of students attendance. A larger church in a nearby community has a vibrant Christian education ministry with a paid staff person to lead it. Confirmation (religious instruction) ministry has been an uphill battle that previous clergy have ranked as the most challenging part of her ministry there. August is here and it is time to plan for the Christian education ministry. The pastor hears stories from older people of large confirmation classes that used to have to memorize Bible passages, the church’s catechism and had to endure grueling oral exams in front of the congregation. The current groups of students have parents who like to micro manage their children’s schedules, and are hit and miss attendees of Sunday worship themselves. The summer is coming to an end. School calendars are already out. The pastor is told that the people who were volunteering during the first year have all “done their time” and it is time to get new people. In a church that worships less than 100, new blood is hard to find. What is the purpose of living our lives here as Christians? All four of today’s texts provide insights from various perspectives on the purpose of any community of faith. The first lesson features a seasoned veteran of the faith community who still has problems of his own making.
2 Samuel 11:26--12:13a
“You can believe all the right things and still be a jerk (Borg, 23).” Israel’s King David in today’s Old Testament (Hebrew Bible) lesson might be a prime example of a real “jerk.” One sermon path might be simply to share the narrative from the day King David was able to peek at Uriah’s wife, Bathsheba taking out an outdoor bath, right through the illicit affair, discovery of the pregnancy, then futile efforts of cover-up, which resulted in Uriah’s death. Good people sin. One can be very knowledgeable about God, the laws and even be the one who “writes the book,” (Psalms) and still “be a jerk.” Also, as one often observes in modern national politics, sometimes the cover-up is worse than the crime.
The parable provided by the prophet Nathan was intended to hopefully make David aware of his own misdeeds against the family of Uriah. Did Nathan find out about this scandal through “leaks in the palace?” Was Nathan given some sort of supernatural insight? The text does not disclose this. However, the untimely death of Uriah and David’s willingness to take Uriah’s widow into his household might have raised some suspicions.
David knew what he did was wrong! Nathan did not have to hire a special prosecutor, pursue a special investigation or hearings. By virtue of David’s anger “kindled against the man” who stole the poor man’s only lamb, reflects the King’s own value system which results in outrage against the culprit. Then Nathan announces, “You are the Man!” King David knows he is guilty. He has abused his power in that he could order the wife of Uriah to his quarters. King David was married several times. He knew having an affair with another man’s wife is wrong. Also, he knew that his cover-up was unsuccessful, and hurtful. David must do soul searching on his purpose in life as both a man of faith and leader of his people. Who is going to tell Uriah the Hittite’s family how their son was killed? Was this not the same man of God who wrote Psalm 23?
Some preaching paths to explore might be, how does an organization recover after leaders commit major infractions against the organization? Can these leaders be rehabilitated? Is asking the leader to step down necessary? If not for David, then how come it was for King Saul, his predecessor, to give up his crown for his family?
Regardless of how powerful a person is in any time or nation, this text shows they cannot revise moral reality. Though none of the citizens whom serve under King David can punish him or seek retribution, God can do so and will. David’s household will have violence in it. Later, his son Absalom would stage a revolt against his father. Is this an example of “Monkey see, monkey do” childrearing patterns here? So if his father can do this, why can’t the son do the same? (2 Samuel 15-18). What is the purpose of living for this organization if they can dispose of those who know an inconvenient truth?
A controversial portion of this text is the threat of God to have his wives lie with his neighbors in the sight of the sun. Some writers think this was fulfilled in his son, Absalom’s grab for power (Brueggemann, 282). Possibly God is “stooping down” to the level of Ancient Near East practices of the culture in order to achieve a broader purpose for his people, which would result in the messiah of the New Testament. God is in process of journeying with his people, as he is willing to acquiesce to both polygamy and concubine practices while realizing such rebellion began in the Garden in Genesis 3 (Boyd, 713-719).
Another preaching path here might be to ponder how the Lord who administrates such justice in 2 Samuel 12, is the same one who preaches not to even lust after another woman in Matthew 5:28? [Sources: Borg, Marcus J., Days of Awe and Wonder: How to be a Christian in the 21st Century, (Harper One, 2017) Boyd, Gregory A., Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross, volume 2 (Fortress Press, 2017); Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Samuel, (John Knox Press, 1990)].
Psalm 51:1-12
As this relates to the Christian education illustration above, one would want any person of faith to be able to realize when he or she makes mistakes, bad choices or horrible errors -- that they can seek forgiveness and inner tranquility from God. This might be one observable outcome after praying a text such as Psalm 51 (as well as other psalms of repentance).
Other narratives related to Psalm 51’s application might be prodigal son in Luke 15, as well as the patriarch Joseph’s bothers in Genesis in Genesis 45. Both illustrate how forgiveness works in scripture after one has committed intentional infractions against God’s laws. Neither sinner claims any reason for God’s mercy. Both are forgiven because of God’s covenant love with God’s people.
It is generally uncontested that this psalm was written by King David after the Uriah and Bathsheba scandal. One way to divide this text in preaching might be 1) Appeal (51:1) 2) Confession (51:3-5) 3) Restoration (51:6-9 4) Inward renewal (10-13).
Without God, humans live in despair because everybody sins in differing areas. This is a good stock prayer to have in the event of any indiscretion, error, be it major or minor. If God can forgive King David, he can forgive anybody in our pews in the year 2018. If one is not a strong public praying person, simply reading this psalm for times of forgiveness is a word from God, which is recognized by many religious communities.
Besides God’s covenant keeping unconditional love, this is an invitation to seek a clean spirit. One of the images is that of a hyssop bush that was used to sprinkle blood on the doorpost on Passover. This suggests a cleansing of any uncleanness, even the leprosy of that time. (Tate, 21) A second observable outcome is the inner sigh of relief and inner burden lifted off the shoulder of the person of faith seeking forgiveness, and a restored or right relationship. This is a path back to living out one’s purpose in life, if ever led astray.
One entry point and path I have used in preaching this text is to simply by asking, “Have you ever really messed up big time? That is, things are so broken -- you do would not forgive yourself here?” The categories of sin types here include: 1) Willful defiance 2) Bending or twisting the rules, 3) “Missing the mark.” The psalm is intended to bring healing and restoration for any category of indiscretion, deliberate wrong doing or poor choices anybody in our congregations could commit (Tate, 15-16). How could any congregation’s Christian education ministry ever exclude such a spiritual tool for those who carry heavy burdens of guilt? [Sources: Kidner, Derrick, Tyndale Old Testament Commentaries: Psalms 1-72, (Intervarsity Press, 1973); Tate, Marvin E., Word Biblical Commentary: Psalms 51-100, (Word Books, 1990)].
Ephesians 4:1-16
This text might be a response to the Marcus Borg quote of a person believing in the right things and still being “jerk” (cited above). The Pauline author (whom will be referred to as “Paul”), is pivoting the letter from statements of God’s activities toward practical implications for the life of the church (paraenesis). Paul cites the implications of Christ’s cosmic rule in the mundane lives of the believers. “Lead a life worthy of the calling to which you have been called.” (4:1)
The entire text is devoted how Christians both individually and as a community are to live out their calling from God. “Calling” here is not mere entitlement, but carries an exhortation to lead a life of loving and caring in the spirit of unity as believers in the crucified and risen Lord. The remaining chapters of this epistle will be dominated by such exhortations. The word “unity” is used here interchangeably with “one” (Lord, faith and baptism). The same Greek word would be used in the Dead Sea Scrolls (1QS 2:24; 4:3; 5:3, 25). This might strengthen the case of a later dating for the epistle of Ephesians.
Verse 4:4 begins a discussion on the body. This illustration is used in earlier dated Pauline epistles of Romans 12 and 1 Corinthians 12. Members of the church are united in one spirit and hope. The following of one Lord, faith and baptism texts might be early portions of church doctrine in the making. Do people who are outside of the church membership rolls believe such a spirit exists in our congregation? Do we think we are a friendly church, but outsiders do not think so? Maybe a church is cold, rigid and impersonal and they simply own this as their true spirit? Also, another sermon might point to this text as a source of “doctrine” in response to people who profess that they “do not believe in doctrine, just the Bible.”
The reference to Jesus having ascended and descended into the earth supports the traditional church creedal phrase, “He descended into: Hell, the deep, death (depending on what worship book one uses, or literally “lower parts of the earth” might be one translation of the Greek). It also points to a view that Gnostic heresy may be creeping into the community which denies Jesus’ bodily incarnation. One preaching path might be, “What does it mean to have Jesus descend into the deepest abyss of death, the fear of Hades and the inner depths below the earth’s surface? If Christians are to follow Jesus, what might this mean for the church in 2018?”
Regarding the gifts, the text makes two major points. First they are different for each person. Each gift is from God and is precious. Second, all gifts are limited in their scope, therefore each gift is needed. For example, no single gift (“skill set”) is going to rescue a given church from all of its problems. A modern example might be that no one “pastor can save the church.” The pastor/teacher’s gifts are specifically stated, “to equip the saints for the work of ministry, for building up the body of Christ” Ephesians 4:12. Imagine if this was the only sentence in a job description for clergy and church leaders in any single church profile? As this relates to the opening illustration, “Is it the pastor’s job to save the church’s Christian education ministry?” In a time when church budgets heavily loaded with staff salaries and expenses (as many now have hefty college/seminary student loans), a sermon on the future of the church may be implied. Which gifts receive financial compensation, and which are volunteer positions?
Finally, the closing verses in this text point to a mature faith. What exactly is this? The Greek words suggest that maturing in one’s faith is an active process that is never complete. Also, for the church body to function, all of its parts (members) must be maturing. Specifically, that is working together in one Lord, faith and baptism (4:5), and up-building one another. These are key themes in this text on the nature of maturity. What is it in any given church ministry that points toward maturity? If evidence of maturity within the body of Christ’s believers continues to be lacking, then Marcus Borg’s quote has merit, “You can believe all the right things and still be a jerk.” For Christians to authentically live out their purpose in life, they must be united, and building up one another into a mature faith which uses the spiritual gifts of all members of the body. [Works Cited: Lincoln, Andrew J., and A.J.M. Wedderburn, New Testament Theology: The Theology of the Later Pauline Epistles (Cambridge University Press, 1993); Taylor, Walter F., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, (Augsburg Fortress, 1985)].
Alternative Application
Do Christians want a “helicopter parent” God who seeks to micro manage their ever action just as they are babes or infants in the faith? Preferably, one might appreciate a God that allows believers to grow or mature in their own faith journey, as God accompanies them. However, if people of faith choose to remain immature and make childish demands on God, would they really welcome a God who, “will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun” (2 Samuel 12:11)?
John 6:24-35
This text is the first of seven “I am” (Greek: Ego Eimi) passages where Jesus uses a metaphor or sign to point people to a more fulfilled, purposeful life that endures for eternity. The people of Israel traditionally sought God to fill their immediate needs of hunger and earthly desires. Jesus makes reference to this as reported in Exodus 16.
After Jesus feeds the crowd and then is mysteriously found on the other side of sea (he was not in the boat with his disciples), they sought him for more food. A side question here is did Jesus walk on water and John did not record it?
One question that this text raises is whether “manna” is a good enough meal to eat and live on for many Christians? In the book, “When the English Fall,” David Williams shares a fictional Amish character named “Jacob” who records the chaos and congestion after a global solar storm that knocked out all electrical circuitry and power. The US Government airlifts military rations to the masses in Lancaster, Pennsylvania. But it is not enough for the masses, so they wander the countryside seeking fresh vegetables in the Amish communities.
The main interpretive lens of this text and other chapters in John that address misunderstanding or missed opportunity for a fulfilled life is John 6:35, “Jesus said to them, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.’” All humans will be anxious about any limitations they face with regard to food, housing options, travel vehicles and simple realization that all people will one day die. Since John 1, Jesus is making a case that he offers eternal life to all who have faith and live in relationship with him and his community. How can congregations equip, facilitate or assist in people of faith living out our purpose in life while we are on this earth? This is the heart of this text, and I would suggest other areas of John (such as John 3 with Nicodemus)?
David Williams’ book got me to thinking about what would happen if a natural cataclysmic event occurred, and nobody was “raptured” out of this mess, our “lighted rectangles” (cell phones) no longer work, nor does satellite TV or the internet. Could the community of faith still continue on its existence as faithful witness to the one who is the “bread of life?” [Sources: Beasley-Murray, George, R., Word Biblical Commentary: John, (Word Publishing, 1987); Lincoln, Andrew T., Black’s New Testament Commentary: The Gospel According to John, (Hendrickson Publishers, 2005); Williams, David, When the English Fall, (Algonquin Books of Chapel Hill, Davison of Workman Publishing, 2017)].
Application
Some directions might be to pursue the “I am” texts in John’s Gospel. One could list, correlate, contrast or preach on each of these “I am” texts in one or multiple sermons. Some of other “I am” texts in John include: I am “The light of the world (8:12), the gate (10:9), the good shepherd (10:11), the resurrection and the life (11:25), the way truth and the life (11:25) and the true vine (15:1).”
Another direction might be to challenge people in our congregation to explore what our purpose is in our lives in this community of faith, and how does Jesus feed this calling in a deeper, fuller way? For example, a small church realizes it may never have a Sunday school ministry again, so they put on Friday evening meals as means of hospitality ministry. Another church cooks ethnic food for their meals which are appreciated by the community.
Alternative Application
Is the future of Christian education to be in the form of simulcasts from other church locations, podcast presentations or some other form of social media? Will this replace the benefits of human contact and interaction? Anybody with satellite television knows that the next thunder storm knocks out the dish signal, and the viewers can only wait until the storm passes. However, the God and Christ of the ancient Israel and the church are contained in the words of scripture.
2 Samuel 11:26--12:13a
“You can believe all the right things and still be a jerk (Borg, 23).” Israel’s King David in today’s Old Testament (Hebrew Bible) lesson might be a prime example of a real “jerk.” One sermon path might be simply to share the narrative from the day King David was able to peek at Uriah’s wife, Bathsheba taking out an outdoor bath, right through the illicit affair, discovery of the pregnancy, then futile efforts of cover-up, which resulted in Uriah’s death. Good people sin. One can be very knowledgeable about God, the laws and even be the one who “writes the book,” (Psalms) and still “be a jerk.” Also, as one often observes in modern national politics, sometimes the cover-up is worse than the crime.
The parable provided by the prophet Nathan was intended to hopefully make David aware of his own misdeeds against the family of Uriah. Did Nathan find out about this scandal through “leaks in the palace?” Was Nathan given some sort of supernatural insight? The text does not disclose this. However, the untimely death of Uriah and David’s willingness to take Uriah’s widow into his household might have raised some suspicions.
David knew what he did was wrong! Nathan did not have to hire a special prosecutor, pursue a special investigation or hearings. By virtue of David’s anger “kindled against the man” who stole the poor man’s only lamb, reflects the King’s own value system which results in outrage against the culprit. Then Nathan announces, “You are the Man!” King David knows he is guilty. He has abused his power in that he could order the wife of Uriah to his quarters. King David was married several times. He knew having an affair with another man’s wife is wrong. Also, he knew that his cover-up was unsuccessful, and hurtful. David must do soul searching on his purpose in life as both a man of faith and leader of his people. Who is going to tell Uriah the Hittite’s family how their son was killed? Was this not the same man of God who wrote Psalm 23?
Some preaching paths to explore might be, how does an organization recover after leaders commit major infractions against the organization? Can these leaders be rehabilitated? Is asking the leader to step down necessary? If not for David, then how come it was for King Saul, his predecessor, to give up his crown for his family?
Regardless of how powerful a person is in any time or nation, this text shows they cannot revise moral reality. Though none of the citizens whom serve under King David can punish him or seek retribution, God can do so and will. David’s household will have violence in it. Later, his son Absalom would stage a revolt against his father. Is this an example of “Monkey see, monkey do” childrearing patterns here? So if his father can do this, why can’t the son do the same? (2 Samuel 15-18). What is the purpose of living for this organization if they can dispose of those who know an inconvenient truth?
A controversial portion of this text is the threat of God to have his wives lie with his neighbors in the sight of the sun. Some writers think this was fulfilled in his son, Absalom’s grab for power (Brueggemann, 282). Possibly God is “stooping down” to the level of Ancient Near East practices of the culture in order to achieve a broader purpose for his people, which would result in the messiah of the New Testament. God is in process of journeying with his people, as he is willing to acquiesce to both polygamy and concubine practices while realizing such rebellion began in the Garden in Genesis 3 (Boyd, 713-719).
Another preaching path here might be to ponder how the Lord who administrates such justice in 2 Samuel 12, is the same one who preaches not to even lust after another woman in Matthew 5:28? [Sources: Borg, Marcus J., Days of Awe and Wonder: How to be a Christian in the 21st Century, (Harper One, 2017) Boyd, Gregory A., Crucifixion of the Warrior God: Interpreting the Old Testament’s Violent Portraits of God in Light of the Cross, volume 2 (Fortress Press, 2017); Brueggemann, Walter, Interpretation, a Bible Commentary for Teaching and Preaching: First and Second Samuel, (John Knox Press, 1990)].
Psalm 51:1-12
As this relates to the Christian education illustration above, one would want any person of faith to be able to realize when he or she makes mistakes, bad choices or horrible errors -- that they can seek forgiveness and inner tranquility from God. This might be one observable outcome after praying a text such as Psalm 51 (as well as other psalms of repentance).
Other narratives related to Psalm 51’s application might be prodigal son in Luke 15, as well as the patriarch Joseph’s bothers in Genesis in Genesis 45. Both illustrate how forgiveness works in scripture after one has committed intentional infractions against God’s laws. Neither sinner claims any reason for God’s mercy. Both are forgiven because of God’s covenant love with God’s people.
It is generally uncontested that this psalm was written by King David after the Uriah and Bathsheba scandal. One way to divide this text in preaching might be 1) Appeal (51:1) 2) Confession (51:3-5) 3) Restoration (51:6-9 4) Inward renewal (10-13).
Without God, humans live in despair because everybody sins in differing areas. This is a good stock prayer to have in the event of any indiscretion, error, be it major or minor. If God can forgive King David, he can forgive anybody in our pews in the year 2018. If one is not a strong public praying person, simply reading this psalm for times of forgiveness is a word from God, which is recognized by many religious communities.
Besides God’s covenant keeping unconditional love, this is an invitation to seek a clean spirit. One of the images is that of a hyssop bush that was used to sprinkle blood on the doorpost on Passover. This suggests a cleansing of any uncleanness, even the leprosy of that time. (Tate, 21) A second observable outcome is the inner sigh of relief and inner burden lifted off the shoulder of the person of faith seeking forgiveness, and a restored or right relationship. This is a path back to living out one’s purpose in life, if ever led astray.
One entry point and path I have used in preaching this text is to simply by asking, “Have you ever really messed up big time? That is, things are so broken -- you do would not forgive yourself here?” The categories of sin types here include: 1) Willful defiance 2) Bending or twisting the rules, 3) “Missing the mark.” The psalm is intended to bring healing and restoration for any category of indiscretion, deliberate wrong doing or poor choices anybody in our congregations could commit (Tate, 15-16). How could any congregation’s Christian education ministry ever exclude such a spiritual tool for those who carry heavy burdens of guilt? [Sources: Kidner, Derrick, Tyndale Old Testament Commentaries: Psalms 1-72, (Intervarsity Press, 1973); Tate, Marvin E., Word Biblical Commentary: Psalms 51-100, (Word Books, 1990)].
Ephesians 4:1-16
This text might be a response to the Marcus Borg quote of a person believing in the right things and still being “jerk” (cited above). The Pauline author (whom will be referred to as “Paul”), is pivoting the letter from statements of God’s activities toward practical implications for the life of the church (paraenesis). Paul cites the implications of Christ’s cosmic rule in the mundane lives of the believers. “Lead a life worthy of the calling to which you have been called.” (4:1)
The entire text is devoted how Christians both individually and as a community are to live out their calling from God. “Calling” here is not mere entitlement, but carries an exhortation to lead a life of loving and caring in the spirit of unity as believers in the crucified and risen Lord. The remaining chapters of this epistle will be dominated by such exhortations. The word “unity” is used here interchangeably with “one” (Lord, faith and baptism). The same Greek word would be used in the Dead Sea Scrolls (1QS 2:24; 4:3; 5:3, 25). This might strengthen the case of a later dating for the epistle of Ephesians.
Verse 4:4 begins a discussion on the body. This illustration is used in earlier dated Pauline epistles of Romans 12 and 1 Corinthians 12. Members of the church are united in one spirit and hope. The following of one Lord, faith and baptism texts might be early portions of church doctrine in the making. Do people who are outside of the church membership rolls believe such a spirit exists in our congregation? Do we think we are a friendly church, but outsiders do not think so? Maybe a church is cold, rigid and impersonal and they simply own this as their true spirit? Also, another sermon might point to this text as a source of “doctrine” in response to people who profess that they “do not believe in doctrine, just the Bible.”
The reference to Jesus having ascended and descended into the earth supports the traditional church creedal phrase, “He descended into: Hell, the deep, death (depending on what worship book one uses, or literally “lower parts of the earth” might be one translation of the Greek). It also points to a view that Gnostic heresy may be creeping into the community which denies Jesus’ bodily incarnation. One preaching path might be, “What does it mean to have Jesus descend into the deepest abyss of death, the fear of Hades and the inner depths below the earth’s surface? If Christians are to follow Jesus, what might this mean for the church in 2018?”
Regarding the gifts, the text makes two major points. First they are different for each person. Each gift is from God and is precious. Second, all gifts are limited in their scope, therefore each gift is needed. For example, no single gift (“skill set”) is going to rescue a given church from all of its problems. A modern example might be that no one “pastor can save the church.” The pastor/teacher’s gifts are specifically stated, “to equip the saints for the work of ministry, for building up the body of Christ” Ephesians 4:12. Imagine if this was the only sentence in a job description for clergy and church leaders in any single church profile? As this relates to the opening illustration, “Is it the pastor’s job to save the church’s Christian education ministry?” In a time when church budgets heavily loaded with staff salaries and expenses (as many now have hefty college/seminary student loans), a sermon on the future of the church may be implied. Which gifts receive financial compensation, and which are volunteer positions?
Finally, the closing verses in this text point to a mature faith. What exactly is this? The Greek words suggest that maturing in one’s faith is an active process that is never complete. Also, for the church body to function, all of its parts (members) must be maturing. Specifically, that is working together in one Lord, faith and baptism (4:5), and up-building one another. These are key themes in this text on the nature of maturity. What is it in any given church ministry that points toward maturity? If evidence of maturity within the body of Christ’s believers continues to be lacking, then Marcus Borg’s quote has merit, “You can believe all the right things and still be a jerk.” For Christians to authentically live out their purpose in life, they must be united, and building up one another into a mature faith which uses the spiritual gifts of all members of the body. [Works Cited: Lincoln, Andrew J., and A.J.M. Wedderburn, New Testament Theology: The Theology of the Later Pauline Epistles (Cambridge University Press, 1993); Taylor, Walter F., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, (Augsburg Fortress, 1985)].
Alternative Application
Do Christians want a “helicopter parent” God who seeks to micro manage their ever action just as they are babes or infants in the faith? Preferably, one might appreciate a God that allows believers to grow or mature in their own faith journey, as God accompanies them. However, if people of faith choose to remain immature and make childish demands on God, would they really welcome a God who, “will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun” (2 Samuel 12:11)?
John 6:24-35
This text is the first of seven “I am” (Greek: Ego Eimi) passages where Jesus uses a metaphor or sign to point people to a more fulfilled, purposeful life that endures for eternity. The people of Israel traditionally sought God to fill their immediate needs of hunger and earthly desires. Jesus makes reference to this as reported in Exodus 16.
After Jesus feeds the crowd and then is mysteriously found on the other side of sea (he was not in the boat with his disciples), they sought him for more food. A side question here is did Jesus walk on water and John did not record it?
One question that this text raises is whether “manna” is a good enough meal to eat and live on for many Christians? In the book, “When the English Fall,” David Williams shares a fictional Amish character named “Jacob” who records the chaos and congestion after a global solar storm that knocked out all electrical circuitry and power. The US Government airlifts military rations to the masses in Lancaster, Pennsylvania. But it is not enough for the masses, so they wander the countryside seeking fresh vegetables in the Amish communities.
The main interpretive lens of this text and other chapters in John that address misunderstanding or missed opportunity for a fulfilled life is John 6:35, “Jesus said to them, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.’” All humans will be anxious about any limitations they face with regard to food, housing options, travel vehicles and simple realization that all people will one day die. Since John 1, Jesus is making a case that he offers eternal life to all who have faith and live in relationship with him and his community. How can congregations equip, facilitate or assist in people of faith living out our purpose in life while we are on this earth? This is the heart of this text, and I would suggest other areas of John (such as John 3 with Nicodemus)?
David Williams’ book got me to thinking about what would happen if a natural cataclysmic event occurred, and nobody was “raptured” out of this mess, our “lighted rectangles” (cell phones) no longer work, nor does satellite TV or the internet. Could the community of faith still continue on its existence as faithful witness to the one who is the “bread of life?” [Sources: Beasley-Murray, George, R., Word Biblical Commentary: John, (Word Publishing, 1987); Lincoln, Andrew T., Black’s New Testament Commentary: The Gospel According to John, (Hendrickson Publishers, 2005); Williams, David, When the English Fall, (Algonquin Books of Chapel Hill, Davison of Workman Publishing, 2017)].
Application
Some directions might be to pursue the “I am” texts in John’s Gospel. One could list, correlate, contrast or preach on each of these “I am” texts in one or multiple sermons. Some of other “I am” texts in John include: I am “The light of the world (8:12), the gate (10:9), the good shepherd (10:11), the resurrection and the life (11:25), the way truth and the life (11:25) and the true vine (15:1).”
Another direction might be to challenge people in our congregation to explore what our purpose is in our lives in this community of faith, and how does Jesus feed this calling in a deeper, fuller way? For example, a small church realizes it may never have a Sunday school ministry again, so they put on Friday evening meals as means of hospitality ministry. Another church cooks ethnic food for their meals which are appreciated by the community.
Alternative Application
Is the future of Christian education to be in the form of simulcasts from other church locations, podcast presentations or some other form of social media? Will this replace the benefits of human contact and interaction? Anybody with satellite television knows that the next thunder storm knocks out the dish signal, and the viewers can only wait until the storm passes. However, the God and Christ of the ancient Israel and the church are contained in the words of scripture.
