Life Giving Spirit
Commentary
An older couple is given an eight-month eviction notice to leave their residence. They are living on a fixed income. After exploring an advertised senior living community in the next county, the news is grim. They cannot afford to live in such a community despite the extravagant advertising publicity they saw about amenities and community recreation on television. Both the man and woman have worked many jobs for decades with small pensions, lower wages in a roller coaster job market for a couple decades. The man calls a small-town pastor in the area. The pastor gives them the name of a realtor who attends their local church. The couple call the realtor for an appointment. Upon arrival to the realtor’s office, they are given a friendly greeting. The realtor, who is an active church member, provides the couple with a list of area landlords and words of assurance to the couple there will be some sort of housing for close to half the cost of the housing of the larger community they were thinking of retiring in. Within a week, one landlord’s family contacted them to assure them there will be an affordable place for them before the next snowfall. The older couple thank the realtor, pastor, and give thanks to God. This is a life-giving spirit of how the Christian church might work as a movement within any community.
Meanwhile, the newspapers report more scandals of another mega church in a far away state. Theis couple overhears somebody at the grocery store say bad things about “religion,” while at the store. The couple interrupts, and reminds them that local churches in this community are God’s blessing! Their area clergy and active church members do care for other people. This is what the true season of Pentecost is — life-giving Spirit which points to new life. All three of our texts today challenge congregations not to allow the news of church scandals to overshadow the authentic Christian ministry that people of faith carry on within their own community. Such faithfulness of practicing Christian discipleship will probably never get any ink in a newspaper.
Acts 2:1-21
Generally, Acts is dated around the mid-80s CE and believed to be written by the author of the Book of Luke. God is faithful to God’s plans for salvation in history is one major take away of this whole book. This lesson fulfills John the Baptists’ promise in Luke 3:16, as the event occurs on the fiftieth day after the Passover (hence “Penta” cost).
A practical departure narrative for this lengthy text is, a middle-aged couple who are new to the community worship at a particular denominational church on Sunday. It is announced Holy Communion will only be served to members, and nonmembers must speak the clergyman before taking communion. This couple speaks to the pastor who informs them that their understanding of church communion theology is not in keeping with this congregation. Their request for communion is refused. They invited to get a blessing by crossing their arms over their chest but absolutely no communion. Embarrassed, the couple quickly exits the church sanctuary.
During that same week, the same couple enters the church basement of this same building for a twelves-step meeting for addicts and their families. It was organized by a lay member of this church that met on Sunday. The new couple is immediately greeted, given coffee to drink and people listen to them and converse with them before and after the meeting. They are given names and phone numbers to contact group members during the week. They are invited to a twelve-step group potluck meal the following week. This couple feels the spiritual welcome of the twelve-step group but has little use for what they experienced as institutional religion doctrine.
Acts 2: 1-21 points to the idea that the Christian fellowship was intended to be a spiritual movement such as the twelve-step group that meets in the church basement during the week. Ates does not portray an institution with dogmatic rules and regulations for fellowship around the table. Practicing one’s faith as confessed in any worship service is one theme of this text.
This text provides a pattern of an inaugural sermon for mission by Peter as Jesus did earlier in uke 4:16-30. The outpouring of the Spirit on this day is closer to a theophany event like when God gave Moses the Ten Commandments in Exodus 19 and Deuteronomy 4. It is a onetime occurrence, similar to possibly the virgin birth in Luke 1-2.
The outpouring o the Spirit is not a dissolution of all of the languages spoken, but rather a sign of unity among Jesus’ followers desire language differences. It is the Spirit of Jesus, which he promised earlier Acts 1:5. The tongues spoken were known languages at the time. Passover was a time of pilgrimage. It is reasonable to assume pilgrims in Jerusalem recognized the various tongues spoken there. “God’s mighty acts must be praised and proclaimed in understandable languages, and such proclamation was the first manifestation of the Spirit-filled community (Kordel, 77).
The text could be divided in two sections. There is the outpouring of the Holy Spirit, and Peter’s sermon based on Joel 2:28-32 and Isaiah 2:2. Use of the Hebrew Bible is another guarantor that God keeps promises made earlier by the prophets. Also, those who are in Hades or Sheol (disputed term) are not abandoned there as was promised in Psalm 16:8-11.
Cheryl M. Peterson has written a recent book entitled, The Holy Spirit in the Christian Life: The Spirit’s Work For, In and Through Us. While the main thrust of the book is to compare a Reformation theology view of the Holy Spirit to that of the modern Pentecostal church movement, there are subpoints. One of the subpoints of the book is that the Holy Spirit is sent to empower Christians to carry on Christian mission. “The Spirit as the person who encounters us in relationship that justifies, sanctifies and empowers us and also directs our life’s calling as we participate in the mission of God” (Peterson, 43). Alongside justification, the Spirit has a role who empowers Christians in creating to one another and is a companion empowers us to walk a new life in carrying out mission of the risen Christ (Peterson, 44-45).
Bringing new life is the mission of the Spirit-filled people of faith. While the Spirit still has the purpose of justifying us or making us right with God as well helping our faith grow (sanctification), it is more than simply an individual experience. The Spirit empowers us to continue to love God and neighbor. The Spirit provides Christians with a new perspective of what a desired future might look like. This included the church carrying out its mission of evangelism, deeds of advocacy, social justice and pointing people to be good stewards, as many people still live at the foot of the cross in some way (Peterson,131-132).
Applied to the 12 Step group narrative above, while it is an anonymous program by design, both AA and Al-Anon practice their twelve steps once they leave the meeting. The measurable outcome is to be sober (AA) or serene (Al-Anon) for the next twenty-four hours, or “One Day at a Time” (also the name of their daily devotional book). There is a higher power people believe in, but not always necessarily part of the Judeo-Christian religious tradition. This higher power has a strong spiritual capacity to sustain, empower and grow through any difficult situation of the disease of alcoholism/drug addiction throughout daily life.
Another path to consider in this text begins with promises in Luke. 1) John the Baptist’s witness. 2) Gods’ promises fulfilled, 3). Good news to both Jews and Gentiles. God remains faithful to his promises and plans. Those who doubt it due to delay of the second coming, need only observe the Spirit filled community living out their faith in the risen Jesus Christ (Witherington, 128-129).
The Joel passage which Peter uses points to God’s actions throughout these days, as Christians are equipped to witness in both word and service using the various spiritual gifts given to each believer (Witherington, 140). Luke also believes such mission can begin traditional places of worship such as synagogues (Witherington, 141).
A final take away text is, “and it shall be that whoever calls on the name of the Lord shall be saved (2:21). What does it mean to “call upon the name of the Lord,” might a preaching path? What happens if one’s Lord that provides life and empowers for living may or may not be a member of an organized house of worship? This makes an argument that the first Christ believers were a “movement” more so than an institution, which resulted in a life-giving Spirit. [Sources: Gaventa, Beverly and David Peterson, editors, The Interpreter’s Bible One Volume Commentary, (Nashville, TN: Abingdon Press, 2010); Krodel, Gerhard A., Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986) Peterson, Cheryl M., The Holy Spirit in the Christian Life: The Spirit’s Work For, In and Through Us, (Grand Rapids, MI: Baker Academic, 2024). Witherington, Ben, The Acts of the Apostles: A Socio Rhetorical Commentary, (Grand Rapids, MI. Wm. B. Eerdmans 1998)].
Roman 8:14-17
“No cross, no crown” might be a summary of the cruciform or life centered on the cross that Paul is explaining to his readers. Romans is an uncontested epistle usually date 55-58 CE in Corinth. His other theme is God’s promises did not come through the law. All who accept the promise of God through faith in Christ are divine heirs with the risen Christ. However, Christian are called to suffer with Christ to be glorified with him.
Earlier in Romans 5:3-5, Paul describes this process. We rejoice in our sufferings, knowing that suffering produces endurance, endurance produces character, and character produces hope, which does not disappoint us. God’s love is poured into us through the Holy Spirit (Romand 5:3-5). This is one of the “suffering produces character” passages in response to the basic theodicy question (righteous suffering) of any time.
Living in faith through the Spirit comes naturally as the sun rises. If one cries “Abba or Father,” the Spirit is within in them. However, there is also reality of suffering as a follower of Christ as he did. (Harrisville, 127-128).
Paul is not arguing there is virtue in suffering to obtain meritorious favor. Instead, the suffering Paul speaks of here in the suffering that the disciple of Christ which arises out of faith and loyalty to him in all of our life circumstance (Hultgren 316). Suffering is to be expected in this present age. To be joined with Christ in his likeness, is also to be one who bears a similar cross or cruciform experience as Christ did (Mark 8:34). Death is not the final word, but Christian are heirs with this Christ. Their present suffering demonstrates this (Hultgren 317).
A modern example of the realities of this text might be a pastor or lay leader reports the insights, growth, despite struggles of modern ministry to church leaders. The church leader commends this report as admirable and definitely a reflection of the teachings of Paul and Mark’s gospel. However, the church leader says, “There is no market for this. People wish to hear more uplifting, and positive messages about the church, its latest social issues of the day and how where the Bible points to organizational growth in numbers and attendance.” The pastor or lay leader is encouraged in his or her studies about the cruciform existence. But be aware of the limited audience it will draw. Many people will seek the crown while trying to avoid the cross.
Scripture is full of the cross from the servant songs in Isaiah through the passion accounts in the gospels. Pentecost does point to new life indeed through the Spirit. But the shadow of the cross looms in the shadows of the Christian growth journey, if one chooses to preach this text on Pentecost Sunday. The cross also breaths a life-giving Spirit, might be on path to explore [(Sources: Harrisville, Roy A., Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans, Grand Rapids, MI: Wm B. Eerdmans, 2011)].
John 14:8-17 (25-27)
This text is a continuation of Jesus’ farewell discourse began in John 14:1. The text has two portions. One is a response to Philip’s request to “show us the Father” (14:8-17). The other section of this reading is the coming of the comforter or Holy Spirit who will teach the disciples everything (25-27). Both texts could be bracketed or bookended with the phrase, “Let not know your heart be troubled” (14: 27).
Philip’s question might also reflect a universal search for the vision of an ultimate reality beyond what one sees in the physical world. Jesus’ response is to see him, is also to see the Father. This text along with John 1:1 “In the beginning was the Word, and the Word was with God and Word was God,” and John 20: 28, Thomas answered him, “My Lord and my God” both make a case about Jesus as God. That is, the first believers in John’s day (80-90 CE) held the belief that Jesus is God. Hence, this text could be a sermon on the nature of Christ (Christology) as well as the Holy Trinity, (Father, Son, and Holy Spirit).
Philip’s question could imply a failure of faith on one level, as Jesus reminds him that his words are also those of the Father (14:10). Jesus also reminds Philip to believe in Jesus because of his works. Jesus is calling Philip to a deeper level of faith in terms of a relationship beyond evidence of teachings and works. This trusting relationship is beyond a creedal confession, but results in a Spirit’s presence that far exceeds Jesus’ ministry on earth.
The Spirit will empower the disciples on earth in this time and into the future to those who “have not heard yet believe” (20:29). The spirit is a counselor who is the truth Greek, “Alethia” that which I reliable (c.f.: same Alethia Greek word in 14:6 “…I am the way, and the truth and the life; Also, “Pilate said to him, “What is truth’”?, 18:38). This might suggest another preaching path on the topic of truth or that which is reliable. This is the Spirit which the world does not see or know. Which might beg the question of, “What other spirits in the world which people often seek out for the truth?”
Doing the works greater than (14:12) also has the qualification of it being in harmony with the Father’s will. God still hears the prayers, but response is be based on how it conforms to the Father’s love (Kysar, 226). Specifically, the prayer requests are to continue to the evangelical mission of Jesus and the communit6y of faith. Another question or test is to ask, “How is the Father glorified” in this request? It also points to a functional unity of the Father and the Son.
Another portion of this section is to “Keep my commandments” (14:15) This is a call to live the lifestyle of faith to love. The Greek word of agape or unconditional love is used here. Christians are to develop a posture of faith. This is easier said than done, as the (epistle) community of 1:29 1 John discovered (Kysar, 227).
In the second section is the promise for a counselor or paraclete. The Greek word “paracletes” translates into “para” alongside and “kletos or called divinely selected.” This counselor is divinely selected to be alongside the believer in the Risen Christ, even today. Ongoing truth which the counselor provides is the revelation of God in Christ. Such a Spirit also appears in the Qumran Literature which serves to purify the faithful (1QS: 4:12). Though the world is blinded by the reality this counselor, John sees the counselor remaining with believers beyond a creedal confession level into a relationship with God. This is a recurring pattern of being called into relationship is throughout John’s gospel (Kysar, 228). In the opening illustration, possibly the AA group which meets in the church basement got it right!
In 14:8 the fear of being left desolate was real. The disciples are neither students of Hellenist or Judaism teachers, now their teacher shows signs of leaving them during this farewell discourse. Jesu will be with them “yet a little while” (14:9) and world will one day no longer see him. This text points to believers having life after Jesus’ resurrection through the divine presence of the counselor or Spirit who gives them life. This is a life-giving Spirit.
The resurrection appearances of Jesus are not to be sign that evokes faith in John. They are a sign of the continuing presence of the Christ in his community of faith. The presence of the paraclete-Spirit are not to be differentiated from the presence of the risen Christ (Kysar, 231).
Another path to explore is the peace Christ leaves should be welcomed in a troubled world. This supports the theme beginning with 14:1, “Let not your hearts be troubled...” Pentecost is the season the church continues the work that Jesus began. It is an ongoing presence of being a new life-giving spirit. (Thompson, 316-317). [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986), Thompson, Marianne M., The New Testament Library: John, (Louisville, KY: Westminster John Knox Press, 2015)]
Application
John 10:10 might be seen as Jesus’ mission statement in this gospel. “The thief comes only to steal and kill and destroy; I came that they may have life and have it abundantly.” This Pentecost text takes this promise to the next level in first reminding the believer that Jesus is God in the flash according to John’s gospel. To love and follow Jesus is to do the same with God. Second, despite Jesus’ farewell to his disciples, his crucifixion and resurrection and ascension is necessary so a paraclete-counselor may remain with the community of faith for the long term to continue the emission on earth.
A two-point sermon might be: 1) God the Words taught. 2) God the Spirit remains with us.
Alternative Application
What is the difference between the energizing spirit one might experience at a sports event when the home team is winning and that of the church on any high holy day of the year?
Meanwhile, the newspapers report more scandals of another mega church in a far away state. Theis couple overhears somebody at the grocery store say bad things about “religion,” while at the store. The couple interrupts, and reminds them that local churches in this community are God’s blessing! Their area clergy and active church members do care for other people. This is what the true season of Pentecost is — life-giving Spirit which points to new life. All three of our texts today challenge congregations not to allow the news of church scandals to overshadow the authentic Christian ministry that people of faith carry on within their own community. Such faithfulness of practicing Christian discipleship will probably never get any ink in a newspaper.
Acts 2:1-21
Generally, Acts is dated around the mid-80s CE and believed to be written by the author of the Book of Luke. God is faithful to God’s plans for salvation in history is one major take away of this whole book. This lesson fulfills John the Baptists’ promise in Luke 3:16, as the event occurs on the fiftieth day after the Passover (hence “Penta” cost).
A practical departure narrative for this lengthy text is, a middle-aged couple who are new to the community worship at a particular denominational church on Sunday. It is announced Holy Communion will only be served to members, and nonmembers must speak the clergyman before taking communion. This couple speaks to the pastor who informs them that their understanding of church communion theology is not in keeping with this congregation. Their request for communion is refused. They invited to get a blessing by crossing their arms over their chest but absolutely no communion. Embarrassed, the couple quickly exits the church sanctuary.
During that same week, the same couple enters the church basement of this same building for a twelves-step meeting for addicts and their families. It was organized by a lay member of this church that met on Sunday. The new couple is immediately greeted, given coffee to drink and people listen to them and converse with them before and after the meeting. They are given names and phone numbers to contact group members during the week. They are invited to a twelve-step group potluck meal the following week. This couple feels the spiritual welcome of the twelve-step group but has little use for what they experienced as institutional religion doctrine.
Acts 2: 1-21 points to the idea that the Christian fellowship was intended to be a spiritual movement such as the twelve-step group that meets in the church basement during the week. Ates does not portray an institution with dogmatic rules and regulations for fellowship around the table. Practicing one’s faith as confessed in any worship service is one theme of this text.
This text provides a pattern of an inaugural sermon for mission by Peter as Jesus did earlier in uke 4:16-30. The outpouring of the Spirit on this day is closer to a theophany event like when God gave Moses the Ten Commandments in Exodus 19 and Deuteronomy 4. It is a onetime occurrence, similar to possibly the virgin birth in Luke 1-2.
The outpouring o the Spirit is not a dissolution of all of the languages spoken, but rather a sign of unity among Jesus’ followers desire language differences. It is the Spirit of Jesus, which he promised earlier Acts 1:5. The tongues spoken were known languages at the time. Passover was a time of pilgrimage. It is reasonable to assume pilgrims in Jerusalem recognized the various tongues spoken there. “God’s mighty acts must be praised and proclaimed in understandable languages, and such proclamation was the first manifestation of the Spirit-filled community (Kordel, 77).
The text could be divided in two sections. There is the outpouring of the Holy Spirit, and Peter’s sermon based on Joel 2:28-32 and Isaiah 2:2. Use of the Hebrew Bible is another guarantor that God keeps promises made earlier by the prophets. Also, those who are in Hades or Sheol (disputed term) are not abandoned there as was promised in Psalm 16:8-11.
Cheryl M. Peterson has written a recent book entitled, The Holy Spirit in the Christian Life: The Spirit’s Work For, In and Through Us. While the main thrust of the book is to compare a Reformation theology view of the Holy Spirit to that of the modern Pentecostal church movement, there are subpoints. One of the subpoints of the book is that the Holy Spirit is sent to empower Christians to carry on Christian mission. “The Spirit as the person who encounters us in relationship that justifies, sanctifies and empowers us and also directs our life’s calling as we participate in the mission of God” (Peterson, 43). Alongside justification, the Spirit has a role who empowers Christians in creating to one another and is a companion empowers us to walk a new life in carrying out mission of the risen Christ (Peterson, 44-45).
Bringing new life is the mission of the Spirit-filled people of faith. While the Spirit still has the purpose of justifying us or making us right with God as well helping our faith grow (sanctification), it is more than simply an individual experience. The Spirit empowers us to continue to love God and neighbor. The Spirit provides Christians with a new perspective of what a desired future might look like. This included the church carrying out its mission of evangelism, deeds of advocacy, social justice and pointing people to be good stewards, as many people still live at the foot of the cross in some way (Peterson,131-132).
Applied to the 12 Step group narrative above, while it is an anonymous program by design, both AA and Al-Anon practice their twelve steps once they leave the meeting. The measurable outcome is to be sober (AA) or serene (Al-Anon) for the next twenty-four hours, or “One Day at a Time” (also the name of their daily devotional book). There is a higher power people believe in, but not always necessarily part of the Judeo-Christian religious tradition. This higher power has a strong spiritual capacity to sustain, empower and grow through any difficult situation of the disease of alcoholism/drug addiction throughout daily life.
Another path to consider in this text begins with promises in Luke. 1) John the Baptist’s witness. 2) Gods’ promises fulfilled, 3). Good news to both Jews and Gentiles. God remains faithful to his promises and plans. Those who doubt it due to delay of the second coming, need only observe the Spirit filled community living out their faith in the risen Jesus Christ (Witherington, 128-129).
The Joel passage which Peter uses points to God’s actions throughout these days, as Christians are equipped to witness in both word and service using the various spiritual gifts given to each believer (Witherington, 140). Luke also believes such mission can begin traditional places of worship such as synagogues (Witherington, 141).
A final take away text is, “and it shall be that whoever calls on the name of the Lord shall be saved (2:21). What does it mean to “call upon the name of the Lord,” might a preaching path? What happens if one’s Lord that provides life and empowers for living may or may not be a member of an organized house of worship? This makes an argument that the first Christ believers were a “movement” more so than an institution, which resulted in a life-giving Spirit. [Sources: Gaventa, Beverly and David Peterson, editors, The Interpreter’s Bible One Volume Commentary, (Nashville, TN: Abingdon Press, 2010); Krodel, Gerhard A., Augsburg Commentary on the New Testament: Acts, (Minneapolis, MN: Augsburg Fortress, 1986) Peterson, Cheryl M., The Holy Spirit in the Christian Life: The Spirit’s Work For, In and Through Us, (Grand Rapids, MI: Baker Academic, 2024). Witherington, Ben, The Acts of the Apostles: A Socio Rhetorical Commentary, (Grand Rapids, MI. Wm. B. Eerdmans 1998)].
Roman 8:14-17
“No cross, no crown” might be a summary of the cruciform or life centered on the cross that Paul is explaining to his readers. Romans is an uncontested epistle usually date 55-58 CE in Corinth. His other theme is God’s promises did not come through the law. All who accept the promise of God through faith in Christ are divine heirs with the risen Christ. However, Christian are called to suffer with Christ to be glorified with him.
Earlier in Romans 5:3-5, Paul describes this process. We rejoice in our sufferings, knowing that suffering produces endurance, endurance produces character, and character produces hope, which does not disappoint us. God’s love is poured into us through the Holy Spirit (Romand 5:3-5). This is one of the “suffering produces character” passages in response to the basic theodicy question (righteous suffering) of any time.
Living in faith through the Spirit comes naturally as the sun rises. If one cries “Abba or Father,” the Spirit is within in them. However, there is also reality of suffering as a follower of Christ as he did. (Harrisville, 127-128).
Paul is not arguing there is virtue in suffering to obtain meritorious favor. Instead, the suffering Paul speaks of here in the suffering that the disciple of Christ which arises out of faith and loyalty to him in all of our life circumstance (Hultgren 316). Suffering is to be expected in this present age. To be joined with Christ in his likeness, is also to be one who bears a similar cross or cruciform experience as Christ did (Mark 8:34). Death is not the final word, but Christian are heirs with this Christ. Their present suffering demonstrates this (Hultgren 317).
A modern example of the realities of this text might be a pastor or lay leader reports the insights, growth, despite struggles of modern ministry to church leaders. The church leader commends this report as admirable and definitely a reflection of the teachings of Paul and Mark’s gospel. However, the church leader says, “There is no market for this. People wish to hear more uplifting, and positive messages about the church, its latest social issues of the day and how where the Bible points to organizational growth in numbers and attendance.” The pastor or lay leader is encouraged in his or her studies about the cruciform existence. But be aware of the limited audience it will draw. Many people will seek the crown while trying to avoid the cross.
Scripture is full of the cross from the servant songs in Isaiah through the passion accounts in the gospels. Pentecost does point to new life indeed through the Spirit. But the shadow of the cross looms in the shadows of the Christian growth journey, if one chooses to preach this text on Pentecost Sunday. The cross also breaths a life-giving Spirit, might be on path to explore [(Sources: Harrisville, Roy A., Augsburg Commentary on the New Testament: Romans, (Minneapolis, MN: Augsburg Fortress, 1980); Hultgren, Arland J., Paul’s Letter to the Romans, Grand Rapids, MI: Wm B. Eerdmans, 2011)].
John 14:8-17 (25-27)
This text is a continuation of Jesus’ farewell discourse began in John 14:1. The text has two portions. One is a response to Philip’s request to “show us the Father” (14:8-17). The other section of this reading is the coming of the comforter or Holy Spirit who will teach the disciples everything (25-27). Both texts could be bracketed or bookended with the phrase, “Let not know your heart be troubled” (14: 27).
Philip’s question might also reflect a universal search for the vision of an ultimate reality beyond what one sees in the physical world. Jesus’ response is to see him, is also to see the Father. This text along with John 1:1 “In the beginning was the Word, and the Word was with God and Word was God,” and John 20: 28, Thomas answered him, “My Lord and my God” both make a case about Jesus as God. That is, the first believers in John’s day (80-90 CE) held the belief that Jesus is God. Hence, this text could be a sermon on the nature of Christ (Christology) as well as the Holy Trinity, (Father, Son, and Holy Spirit).
Philip’s question could imply a failure of faith on one level, as Jesus reminds him that his words are also those of the Father (14:10). Jesus also reminds Philip to believe in Jesus because of his works. Jesus is calling Philip to a deeper level of faith in terms of a relationship beyond evidence of teachings and works. This trusting relationship is beyond a creedal confession, but results in a Spirit’s presence that far exceeds Jesus’ ministry on earth.
The Spirit will empower the disciples on earth in this time and into the future to those who “have not heard yet believe” (20:29). The spirit is a counselor who is the truth Greek, “Alethia” that which I reliable (c.f.: same Alethia Greek word in 14:6 “…I am the way, and the truth and the life; Also, “Pilate said to him, “What is truth’”?, 18:38). This might suggest another preaching path on the topic of truth or that which is reliable. This is the Spirit which the world does not see or know. Which might beg the question of, “What other spirits in the world which people often seek out for the truth?”
Doing the works greater than (14:12) also has the qualification of it being in harmony with the Father’s will. God still hears the prayers, but response is be based on how it conforms to the Father’s love (Kysar, 226). Specifically, the prayer requests are to continue to the evangelical mission of Jesus and the communit6y of faith. Another question or test is to ask, “How is the Father glorified” in this request? It also points to a functional unity of the Father and the Son.
Another portion of this section is to “Keep my commandments” (14:15) This is a call to live the lifestyle of faith to love. The Greek word of agape or unconditional love is used here. Christians are to develop a posture of faith. This is easier said than done, as the (epistle) community of 1:29 1 John discovered (Kysar, 227).
In the second section is the promise for a counselor or paraclete. The Greek word “paracletes” translates into “para” alongside and “kletos or called divinely selected.” This counselor is divinely selected to be alongside the believer in the Risen Christ, even today. Ongoing truth which the counselor provides is the revelation of God in Christ. Such a Spirit also appears in the Qumran Literature which serves to purify the faithful (1QS: 4:12). Though the world is blinded by the reality this counselor, John sees the counselor remaining with believers beyond a creedal confession level into a relationship with God. This is a recurring pattern of being called into relationship is throughout John’s gospel (Kysar, 228). In the opening illustration, possibly the AA group which meets in the church basement got it right!
In 14:8 the fear of being left desolate was real. The disciples are neither students of Hellenist or Judaism teachers, now their teacher shows signs of leaving them during this farewell discourse. Jesu will be with them “yet a little while” (14:9) and world will one day no longer see him. This text points to believers having life after Jesus’ resurrection through the divine presence of the counselor or Spirit who gives them life. This is a life-giving Spirit.
The resurrection appearances of Jesus are not to be sign that evokes faith in John. They are a sign of the continuing presence of the Christ in his community of faith. The presence of the paraclete-Spirit are not to be differentiated from the presence of the risen Christ (Kysar, 231).
Another path to explore is the peace Christ leaves should be welcomed in a troubled world. This supports the theme beginning with 14:1, “Let not your hearts be troubled...” Pentecost is the season the church continues the work that Jesus began. It is an ongoing presence of being a new life-giving spirit. (Thompson, 316-317). [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986), Thompson, Marianne M., The New Testament Library: John, (Louisville, KY: Westminster John Knox Press, 2015)]
Application
John 10:10 might be seen as Jesus’ mission statement in this gospel. “The thief comes only to steal and kill and destroy; I came that they may have life and have it abundantly.” This Pentecost text takes this promise to the next level in first reminding the believer that Jesus is God in the flash according to John’s gospel. To love and follow Jesus is to do the same with God. Second, despite Jesus’ farewell to his disciples, his crucifixion and resurrection and ascension is necessary so a paraclete-counselor may remain with the community of faith for the long term to continue the emission on earth.
A two-point sermon might be: 1) God the Words taught. 2) God the Spirit remains with us.
Alternative Application
What is the difference between the energizing spirit one might experience at a sports event when the home team is winning and that of the church on any high holy day of the year?
