Advocating New Life
Commentary
It was the high school graduation season in a certain community who had been blessed with the public high school hosting a baccalaureate service for their graduating seniors. This was a reminder of the spiritual dimension of life and that they always have a church in the home community from where they were raised. However, this year a new school administration has decided that “separation of church and state” laws forbid the school hosting of any faith-based events on public school property such as the gymnasium or performing arts auditorium. The local ministerial association is wondering if the days of the high school baccalaureate have passed?
Douglas John Hall’s book, “Has the Church A Future?” has been reprinted (Augsburg Fortress Press, 2009 edition), and argues that the vestiges of Christendom are evaporating throughout North America. The high school baccalaureate concern is a case and point. Statisticians and pollsters from all corners of the media are reporting that traditional Christianity is losing its influence and no longer is center of the public square in many communities. Added to this is the pushback from fundamentalist movements which have disrupted the community with their various ideological causes. Hall argues that we are in “post-Christian” society in North America. The church’s word and ideas are sought out less, if not marginalized. Hall reminds readers this is how the ancient Christian church began before the conversion of Roman Emperor Constantine in 306-337 C.E. He made the persecuted Christian church into the state religion.
All three of today’s texts reflect the reality of a time when the church did not have state supported authority. Instead, the church had to make its case in “advocating new life.” Each text approaches this theme through different directions. Paul makes a case for new life among Greek philosophers in the Areopagus in Athens. 1 Peter cares for a church in exile. And finally, John’s gospel invites disciples to receive the “Spirit of truth” (John 14:17).
Acts 17:22-31
In Acts 17, Paul could relate to the modern North American religious trend of Christianity being one of many other religions and philosophies. He is preaching to the Athenian academic community in the Areopagus. Again, note Luke’s efforts to write specific details to provide his readers with some (secular) historical point of reference. “In the Greek tradition, seeking truth is a process of rational inquiry and deduction, the outcome which cannot be uncertain or merely hypothetical…” (Krodel, 335). Paul does not use Hebrew Bible (Old Testament) references to make his case, as he knows his audience to be Gentile who is unfamiliar with Jewish traditions.
One preaching direction for this text might be to explore when our own contexts change? For example, many Protestant churches might have been founded on the assumptions of a Western European tradition, which has been dead or dormant for at least a couple generations. Another example might be many bedroom communities located outside a metropolitan area might have agricultural and farming roots which no longer exist. To illustrate points with agricultural metaphors and illustrations might have limited use. Yet, people still seek a “God.”
Paul acknowledges these Athenians as “extremely religious.” He accepts their assumptions that humans are inseparably related to the God their Creator. Even pagan poets acknowledge such thinking. Paul’s identification with the “unknown god” might be a point of entry for his argument. However, the thrust of the case he tries to build is that humanly constructed shrines are inadequate to express the creator of the cosmic order. Also, by definition, human-made altars and images are insufficient for a self-sufficient God, who exists beyond the finite orders of the world.
In practical terms of today, there is nothing wrong with Christians having an education or broad-based knowledge on other religions, philosophies and belief systems. However, Paul was still steeped in his understanding of the Hebrew Bible. While some parents of students may remain skeptical, I do believe teaching a section on other world religions in catechism or church religious instruction is a worthy effort based on this Acts 17 text. The challenge of the church continues to be able to frame biblical teachings in categories which post modernists and generations of social media and tech savvy people can related to in their daily lives.
Eventually, Paul’s sermon will become explicitly “Christian” when he introduces topics such as God’s judgment and resurrection beliefs. The judgment text Paul uses echoes Psalms 9:7-8, 96:11-13; 98:8-9). This is significant because many religious people of all faiths in the Middle East and even today acknowledge the psalmist as person who speaks for God and offers authentic prayers to the same God. The psalter carries some divine author in the eyes of many (non-Christian) religious people.
At the end of this sermon, the text does not say that masses of converts followed Paul! Realistically, when people already have their own belief system in which they have invested their lives, they may not budge off their positions too readily. Paul was mocked. Some men said they will hear more from him again, and yes, some joined him (Acts 17: 32-33). Again, there were no mass conversions here such as in a modern evangelistic revival meeting. Luke wants people of faith of all times not to overlook addressing the philosophies and beliefs of their own day. Today, it might be beneficial to explore the assumptions and conclusions of the growing amount of “none” and “done” populations who no longer wish to participate in organized religion in North America. Possibly such a group of people may occupy the offices of public schools which have hosted “baccalaureate” services for graduates in the past? Paul’s example might prompt traditional Christians to dialogue in communities who are ignorant if not hostile to traditional organized religion. [Sources: Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986); Carl R. Holladay, New Testament Library: Acts (Westminster John Knox Press, 2016); James L. Mays, Editor, Harper Collins Bible Commentary (Harper One, 1988)].
1 Peter 3:13-32
Authorship of 1 and 2 Peter has been contested by scholars. One solution is to say a “Petrine community or group of Christians” wrote this epistle around 75-92 C.E. This does not subtract from both the unique message and style of the epistles, nor the pastor intent to comfort believers in exile of that time (1 Peter 1:1; Senior, 237). For the purposes of this article the author will be addressed as “Peter.”
Peter wishes to warn Christians that suffering for one’s belief is inevitable. In the opening illustration regarding the “baccalaureate” service on school property, one of the local clergy did get “pushback” from a local parent. This parent’s argument was that she and her husband pay taxes to the school system for its operations. Why can’t their Christian values be honored through a baccalaureate service (which had grown to be a time-honored tradition)? If people of other beliefs and views are uncomfortable attending, then it is their choice not to attend. “Why should my son or daughter be denied a blessing this event offers since the family pays taxes to the school?”
Being protected by God does not mean the believer is exempt from suffering is one message of Peter. However, as a Christian, one can find meaning in suffering. In modern times, when people often think they should not have to suffer for any cause, this might be a difficult sermon to preach. However, today in our pews there might be people who already feel exiled from a previous generation who is dying, relocation due to employment, and being excluded due to personal problems, controversial views in lifestyle (e.g.: LGBTQ issues in many churches). I Peter 3 makes finding meaning in suffering may as a way to cope and grow through difficult times—a priority for Christian living and discipleship.
The purpose of this pastoral letter is to encourage the community of faith to maintain its integrity while remaining faithful to their corporate witness in a community where they may be estranged in many ways. Suffering does result in blessings according the theology of Peter here. 1 Peter 3:10-12 does cite passages from Psalm 34:12-14. Another preaching path might be related to are the blessings related to suffering worth it today if it also impacts one’s career, family and community?
A worldview of Peter and the psalmist is that God will protect those who do good, but punishes evildoers. As a result, Christians are not to fear those who bully them or assault their good name or integrity, instead they should fear the God of creation who still illumines what is right and wrong through people’s consciences. God’s providence is real despite the reality of the alienation as exiles in any context. God helps faithful Christians endure any form of slander and shame they experience, and also provides hope for a new life in the risen Christ. This is one reason why this text is located in the Easter season.
Verses 18-22 suggest an early creedal statement in its early developmental stages. It is possibly a baptismal formula as well. This could be a baptismal sermon text as a reminder that the person who is baptized has removal of sin, but must still maintain some level of Christian integrity in any area of their lives which may result in discomfort and marginalized in a broader community. Today North American Christians may experience their values as being consigned to the outer parameters of power and decision making in the communities in which they reside. While Christians are not in a position of power, they may be advocates for new life in the manner which in they live out the hope that has been given to them through grace in their baptisms. Specifically, in this text, advocating new life in this form is evident in how believers respond to suffering, bullying and being ostracized from decision making power circles where they live, work or attend school.
1 Peter 3:19 has also been subject to much controversy over the ages. It has been used as a basis for the creedal statement that Jesus “descended into hell” and preached to the spirits there since the times of Noah. One may pursue this path of whether Jesus went to hell to preach, but it may or may not detract from the main message of Peter. The major thrust being how this teaching Jesus has defeated all cosmic spirits who threaten the created world. Therefore, Christians of all times have nothing to fear. The pastoral letter of Peter is intended to summon moral courage so believers may endure any type of suffering that might come their way, while still being a living example of authentic hope in the communities in which they live (Senior, 111). Are there political climates where being decent, honest and polite are viewed as weakness in comparison to rude interruptions and coloring the truth to suit a particular power agenda? For example, for every colorful high profile person in the limelight in any community stage or media production—how many less than dynamic, hard-working support staff are investing uncounted hours of thankless toil and sacrifice? [Sources: J.N. D. Kelly, A Commentary on the Epistles of Peter and Jude (Baker Book House, 1969); R.A. Martin and John H. Elliot, Augsburg Commentary on the New Testament: James, I-II Peter/Jude (Augsburg Fortress, 1982); Donald P. Senior, and Daniel J. Harrington, Sacra Pagina: 1 Peter. Jude and 1 Peter (The Liturgical Press, 2003)].
John 14:15-21
This text is one of five “paraclete” sayings in John’s gospel (John 14:16-17; 14:26; 15:26-27 and 16:12). One immediate path to preaching this text might be to follow each of these sayings and compare their themes, similarities and slight modifications in terminology. Also, note that the Holy Spirit arrives after Jesus’ resurrection in John 20, rather than a separate Pentecost event such as in Acts 2. John uses the term “advocate” or spirit of truth who points to the ongoing presence of Jesus Christ within the community of faith (O’Day, 148-149).
The first idea to note in this text is, The Greek word for advocate is para kalaitais, para…alongside like paragraph, paralegal, paraprofessional. And kalaitais is “to be called. “The Advocate, Holy Spirit or Comforter is “called alongside” of each Christians and the church. This is significant because after Jesus washes his disciples’ feet in 13:1-20, Jesus elaborates in John 13:35, “By this all men will know that you are my disciples, if you have love for one another.” Later in John 15:15, Jesus would say, “No longer do I call you servants, for the servant does not know what his Master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.” This reinforces the idea that Jesus is now as a “friend” to the disciples and will send an “advocate” is pointing to new life for the people of God.
Earlier, John 14:1-3 begins with, “Let not your hearts be troubled; believe in God, believe also in me. In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” In this Sunday’s text, Jesus elaborates further from the announcement of this departure that the same God and Father will leave the disciples the “advocate” who will be with them forever (14:16). The disciples will not be left “orphaned” (14:18). This is a Messiah who is present or beside the disciples as both as a “friend” and later sends an “advocate” (14:16; 15:15). This might suggest a horizontal church structure or “ecclesiology” of the Messiah who was pre-existent before creation (John 1:1-3) The Christ taught them, served them (foot washing John 13), and declares them “friends,” then departs. That is, it is not a top down church structure suggested (Edwards, 115-124).
To love Jesus by keeping his commandments assumes Jesus refers to the Hebrew Bible (Old Testament) specifically in Exodus 20 and Deuteronomy 5-6). The promise to have life and have it abundantly in John 10:10 might echo the covenants promise in Deuteronomy 7:13, “He will love you, bless you, and multiply you; he will also bless the fruit of your body and the fruit of your ground, your grain and your wine and your oil, the increase of your cattle and the young of your flock, in the land which he swore to your fathers to give you (Beutler, 384).
It has been noted in John’s gospel, Jesus does not leave his disciples or the crowds a set of ethical teachings describing his will or kingdom such as the Sermons on the Mount or Plain in Matthew 5-7, and Luke 6:20-49. Rather Jesus teaches through example in service such as foot washing. Also, his final commission to Peter includes in John 21:15 “feed my lambs;” tend my sheep” (21:16); and “feed my sheep” (21:19). Again, this suggests a servant discipleship model. In summary to keep Jesus’ commandments in John’s gospel is to be faithful to the covenant that God established with his people in Exodus and Deuteronomy.
Finally, John 14:20 says, “On that day you will know that I am in my Father, and you in me, and I in you.” It has been suggested as a source for the Nicene Creed. A sermon direction regarding the formation and rationale of the ancient church creeds might be possible from this text (O’ Day, 150). [Sources: Johannes Beutler, A Commentary on the Gospel of John, (Wm. B. Erdmann’s, 2017); Ruth B. Edwards, Discovering Biblical Texts: Discovering John, Wm. B. Erdmann’s, 2014); Barclay Newman. Greek-English Dictionary of the New Testament, (United Bible Societies, 1971); Gail R O’ Day, Susan E. Hylen, Westminster Bible Companion, John, (Westminster John Knox Press, 2006)].
Application
When we pray, “Thy will be done…” in our prayers, are we responsive to an “advocate” such as in John 14 to guide, nudge or point us in the right direction? Possibly there are people who would prefer a God who gets our attention with a proverbial knock alongside the head or some traumatic earthquake or apocalyptic actions? Is being an “advocate” good enough when people may ignore many voices alongside them, but would rather look up toward the powers of coercion? If so, do we really respect a God who nudges us as a friend, or will the God in the burning bush to Moses in Exodus 3 be the only legitimate deity’s voice which will get our attention?
For example, a congregation may receive friendly reminders from their denominational office to give generously to the relief efforts around the nation. A modest response may result from the “old guard” who remember one of the previous disasters or international acts of violence. However, when climate changes results in major floods, storms and mudslides in a community’s own backyard, might this be the only voice which moves people to act out of love, servanthood and compassion which Jesus models for his disciples? Does new life only become attractive when the old one is in shambles?
Alternative Application
Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. (John 18:38). What is truth today in a post enlightenment age? Some people often assume that truth is relative to the person who brings experiences, presuppositions, as well as suspicions to the conversation. John’s gospel would answer Pilate’s question with the irony that the prisoner Jesus who is in his presence—is that truth? Earlier Jesus says in John 14:6, “I am the way, and the truth, and the life; no one comes to the Father, but by me.” Later here in John 14:17 Jesus leaves his disciples this Spirit of truth. This is not a truth or teaching which is imposed upon people, but rather modeled through loving one another and servant hood. By this definition what kind of truth does a given congregation share as new life to the community in which it does ministry in?
Douglas John Hall’s book, “Has the Church A Future?” has been reprinted (Augsburg Fortress Press, 2009 edition), and argues that the vestiges of Christendom are evaporating throughout North America. The high school baccalaureate concern is a case and point. Statisticians and pollsters from all corners of the media are reporting that traditional Christianity is losing its influence and no longer is center of the public square in many communities. Added to this is the pushback from fundamentalist movements which have disrupted the community with their various ideological causes. Hall argues that we are in “post-Christian” society in North America. The church’s word and ideas are sought out less, if not marginalized. Hall reminds readers this is how the ancient Christian church began before the conversion of Roman Emperor Constantine in 306-337 C.E. He made the persecuted Christian church into the state religion.
All three of today’s texts reflect the reality of a time when the church did not have state supported authority. Instead, the church had to make its case in “advocating new life.” Each text approaches this theme through different directions. Paul makes a case for new life among Greek philosophers in the Areopagus in Athens. 1 Peter cares for a church in exile. And finally, John’s gospel invites disciples to receive the “Spirit of truth” (John 14:17).
Acts 17:22-31
In Acts 17, Paul could relate to the modern North American religious trend of Christianity being one of many other religions and philosophies. He is preaching to the Athenian academic community in the Areopagus. Again, note Luke’s efforts to write specific details to provide his readers with some (secular) historical point of reference. “In the Greek tradition, seeking truth is a process of rational inquiry and deduction, the outcome which cannot be uncertain or merely hypothetical…” (Krodel, 335). Paul does not use Hebrew Bible (Old Testament) references to make his case, as he knows his audience to be Gentile who is unfamiliar with Jewish traditions.
One preaching direction for this text might be to explore when our own contexts change? For example, many Protestant churches might have been founded on the assumptions of a Western European tradition, which has been dead or dormant for at least a couple generations. Another example might be many bedroom communities located outside a metropolitan area might have agricultural and farming roots which no longer exist. To illustrate points with agricultural metaphors and illustrations might have limited use. Yet, people still seek a “God.”
Paul acknowledges these Athenians as “extremely religious.” He accepts their assumptions that humans are inseparably related to the God their Creator. Even pagan poets acknowledge such thinking. Paul’s identification with the “unknown god” might be a point of entry for his argument. However, the thrust of the case he tries to build is that humanly constructed shrines are inadequate to express the creator of the cosmic order. Also, by definition, human-made altars and images are insufficient for a self-sufficient God, who exists beyond the finite orders of the world.
In practical terms of today, there is nothing wrong with Christians having an education or broad-based knowledge on other religions, philosophies and belief systems. However, Paul was still steeped in his understanding of the Hebrew Bible. While some parents of students may remain skeptical, I do believe teaching a section on other world religions in catechism or church religious instruction is a worthy effort based on this Acts 17 text. The challenge of the church continues to be able to frame biblical teachings in categories which post modernists and generations of social media and tech savvy people can related to in their daily lives.
Eventually, Paul’s sermon will become explicitly “Christian” when he introduces topics such as God’s judgment and resurrection beliefs. The judgment text Paul uses echoes Psalms 9:7-8, 96:11-13; 98:8-9). This is significant because many religious people of all faiths in the Middle East and even today acknowledge the psalmist as person who speaks for God and offers authentic prayers to the same God. The psalter carries some divine author in the eyes of many (non-Christian) religious people.
At the end of this sermon, the text does not say that masses of converts followed Paul! Realistically, when people already have their own belief system in which they have invested their lives, they may not budge off their positions too readily. Paul was mocked. Some men said they will hear more from him again, and yes, some joined him (Acts 17: 32-33). Again, there were no mass conversions here such as in a modern evangelistic revival meeting. Luke wants people of faith of all times not to overlook addressing the philosophies and beliefs of their own day. Today, it might be beneficial to explore the assumptions and conclusions of the growing amount of “none” and “done” populations who no longer wish to participate in organized religion in North America. Possibly such a group of people may occupy the offices of public schools which have hosted “baccalaureate” services for graduates in the past? Paul’s example might prompt traditional Christians to dialogue in communities who are ignorant if not hostile to traditional organized religion. [Sources: Gerhard Krodel, Augsburg Commentary on the New Testament: Acts (Augsburg Fortress, 1986); Carl R. Holladay, New Testament Library: Acts (Westminster John Knox Press, 2016); James L. Mays, Editor, Harper Collins Bible Commentary (Harper One, 1988)].
1 Peter 3:13-32
Authorship of 1 and 2 Peter has been contested by scholars. One solution is to say a “Petrine community or group of Christians” wrote this epistle around 75-92 C.E. This does not subtract from both the unique message and style of the epistles, nor the pastor intent to comfort believers in exile of that time (1 Peter 1:1; Senior, 237). For the purposes of this article the author will be addressed as “Peter.”
Peter wishes to warn Christians that suffering for one’s belief is inevitable. In the opening illustration regarding the “baccalaureate” service on school property, one of the local clergy did get “pushback” from a local parent. This parent’s argument was that she and her husband pay taxes to the school system for its operations. Why can’t their Christian values be honored through a baccalaureate service (which had grown to be a time-honored tradition)? If people of other beliefs and views are uncomfortable attending, then it is their choice not to attend. “Why should my son or daughter be denied a blessing this event offers since the family pays taxes to the school?”
Being protected by God does not mean the believer is exempt from suffering is one message of Peter. However, as a Christian, one can find meaning in suffering. In modern times, when people often think they should not have to suffer for any cause, this might be a difficult sermon to preach. However, today in our pews there might be people who already feel exiled from a previous generation who is dying, relocation due to employment, and being excluded due to personal problems, controversial views in lifestyle (e.g.: LGBTQ issues in many churches). I Peter 3 makes finding meaning in suffering may as a way to cope and grow through difficult times—a priority for Christian living and discipleship.
The purpose of this pastoral letter is to encourage the community of faith to maintain its integrity while remaining faithful to their corporate witness in a community where they may be estranged in many ways. Suffering does result in blessings according the theology of Peter here. 1 Peter 3:10-12 does cite passages from Psalm 34:12-14. Another preaching path might be related to are the blessings related to suffering worth it today if it also impacts one’s career, family and community?
A worldview of Peter and the psalmist is that God will protect those who do good, but punishes evildoers. As a result, Christians are not to fear those who bully them or assault their good name or integrity, instead they should fear the God of creation who still illumines what is right and wrong through people’s consciences. God’s providence is real despite the reality of the alienation as exiles in any context. God helps faithful Christians endure any form of slander and shame they experience, and also provides hope for a new life in the risen Christ. This is one reason why this text is located in the Easter season.
Verses 18-22 suggest an early creedal statement in its early developmental stages. It is possibly a baptismal formula as well. This could be a baptismal sermon text as a reminder that the person who is baptized has removal of sin, but must still maintain some level of Christian integrity in any area of their lives which may result in discomfort and marginalized in a broader community. Today North American Christians may experience their values as being consigned to the outer parameters of power and decision making in the communities in which they reside. While Christians are not in a position of power, they may be advocates for new life in the manner which in they live out the hope that has been given to them through grace in their baptisms. Specifically, in this text, advocating new life in this form is evident in how believers respond to suffering, bullying and being ostracized from decision making power circles where they live, work or attend school.
1 Peter 3:19 has also been subject to much controversy over the ages. It has been used as a basis for the creedal statement that Jesus “descended into hell” and preached to the spirits there since the times of Noah. One may pursue this path of whether Jesus went to hell to preach, but it may or may not detract from the main message of Peter. The major thrust being how this teaching Jesus has defeated all cosmic spirits who threaten the created world. Therefore, Christians of all times have nothing to fear. The pastoral letter of Peter is intended to summon moral courage so believers may endure any type of suffering that might come their way, while still being a living example of authentic hope in the communities in which they live (Senior, 111). Are there political climates where being decent, honest and polite are viewed as weakness in comparison to rude interruptions and coloring the truth to suit a particular power agenda? For example, for every colorful high profile person in the limelight in any community stage or media production—how many less than dynamic, hard-working support staff are investing uncounted hours of thankless toil and sacrifice? [Sources: J.N. D. Kelly, A Commentary on the Epistles of Peter and Jude (Baker Book House, 1969); R.A. Martin and John H. Elliot, Augsburg Commentary on the New Testament: James, I-II Peter/Jude (Augsburg Fortress, 1982); Donald P. Senior, and Daniel J. Harrington, Sacra Pagina: 1 Peter. Jude and 1 Peter (The Liturgical Press, 2003)].
John 14:15-21
This text is one of five “paraclete” sayings in John’s gospel (John 14:16-17; 14:26; 15:26-27 and 16:12). One immediate path to preaching this text might be to follow each of these sayings and compare their themes, similarities and slight modifications in terminology. Also, note that the Holy Spirit arrives after Jesus’ resurrection in John 20, rather than a separate Pentecost event such as in Acts 2. John uses the term “advocate” or spirit of truth who points to the ongoing presence of Jesus Christ within the community of faith (O’Day, 148-149).
The first idea to note in this text is, The Greek word for advocate is para kalaitais, para…alongside like paragraph, paralegal, paraprofessional. And kalaitais is “to be called. “The Advocate, Holy Spirit or Comforter is “called alongside” of each Christians and the church. This is significant because after Jesus washes his disciples’ feet in 13:1-20, Jesus elaborates in John 13:35, “By this all men will know that you are my disciples, if you have love for one another.” Later in John 15:15, Jesus would say, “No longer do I call you servants, for the servant does not know what his Master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.” This reinforces the idea that Jesus is now as a “friend” to the disciples and will send an “advocate” is pointing to new life for the people of God.
Earlier, John 14:1-3 begins with, “Let not your hearts be troubled; believe in God, believe also in me. In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” In this Sunday’s text, Jesus elaborates further from the announcement of this departure that the same God and Father will leave the disciples the “advocate” who will be with them forever (14:16). The disciples will not be left “orphaned” (14:18). This is a Messiah who is present or beside the disciples as both as a “friend” and later sends an “advocate” (14:16; 15:15). This might suggest a horizontal church structure or “ecclesiology” of the Messiah who was pre-existent before creation (John 1:1-3) The Christ taught them, served them (foot washing John 13), and declares them “friends,” then departs. That is, it is not a top down church structure suggested (Edwards, 115-124).
To love Jesus by keeping his commandments assumes Jesus refers to the Hebrew Bible (Old Testament) specifically in Exodus 20 and Deuteronomy 5-6). The promise to have life and have it abundantly in John 10:10 might echo the covenants promise in Deuteronomy 7:13, “He will love you, bless you, and multiply you; he will also bless the fruit of your body and the fruit of your ground, your grain and your wine and your oil, the increase of your cattle and the young of your flock, in the land which he swore to your fathers to give you (Beutler, 384).
It has been noted in John’s gospel, Jesus does not leave his disciples or the crowds a set of ethical teachings describing his will or kingdom such as the Sermons on the Mount or Plain in Matthew 5-7, and Luke 6:20-49. Rather Jesus teaches through example in service such as foot washing. Also, his final commission to Peter includes in John 21:15 “feed my lambs;” tend my sheep” (21:16); and “feed my sheep” (21:19). Again, this suggests a servant discipleship model. In summary to keep Jesus’ commandments in John’s gospel is to be faithful to the covenant that God established with his people in Exodus and Deuteronomy.
Finally, John 14:20 says, “On that day you will know that I am in my Father, and you in me, and I in you.” It has been suggested as a source for the Nicene Creed. A sermon direction regarding the formation and rationale of the ancient church creeds might be possible from this text (O’ Day, 150). [Sources: Johannes Beutler, A Commentary on the Gospel of John, (Wm. B. Erdmann’s, 2017); Ruth B. Edwards, Discovering Biblical Texts: Discovering John, Wm. B. Erdmann’s, 2014); Barclay Newman. Greek-English Dictionary of the New Testament, (United Bible Societies, 1971); Gail R O’ Day, Susan E. Hylen, Westminster Bible Companion, John, (Westminster John Knox Press, 2006)].
Application
When we pray, “Thy will be done…” in our prayers, are we responsive to an “advocate” such as in John 14 to guide, nudge or point us in the right direction? Possibly there are people who would prefer a God who gets our attention with a proverbial knock alongside the head or some traumatic earthquake or apocalyptic actions? Is being an “advocate” good enough when people may ignore many voices alongside them, but would rather look up toward the powers of coercion? If so, do we really respect a God who nudges us as a friend, or will the God in the burning bush to Moses in Exodus 3 be the only legitimate deity’s voice which will get our attention?
For example, a congregation may receive friendly reminders from their denominational office to give generously to the relief efforts around the nation. A modest response may result from the “old guard” who remember one of the previous disasters or international acts of violence. However, when climate changes results in major floods, storms and mudslides in a community’s own backyard, might this be the only voice which moves people to act out of love, servanthood and compassion which Jesus models for his disciples? Does new life only become attractive when the old one is in shambles?
Alternative Application
Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. (John 18:38). What is truth today in a post enlightenment age? Some people often assume that truth is relative to the person who brings experiences, presuppositions, as well as suspicions to the conversation. John’s gospel would answer Pilate’s question with the irony that the prisoner Jesus who is in his presence—is that truth? Earlier Jesus says in John 14:6, “I am the way, and the truth, and the life; no one comes to the Father, but by me.” Later here in John 14:17 Jesus leaves his disciples this Spirit of truth. This is not a truth or teaching which is imposed upon people, but rather modeled through loving one another and servant hood. By this definition what kind of truth does a given congregation share as new life to the community in which it does ministry in?
