Relating to God
Commentary
It is another summer slump time for Sunday worship attendance at old “First Church.” Every year, be there a pandemic, vacations, trips, and community activities, it still translates into slim worship attendance as well as lower financial giving. An occasional offering envelope does arrive in the mail. The pastor both worries about the overhead yet remains faithful to lead worship and preach to a congregation of under fifty as well as over one hundred if there happens to be a baptism or a funeral.
On Thursday nights at old First Church, this is not the case. Cars and pickup trucks fill the parking lot and along the street curbs. Walking into First Church, one hears the clanging of the chairs and tables being set up in two rooms, with a fresh pot of coffee brewing and a box of donuts on the counter. The basement is so full, that all the tables and chairs are in use. This is the night of the 12-Step groups meeting which includes one group for addicts and the other for their families. The pastor has to make sure both the toilet paper and soap dishes in both restrooms are refilled. Occasionally, there is an overflow crowd that meets in the sanctuary.
Two echoing sets of readings from crowds occur in each room, as they pray, “God grant me the serenity to accept the things I cannot change, the courage to the change the things I can, and the wisdom to know the difference.” As people are seated one, starts to hear the preambles or “call to worship” in each group, “Step 1, We admit we are powerless over alcohol—that our lives have become unmanageable…” There will be 12 Steps and traditions read as well as a, “welcome statement.” Next there are devotional readings from one’s higher power read in each fully occupied room. The groups say they will not take over an hour to meet in the church, building, which is usually true. However, the people remain outside on the back doorsteps chatting, visiting, and laughing for still another hour as they light cigarettes. The people thank the pastor and the congregation for the use of their church building. This meeting is vital to their health, serenity, and family life. They look forward to it every week, even during times of bad weather. This is where they relate to God.
The pastor knows that not many of these people attend Sunday worship services, though a couple have visited a few times. Also, this group will pay a set fee for the use of the building, as they clean up after themselves, to save church custodial costs. But these groups will not pay enough money to sustain even a small church’s operating budget. However, they will gather to relate to their God, even when the meeting day falls on major holidays of the year. This is how these people relate to God. All three of today’s texts follow the path of how people of faith relate to their God [Al-Anon Family Groups, How Al-Anon Works for Friends and Families of Alcoholics, (Virginia Beach, VA: AFG, 2008)].
1 Kings 8:(1, 6, 10-11) 22-30, 41-43
This text is King Solomon’s prayer dedication to the Jerusalem temple, as well as laying out some of the ideological strands of the Books of 1 and 2 Kings. The books have a twofold purpose. One is as a “theodicy” (attempt to vindicate a divine God in view of evil). The second purpose is to re-evaluate their identity to God while in exile. The books have been edited in stages by scribes among the northern kingdom and Judah exiles. Both volumes of Kings are informed by a Book of Deuteronomy view that obedience to Torah, results in dwelling the land securely. Repeated disobedience results in loss of the land in the form of exile. While in the Babylonian exile, the Books of Kings were finally edited to answer the worrisome question of, “Is Babylon’s Marduk god more powerful than the God of Israel?” The answer is, God remains sovereign and will restore God’s people in some form after they have repented.
Such theology informed Job’s friends in the Book of Job, when the suffering saint claimed he did no wrong. His friends used similar retributive teachings to defend God amidst of Job’s misfortunes. 1 and 2 Kings makes a case that it was Israel’s kings who led the nation astray, which resulted in God’s ultimate punishment of exile. As long as the people were faithful to the Torah and they honored the temple as their central focus of worship, the nation dwelt in stability and security. To abandon or a renounce this God in either word or action (apostasy) results in suffering as well as loss of the land, temple and monarchy. Depending on the scholars one consults, 1 and 2 Kings are generally dated as being written and edited between the years 960-560 BCE.
This text in 1 Kings 8 has many themes. God can be counted on to hold to God’s covenant. God provides a temple which he promised King David and is now being dedicated by David’s son Solomon. Also, a line of David future monarchs continues to be God’s promise to David. As in the days of Moses and the Exodus, God is serious about obedience to his Torah (and especially the Ten Commandments!). If Israel sins and repents, God will restore the people in some form or fashion, which may or may not resemble the past. God’s promise to sustain the ancestors as in of times past (from Deuteronomy 28:23-24), continues with the blessing of the temple on this day.
Solomon’s speech in 1 Kings 8 presupposes that adherence to God’s divine expectations will result in blessings. Disobedience prompts punishment until repentance occurs. Then God will restore the people. Hence, God remains sovereign and not Marduk, as the people remain in exile at the editing of 1 and 2 Kings. Solomon is the ideal king in this time of a united monarchy. After the divided kingdom, all of the northern Israel kings are unfaithful. Most of southern Israel’s or Judah’s king are also unfaithful except Hezekiah and Josiah. This event of the dedication of the temple in 1 Kings 8 marks the golden era of a united kingdom under David’s son King Solomon. What were some golden eras of a particular church congregation, and what made this time a high point in the church’s ministry, might be a preaching path?
As this relates to the opening illustration, the 12-Step groups have their 12-Step programs toward recovery. Either they get a sponsor and work these steps along with their slogans, or they will be suffering the consequences from their addictions. This is their way of relating to their God or higher power.
The Christian issue this text raises is that of the transcendent and immanent natures of God. Transcendence means God is uniquely “other” to creation and is distinct from the world. God may be hidden or mysterious in many ways that defy human expectations. Immanence suggests that God lives with his people who repent of their sins and live by their faith to accomplish the goals of God’s grace. The temple of Solomon seeks to hold these two qualities of God into a dynamic tension, of being with us, yet “Word made flesh” (John 1:1-14). The temple contains God’s Word in the ark of the covenant.
A preaching path might be to what extent do churches need a building? In times of pandemic, social distancing may be required. Yet, how is the church as a place of worship stillto be set aside or a holy place of God’s presence? [Sources: Elwell, Walter A., Evangelical Dictionary of Theology, (Grand Rapids, MI: Baker Books, 1984); Nelson, Richard, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Kings, (Louisville, KY: Westminster John Knox Press, 1987); Sweeney, Marvin A, The Old Testament Library: I & II Kings, (Louisville, KY: Westminster John Knox Press, 2007)].
Ephesians 6:10-20
Essentially this text is a call for Christians to be bold and open in their witness regardless of how difficult and formidable their opposition may be at any given time in the life of the church. The metaphor of military battle imagery is used here. It is often called “the whole armor of God ” (Ephesians 6:11). Authorship has been contested as to whether the epistle being written by a disciple of Paul or the apostle himself. Neither view minimizes the points made, which generally conform to Pauline categories in uncontested epistles such as Romans or Galatians. Ephesians is generally dated around 80-90 CE. “Paul” will be the name used in this article.
Standing firm in one’s faith with the use of battle imagery was not uncommon at the time as also indicated in Qumran literature which depicts the community’s role in the world. This passage is a conclusion of the parenesis (ethical exhortations) of Paul to the Ephesians. Standing strong and “putting on” faith and love is equated to a soldier’s preparing to fight daunting enemies. The enemies here are, “…our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (6:12).
A set of preaching paths might include how do Christians define and experience: (the belt of) truth, (breastplate of) righteousness, (shoes of) peace, (shield of) faith, (helmet of) salvation and (sword of the) Spirit? Also, what are the flaming arrows of the evil one these days? Could they be lies, gossip, financial and other power plays or possibly simple apathy and narcissist attitudes that creep into the church? In the opening illustration, addiction and the side effects of addiction such as maxed out credit card spending, hoarding, and abuse of over-the-counter medications are part of the “spiritual forces of evil,” which addicts, and their families must be able to confront. The 12 Steps, slogan, and fellowship of the program are and tools of their programs.
Many churches teach the basic Ten Commandments, Lord’s Prayer, confession as to who God, Jesus and the Holy Spirit are in the life of the community, as well as sacraments or rites which point beyond themselves such as baptism or communion (all taught in Scripture). How can these be used for effectively to battle the latest cosmic powers of darkness any given congregation faces at this time?
The powers of evil always remain active in the history of the church. Scripture serves as both armor from evil as well as using the gospel message to penetrate any wicked spiritual powers. Constant prayer and being guided by the Spirit as disciples in the discipleship growth process are the safest paths to go regardless of how mature one is in their faith. Building up the body of the church through unity, cultivating loves, positive values will build the kingdom. Being on constant alert for those forces that seek to undermine or distort the Christian community, are the core values which inform this text.
To what extent do modern Christians wish to view themselves as “soldiers” will depend on the context of the congregation. Military imagery can be both beneficial and a hindrance proclaiming the gospel or good news of Jesus’ death and resurrection. I would tread very carefully in the use of military language. We live in an age where indigenous Americans and other nations who have experienced Christian outreach in the form of violent conquest, and destruction of sacred symbols of their communities.
As Christians, I think the challenge is to confront those spirits of evil, destruction and darkness without using their destructive methods. Using Star Wars terms, there is always a temptation to “go over to the dark side (of evil)” while staging the faith battle. Possibly a model of passive resistance such as Mahatma Gandhi or Martin Luther King Jr. might be more helpful in this regard.
Another preaching path to explore might be to explore are there dark forces, powers of evil and temptations to be less than ethical withing any community? Is the modern corporate business structure and the assumptions around it the best way to carry out church ministry? In the season of the church or Pentecost, does the average Christian believe he or she is called to be equipped and armed for battle against evil forces of destruction, or is this left up to the pastor and Sunday school teachers? What are the necessary tools or weapons for spiritual battle in the event of an unforeseen emergency?
A modern example might be a person is suddenly hospitalized and possibly quarantined for a period of time. Having access to a Gideon Bible with suggested readings printed inside the front cover to address any given challenging medical health problem may be all the spiritual armor and weapons the hospitalized person might have access to during this battle while being hooked up to IV tubes and monitoring machines. Have we taught people in the church what are the “go to” Bible passages? I tell my junior high catechism students that the Book of Psalms is a good and safe place to start. Psalm 23 is comforting, but Psalms 27 and 121 are soothing. Just flip through the pages into all the psalms. I also point to John 14 or the entire Book of John to be read when one has memory lapses. [Source: Lincoln, Andrew T., Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990)].
John 6:56-69
Today’s text us a recurring reminder that being a disciple of the Messiah Jesus Christ is more than learning information and getting the right words down in confession. In John, Jesus who is God in the flesh (John 1:1-14) calls people into a living relationship which already results in a forward momentum life (Greek word: “zway”) today, and unto eternity. This reading drives this point home in a very concrete way as one of Jesus’ longer discourses in John 6 (Bread of Life discourse). The event occurs in a Jewish synagogue. It was the central place for reading the Torah. Therefore, it is appropriate for Jesus to have his single longest interpretation of Israel’s scriptures here.
This is also one of the longer if not the longest gospel discourses of Jesus in the New Testament! Rather than having a last supper as in the synoptic gospels, Jesus uses the Bread of Life metaphor to demonstrate how a completed life is living out his teachings and following his example. There are more than the core twelve disciples present here. Some will leave him because they cannot tolerate his teachings (6:66). Jesus is the perfect mosaic gift from heaven. He is the true flesh and blood from God, and bread as was provided for the Jewish ancestors during the wilderness wandering in Exodus. Jesus’ bread delivers people from sin and death, rather than a political superpower such as Egypt. This also echoes the feeding of the five thousand in John 6:1-14.
To eat Jesus’ flesh and drink his blood has been subject to much theological debate throughout the centuries. How literally is this text to be understood? The early Christian fathers immediately recognized this as a connection to the sacrifice for the sins of humanity. Leviticus 17:11 and Deuteronomy 12:23 both point to flesh and blood being used as sacrifices in the Old Testament (Hebrew Bible). So, these terms are not unheard of in the Torah of Israel. Regardless of a given view of memorial meal real presence, or transubstantiation, the meal is one of thanksgiving (Greek: “euchristsa”). It points to Jesus Christ as the ultimate revelation from the God of creation. He is the Word became flesh (John 1:14). This would result in a mixed reaction.
There are disciples who do complain, possibly misunderstanding this to be a form or cannibalism. Jesus goes on to say there are even more offensive words such as the Son of Man ascending to where he was before (John 1:1-4, In the beginning was the word… Jesus is pre-existent with the Creator and creation). He knew there are some who do not believe in him as this sort of “Son of Man.” The complaining disciples would desert him. The disciples who remained with Jesus were the twelve, Judas, son of Simon (whose is of the devil) included.
As Jesus asks the remaining disciples if they wish to go away, Simon Peter’s response is the source for an early confession of the Christian church, still used in worship liturgies, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” (6:68-69). Note that John 6 has many titles for Jesus, each is descriptive in its own way, which brings out more details as who Jesus is as Messiah sent from God (Rabbi, Son of Man, the Son, the son of Joseph, Lord, the Holy One of God). Jesus embodies the traits of all these titles, which might be echoed from the Old Testament.
This is also John’s effort to keep both the transcendent and immanent natures of God in tension. Jesus is both distinctively other to creation (transcendence) but lives among creation in Jesus of the flesh (1:14, immanence). The communion meal can be witness to this mystery without compromising either nature of Jesus as the Messiah from God.
Regardless of one’s view of the nature of Holy Communion theology, eternal life occurs through partaking in Jesus’ flesh and drinking his blood, no matter how literally one wishes to take this text. “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them. Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me” (John 6:54-57). This text also supports the view that humans are buried into the ground until the last day (c.f.: 1 Corinthians 15:50-53). This could be an interesting preaching path related to how the resurrection occurs. If you recall in Luke 16:19-31 and 24:43, those who die are immediately sent to their respective reward or punishment in the afterlife.
Finally, John 6 refers to “Spirit that gives life” (6:63). Later in John 20:22-23, the resurrected Jesus will breathe the Holy Spirit into his disciples. John 6 in its entirety supports the purpose for John’s gospel being written, “But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (John 20:31). To accept Jesus’ words means to follow his example and live by his words. This is a relational idea of salvation. Finally, this is what joins Christians in their confession and meal around the communion meal. [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986); Maloney, Francis J., Sacra Pagina: The Gospel of John, (Collegeville, MN: The Liturgical Press, 1998); Thompson, Marianne M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
This text is one opportunity for congregations to explain their view of communion and how it relates to daily Christian living. Do we tend to take communion for granted by the number of times we offer it in a given month? Are digital or other electronic forms or distributing communion during times of not being able to be present in Sunday worship doing violence to this text? What does it mean have an abiding relationship in Jesus (Greek: “meino,” where we get the word remain)?
Alternative Application
What other words of Jesus might cause division among people of faith? Later in John 6, Jesus speaks of choosing the disciples. Is it predestination and God’s sovereign choice to let Judas be a traitor, thereby “setting up” Judas up to fail? Also, if those who left Jesus in this text decided to return upon his resurrection, are they real disciples or simply seeking a way to dodge the consequences of the grave? Would we want them teaching Sunday school and serving on church council today?
On Thursday nights at old First Church, this is not the case. Cars and pickup trucks fill the parking lot and along the street curbs. Walking into First Church, one hears the clanging of the chairs and tables being set up in two rooms, with a fresh pot of coffee brewing and a box of donuts on the counter. The basement is so full, that all the tables and chairs are in use. This is the night of the 12-Step groups meeting which includes one group for addicts and the other for their families. The pastor has to make sure both the toilet paper and soap dishes in both restrooms are refilled. Occasionally, there is an overflow crowd that meets in the sanctuary.
Two echoing sets of readings from crowds occur in each room, as they pray, “God grant me the serenity to accept the things I cannot change, the courage to the change the things I can, and the wisdom to know the difference.” As people are seated one, starts to hear the preambles or “call to worship” in each group, “Step 1, We admit we are powerless over alcohol—that our lives have become unmanageable…” There will be 12 Steps and traditions read as well as a, “welcome statement.” Next there are devotional readings from one’s higher power read in each fully occupied room. The groups say they will not take over an hour to meet in the church, building, which is usually true. However, the people remain outside on the back doorsteps chatting, visiting, and laughing for still another hour as they light cigarettes. The people thank the pastor and the congregation for the use of their church building. This meeting is vital to their health, serenity, and family life. They look forward to it every week, even during times of bad weather. This is where they relate to God.
The pastor knows that not many of these people attend Sunday worship services, though a couple have visited a few times. Also, this group will pay a set fee for the use of the building, as they clean up after themselves, to save church custodial costs. But these groups will not pay enough money to sustain even a small church’s operating budget. However, they will gather to relate to their God, even when the meeting day falls on major holidays of the year. This is how these people relate to God. All three of today’s texts follow the path of how people of faith relate to their God [Al-Anon Family Groups, How Al-Anon Works for Friends and Families of Alcoholics, (Virginia Beach, VA: AFG, 2008)].
1 Kings 8:(1, 6, 10-11) 22-30, 41-43
This text is King Solomon’s prayer dedication to the Jerusalem temple, as well as laying out some of the ideological strands of the Books of 1 and 2 Kings. The books have a twofold purpose. One is as a “theodicy” (attempt to vindicate a divine God in view of evil). The second purpose is to re-evaluate their identity to God while in exile. The books have been edited in stages by scribes among the northern kingdom and Judah exiles. Both volumes of Kings are informed by a Book of Deuteronomy view that obedience to Torah, results in dwelling the land securely. Repeated disobedience results in loss of the land in the form of exile. While in the Babylonian exile, the Books of Kings were finally edited to answer the worrisome question of, “Is Babylon’s Marduk god more powerful than the God of Israel?” The answer is, God remains sovereign and will restore God’s people in some form after they have repented.
Such theology informed Job’s friends in the Book of Job, when the suffering saint claimed he did no wrong. His friends used similar retributive teachings to defend God amidst of Job’s misfortunes. 1 and 2 Kings makes a case that it was Israel’s kings who led the nation astray, which resulted in God’s ultimate punishment of exile. As long as the people were faithful to the Torah and they honored the temple as their central focus of worship, the nation dwelt in stability and security. To abandon or a renounce this God in either word or action (apostasy) results in suffering as well as loss of the land, temple and monarchy. Depending on the scholars one consults, 1 and 2 Kings are generally dated as being written and edited between the years 960-560 BCE.
This text in 1 Kings 8 has many themes. God can be counted on to hold to God’s covenant. God provides a temple which he promised King David and is now being dedicated by David’s son Solomon. Also, a line of David future monarchs continues to be God’s promise to David. As in the days of Moses and the Exodus, God is serious about obedience to his Torah (and especially the Ten Commandments!). If Israel sins and repents, God will restore the people in some form or fashion, which may or may not resemble the past. God’s promise to sustain the ancestors as in of times past (from Deuteronomy 28:23-24), continues with the blessing of the temple on this day.
Solomon’s speech in 1 Kings 8 presupposes that adherence to God’s divine expectations will result in blessings. Disobedience prompts punishment until repentance occurs. Then God will restore the people. Hence, God remains sovereign and not Marduk, as the people remain in exile at the editing of 1 and 2 Kings. Solomon is the ideal king in this time of a united monarchy. After the divided kingdom, all of the northern Israel kings are unfaithful. Most of southern Israel’s or Judah’s king are also unfaithful except Hezekiah and Josiah. This event of the dedication of the temple in 1 Kings 8 marks the golden era of a united kingdom under David’s son King Solomon. What were some golden eras of a particular church congregation, and what made this time a high point in the church’s ministry, might be a preaching path?
As this relates to the opening illustration, the 12-Step groups have their 12-Step programs toward recovery. Either they get a sponsor and work these steps along with their slogans, or they will be suffering the consequences from their addictions. This is their way of relating to their God or higher power.
The Christian issue this text raises is that of the transcendent and immanent natures of God. Transcendence means God is uniquely “other” to creation and is distinct from the world. God may be hidden or mysterious in many ways that defy human expectations. Immanence suggests that God lives with his people who repent of their sins and live by their faith to accomplish the goals of God’s grace. The temple of Solomon seeks to hold these two qualities of God into a dynamic tension, of being with us, yet “Word made flesh” (John 1:1-14). The temple contains God’s Word in the ark of the covenant.
A preaching path might be to what extent do churches need a building? In times of pandemic, social distancing may be required. Yet, how is the church as a place of worship stillto be set aside or a holy place of God’s presence? [Sources: Elwell, Walter A., Evangelical Dictionary of Theology, (Grand Rapids, MI: Baker Books, 1984); Nelson, Richard, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Kings, (Louisville, KY: Westminster John Knox Press, 1987); Sweeney, Marvin A, The Old Testament Library: I & II Kings, (Louisville, KY: Westminster John Knox Press, 2007)].
Ephesians 6:10-20
Essentially this text is a call for Christians to be bold and open in their witness regardless of how difficult and formidable their opposition may be at any given time in the life of the church. The metaphor of military battle imagery is used here. It is often called “the whole armor of God ” (Ephesians 6:11). Authorship has been contested as to whether the epistle being written by a disciple of Paul or the apostle himself. Neither view minimizes the points made, which generally conform to Pauline categories in uncontested epistles such as Romans or Galatians. Ephesians is generally dated around 80-90 CE. “Paul” will be the name used in this article.
Standing firm in one’s faith with the use of battle imagery was not uncommon at the time as also indicated in Qumran literature which depicts the community’s role in the world. This passage is a conclusion of the parenesis (ethical exhortations) of Paul to the Ephesians. Standing strong and “putting on” faith and love is equated to a soldier’s preparing to fight daunting enemies. The enemies here are, “…our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (6:12).
A set of preaching paths might include how do Christians define and experience: (the belt of) truth, (breastplate of) righteousness, (shoes of) peace, (shield of) faith, (helmet of) salvation and (sword of the) Spirit? Also, what are the flaming arrows of the evil one these days? Could they be lies, gossip, financial and other power plays or possibly simple apathy and narcissist attitudes that creep into the church? In the opening illustration, addiction and the side effects of addiction such as maxed out credit card spending, hoarding, and abuse of over-the-counter medications are part of the “spiritual forces of evil,” which addicts, and their families must be able to confront. The 12 Steps, slogan, and fellowship of the program are and tools of their programs.
Many churches teach the basic Ten Commandments, Lord’s Prayer, confession as to who God, Jesus and the Holy Spirit are in the life of the community, as well as sacraments or rites which point beyond themselves such as baptism or communion (all taught in Scripture). How can these be used for effectively to battle the latest cosmic powers of darkness any given congregation faces at this time?
The powers of evil always remain active in the history of the church. Scripture serves as both armor from evil as well as using the gospel message to penetrate any wicked spiritual powers. Constant prayer and being guided by the Spirit as disciples in the discipleship growth process are the safest paths to go regardless of how mature one is in their faith. Building up the body of the church through unity, cultivating loves, positive values will build the kingdom. Being on constant alert for those forces that seek to undermine or distort the Christian community, are the core values which inform this text.
To what extent do modern Christians wish to view themselves as “soldiers” will depend on the context of the congregation. Military imagery can be both beneficial and a hindrance proclaiming the gospel or good news of Jesus’ death and resurrection. I would tread very carefully in the use of military language. We live in an age where indigenous Americans and other nations who have experienced Christian outreach in the form of violent conquest, and destruction of sacred symbols of their communities.
As Christians, I think the challenge is to confront those spirits of evil, destruction and darkness without using their destructive methods. Using Star Wars terms, there is always a temptation to “go over to the dark side (of evil)” while staging the faith battle. Possibly a model of passive resistance such as Mahatma Gandhi or Martin Luther King Jr. might be more helpful in this regard.
Another preaching path to explore might be to explore are there dark forces, powers of evil and temptations to be less than ethical withing any community? Is the modern corporate business structure and the assumptions around it the best way to carry out church ministry? In the season of the church or Pentecost, does the average Christian believe he or she is called to be equipped and armed for battle against evil forces of destruction, or is this left up to the pastor and Sunday school teachers? What are the necessary tools or weapons for spiritual battle in the event of an unforeseen emergency?
A modern example might be a person is suddenly hospitalized and possibly quarantined for a period of time. Having access to a Gideon Bible with suggested readings printed inside the front cover to address any given challenging medical health problem may be all the spiritual armor and weapons the hospitalized person might have access to during this battle while being hooked up to IV tubes and monitoring machines. Have we taught people in the church what are the “go to” Bible passages? I tell my junior high catechism students that the Book of Psalms is a good and safe place to start. Psalm 23 is comforting, but Psalms 27 and 121 are soothing. Just flip through the pages into all the psalms. I also point to John 14 or the entire Book of John to be read when one has memory lapses. [Source: Lincoln, Andrew T., Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990)].
John 6:56-69
Today’s text us a recurring reminder that being a disciple of the Messiah Jesus Christ is more than learning information and getting the right words down in confession. In John, Jesus who is God in the flesh (John 1:1-14) calls people into a living relationship which already results in a forward momentum life (Greek word: “zway”) today, and unto eternity. This reading drives this point home in a very concrete way as one of Jesus’ longer discourses in John 6 (Bread of Life discourse). The event occurs in a Jewish synagogue. It was the central place for reading the Torah. Therefore, it is appropriate for Jesus to have his single longest interpretation of Israel’s scriptures here.
This is also one of the longer if not the longest gospel discourses of Jesus in the New Testament! Rather than having a last supper as in the synoptic gospels, Jesus uses the Bread of Life metaphor to demonstrate how a completed life is living out his teachings and following his example. There are more than the core twelve disciples present here. Some will leave him because they cannot tolerate his teachings (6:66). Jesus is the perfect mosaic gift from heaven. He is the true flesh and blood from God, and bread as was provided for the Jewish ancestors during the wilderness wandering in Exodus. Jesus’ bread delivers people from sin and death, rather than a political superpower such as Egypt. This also echoes the feeding of the five thousand in John 6:1-14.
To eat Jesus’ flesh and drink his blood has been subject to much theological debate throughout the centuries. How literally is this text to be understood? The early Christian fathers immediately recognized this as a connection to the sacrifice for the sins of humanity. Leviticus 17:11 and Deuteronomy 12:23 both point to flesh and blood being used as sacrifices in the Old Testament (Hebrew Bible). So, these terms are not unheard of in the Torah of Israel. Regardless of a given view of memorial meal real presence, or transubstantiation, the meal is one of thanksgiving (Greek: “euchristsa”). It points to Jesus Christ as the ultimate revelation from the God of creation. He is the Word became flesh (John 1:14). This would result in a mixed reaction.
There are disciples who do complain, possibly misunderstanding this to be a form or cannibalism. Jesus goes on to say there are even more offensive words such as the Son of Man ascending to where he was before (John 1:1-4, In the beginning was the word… Jesus is pre-existent with the Creator and creation). He knew there are some who do not believe in him as this sort of “Son of Man.” The complaining disciples would desert him. The disciples who remained with Jesus were the twelve, Judas, son of Simon (whose is of the devil) included.
As Jesus asks the remaining disciples if they wish to go away, Simon Peter’s response is the source for an early confession of the Christian church, still used in worship liturgies, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” (6:68-69). Note that John 6 has many titles for Jesus, each is descriptive in its own way, which brings out more details as who Jesus is as Messiah sent from God (Rabbi, Son of Man, the Son, the son of Joseph, Lord, the Holy One of God). Jesus embodies the traits of all these titles, which might be echoed from the Old Testament.
This is also John’s effort to keep both the transcendent and immanent natures of God in tension. Jesus is both distinctively other to creation (transcendence) but lives among creation in Jesus of the flesh (1:14, immanence). The communion meal can be witness to this mystery without compromising either nature of Jesus as the Messiah from God.
Regardless of one’s view of the nature of Holy Communion theology, eternal life occurs through partaking in Jesus’ flesh and drinking his blood, no matter how literally one wishes to take this text. “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them. Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me” (John 6:54-57). This text also supports the view that humans are buried into the ground until the last day (c.f.: 1 Corinthians 15:50-53). This could be an interesting preaching path related to how the resurrection occurs. If you recall in Luke 16:19-31 and 24:43, those who die are immediately sent to their respective reward or punishment in the afterlife.
Finally, John 6 refers to “Spirit that gives life” (6:63). Later in John 20:22-23, the resurrected Jesus will breathe the Holy Spirit into his disciples. John 6 in its entirety supports the purpose for John’s gospel being written, “But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (John 20:31). To accept Jesus’ words means to follow his example and live by his words. This is a relational idea of salvation. Finally, this is what joins Christians in their confession and meal around the communion meal. [Sources: Kysar, Robert, Augsburg Commentary on the New Testament: John, (Minneapolis, MN: Augsburg Fortress, 1986); Maloney, Francis J., Sacra Pagina: The Gospel of John, (Collegeville, MN: The Liturgical Press, 1998); Thompson, Marianne M., The New Testament Library: John, Louisville, KY: Westminster John Knox Press, 2015)].
Application
This text is one opportunity for congregations to explain their view of communion and how it relates to daily Christian living. Do we tend to take communion for granted by the number of times we offer it in a given month? Are digital or other electronic forms or distributing communion during times of not being able to be present in Sunday worship doing violence to this text? What does it mean have an abiding relationship in Jesus (Greek: “meino,” where we get the word remain)?
Alternative Application
What other words of Jesus might cause division among people of faith? Later in John 6, Jesus speaks of choosing the disciples. Is it predestination and God’s sovereign choice to let Judas be a traitor, thereby “setting up” Judas up to fail? Also, if those who left Jesus in this text decided to return upon his resurrection, are they real disciples or simply seeking a way to dodge the consequences of the grave? Would we want them teaching Sunday school and serving on church council today?
