John 15:26-27; 16:4b-15; 20; 21,22
"Jesus said to them again "Peace be with you'. As the Father has sent me, so I send you.' When he said this he breathed on them and said to them 'Receive the Holy Spirit'" John 20:21-22
Hidden away in the post Easter events of John's Gospel is a "Pentecost Event".
It is only the fourth gospel that provides any teaching about the Holy Spirit (John 15:26-27; 16:4b-15). Jesus informs his disciples of the role and purpose of the Holy Spirit and in John 21:21-22 we read of his gifting of the Holy Spirit to his followers.
By contrast Luke announces a promised gift "with power from on high" (Luke 24:49) and his continuing story proclaims the arrival of that gift with miraculous signs and wonders - and with dramatic consequences. (Acts 2).
There is not doubt that such dynamic appearances and events can and do happen. Luke's account of the birth of the church and the coming of the Holy Spirit is an exclamation mark following the crucifixion of Jesus. The Pentecost event he describes as remarkable parallels in Jewish stories of Moses receiving the Law, with the law apparently being heard in 70 languages.
Exclamation points are needed in or live. Aha' moments, "WOW" experiences add richness of lives that are often well modulated and measured. We need these exciting experiences and reflection moments. But most of our lives are lived within and ordinary and predictable routine = domestic duties, work routine, familiar friends and interaction with family make up the majority of our experiences. We need the power of God at work in our lives through these times as well.
To us Jesus comes and say "Peace my friend - receive of my Spirit".
Tuesday, June 2, 2009
Gospel May 24
John 17:6-19
"I have given them your word, and the world has hated them because they do not belong to the world.' John 17: 14
We move to the final stages of Jesus "high priestly prayer" for today's text.
John's gospel lacks the drama of the Garden of Gethsemane prayers. John's more reflective gospel reveals nothing of the agony that is seen in the synoptic gospels (Matthew, Mark, and Luke). The passage under consideration today reveals an attitude of acceptance and commitment that overrides personal feelings.
Jesus is "no longer in the world" (v 11) and does "not belong to the world" (vv 14,16). That which is to be faced does not trouble him - for while he lives and move on earth it does not own him and has no claim=m on him. He does not belong to it; it belongs to him.
And his disciples do not belong to the world either - and for them (and for us) Jesus asks protection. Just as opposition came to Jesus because of who he was, what he did, and what he taught, so too it would be the lot of the followers of Jesus to experience opposition, hatred and persecution.
Too many of us are caught up in the stuff that happens around act and us as though we 'belong' here, as if the world is to be our permanent home. We make our alliances, garner our resources, and feather our nests. We do our best to make sure we are OK, and plan for a long and healthy and hopefully prosperous life. As people who do not belong in this world we develop some remarkably strong attachment to a temporary home.
Maybe it is time to revisit our priorities and decide where we really belong.
"I have given them your word, and the world has hated them because they do not belong to the world.' John 17: 14
We move to the final stages of Jesus "high priestly prayer" for today's text.
John's gospel lacks the drama of the Garden of Gethsemane prayers. John's more reflective gospel reveals nothing of the agony that is seen in the synoptic gospels (Matthew, Mark, and Luke). The passage under consideration today reveals an attitude of acceptance and commitment that overrides personal feelings.
Jesus is "no longer in the world" (v 11) and does "not belong to the world" (vv 14,16). That which is to be faced does not trouble him - for while he lives and move on earth it does not own him and has no claim=m on him. He does not belong to it; it belongs to him.
And his disciples do not belong to the world either - and for them (and for us) Jesus asks protection. Just as opposition came to Jesus because of who he was, what he did, and what he taught, so too it would be the lot of the followers of Jesus to experience opposition, hatred and persecution.
Too many of us are caught up in the stuff that happens around act and us as though we 'belong' here, as if the world is to be our permanent home. We make our alliances, garner our resources, and feather our nests. We do our best to make sure we are OK, and plan for a long and healthy and hopefully prosperous life. As people who do not belong in this world we develop some remarkably strong attachment to a temporary home.
Maybe it is time to revisit our priorities and decide where we really belong.
Gospel May 17
John 15: 9-17
"This is my commandment - that you love one another as I have loved you." John 15:12
Christianity is one - sided. It is about loving others - and if we love others as Christ lived us then the benefits flow to others, and the pain flows to us.
This would not be so in an ideal world - for in utopia everyone would be pouring love upon others. Our experience in the here and now tells us that it is not so.
So what do we do? We hedge around the loving. We include discipline as part of love (and so it is), but our discipline is often far more aggressive and brutal that the discipline the Jesus dispensed. His discipline was a rebuke, or the offering of a choice. Choosing to go another way - with its own temporal and eternal consequences - would involve punishment enough. People were allowed to make their own choices. The young man who was very rich walked away sad, because he could not give away his wealth. Jesus let him go.
Our discipline, on the other hand is often brutal and damaging. Christendom contains too many examples of individuals, organizations or even governments that have compelled obedience to a 'Christian ideal' by force. No doubt there may be times when war is justified, but such occasions are no doubt far fewer that the number of times one group or country has decided to impose its will and desires upon another.
On the personal level obedience to Jesus' commands means that we love one another no matter what it costs. Doors are left open when relationships falter, respect and courtesy mark every interaction, forgiveness is freely offered, and the best interests of others are always sought.
Jesus approach was one of invitation, not compulsion. The right of choice was always left to the individual. Those in whom the nature of Christ can be seen must not force their will on others. Rather, by our life and our love, we must reveal the way of Christ and invite others to join us on this way.
"This is my commandment - that you love one another as I have loved you." John 15:12
Christianity is one - sided. It is about loving others - and if we love others as Christ lived us then the benefits flow to others, and the pain flows to us.
This would not be so in an ideal world - for in utopia everyone would be pouring love upon others. Our experience in the here and now tells us that it is not so.
So what do we do? We hedge around the loving. We include discipline as part of love (and so it is), but our discipline is often far more aggressive and brutal that the discipline the Jesus dispensed. His discipline was a rebuke, or the offering of a choice. Choosing to go another way - with its own temporal and eternal consequences - would involve punishment enough. People were allowed to make their own choices. The young man who was very rich walked away sad, because he could not give away his wealth. Jesus let him go.
Our discipline, on the other hand is often brutal and damaging. Christendom contains too many examples of individuals, organizations or even governments that have compelled obedience to a 'Christian ideal' by force. No doubt there may be times when war is justified, but such occasions are no doubt far fewer that the number of times one group or country has decided to impose its will and desires upon another.
On the personal level obedience to Jesus' commands means that we love one another no matter what it costs. Doors are left open when relationships falter, respect and courtesy mark every interaction, forgiveness is freely offered, and the best interests of others are always sought.
Jesus approach was one of invitation, not compulsion. The right of choice was always left to the individual. Those in whom the nature of Christ can be seen must not force their will on others. Rather, by our life and our love, we must reveal the way of Christ and invite others to join us on this way.
Gospel May 10
John 15: 1-8
"I am the vine, you are the branches. Those who abide in me bear much fruit, because apart from me you can do nothing." John 15:5
Coming at the centre of the sustained discourse of John 13-17 these verse are an enormous challenge to the activist of this world. People who say, "Just tell me what to do, and I will do it" don't find it easy when the instruction is "Stay connected to me."
There are many things that I want to do as a follower of Christ, many ways that I believe I can serve God - I've even got my own plans to make a difference in this world (or at least a small difference for a few people anyway). Yet Jesus says simply "Abide in me."
The vine analogy is obvious and is extended in this passage. For any observer there would be little doubt that a branch broken off or cut off from the vine is not going to have life, and will certainly not produce any fruit. (An analogy fails when pushed too far - so if you are like me and have a tendency to take it to the next step try to avoid doing so. Just stick with the image of the text.)
So how does a believer produce "fruit" for the kingdom of God?
Jesus says - stay connected to me! Let my life flow into yours as the sap from the vine flows into the branches. Fruit will come.
Too simple? Yes. Activists want goals to achieve, things to do, progress to mark.
Too hard? Nothing could be simpler. Letting the life of Christ flow through us means that our DNA becomes (or is) the DNA of Christ - our very nature takes on his nature, his character, and our desires emerge from his heart. When that happens we will respond and live in a way that reflects his character and his nature.
But what do we do to bear fruit? What should we do to advance the cause of Christ and grow the kingdom of God?
Just stay connected to Christ, and then do what your heart says - for your heart will then mirror the heart of God.
"I am the vine, you are the branches. Those who abide in me bear much fruit, because apart from me you can do nothing." John 15:5
Coming at the centre of the sustained discourse of John 13-17 these verse are an enormous challenge to the activist of this world. People who say, "Just tell me what to do, and I will do it" don't find it easy when the instruction is "Stay connected to me."
There are many things that I want to do as a follower of Christ, many ways that I believe I can serve God - I've even got my own plans to make a difference in this world (or at least a small difference for a few people anyway). Yet Jesus says simply "Abide in me."
The vine analogy is obvious and is extended in this passage. For any observer there would be little doubt that a branch broken off or cut off from the vine is not going to have life, and will certainly not produce any fruit. (An analogy fails when pushed too far - so if you are like me and have a tendency to take it to the next step try to avoid doing so. Just stick with the image of the text.)
So how does a believer produce "fruit" for the kingdom of God?
Jesus says - stay connected to me! Let my life flow into yours as the sap from the vine flows into the branches. Fruit will come.
Too simple? Yes. Activists want goals to achieve, things to do, progress to mark.
Too hard? Nothing could be simpler. Letting the life of Christ flow through us means that our DNA becomes (or is) the DNA of Christ - our very nature takes on his nature, his character, and our desires emerge from his heart. When that happens we will respond and live in a way that reflects his character and his nature.
But what do we do to bear fruit? What should we do to advance the cause of Christ and grow the kingdom of God?
Just stay connected to Christ, and then do what your heart says - for your heart will then mirror the heart of God.
Gospel May 3
John 10:11-18
"I am the good shepherd. I know my own and my own know me" (10:14)
"I have other sheep that do not belong to this fold. I must bring them also and they will listen to my voice" (10:16)
Christians are very familiar with the shepherd imagery. From the comfort of Psalm 23, the love and care reflected in the parable of Luke 15:1-7 (//Mt 18:12-13), and the truth of Isaiah 53:6 ('We all, like sheep, have gone astray') the pictures are part of the way we understand our relationship with God.
In John's gospel we read of the "I am" statements of Jesus and in this passage there are two "I am" statements - "I am the gate for the sheep" (v.7) and "I am the good shepherd" (v.11)
As in so many walks of life there are those for whom work is just a job, a task to do so they can earn some money. For others there is a degree of personal investment or ownership in what they do. The difference becomes obvious as you observe them in action or work alongside them. A worker who is invested in the task, or committed to the people they work with will always offer better service and support than one who is just 'filling in the time sheet'. The extent of Jesus investment in humanity is seen in the Cross. His self-description as 'the good shepherd who lays down his life for the sheep' is fulfilled in the events on Golgotha.
But who are Jesus' sheep? And what of the other sheep who are 'not of this fold'?
The 'fold' present with Jesus would seem to include his disciples and followers, and the Jews. The gospel of John makes no reference to crowds, or even to the disciples - but the text before and following places Jesus in Jerusalem. This 'fold' would seem to be the Jews- or the nation of Israel. Who then are the other sheep not of this fold that he must bring? Commentators point to the Gentiles as the other sheep, and suggest that they are to be gathered through the disciples.
Among the challenges that are faced by followers of Jesus is an understanding of who has been 'saved' and who is not yet saved. The problem has been solved, at least in the minds of some, by a formula that includes praying the sinners prayer and accepting Jesus as Lord and Saviour. The Four Steps, or the ABC's of the gospel are a late development in the life of the church, emerging in the revival in the later half of the 19th century. They remain favourite tools of evangelists - but they mark only a step on the way. A better test might come for examining the life of the 'would-be' follower of Jesus Christ. Here Jesus offers us a test to see of someone is part of his fold - do they listen to his voice? The problem for us is that it is not an easy question to answer as we work alongside, or life in community with, others.
Our quest for simplicity, for clear answers, and for clarity in our understanding leads us to draw lines that indicate who is 'in' the church, and who is not. Those lines help us, but they may not help others, and they may not indicate anything except who we think is 'in' and who we think is 'not yet in'. In the end, the only thing that is really important is who Jesus recognises as his sheep. After all, they will be the ones that know his voice.
"I am the good shepherd. I know my own and my own know me" (10:14)
"I have other sheep that do not belong to this fold. I must bring them also and they will listen to my voice" (10:16)
Christians are very familiar with the shepherd imagery. From the comfort of Psalm 23, the love and care reflected in the parable of Luke 15:1-7 (//Mt 18:12-13), and the truth of Isaiah 53:6 ('We all, like sheep, have gone astray') the pictures are part of the way we understand our relationship with God.
In John's gospel we read of the "I am" statements of Jesus and in this passage there are two "I am" statements - "I am the gate for the sheep" (v.7) and "I am the good shepherd" (v.11)
As in so many walks of life there are those for whom work is just a job, a task to do so they can earn some money. For others there is a degree of personal investment or ownership in what they do. The difference becomes obvious as you observe them in action or work alongside them. A worker who is invested in the task, or committed to the people they work with will always offer better service and support than one who is just 'filling in the time sheet'. The extent of Jesus investment in humanity is seen in the Cross. His self-description as 'the good shepherd who lays down his life for the sheep' is fulfilled in the events on Golgotha.
But who are Jesus' sheep? And what of the other sheep who are 'not of this fold'?
The 'fold' present with Jesus would seem to include his disciples and followers, and the Jews. The gospel of John makes no reference to crowds, or even to the disciples - but the text before and following places Jesus in Jerusalem. This 'fold' would seem to be the Jews- or the nation of Israel. Who then are the other sheep not of this fold that he must bring? Commentators point to the Gentiles as the other sheep, and suggest that they are to be gathered through the disciples.
Among the challenges that are faced by followers of Jesus is an understanding of who has been 'saved' and who is not yet saved. The problem has been solved, at least in the minds of some, by a formula that includes praying the sinners prayer and accepting Jesus as Lord and Saviour. The Four Steps, or the ABC's of the gospel are a late development in the life of the church, emerging in the revival in the later half of the 19th century. They remain favourite tools of evangelists - but they mark only a step on the way. A better test might come for examining the life of the 'would-be' follower of Jesus Christ. Here Jesus offers us a test to see of someone is part of his fold - do they listen to his voice? The problem for us is that it is not an easy question to answer as we work alongside, or life in community with, others.
Our quest for simplicity, for clear answers, and for clarity in our understanding leads us to draw lines that indicate who is 'in' the church, and who is not. Those lines help us, but they may not help others, and they may not indicate anything except who we think is 'in' and who we think is 'not yet in'. In the end, the only thing that is really important is who Jesus recognises as his sheep. After all, they will be the ones that know his voice.
Wednesday, May 6, 2009
Gospel 26 April
Third Sunday of Easter
Luke 24:36b-48
"While in their joy they were disbelieving and still wondering, he said to them 'Have you anything here to eat?'" Luke 26:41
What an exciting and puzzling time it must have been for the disciples.
Logic was telling them one thing - Jesus was dead. Their experience of death up to this point was that it was final. There were a few exceptions that the gospels writers had noted. Lazarus, the brother of Martha and Mary, had been brought back to life by Jesus. On a couple of other occasions when the dead had been given life by Jesus, but they were the exceptions. Besides that it was Jesus who had been the life-giver. But now Jesus was the one whose life had been taken.
Yet there were those who had been to the tomb and brought reports of an empty tomb and the message "He has been raised". Others had seen him and talked with him. Luke had recorded the journey of two to Emmaus, and their 'encounter' with Jesus whom they had not recognized until he had broken the bread. But they were reports that others had given. For many of his followers they were words, just stories. While they may have wanted to believe, it was a difficult concept to embrace - Jesus had been raised. Their hearts were telling them one thing - for they wanted to believe, but their minds were telling them something else.
Wit different degrees of detail, and reporting on some common and some unique appearances the gospel writers all deal with this conflict. Luke reports on an appearance that seems similar to John's description of Jesus' appearance behind closed doors to deal with the doubt of Thomas. For John it is Thomas who doubts, Luke includes all who were gathered together as 'doubters'. I think Thomas gets bad press from John, and the tag 'doubting Thomas' is clearly unjust. In Luke 24:36-42 all the believers who were gathered are included among the 'doubting'.
"Look at my hand and feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as I have. And when he said this he showed them his hands and his feet." (Luke 24:41,42)
The offer was for them all - see for yourself.
No doubt many (if not all) there believed in the spirit world. Their beliefs and understanding were more elemental than ours and the reality of ghosts, spirits, demons and angels, was accepted. But here Jesus is offering something more that disembodied spirits. He speaks of flesh and blood, invites contact, and then asks if they have food to eat. That was the 'icing on the cake' so to speak, his next step in convincing them that his was a bodily resurrection.
Luke reports the event with an economy of words - and the actual event and responses of the disciples are not part of our record. But gathered together were men and women like us, people who would want to know what and how. No doubt there was much more discussion than has been recorded, and much contact even though the first touch would have been very hesitant and tentative.
For many people wrestling with faith doubt continues even though they follow faithfully. The experiences of life wear away at the simple trust of our first response to Jesus. The presence of evil chips away at our trust in ultimate good. The set backs of life erode our store of hope.
Each of us needs an appearance of Jesus to encourage and strengthen our hearts. For some those appearances are visible or audible. They see and sense His presence, or hear His voice. For others Jesus comes in different ways. It may be an answer to specific prayer that renews hope, a glimmer of light in the darkness, the witness of one of God's children to a new experience of grace and forgiveness, or just the remarkable faithfulness and trust of one of God's people.
I wonder if some of those present the room where Jesus had appeared still wrestling with all they had seen and heard that day. Logic is one thing, but the power of God is not limited to those things that we can see, and the rules by which the natural world is governed. We continue to battle with the limitations of the world around us, and the imprint that leaves upon our minds and hearts.
Easter reminds us that there is much more that we cannot see, and much more that we cannot know.
In the midst of our struggles and doubts may we continue to trust in the resurrected Jesus, and work to usher in the kingdom of God.
Luke 24:36b-48
"While in their joy they were disbelieving and still wondering, he said to them 'Have you anything here to eat?'" Luke 26:41
What an exciting and puzzling time it must have been for the disciples.
Logic was telling them one thing - Jesus was dead. Their experience of death up to this point was that it was final. There were a few exceptions that the gospels writers had noted. Lazarus, the brother of Martha and Mary, had been brought back to life by Jesus. On a couple of other occasions when the dead had been given life by Jesus, but they were the exceptions. Besides that it was Jesus who had been the life-giver. But now Jesus was the one whose life had been taken.
Yet there were those who had been to the tomb and brought reports of an empty tomb and the message "He has been raised". Others had seen him and talked with him. Luke had recorded the journey of two to Emmaus, and their 'encounter' with Jesus whom they had not recognized until he had broken the bread. But they were reports that others had given. For many of his followers they were words, just stories. While they may have wanted to believe, it was a difficult concept to embrace - Jesus had been raised. Their hearts were telling them one thing - for they wanted to believe, but their minds were telling them something else.
Wit different degrees of detail, and reporting on some common and some unique appearances the gospel writers all deal with this conflict. Luke reports on an appearance that seems similar to John's description of Jesus' appearance behind closed doors to deal with the doubt of Thomas. For John it is Thomas who doubts, Luke includes all who were gathered together as 'doubters'. I think Thomas gets bad press from John, and the tag 'doubting Thomas' is clearly unjust. In Luke 24:36-42 all the believers who were gathered are included among the 'doubting'.
"Look at my hand and feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as I have. And when he said this he showed them his hands and his feet." (Luke 24:41,42)
The offer was for them all - see for yourself.
No doubt many (if not all) there believed in the spirit world. Their beliefs and understanding were more elemental than ours and the reality of ghosts, spirits, demons and angels, was accepted. But here Jesus is offering something more that disembodied spirits. He speaks of flesh and blood, invites contact, and then asks if they have food to eat. That was the 'icing on the cake' so to speak, his next step in convincing them that his was a bodily resurrection.
Luke reports the event with an economy of words - and the actual event and responses of the disciples are not part of our record. But gathered together were men and women like us, people who would want to know what and how. No doubt there was much more discussion than has been recorded, and much contact even though the first touch would have been very hesitant and tentative.
For many people wrestling with faith doubt continues even though they follow faithfully. The experiences of life wear away at the simple trust of our first response to Jesus. The presence of evil chips away at our trust in ultimate good. The set backs of life erode our store of hope.
Each of us needs an appearance of Jesus to encourage and strengthen our hearts. For some those appearances are visible or audible. They see and sense His presence, or hear His voice. For others Jesus comes in different ways. It may be an answer to specific prayer that renews hope, a glimmer of light in the darkness, the witness of one of God's children to a new experience of grace and forgiveness, or just the remarkable faithfulness and trust of one of God's people.
I wonder if some of those present the room where Jesus had appeared still wrestling with all they had seen and heard that day. Logic is one thing, but the power of God is not limited to those things that we can see, and the rules by which the natural world is governed. We continue to battle with the limitations of the world around us, and the imprint that leaves upon our minds and hearts.
Easter reminds us that there is much more that we cannot see, and much more that we cannot know.
In the midst of our struggles and doubts may we continue to trust in the resurrected Jesus, and work to usher in the kingdom of God.
Tuesday, May 5, 2009
Gospel 19 April
Second Sunday of Easter
John 20:19-31
"Blessed are those who have not seen, and yet have come to believe." John 20:29
Each of the gospels seem to have their own small collection of Jesus' post-resurrection appearances. The gospel of John records two brief incidents where Jesus met his discipes 'behind closed doors'.
The first time the doors were locked because of fear of the Jews (20:19). This was the very first appearance away from the tomb, and it was on the first day of the week. In John's gospel it is also the bestowing of the Holy Spirit upon the group.
The manner of this bestowal is typically Johaninne, quiet and understated. Jesus breathed on them and said "Receive the Holy Spirit." With that bestowal came also the power to forgive sins. Jesus had spoken of the role of the Holy Spirit (John 16:7-14) and now the gift was given to those gathered. John's account lacks the power dynamics and public profile that are apparent in Luke, but the quiet and private gifting still carried the same power and authority of a public offering. Sometimes, for us, the Holy Spirit comes in a quiet and unobtrusive manner. Why? Because that is according to the need of the time. Receive and welcome Jesus's gift to us.
The second appearance was a week later, and apparently in the same house. This time the doors were simply 'shut'. Thomas, who had missed out the last time, had expressed his personal doubts and need for concrete evidence. He wanted to see and experience for himself, and who would blame him for such a desire. Most of us do not understand, or appreciate fully the experiences of others. Sometimes we doubt the veracity of their words. So also with Thomas.
And so we read of Jesus presence, seemingly just to quell the doubts that Thomas expressed. The incident concludes with the saying from Jesus "Blessed are those who have not yet seen, and yet have come to believe."
To that I would simply say "Lord, I believe, help my unbelief."
John 20:19-31
"Blessed are those who have not seen, and yet have come to believe." John 20:29
Each of the gospels seem to have their own small collection of Jesus' post-resurrection appearances. The gospel of John records two brief incidents where Jesus met his discipes 'behind closed doors'.
The first time the doors were locked because of fear of the Jews (20:19). This was the very first appearance away from the tomb, and it was on the first day of the week. In John's gospel it is also the bestowing of the Holy Spirit upon the group.
The manner of this bestowal is typically Johaninne, quiet and understated. Jesus breathed on them and said "Receive the Holy Spirit." With that bestowal came also the power to forgive sins. Jesus had spoken of the role of the Holy Spirit (John 16:7-14) and now the gift was given to those gathered. John's account lacks the power dynamics and public profile that are apparent in Luke, but the quiet and private gifting still carried the same power and authority of a public offering. Sometimes, for us, the Holy Spirit comes in a quiet and unobtrusive manner. Why? Because that is according to the need of the time. Receive and welcome Jesus's gift to us.
The second appearance was a week later, and apparently in the same house. This time the doors were simply 'shut'. Thomas, who had missed out the last time, had expressed his personal doubts and need for concrete evidence. He wanted to see and experience for himself, and who would blame him for such a desire. Most of us do not understand, or appreciate fully the experiences of others. Sometimes we doubt the veracity of their words. So also with Thomas.
And so we read of Jesus presence, seemingly just to quell the doubts that Thomas expressed. The incident concludes with the saying from Jesus "Blessed are those who have not yet seen, and yet have come to believe."
To that I would simply say "Lord, I believe, help my unbelief."
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