Proper 16 | Ordinary Time 21, Cycle B

John 6:56-69

In this segment of the John 6 “bread from heaven” discourse, there is no fully developed covenant and naturalization ceremony comparable to what we see in Joshua 24. This is not surprising, since Christianity did not become a civil religion, a state religion, the religion accepted and imposed upon all who live in the territory controlled by a state or nation until the 4th century — nearly two and one half centuries after the composition of this text. There is, however, a call for a decision in the words of the Johannine Jesus, “Do you also wish to go away?” The Greek construction of the negative and the indicative mood indicates that a negative answer to Jesus’ question is expected. The phrase in John 6:67 could be translated into English as “Perhaps you also wish to go away?” with an emphatic “No!” being expected, or “You do not wish to go away also, do you?”

Although it is difficult to decide which translation into English is the most satisfactory, any exposition of this text should include an explanation that the Greek construction indicates that a negative answer is expected. The particular translation that we make or use will have a heavy impact on how Jesus is perceived in this text. (Ideally, we should all learn Greek and not translate this sentence at all!) In Greek, English, or any other language, the inflection of the voice as John 6:67 is read is crucial. In this particular setting in the Fourth Gospel, with the always-confident Johannine Jesus as the speaker, possibly the best translation that we could make would be to render John 6:67 as an affirmation, “Perhaps you also wish to go away,” rather than as a question. (The Johannine Jesus is presented as knowing everything and has no need to ask anyone for information.)

At any rate, Peter’s response is decisive. “No! There is no one else, Lord, to whom we can go! You have the words of eternal life! And we have decided to believe and to accept that you are the Holy One of God!”

Ephesians 6:10-20

The author of Ephesians 6:10-20 is also very decisive, urging those who read or hear this text to be empowered with the strength of the Lord. They are instructed to put on the full armor of God that includes truth as a belt around their waist, righteousness as a breastplate to protect their heart and lungs, the gospel of peace as sandals for their feet, faith in God as their shield, salvation as their helmet, and the Spirit, which is the Word of God, as their sword. Thus armed, they are to be engaged in every situation in earnest prayer and supplication in the Spirit of God.

Joshua 24:1-2a, 14-18

The use of Joshua 24:1-2a, 14-18 with John 6:56-69 is an indication that those who selected our Series B texts for next Sunday desired that our emphasis this coming weekend should be on a call for a decision. Within this Joshua 24:1-2a, 14-18 text there is a call for a decision to serve the Lord God as the Israelites perceived the Lord God. In John 6:56-69 it is a call to believe in and to remain with the Lord Jesus. Each of these two texts is in capsule form representative of decisions to be made for people to join into what was in each instance a relatively new religion.

Joshua 24:1-2a, 14-18 is evidence that the Israelite religion and the Israelite nation were comprised of people who at an earlier time had worshiped other lords and gods (or had worshiped God by other names). After the heads of families and tribal groups had been asked to listen to a public recital of the ways in which the Lord God of the Israelites had rescued the forefathers of the first Israelites from bondage in Egypt, led them in the wilderness, and established their children in the land of Canaan, these heads of families and of tribal groups were required to renounce their allegiance to other gods and to other nations and to accept the Lord God of Israel as their Lord and their God in this land. This text in Joshua 24 is an indication that a clear and unambiguous decision of allegiance to the Lord God of Israel and a renunciation of loyalty to other gods and nations was demanded each time this covenant ceremony was utilized. It is likely that this covenant ceremony was repeated in some form whenever new groups from related tribes entered the land and were incorporated into the Israelite nation and its religion. We see here, therefore, a glimpse of the development of the national, civil religion of Israel in its land and of the questions asked during the periodic ceremonies of naturalization of new groups of people as they settled within the borders of the land and of the covenant renewal for those who were already participants in the land. The ceremonies that we have developed and use when we receive new persons into our nation and into our congregations are similar to these.

Psalm 34:15-22

This concluding portion of the Psalm 34 Individual Hymn of Praise forms a most fitting concluding statement of faith. It is a beautiful expression of what we believe that the Lord does for those who have right relationships with God and with other people. Since Psalm 34:15-22 is in many respects a creedal statement, it can best be used as a creedal statement in our worship services, which for many of us usually comes after the sermon or homily.

It would be appropriate and effective to schedule the beginning of a church membership class, or the conclusion of such a class and a ceremony of reception into membership of a group of persons on the day when this series of texts is used, and/or when there is a service of baptism of adults.

1 Kings 8:(1, 6, 10-11) 22-30, 41-43

In 1 Kings 8 we have a depiction of the bringing of the ark of the covenant into the temple that King Solomon had designed and authorized and of the dedication of the temple with appropriate ceremonies and speeches. What do we have in our nation and in our congregations that is somewhat comparable to this? Would it be feasible to have a dramatic reenactment of this text in some way within our worship services when this text is used? Perhaps a youth or adult Bible study group within the congregation could prepare and share a dramatic reenactment of this text for the congregation.

Psalm 84

This psalm was obviously selected for use with the 1 Kings 8 text because in this psalm the temple is praised and great appreciation for the experiences of the worshiper within the temple is expressed. Even the sparrows and the barn swallows that build their nests, hatch, and feed their young have a home in the place where the Lord dwells and is worshiped. What experiences that we have had in our church buildings can others and we share when this text is read?