John 15:26-27; 16:4b-15

revelation and incarnation- The theology of the Fourth Gospel is incarnational. It centers in Jesus as the Logos who reveals God to his disciples. The incarnation in and of itself is the essence of the revelation of God. God is known only through Jesus who has brought believers into new relationship with God and opened to them the possibility of their becoming children of God. Thus the departure of Jesus throws the disciples into a crisis-what happens when Jesus is gone? The disciples haven’t lost just a friend, leader, healer, or teacher, but the end of the incarnation. Thus, the words about the paraclete continues the incarnation of God to them. [1]

realized eschatology? - How interesting that Jesus’ promise of the paraclete is sandwiched between the hate that Jesus’ followers will encounter (15:18-25 and 16:1-4). "This persistent reminder of the persecution the community will endure and the courage that will be required of them belies any easy labeling of Johannine eschatology as realized eschatology. The Farewell Discourse does not paint a picture of the Christian life devoid of present hardship and trial, in which all of God’s promises are fully actualized in the present moment. Just as Jesus’ victory over the world could not be effected without his death, so also the believers’ share in Jesus’ victory will be accompanied by suffering, sorrow, and pain." [2]

Recall a moment when you (or your faith-community) have encountered resistance to the gospel. What was the impact? Learning curve?

What role does the Holy Spirit have among your faith community at worship?

What aspect of the Spirit as portrayed by Luke (Acts 2) and the Fourth Evangelist (John 14:16-17; 14:26; 15:26; 16:7-11; 16:12-15) have you come to value most?

 

This is tender and intimate "table talk" between Jesus and the disciples. A homily on this lesson might reflect the flow of conversation rather than turning it into a systematic analysis of the passage. You could walk through the various "comforter" passages (there are five of them) noting contrasting them to Luke’s eruptive portrait of the Spirit as a rock ‘em sock ‘em earthshaking explosion of power. The proclaimer might meld both views into an authentic, larger view of the Spirit that will include both disruptive as well as pastoral.

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[1] The New Interpreter’s Bible IX , (Nashville: Abingdon Press, 1995) page 774.
[2] John the Baptist (1:7, 19, 32, 34; 5:33), the Samaritan womyn (4:40), Jesus’ works and words (5:36; 8:14, 18; 10:25), the Scriptures (5:39), even God (5:37).