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<title>Gospel Notes - John 17:6-19</title>
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<p class=MsoNormal><b><font size=2 face=Tahoma><span style='font-size:10.0pt;
font-family:Tahoma;font-weight:bold'>From:</span></font></b><font size=2
face=Tahoma><span style='font-size:10.0pt;font-family:Tahoma'> Brian Stoffregen
[mailto:brian.stoffregen=gmail.com@mail51.us1.mcsv.net] <b><span
style='font-weight:bold'>On Behalf Of </span></b>Brian Stoffregen<br>
<b><span style='font-weight:bold'>Sent:</span></b> Wednesday, May 09, 2012 8:23
PM<br>
<b><span style='font-weight:bold'>To:</span></b> =?utf-8?Q??=<br>
<b><span style='font-weight:bold'>Subject:</span></b> Gospel Notes - John
17:6-19</span></font><o:p></o:p></p>
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<p class=MsoNormal><font size=1 color="#707070" face=Arial><span
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whom Jesus prays.<o:p></o:p></span></font></p>
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middle'><b><font size=5 color="#202020" face=Arial><span
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color="#202020" face=Arial><span style='font-size:24.0pt;font-family:
Arial;color:#202020;font-weight:bold'><o:p></o:p></span></font></b></p>
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color="#202020" face=Arial><span style='font-size:18.0pt;font-family:
Arial;color:#202020;font-weight:bold'>John 17:6-19</span></font></b><b><font
size=6 color="#202020" face=Arial><span style='font-size:24.0pt;
font-family:Arial;color:#202020;font-weight:bold'><o:p></o:p></span></font></b></p>
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<p class=MsoNormal><strong><b><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'>7 Easter B: John
17:6-19 -- exegetical notes</span></font></b></strong><font size=2
color=black face=Arial><span style='font-size:10.5pt;font-family:Arial;
color:black'><br>
<br>
The Gospel readings for 7 Easter all come from John 17:<br>
Year A—vv. 1-11<br>
Year B—vv. 6-19<br>
Year C—vv. 20-26.<br>
<br>
While the prayer is a unified whole, it is usually given 2 or 3
subsections, based on whom Jesus is praying for: himself, disciples, or
others.<br>
<br>
O’Day’s outline (<em><i><font face=Arial><span style='font-family:Arial'>John,
</span></font></i></em>New Interpreter’s Bible)<o:p></o:p></span></font></p>
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style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>1. Jesus Prays for His Glorification
(17:1-8)<br>
2. Jesus Prays for the Faith Community (17:9-23)<br>
3. Jesus Prays for the Eschatological <st1:place w:st="on">Union</st1:place>
of Father, Son, and Believers (17:24-26)<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
Brown’s outline (<em><i><font face=Arial><span style='font-family:Arial'>John,
</span></font></i></em>Anchor Bible)<o:p></o:p></span></font></p>
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style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>1. Jesus, having completed his work, prays
for glory (17:1-8)<br>
2. Jesus prays for those whom the Father has given him (17:9-19)<br>
3. Jesus prays for those who believe through the disciples’ word
(17:20-26)<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
Bultmann’s outline (<em><i><font face=Arial><span style='font-family:
Arial'>The Gospel of John, </span></font></i></em>slightly adapted)<o:p></o:p></span></font></p>
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style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<td width=528 colspan=2 style='width:5.5in;padding:0in 0in 0in 0in'>
<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>1. The Petition for Glorification (17:1-5)<br>
2. The Intercession for the Community (17:6-26)<o:p></o:p></span></font></p>
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style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>a) The Founding of the Community (17:6-8)<br>
b) The Petition for the Preservation and Sanctification of the
Community (17:9-19)<br>
c) The Petition for the Oneness of the Community (17:20-23)<br>
d) The Petition for the Perfecting of the Believers (17:24-26)<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
ARE “THEY” PAST OR PRESENT BELIEVERS?<br>
<br>
There are different interpretations for the pronouns in this prayer. In
v. 9, Jesus prays <strong><b><font face=Arial><span style='font-family:
Arial'>for them</span></font></b></strong> (Gk & NIV) = NRSV’s “on
their behalf”. This may refer to the original disciples or to all
present believers.<br>
<br>
Verse 20b has two pronouns: “<strong><b><font face=Arial><span
style='font-family:Arial'>those </span></font></b></strong>believing in
me through <strong><b><font face=Arial><span style='font-family:Arial'>their</span></font></b></strong>
word” (v. 20). If <strong><b><font face=Arial><span style='font-family:
Arial'>“their”</span></font></b></strong> refers to the original
believers, then <strong><b><font face=Arial><span style='font-family:
Arial'>“those”</span></font></b></strong> refers to all the believers
since the original disciples. We would be part of this group who
believe because of <strong><b><font face=Arial><span style='font-family:
Arial'>“their,” </span></font></b></strong>that is, the original
disciples’ word. Brown (<em><i><font face=Arial><span style='font-family:
Arial'>John, </span></font></i></em>Anchor Bible Commentary) makes this
distinction.<br>
<br>
O’Day (<em><i><font face=Arial><span style='font-family:Arial'>John</span></font></i></em>,
New Interpreters Bible) suggests that v. 9 refers to all believers,
past and present (including us). Then <strong><b><font face=Arial><span
style='font-family:Arial'>“those”</span></font></b></strong> in v. 20
refers to people who are not presently believing, and <strong><b><font
face=Arial><span style='font-family:Arial'>“their”</span></font></b></strong>
refers to all believers, including us. It is through our word that an
unbelieving world may come to believe in Jesus.<br>
<br>
Since our text continues the use of the pronouns “they,” “them,” the
interpreter/preacher needs to decide whether Jesus is praying just for
the original disciples or for all of us believers in these verses. The
second option seems more preachable to me.<br>
<br>
Throughout John, God uses “mediators” to bridge gaps. Jesus comes as
the Word and is between humanity and God. John is a mediator whose
words bring his disciples to Jesus. Andrew is a mediator whose words
bring his brother Peter to Jesus. Philip is a mediator whose words
bring Nathanael to Jesus. The entire gospel is described as a mediator
whose words are written so that the readers may come to believe that
Jesus is the Messiah, the Son of God and that through believing they
may have life in his name.<br>
<br>
None of us have come to faith on our own. There were others whose
words—both spoken and acted—brought us to faith in Jesus. However the pronouns
are interpreted, we who believe now, are the ones who have the word
that is necessary to bring others to faith in Jesus.<br>
<br>
AN OVERHEARD PRAYER<br>
<br>
By using a prayer form, both the disciples and readers are outsiders
overhearing Jesus’ words—and it follows the typical pattern of a
farewell discourse. A contrast can be made between this prayer of Jesus
and his prayer at <st1:place w:st="on">Gethsemane</st1:place> in the
Synoptics—both coming just before he is arrested. In the Synoptics
Jesus asks that he might not face the hour of suffering. In John, this
hour of “glory” completes the work God has given him to do (17:4).
There is a different attitude as Jesus approaches his death between the
synoptics and John.<br>
<br>
ΔΙΔΩΜΙ <em><i><font face=Arial><span style='font-family:Arial'>DIDŌMI</span></font></i></em><br>
<br>
17 times in this prayer Jesus uses the word “given” (δίδωμι <em><i><font
face=Arial><span style='font-family:Arial'>didōmi</span></font></i></em>)
-- (3 times in our verses).<br>
<br>
13 times God <strong><b><font face=Arial><span style='font-family:Arial'>gives</span></font></b></strong>
something to Jesus<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>people (vv. 2, 6, 6, 9, 12, 24)<br>
glory (vv. 22, 24)<br>
authority (v. 2)<br>
the work (v. 4)<br>
everything (v. 7)<br>
the word (v. 8)<br>
God’s name (v. 11)<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
<br>
4 times Jesus <strong><b><font face=Arial><span style='font-family:
Arial'>gives</span></font></b></strong> something to people<o:p></o:p></span></font></p>
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style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>eternal life (v. 2)<br>
the word (vv. 8, 14)<br>
the glory (v. 22)<o:p></o:p></span></font></p>
</td>
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</table>
<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
Two “gifts” are used in both lists. God gives Jesus “the word” and “the
glory,” which Jesus then gives to us. Two implications: (1) God is the
source of everything for Jesus and for the faith community; and (2) the
relationship between the Father and the Son as illustrated by the
“giving” Father, is the same relationship between the “giving” Jesus
and the faith community. By extension, we are to follow this pattern and
be giving people – giving others the word and whatever else might help
them receive the eternal life that Jesus wants to give them.<br>
<br>
“WHERE” AS A PLACE OF RELATIONSHIP<br>
<br>
The “where” of Jesus’ prayer in v. 24: “Where I am they also might be
with me,” refers more to the relationship with the Father than being at
a particular place. Where Jesus is and where we are to be is “children”
in relationship with the Father. What this implies is that we are to be
in a relationship to receive what the Father/Jesus wants to give us.<br>
<br>
THE DISCIPLES AND THE WORLD<br>
<br>
The word “world” (κόσμος <em><i><font face=Arial><span
style='font-family:Arial'>kosmos</span></font></i></em>) occurs 11
times in our text (17 times in ch. 17). Three different prepositions
are used in terms of our relationship with the world (κόσμος <em><i><font
face=Arial><span style='font-family:Arial'>kosmos</span></font></i></em>).
The quoted definitions come from Lowe and Nida’s Greek-English Lexicon.<br>
<br>
THE FIRST is <strong><b><font face=Arial><span style='font-family:Arial'>ἐν
(</span></font></b></strong><em><b><i><font face=Arial><span
style='font-family:Arial;font-weight:bold'>en</span></font></i></b></em><strong><b><font
face=Arial><span style='font-family:Arial'>)</span></font></b></strong>
(17:11, 11, 13) = “<strong><b><font face=Arial><span style='font-family:
Arial'>in</span></font></b></strong> the world”. Defining ἐν (<em><i><font
face=Arial><span style='font-family:Arial'>en</span></font></i></em>)
as “a position on the surface of an area” and defining <em><i><font
face=Arial><span style='font-family:Arial'>kosmos</span></font></i></em>
as “the surface of the earth,” <em><i><font face=Arial><span
style='font-family:Arial'>en + kosmos</span></font></i></em> seems to
mean: “living on the planet.” We continue to live on planet earth, but
Jesus no longer lives here.<br>
<br>
THE SECOND is <strong><b><font face=Arial><span style='font-family:
Arial'>ἐκ (</span></font></b></strong><em><b><i><font face=Arial><span
style='font-family:Arial;font-weight:bold'>ek</span></font></i></b></em><strong><b><font
face=Arial><span style='font-family:Arial'>)</span></font></b></strong>
(17:14, 14, 15, 16, 16) = “<strong><b><font face=Arial><span
style='font-family:Arial'>from</span></font></b></strong> the world”.
In vv. 14 & 16 the verb “to be” is used. ἐκ (<em><i><font
face=Arial><span style='font-family:Arial'>ek</span></font></i></em>)
with the verb “to be” can mean “to belong to” as the NRSV translates
it. (The same construction is used in 1C 12:15f about “belonging to” or
“being part of” the body.) ἐκ (<em><i><font face=Arial><span
style='font-family:Arial'>ek</span></font></i></em>) can also refer to
the “source of activity or state”. Neither Jesus nor we are to “belong
to the world” nor “have the world as the source of our activity or
existence.”<br>
<br>
In these cases, I think that the meaning of <em><i><font face=Arial><span
style='font-family:Arial'>kosmos</span></font></i></em> changes. It is
no longer the “surface of the earth,” but one of the following
definitions:<br>
<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'> <o:p></o:p></span></font></p>
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<td width=528 style='width:5.5in;padding:0in 0in 0in 0in'>
<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>a. “the system of practices and standards
associated with a secular society (that is, without reference to any
demands or requirements of God)”<br>
<br>
b. “people associated with a world system and estranged from God”<o:p></o:p></span></font></p>
</td>
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</table>
<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
The “world’s standards” are not to be the source of our existence. We
are separated from the “people of the world”.<br>
<br>
In v. 15, the verb is αἴρω (<em><i><font face=Arial><span
style='font-family:Arial'>airō</span></font></i></em>,) = “to take”. In
this case, <em><i><font face=Arial><span style='font-family:Arial'>kosmos</span></font></i></em>
may again mean the “surface of the earth” and ἐκ (<em><i><font
face=Arial><span style='font-family:Arial'>ek</span></font></i></em>)
means “dissociation from”. Jesus does not ask God to remove us from
this planet. (Perhaps a comment about the Heaven’s Gate or other cults
could be made here.) <em><i><font face=Arial><span style='font-family:
Arial'>kosmos</span></font></i></em> may mean the “people of the
world,” who are estranged from God. In this case, Jesus does not ask
God to remove us from sinful society, e.g., seeking to form Christian
utopias. In conjunction with the preceding paragraph, we are separated
from the “people of the world” in terms of the source of our behaviors
and self-identity, but we are not separated from the “people of the
world” in terms of physical proximity. We continue to live next door to
them.<br>
<br>
THE THIRD preposition is <strong><b><font face=Arial><span
style='font-family:Arial'>εἰς (</span></font></b></strong><em><b><i><font
face=Arial><span style='font-family:Arial;font-weight:bold'>eis</span></font></i></b></em><strong><b><font
face=Arial><span style='font-family:Arial'>)</span></font></b></strong>
(17:18, 18) = “<strong><b><font face=Arial><span style='font-family:
Arial'>into</span></font></b></strong> the world”. Usually this
preposition indicates movement “into” or “towards” something. Like ἐν (<em><i><font
face=Arial><span style='font-family:Arial'>en</span></font></i></em>)
it can also mean “a position on the surface of an area.” So the phrase
could mean that God sent Jesus and sends us to planet earth—this is the
place of our ministry, perhaps in contrast to those who are “So
heavenly minded that they are no earthly good.” The phrase could also
mean that God sent Jesus and sends us “into” or among the “people of
the world.” Not only does God not take us away from “these people,” God
sends us to them! (When we realize what happened when God sent Jesus to
them, this is not a comforting word—but there was/is resurrection.)<br>
<br>
Wes Howard-Brook (<em><i><font face=Arial><span style='font-family:
Arial'>Becoming Children of God</span></font></i></em>) makes some
comments related to these prepositions.<br>
<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'> <o:p></o:p></span></font></p>
</td>
<td width=528 style='width:5.5in;padding:0in 0in 0in 0in'>
<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>“... [the disciples’] mission is <em><i><font
face="Times New Roman">in</font></i></em> the world, but their
allegiance is to God, <em><i><font face="Times New Roman">not</font></i></em>
to the world. (p. 365)”<br>
<br>
“The Johannine community is called to walk the knife’s edge between
these relatively easy options: to remain in the world but not of it.”
(p. 366)<o:p></o:p></span></font></p>
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</table>
<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
My comment: the easy ways are to be in the world and of it (I think the
Sadducees tried that) or to be out of the world and not of it (which is
what the Essenes did).<br>
<br>
Or, on a more personal level, how do we as pastors remain “one of the
common people” but also “self-differentiated” from them because of our
“set-apart” office? I think that the same knife-edge is walked by any
congregational leader. Being in a position of leadership means being
set apart = different from the common member.<br>
<br>
KEPT (PROTECTED) & GUARDED PEOPLE<br>
<br>
Three times in our verses, Jesus asks God to “keep/protect” them/us
(vv. 11, 12, 15). This word τηρέω (<em><i><font face=Arial><span
style='font-family:Arial'>tēreō</span></font></i></em>) is frequently
used of “keeping” God’s word or commandments (8:51, 52, 55; 14:15, 21,
23, 24; 15:10, 20; 17:6). A nearly synonymous word φυλάσσω (<em><i><font
face=Arial><span style='font-family:Arial'>phylassō</span></font></i></em>)
is used in v. 12, which like our word “guard” can refer to
imprisonment.<br>
<br>
Do we want to be “kept” or “guarded”? I’ve seen more than a handful of
toddlers who did not like being <strong><b><font face=Arial><span
style='font-family:Arial'>kept</span></font></b></strong> in a car
seat; and a number of adults who rebel against the protection of
wearing motorcycle helmets or seat belts because they are too
restrictive. Even though such actions are for their own safety, they
don’t like it. They scream out against such “protective” measures.
Could our rebellion from what may be good and safe for us be part of
our original sin? We don’t want to be kept or guarded—even if it is for
our own good.<br>
<br>
“Kept in your name” (vv. 11, 12) would seem to refer to “causing one to
continue in relationship with God.” (ἐν <em><i><font face=Arial><span
style='font-family:Arial'>en</span></font></i></em> in this phrase
would seem to indicate a “close personal association.”) During his stay
on earth, Jesus kept his followers in this state. Now that is leaving,
he asks God to cause the relationship to continue. Jesus entrusts the
community’s life to God. (You’re in good hands with All-Mighty.)<br>
<br>
If this prayer is answered, then it implies a unity among all
believers, because all share the same relationship with God—a
relationship that is not created by us, but by God. We are all in God’s
good hands.<br>
<br>
“Kept from the evil (one)” (v. 15) would seem to refer to “causing one
to continue to be separated from the evil (one).” (ἐκ<em><i><font
face=Arial><span style='font-family:Arial'>ek</span></font></i></em> in
this phrase would seem to indicate “dissociation from.”) Considering
the amount of trouble we get into, how much worse might it be if God
weren’t keeping us from the evil (one)? I know that I have been in
situations where I believe God’s hand was protecting me from falling
into temptations that were placed before me.<br>
<br>
“HOLY FATHER”<br>
<br>
Wes Howard-Brook (<em><i><font face=Arial><span style='font-family:
Arial'>Becoming Children of God</span></font></i></em>) notes that John
17:11b “is the only place in the bible that God is addressed or
described in this way, although the Lord’s Prayer tradition includes
the idea of the Father’s holy name (Mt 6:9; Lk 11:2). But whereas the
synoptics use the notion to proclaiming the coming of the kingdom, the
Johannine Jesus’ purpose is the unity of the disciples.” (p. 364)<br>
<br>
SANCTIFICATION = BEING WEIRD<br>
<br>
“You’re weird,” the other person said. I didn’t get angry. I smiled and
said, “Thank you!”<br>
<br>
“You’re even weirder than I thought!” was the reply.<br>
<br>
(Such conversations have happened more than once with me. Hmmm. I
wonder what that might mean.)<br>
<br>
Can “being weird” be similar to “being sanctified”? I think so.<br>
<br>
ἁγιάζω (<em><i><font face=Arial><span style='font-family:Arial'>hagiazō</span></font></i></em>)
is the verbal form of the adjective ἅγιος (<em><i><font face=Arial><span
style='font-family:Arial'>hagios</span></font></i></em>) = “holy”. Holy
things or people were separated from the normal use for special,
religious use. A holy bowl might look just like a normal bowl, but it
was separated from normal use for special uses related to the worship
of God. A holy person looks just like a normal person, but he or she is
separated from “normal” people for special, religious activities. Holy
things and people were the same as normal things and people, but kind
of different. “Kind of different from normal” sounds like a definition
of “weird” to me.<br>
<br>
Weird people don’t always fit in. Related to what I said earlier, Jesus
indicates that we do not belong to the world—we are not to be like the
people of the world. We are to be different. The people of the world
will hate us. Why? It is not because of our superior moral lives. That
is not the primary meaning of ἁγιάζω (<em><i><font face=Arial><span
style='font-family:Arial'>hagiazō</span></font></i></em>). In addition,
it was with those who thought that they were “morally superior people”
(Pharisees) that Jesus had the most trouble, especially as he, claiming
to be God, established relationships with the morally inferior people
(sinners). Holiness comes about through the relationship the Holy God
establishes with us. Those who received holiness as a gift were at odds
with those who worked hard to make themselves holy.<br>
<br>
Note that in terms of our sanctification (or divine weirdness) God is
the actor. Jesus prays that God would sanctify us (v. 17). (The passive
in v. 19 would also imply that God is the one who is doing the
sanctifying.) It is not something we do for ourselves. It comes from
God. However, God’s means of sanctifying us is through the Word—or more
specifically, the Truth from the Word. (We all know that the Word has
been used to support Untruths.) In simplest terms, I would say that the
Truth of the Word is that we are forgiven sinners, which implies two
differences between us and the people of the world.<br>
<br>
(1) We recognize and admit our sinfulness. We don’t have to cover up or
rationalize our mistakes. We know that we are not gods. We don’t have
to pretend to be more perfect or right than we are.<br>
<br>
(2) We recognize and accept the fact that God has forgiven all our
sins. We don’t have to wallow in our mistakes. We live in the freedom
of forgiveness. Out of that freedom, we can respond with praise and
love towards God, and with love and forgiveness towards other people.
We have the freedom to be weird—different from people of the world—and
to invite them to share in the weirdness that God gives.<br>
<br>
I used the following paragraphs in a sermon I entitled, “Really Weird”:<br>
<o:p></o:p></span></font></p>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>There are right ways to be weird. There are
times when being called weird is a compliment. The Truth declares
that God has crowned every human being with glory and honor—not just
you and your friends, but everyone. If God has crowned you with glory
and honor, how can you belittle yourself? You are important to God.
If God has crowned the person next to you or across the room or
across town with glory and honor, how can you belittle them? They are
also important to God. We treat ourselves and others with respect and
care and love—because we know that that’s the way God treats us and
others. If people call you weird because of that, it’s a compliment.
You are being sanctified by the truth.<br>
<br>
Being called “weird” is a compliment if it’s because you won’t go to
parties where alcohol is served (for the youth) or abused (for
adults). Being called “weird” is a compliment if it’s because you
won’t use illegal drugs or abuse legal drugs. Being called “weird” is
a compliment if it’s because you want to wait until marriage to be
sexually involved. Being called “weird” is a compliment if it’s
because you would rather go to church on Sunday morning than sleep in
or to stay out too late on Saturday night. Being called “weird” is a
compliment if it’s because you won’t shop-lift or steal or vandalize
other’s property. Being called “weird” is a compliment if it’s
because you honor and respect your father and mother—and want to do
what they say—at least some of the time. Being called “weird” is a
compliment if it’s because you are content not to go along with the
crowd, because you know who you are and whose you are. You are
Christians—children of God. You belong to God, not to the world. You
don’t have to be like everyone else. You can dare to be different—not
just to be different, but to be weird because you belong to God and
not to the world.<o:p></o:p></span></font></p>
</td>
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</table>
<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
Note, while many of the examples are moral behaviors, it is not the
behaviors that are most significant, but the relationship with God and
to each other that leads to the behaviors.<br>
<br>
I think that sanctification can result with us being a bit weird—and
being weird because of our relationship with God might be a concept
more understandable to people than the phrase “being sanctified.”<br>
<br>
A MATTER OF MATURITY<br>
<br>
Another approach I’ve taken to sanctification is to compare it with the
process of maturing. Justification is like being born and
sanctification is like growing up to become what we were born to be. We
are both exactly the same person (e.g., our DNA remains the same
throughout our lives) and a different person today from when we were
five days or five years or fifteen years old. We have more knowledge.
We usually become more responsible. For a while our strength increases,
then it may decrease. Beyond these, I read the following on a website:<br>
<o:p></o:p></span></font></p>
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</td>
<td width=528 style='width:5.5in;padding:0in 0in 0in 0in'>
<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'>[A]ll the cells in the human body (except
brain cells) renew themselves, with old cells dying and being
replaced. The rate of renewal depends on the type of tissue. Blood
renews itself completely three times in a year, the gut lining is
renewed every three days and the skeleton is renewed every four
years. This means that no part of the body, even in very old people,
is more than 10 years old.<o:p></o:p></span></font></p>
</td>
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</table>
<p class=MsoNormal><font size=2 color=black face=Arial><span
style='font-size:10.5pt;font-family:Arial;color:black'> <br>
So, except for our brains, we have entirely new bodies every 10 years.
We are constantly changing. One cell replacing another cell.<br>
<br>
Similarly, I think, the faith we have today is both exactly the same
and different from what God gave us at baptism. We might say that the
DNA of that faith remains constant, but our understanding, our
knowledge, our responsibly living of the faith is always changing.<br>
<br>
Maturing is a natural process, but it can be hindered or block by the
lack of tender loving care, good nutrition, education, healthy
environments, adequate role models, etc. Another hindrance is
“atrophy,” which is a technical term meaning, “if you don’t use it, you
loose it.” If a muscle is not used, it wastes away and becomes
unusable.<br>
<br>
Sanctification or maturing in the faith will happen naturally when the
faith is fed from the Word and Sacraments, when there is proper
Christian education, when there are faithful role models, when there
are opportunities to exercise faith. While we can’t create faith or make
it grow, we can either hinder and block its growth or we can do what we
can to fertilize and feed the seed of faith God has given us.<br>
<br>
However, Daniel H. Pink in <em><i><font face=Arial><span
style='font-family:Arial'>Drive: The Surprising Truth About What
Motivates Us</span></font></i></em>, indicates in a section about
mastery that a mindset can hinder mastery or sanctification or
maturity. He is writing about intelligence. One group believes that
intelligence is something like height. Once you reach your adult
height, you can’t grow taller. Once you reach a particular level of intelligence
that’s it. Another group believes that intelligence is something like
strength. Even as adults we can improve our strength through pumping
iron and other exercises.<br>
<br>
In terms of mastery, there can be performance goals and learning goals.
A student may master the multiplication table and pass all the tests –
that’s a performance goal. Once he’s passed the tests, his mastery of
the subject is done. As a learning goal, mastering the multiplication
tables is only part of learning to use numbers and math and how knowing
those tables can be applied in many other situations, e.g., making only
half of a recipe or doubling it.<br>
<br>
Another illustration from the book: Getting an A on a French test is a
performance goal. Learning to speak French is a learning goal.<br>
<br>
An application: Winning at Bible trivia is a performance goal.
Continuing to learn the messages of the Bible and how they apply to
one’s life is a learning goal – it’s an activity that continues
throughout our lives.<br>
<br>
I have had adults tell me, “Everything I need to know about God I
learned in Sunday school.” That mindset hinders maturing in the faith.
Others may think, “I passed all my confirmation tests and that’s
enough.” I believe that such a mindset may be a reason we often have
difficulties getting many adults to continue learning about their faith
and scriptures. I remember one judicatory person commenting about a
church that was run by a bunch of eighth graders. None of the
congregation council members had attended any Christian education classes
since confirmation.<br>
<br>
How do we instill a desire for folks to become more proficient at
matters of faith? To desire to be more open for God to do his
sanctifying work – which might make them even more weird when compared
to the people of the world?<br>
<br>
CONCLUSION<br>
<br>
O’Day raises the interesting question: “It is interesting to ponder how
the Christian community’s self-definition would be changed if it took
as its beginning point, ‘We are a community for whom Jesus prays.’” [p.
798]<br>
<br>
Have you thought of putting yourself on your prayer chain. That has
happened to me when I’ve been sick, but what about having the prayer
group constantly praying for the pastor—even when s/he is not sick and
when there are not conflicts in the congregation. I am certain that a large
part of the effectiveness of a pastor’s ministry and the ministry of
the congregation is dependent upon the people’s prayers for one
another.<br>
<br>
I know a pastor who used the church directory and prayed for every
member of the congregation. The people knew that their pastor was
praying for them.<br>
<br>
We have been assured that Jesus’ prays for us. Which means, first of
all, that we are in need of prayer. We can’t do it by ourselves.
Secondly, we are guaranteed help from God. How could the Father refuse
the Son’s requests? However, we may not always want God’s help that
Jesus has asked for. We may want to be part of the world, rather than
hated by the world. We may want to stay in our own “safe” areas, rather
than to be sent into the world. We may want to keep our individual
identities, rather than wanting the unity that becomes our witness to
the world.<br>
<br>
Do we want Jesus praying for us? If so, we need to listen carefully to
what he has requested from God. We need to prepare ourselves for God to
answer—and to be the answer God uses.<br>
<br>
Brian Stoffregen<br>
<st1:place w:st="on"><st1:PlaceName w:st="on">Faith</st1:PlaceName> <st1:PlaceName
w:st="on">Lutheran</st1:PlaceName> <st1:PlaceType w:st="on">Church</st1:PlaceType></st1:place>,
<st1:address w:st="on"><st1:Street w:st="on">2215 S 8th Avenue</st1:Street>,
<st1:City w:st="on">Yuma</st1:City>, <st1:State w:st="on">Arizona</st1:State>
<st1:PostalCode w:st="on">85364</st1:PostalCode></st1:address><br>
e-mail: brian.stoffregen@gmail.com<o:p></o:p></span></font></p>
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<p class=MsoNormal align=center style='text-align:center'><font size=3
face="Times New Roman"><span style='font-size:12.0pt'><o:p></o:p></span></font></p>
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id=templateFooter>
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<td valign=top style='padding:0in 0in 0in 0in'><!-- // Begin Module: Standard Footer \\ -->
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width="100%" style='width:100.0%'>
<tr>
<td colspan=2 bgcolor=white style='background:white;padding:7.5pt 7.5pt 7.5pt 7.5pt'
id=social>
<p class=MsoNormal style='line-height:125%'><font size=1 color="#707070"
face=Arial><span style='font-size:8.5pt;line-height:125%;font-family:
Arial;color:#707070'> <a href="Twitter%20Account%20not%20yet%20Authorized"><font
color="#336699"><span style='color:#336699'>follow on Twitter</span></font></a>
| <u><font color="#336699"><span style='color:#336699'>friend on
Facebook</span></font></u> | <a
href="http://us2.forward-to-friend.com/forward?u=51bd49db6caae596e13e44534&id=2ca132f6e7&e=12f29a7c3d"><font
color="#336699"><span style='color:#336699'>forward to a friend</span></font></a>
<o:p></o:p></span></font></p>
</td>
</tr>
<tr>
<td width=350 valign=top style='width:262.5pt;padding:7.5pt 7.5pt 7.5pt 7.5pt'>
<p class=MsoNormal style='line-height:125%'><em><i><font size=1
color="#707070" face=Arial><span style='font-size:8.5pt;line-height:
125%;font-family:Arial;color:#707070'>Copyright © 2012 Brian
Stoffregen, All rights reserved.</span></font></i></em><font size=1
color="#707070" face=Arial><span style='font-size:8.5pt;line-height:
125%;font-family:Arial;color:#707070'> <br>
I am sending the notes in a new way that I hope will be easier and less
time consuming for me. <br>
<strong><b><font face=Arial><span style='font-family:Arial'>Our mailing
address is:</span></font></b></strong> <o:p></o:p></span></font></p>
<p class=MsoNormal style='line-height:125%'><span class=orgfn><font
size=1 color="#707070" face=Arial><span style='font-size:8.5pt;
line-height:125%;font-family:Arial;color:#707070'>Brian Stoffregen</span></font></span><font
size=1 color="#707070" face=Arial><span style='font-size:8.5pt;
line-height:125%;font-family:Arial;color:#707070'><o:p></o:p></span></font></p>
<p class=MsoNormal style='line-height:125%'><st1:Street w:st="on"><st1:address
w:st="on"><font size=1 color="#707070" face=Arial><span
style='font-size:8.5pt;line-height:125%;font-family:Arial;color:#707070'>3605
W 12th Pl</span></font></st1:address></st1:Street><font size=1
color="#707070" face=Arial><span style='font-size:8.5pt;line-height:
125%;font-family:Arial;color:#707070'><o:p></o:p></span></font></p>
<p class=MsoNormal style='line-height:125%'><st1:place w:st="on"><st1:City
w:st="on"><span class=locality><font size=1 color="#707070"
face=Arial><span style='font-size:8.5pt;line-height:125%;font-family:
Arial;color:#707070'>Yuma</span></font></span></st1:City><font
size=1 color="#707070" face=Arial><span style='font-size:8.5pt;
line-height:125%;font-family:Arial;color:#707070'>, <st1:State w:st="on"><span
class=region>AZ</span></st1:State> <st1:PostalCode w:st="on"><span
class=postal-code>85364</span></st1:PostalCode></span></font></st1:place><font
size=1 color="#707070" face=Arial><span style='font-size:8.5pt;
line-height:125%;font-family:Arial;color:#707070'><o:p></o:p></span></font></p>
<p class=MsoNormal style='line-height:125%'><font size=1 color="#707070"
face=Arial><span style='font-size:8.5pt;line-height:125%;font-family:
Arial;color:#707070'><br>
<a
href="http://facebook.us2.list-manage1.com/vcard?u=51bd49db6caae596e13e44534&id=65223d806a"><font
color="#336699"><span style='color:#336699'>Add us to your address book</span></font></a><o:p></o:p></span></font></p>
</td>
<td width=190 valign=top style='width:142.5pt;padding:7.5pt 7.5pt 7.5pt 7.5pt'
id=monkeyRewards>
<p class=MsoNormal style='line-height:125%'><font size=1 color="#707070"
face=Arial><span style='font-size:8.5pt;line-height:125%;font-family:
Arial;color:#707070'><a
href="http://www.mailchimp.com/monkey-rewards/?aid=51bd49db6caae596e13e44534&afl=1"><font
color="#336699"><span style='color:#336699;text-decoration:none'><img
border=0 width=150 height=40 id="_x0000_i1026"
src="http://gallery.mailchimp.com/089443193dd93823f3fed78b4/images/banner1.gif"
alt="Email Marketing Powered by MailChimp"
title="MailChimp Email Marketing"></span></font></a><o:p></o:p></span></font></p>
</td>
</tr>
<tr>
<td colspan=2 bgcolor="#FAFAFA" style='background:#FAFAFA;padding:7.5pt 7.5pt 7.5pt 7.5pt'
id=utility>
<p class=MsoNormal style='line-height:125%'><font size=1 color="#707070"
face=Arial><span style='font-size:8.5pt;line-height:125%;font-family:
Arial;color:#707070'> <a
href="http://facebook.us2.list-manage.com/unsubscribe?u=51bd49db6caae596e13e44534&id=65223d806a&e=12f29a7c3d&c=2ca132f6e7"><font
color="#336699"><span style='color:#336699'>unsubscribe from this list</span></font></a>
| <a
href="http://facebook.us2.list-manage.com/profile?u=51bd49db6caae596e13e44534&id=65223d806a&e=12f29a7c3d"><font
color="#336699"><span style='color:#336699'>update subscription
preferences</span></font></a> <o:p></o:p></span></font></p>
</td>
</tr>
</table>
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<p class=MsoNormal><font size=3 face="Times New Roman"><span
style='font-size:12.0pt'><o:p></o:p></span></font></p>
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<p class=MsoNormal align=center style='text-align:center'><font size=3
face="Times New Roman"><span style='font-size:12.0pt'><o:p></o:p></span></font></p>
</td>
</tr>
</table>
</div>
<p class=MsoNormal align=center style='text-align:center'><font size=3
face="Times New Roman"><span style='font-size:12.0pt'><o:p></o:p></span></font></p>
</td>
</tr>
</table>
</div>
<p class=MsoNormal><font size=3 face="Times New Roman"><span style='font-size:
12.0pt'><img border=0 width=1 height=1 id="_x0000_i1027"
src="http://facebook.us2.list-manage.com/track/open.php?u=51bd49db6caae596e13e44534&id=2ca132f6e7&e=12f29a7c3d"><o:p></o:p></span></font></p>
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