Sermon Seeds: Truth, Trouble, Fear

Sunday, June 8, 2025
Day of Pentecost | Year C
(Liturgical Color: Red)

Lectionary Citations
Acts 2:1-21 or Genesis 11:1-9 • Psalm 104:24-34, 35b • Romans 8:14-17 or Acts 2:1-21 • John 14:8-17, (25-27)
https://lectionary.library.vanderbilt.edu/texts/?z=s&d=51&y=384

Focus Scripture: John 14:8-17, 25-27
Focus Theme: Truth, Trouble, and Fear
Series: Building Up a New World (Click here for the series overview.)

Reflection
By Cheryl A. Lindsay

Six years ago, I preached my final sermon at the church where I served as associate pastor. It was Pentecost Sunday, and this focus scripture was my text. I titled my sermon “Farewell.” I interwove biblical exegesis, expressions of profound gratitude, disclaimers that I was not equating myself to Jesus, and a charge to the church that I loved to continue to be all that they were and more. After the service was over and I spent time with members of the church during coffee hour, I was surprised at how many did not realize that this was my farewell sermon to them. On the one hand, I was pleased that I held to the integrity of the proclamation moment to such a degree that my personal expressions were that subtle. On the other hand, I wondered if Jesus was also surprised when the disciples missed the totality of Jesus’ message.

The events surrounding this text occur before the passion as Jesus prepares their disciples for the next phase of their ministry. Jesus will not always be with them. Once this assignment reaches completion, Jesus will return to their eternal position and rely upon followers of The Way to continue the ministry and mission. The extensive exposition of this preparation is called the Farewell Discourses.

Unlike the short and metaphorical use of the parables in the synoptic accounts, John recounts the longer expository explanations that Jesus offers the disciples. The mystery contained in them is not found in metaphor but in incredulity. The tale hardly seems believable so the disciples seem not to accept and comprehend Jesus’ messages in the moment or even during the most critical events. Yet, it would not be a stretch to imagine them remembering and unpacking the nuances of the promise and assurance found in the words of departure. As they immersed themselves in memory, the church continues to be called to remembrance of these events from current conditions. Their story remains a shared human story—a testimony situated in a moment that it also transcends as we claim it as our own.

This historical tale, however, is embedded in a larger cosmological story, about God’s Son who existed with God before creation, came to dwell among humankind, and returned to God. In contrast to the historical tale, this cosmological tale is not bound in space and time but has the cosmos as its location and eternity as its time frame….The Fourth Gospel invites readers to insert ourselves into the text and even to a certain extent encourages us to become particular types of readers: compliant readers who will agree with the worldview it presents, and align themselves unequivocally with the light, life, and Spirit as defined in this Gospel and against the forces of [evil], death, and flesh, again as defined by John. But readers have a choice as to whether and how they insert themselves in this text, and it is often by resisting or challenging a compliant reading that we can truly engage with John’s Gospel.
Adele Reinhartz

This engagement may be applied throughout the biblical witness, yet the Johannine account presents a particular perspective. The Farewell Discourses open the second half of the account, also known as the Book of Glory. Only through a countercultural understanding may the horror of the crucifixion be known as glorious. It jars the modern sensibility and even offends theological commitments that reject the characterization of a God who needs violence and suffering in order to be satisfied, moved to mercy, and to open the gates of heaven. Yet, suffering remains a tragic and grievous consequence of the brokenness of humanity. The Book of Glory praises the God who is with humanity in our broken condition even unto inconceivable suffering and death. Written decades later, John’s gospel consoles and encourages a faith community increasingly removed from the events recounted even as they face the threat and reality of persecution not far removed from what Jesus experienced. Following Jesus has proven to be a dangerous ministry.

The material contained in John 13–17 is unique to this Gospel. The underlying perspective of the farewell discourse is different from the first half of John’s Gospel, which narrates Jesus’ ministry to the Jews, with his followers playing only a minor role as disciples of Rabbi Jesus. The farewell discourse, on the other hand, presents Jesus’ mission to the world, based on his cross-death and carried out through his followers in the power of the Spirit. The underlying assumption is that Jesus has been exalted; thus, he will answer prayer offered in his name, send his Spirit and direct the mission of his followers, and take his disciples into the loving and unified Father-Son relationship. The disciples have risen from lowly helpers to partners in ministry. The parallels between the present discourse and “covenant language” in Moses’ parting Deuteronomic instructions suggest that Jesus here is cast as the new Moses, who institutes a new covenant with his disciples. Just as Moses was prevented by death from leading God’s people into the promised land, so Jesus will be separated—albeit only temporarily—from his followers. Yet, in contrast to Moses, Jesus, as the new Joshua, entered heaven itself as our forerunner (cf. Heb. 4:8, 14; 6:20; 12:2). Or, to use Johannine terminology, Jesus will go to prepare a place for his disciples (14:2–3) and be glorified in the Father’s presence with the glory he had with him before the world began (17:5).
Andreas J. Köstenberger

Disciples reflecting on these parting words would be reassured that the covenant remains in effect. The Holy One remains the God of liberation for the captive and accountability for the wicked. The Sovereign God has a plan and a path forward for a flourishing life for the oppressed. The Exalted One draws near to the cries of the people and responds with compassion, justice, and love. God is with us enabling, sustaining, and completing the journey to the promised position. God is with us even when being with us requires a temporal departure.

Another benefit of Jesus’ departure for his disciples will be the ensuing greater intimacy of relationship between them and Jesus. The subject of the present interchange is one of the central themes of John’s Gospel: the unity of God the Father and Jesus the Son (14:8–11). What is at stake here is nothing less than Jesus’ ability to provide firsthand revelation of God (cf. 1:18). References to Jesus’ unity with the Father pervade the entire Gospel and surface regularly in Jesus’ confrontations with the [religious] leaders (e.g., 5:18; 10:30). John’s presentation clearly implies ontological unity (unity of being); but the emphasis lies on functional unity, that is, the way in which God is revealed in Jesus’ words and works (called “signs” by John; cf. 10:38).
Andreas J. Köstenberger

The particular promise found in this exposition is the coming of the Spirit of Truth. Proximity to Jesus will be mediated. Truth will sustain the disciples through false teaching. Truth will embolden them despite persecution. Truth will propel them beyond their fears and troubled hearts.

By the time John’s account circulates, the early church has been in place for nearly seventy years; several generations have entered into communion. Original eyewitnesses have entered into their eternal rest. Yet, the empire continued to perceive the Jesus movement as an existential threat that had to be eliminated.

Followers of The Way, empowered by the Spirit of Truth, threaten the power of today’s empire. The actual teachings of Jesus that promise liberation, inclusion, and belonging of those on the margins reject a capricious and calculating culture that idolizes the individual, hoards resources, and exploits the vulnerable. Stewards of Christ’s ministry repudiate a limited and self-serving reading of the gospel that proclaims its own truth and feasts on fear.

On this commemoration of the birth of the church, in an era when so many have co-opted the label of Christianity to endorse a cultish distortion that bares little resemblance to the ministry and life of Jesus, the church is called to remember who we are and the promise of who we can be. Let not our hearts be troubled. The Advocate, the Spirit of Truth, is still speaking. Do not fear. Be the church.

Reflection from Voices of People of African Descent
The 33rd General Synod adopted a Resolution to Recognize the United Nations International Decade for People of African Descent (2015-2024). As part of its implementation, Sermon and Weekly Seeds offers Reflection from Voices of People of African Descent related to the season or overall theme for additional consideration in sermon preparation and for individual and congregational study.
But working in the field and later going to school taught me a lesson. To never give up, to never give in. To keep the faith,and keep your eyes on the prize. I say to you, young men and women, you must never give up. You must never lose faith. You must be bold, brave, and find a way to get in the way, to get in what I call “good trouble.”
When I was growing up, I’d ask my mother, my father, my grandparents, my great-grandparents, my teachers, about the signs that I saw, saying “white men,” “colored men,” “white women,” and “colored women.” They would say, “boy, that’s the way it is. Don’t get in the way and don’t get in trouble.”
But when I was 15 years old, in 1955, I heard of Rosa Parks. I heard the words of Martin Luther King, Jr. on the radio. The action of Rosa Parks and the words of Martin Luther King, Jr. inspired me to find a way to get in the way. And I got in the way. And I got in trouble, “good trouble.” We studied, yes, we studied, the way of peace, the way of love, the philosophy and the discipline of nonviolence. And we brought down those signs that said, “white men,” and “colored men,” “white women,” and “colored women.” We made it possible for people all across the South to be able to register to vote.
I say to you as students, as young people, learn all that you can learn. And use your education to help change the country, to help change the world, to make this country better and make this world better. You have an obligation to help save the planet. To save the environment. We must save this little piece of real estate that we call Earth for the generation yet unborn. We must realize we have a right to know what is in the food we drink, and what is in the water we drink, and what is in the air we breathe.
You can do it. So I say to each and every one of you as you’re standing here at Georgia State University, learn all you can! Then go out there and spread the good news. I say to each and every one of you, while you study here, learn all you can about Georgia, about America, and about the world. We have to save this planet for the generations yet unborn. I will encourage some of you to be volunteers on campaigns. Come to my office a short distance away, and be an intern. Maybe not just here in Georgia, but maybe in Washington. Maybe not just with me, but with other members of Congress.
You can do it. You must do it. Again, I wish each and every one of you well. During the ‘60’s, you know I got arrested a few times. Not for fighting, not for playing hooky from school. But for standing up, for speaking up, following the teaching of Gandhi, of Martin Luther King, Jr. I went to jail 40 times in the ‘60’s. And since I’ve been in Congress, 5 times. And I’m probably gonna get arrested again for something.
My philosophy is very simple: when you see something that is not right, not fair, not just, you have a moral obligation to say something, to do something. What is wrong with a society that takes little children from their mothers and fathers and places them in cages. That’s not right, that’s not fair, that’s not just. And if we continue to do it, history will not be kind to us. That’s not the American way. And we have to do better.
So, I urge you while you’re here to participate in the democratic process. Get registered, here in Georgia or back in your hometown, city or state. And get involved in American politics, so we can change things.
Again, I wish you well. Go in peace. Keep the faith, and keep your eyes on the prize. Work hard, and study hard. Thank you very much.
—U.S. Representative John Lewis, Excerpt from his Commencement Address to Georgia State University, 2020

For Further Reflection
“But better to get hurt by the truth than comforted with a lie.”— Khaled Hosseini
“Do one thing every day that scares you.” — Eleanor Roosevelt
“Do not anticipate trouble, or worry about what may never happen.
Keep in the sunlight.” ― Benjamin Franklin

Works Cited
Köstenberger, Andreas J.. John (Baker Exegetical Commentary on the New Testament), Grand Rapids: Baker Publishing Group, 2013.
Reinhartz, Adele. “John.” Gale A. Yee, Ed. Fortress Commentary on the Bible: Two Volume Set. Minneapolis: Fortress Press, 2014.

Suggested Congregational Response to the Reflection
During the season of Easter, the suggested congregational response will come from the All Church Read Group Engagement Guide found on Frontline Faith.
Affirmation Circle
Gratitude and affirmation are important components of resilience because they offer us
time and space to be present to the good in our lives and each other. This practice is an
invitation to dwell with gratitude and affirmation for the folks in your group to ground
yourselves in the abundance and flourishing that you are creating together.
If you want to offer a foundation for your practice, you can read adrienne maree
brown’s Radical Gratitude Spell or Philippians 1:3-7.
Invite folks to offer a specific word of affirmation and gratitude to one other person in
the circle. It doesn’t have to be big or grand, but just an expression of affirmation and
gratitude for some unique gift that that person has offered to you and the group. Then
that person (the receiver of the affirmation) offers their affirmation and gratitude to
someone else in the circle, and on until everyone has been appreciated and affirmed.
NB: it may help if the facilitator goes first to give an example.
When everyone has been appreciated and affirmed, invite folks to breathe in all the
goodness that surrounds you and exhale gratitude for this abundance 2-3 times.

Worship Ways Liturgical Resources
https://www.ucc.org/worship-way/day-of-pentecost-c-june-8/

The Rev. Dr. Cheryl A. Lindsay, Minister for Worship and Theology (lindsayc@ucc.org), also serves a local church pastor, public theologian, and worship scholar-practitioner with a particular interest in the proclamation of the word in gathered communities. You’re invited to share your reflections on this text in the comments on our Facebook page: https://www.facebook.com/SermonSeeds.

A Bible study version of this reflection is at Weekly Seeds.