19 th August: 13 th Sunday after Pentecost: 1 Kings 2.10–12;3.3–14 and Psalm 111;Proverbs 9.1–6 and Psalm 34.9–14;Ephesians 5.15–20;John 6.51–58

Anyone who thinks that the Bible readings are chosen on the whim of the preacher is sorely misguided. Our lectionary is constructed by a panel of scholars, ¹ who are able to discern patterns of thought and connections in the Biblical text, which most us don’t know exist: regular viewers of Victoria Coren Mitchell’s BBC 2 quiz programme ‘Only Connect’ will appreciate the thought!

In recent consecutive weeks, the lectionary has presented Gospel readings from Jesus’s ministry in Galilee. Four weeks ago, we were introduced by a Synoptic Gospel discourse, which, if it had been followed, would have led to a discussion of the event universally known as ‘The Feeding of the Five Thousand’. ² Three weeks ago, we listened to St. John’s account of that event; ³ and two weeks ago we heard John’s explanation of it, ⁴ culminating last Sunday with the famous passage: ‘I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.’ ⁵

Thus, remaining with St John, we read a passage which introduces us to the philosophical language and ideas of the writers that Gospel, which has become embedded in our devotional psyche:

Truly, truly, I say to you, unless you eat of the flesh of the Son of man and drink his blood you have no life in you … and … He who eats my flesh and drinks my blood abides in me, and I in him … with … he who eats this bread will live for ever.

It is appropriate to elaborate upon my use of the word ‘language’. Most you will be aware of the differences between the four Gospels. The first three, Matthew, Mark and Luke, are called the ‘Synoptic Gospels’ because they present a chronological appreciation of the life and work of Jesus over a one year period. They were all written on the premise that they were recording, to the best of their ability, events which remained within the then ‘recent memory’.

However, whilst the evidence suggests that whilst the Synoptic Gospels may have been written between 64 and 90 ce, John’s Gospel is a more sophisticated document. It was probably written between the years 90 and 110 ce. It presents the events in the life of Jesus as happening over a three-year period, and attempts to relate them to significant periods in Jewish history. It is generally believed to have been written by a group of anonymous scholars, seeking to view his life from a religious and philosophical perspective.

Not all of us are able to appreciate the all of the finer nuances and subtleties of the text. From a devotional perspective, it is possible to discern the development of the unique relationship between the Son and the Father, and to internalise our appreciation of the text in our worship. Hence, without apology, I give you the seven ‘I am’ passages, which taken together, either jointly or severally, provide a focus for considering the relationship, and covenant, between ourselves and the Godhead viz

the bread of life; he who comes to me shall not hunger. ⁶

the light of the world; he who follows me will not walk in darkness, but will have the light of life. ⁷

the door; if anyone enters by me, he will be saved. ⁸

the good shepherd. The good shepherd lays down his life for the sheep. ⁹

the resurrection and the life. ¹⁰

the way, and the truth, and the life; no one comes to the Father, but by me. ¹¹

the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing. ¹²

It is appropriate to consider the use of the words ‘I am’ in the Gospel. It can be suggested that the writers (who were not always presenting a chronological account of Jesus’ life), wished to establish a philosophical link between the Godhead and the founders of the nation. ¹³ Thus, we remember the story of Moses in the desert at the burning bush, when God told Moses His name: ‘I am who I am’ … And he said, ‘Say this to the people of Israel, ‘I am has

sent me to you.’ ¹⁴

That name, of course, is better known as Yahweh and provides a link to Jesus’ forefather, David. ¹⁵ Our Old Testament readings recorded the death of King David, and the succession of his son, Solomon. ¹⁶ The text records that the Lord appeared to Solomon in a dream, asking him what gifts he would like to receive on the accession to the throne of his father. Solomon’s answer was to recognise the steadfast love and faithfulness shown by God to his father, but, very interestingly, to ask for guidance in the task of kingship: ‘Give thy servant therefore an understanding mind to govern the people, that I may discern between good and evil.…’ ¹⁷ And, of course, the response was: ‘Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you.…’, ¹⁸ with the text then recounting the story of the two mothers and the one child, which provides the foundation for the phrase ‘the wisdom of Solomon.’ ¹⁹

Thus, we glimpse the making of the relationship between monarch, people, and God, where the emphasis is placed on the notion of service to, and within, the nation. The last century witnessed the dedication of Our Sovereign Lady when, as Princess Elizabeth, she made her twenty-first birthday speech: ‘I declare before you all that my whole life whether it be long or short shall be devoted to your service’. ²⁰

This year is one of commemoration, when we remember particularly the end of the First World War, and dedicate ourselves to striving to end of all wars. This requires both commitment and service. It requires us to recognise the special relationship between ourselves, Jesus, and God, which is one of obedience and service. This can be best exemplified in the words of the Methodist Covenant Service:

I am no longer my own, but Thine. Put me to what Thou wilt, rank me with whom Thou wilt; put me to doing, put me to suffering.… Thou art mine, and I am Thine.… And the Covenant which I have made on earth, let it be ratified in heaven. ²¹