![]() ![]() Jesus is explicitly describing how succession will work. This reality, too, will be by the Comforter (14:20). Jesus further says that he will not leave his disciples as orphans but will come to them and be with them always. “I will ask the Father, and he will give you another Comforter, that he might be with you to the end of the age: the Spirit of Truth.” This presence is what will make succession possible. Then Jesus explains how these things will become possible. He further promises a new power in prayer because his successors will now pray in Jesus’ name. Then he says something very important: “He who believes in me will do the mighty deeds I do - and he will do greater things than these, because I am going to the Father” (14:12). Jesus directs their attention to the mighty deeds that he has done as evidence of his status as God’s Son. Philip asks him a question that demonstrates that he and the others still don’t really understand Jesus. He engages in a very intimate, loving, yet wistful discussion with these disciples with whom he has shared his earthly life these last three years. The first passage, John 14:8–20, is set on the night when Jesus was betrayed and arrested. We find two passages in particular in the Gospel of John. ![]() But as Calvary loomed Jesus specifically addressed with them the issue of succession. He sent them out to heal, confront evil and proclaim the kingdom, then debriefed (Luke 9–10). And Jesus let them gain some experience in doing what he did, a bit at a time. He gave them the Holy Spirit, called in the New Testament the “Spirit of Christ” (Romans 8:9). Jesus gave them the very Spirit by whom his own public ministry was empowered. Jesus did more than let the disciples learn by observing him and walking with him and talking with him privately without the public riddles. Herein a principle: ideally, a good leader personally prepares his successors. But the 12 were a special subgroup, and Jesus especially poured himself into their lives so that they could become the people they would need to be. All of them would go on to tell of their time with Jesus and spread his teaching and declare the kingdom. Many others also came to follow Jesus, and we know from Scripture that over 500 followers witnessed his resurrection in Jerusalem (1 Corinthians 15). He chose them specifically for the purpose of succession. From the outset of his public ministry he associated with himself 12 apprentices (disciples). Jesus had always intended that his ministry continue after him. The same sorts of questions that attend most successions attended our Lord’s ministry as he began to look to the cross. Safer than such midrash (still sometimes attempted today) is to examine a succession situation that is explicitly pursuing divine principles. But is this “principle” really taught by Scripture as a principle, or is it the case that historically this was simply what happened? For example, the story of David’s family and the harem-conspiracy conflict that erupted after his death could suggest to the midrashist that before a succession event, the organization needs to be healthy or else the event will go badly. In these narratives a midrashic approach (a 2nd-century Jewish interpretation) will discover a variety of “principles,” and one might list them and draw the requisite conclusions. Here we find not only kings, but also prophets, such as Elisha as he succeeds Elijah. The Books of Samuel and Kings present a concentrated series of stories of the rise and fall of good and bad leaders. One thinks immediately of David succeeding Saul, and of Solomon succeeding David. The Bible contains numerous succession stories that we might look to for guidance in our own contexts.
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |