Healing The Man Born Blind

Healing The Man Born Blind

John 9:1- 41

To begin, it is very important that you [please read this whole chapter first] before you consider any of my words about it.

To me, this sign is too good to be true. You will see why I say this as we move through the chapter together. The author of the Gospel of John has made it very clear as to why he wrote; he wanted us to come to know Jesus and to believe in him. He wanted our eyes to be opened and to see Jesus clearly. I hope that the first five signs have helped you thus far, but this sixth sign is essential if you are to be able to understand the last and seventh sign in this Gospel.

As I read this chapter one of the most famous Gospel Songs, that is played and sung all over the world, Amazing Grace rings in my soul. When we get to the seventh sign you will come to see just how amazing this grace is that Jesus preaches and extends by his words and deeds. I also sense, in this story, an up-to-date commentary on our religious world of today. It is an "eye opener" for the many levels of skepticism and faith that is present in so many. The last three verses (39-41) expresses the summary of what the author expressed after having shared the details he exposes in this sign.

Jesus said, 'It is for judgement that I have come into this world - to give sight to the sightless and to make blind those who see.' Some Pharisees who were present asked, 'Do you mean that we are blind?' "If you were blind,' said Jesus, 'you would not be guilty, but because you claim to see, your guilt remains.'

As Fr. Brown commented, "Before narrating the miracle, the evangelist is careful to have Jesus point out the meaning of the sign as an instance of light coming into darkness. This is a story of how a man who sat in darkness was brought to see the light, not only physically but spiritually. On the other hand, it is also a tale of how those who thought they saw (the Pharisees) were blinding themselves to the light and plunging into darkness." from: "The Gospel According to John (i-xii) by Raymond E. Brown, S.S., Doubleday & Co., Inc.

Here is a running outline of what I see and share in this sixth sign of the Gospel of John:

1. Introduction:

The disciples asked, "Rabbi, why was this man born blind? Who sinned, this man or his parents?" To which Jesus basically replied that it had nothing to do with sin!

Ramond Brown says, "Despite the Book of Job, the old theory of a direct causal relationship between sin and sickness was still alive in Jesus' time." It probably stemmed from Exodus 20:5, "for I, the Lord your God, am a jealous God, punishing the children for the sins of the parents to the third and fourth generation of those who reject me."

Guess what, it is still around in our day. We still live with what is called the Doctrine of Original Sin in much of the Christian Church. This concept is not found in Judaism, Budhism or Hinduism. The doctrine of Original Sin was perhaps begun by early Church fathers like Tertullian, Cyprian and Ambrose (@ 160 CE) who considered that mankind shares in Adam's sin, transmitted by human generation. Because this doctrine is not clearly spelled out in scripture, there are a variety of interpretations in various times and ecclesiastical bodies. Not all Christians, especially today, subscribe to this doctrine at all. In any case, in this story, Jesus made it clear to his disciples (vs 3) "It is not that he or his parents sinned, .... he was born blind so that God's power might be displayed in curing him". The purpose of this sign should be clear!

In the next verses (vs 4-7) Jesus explains his mission, "While I am in the world I am the light of the world" and also demonstrates the purpose of this sign concerning seeing and believing. I think it is important to note that his was not a direct healing. Jesus makes paste with his spittle and places it on his eyes and tells him to go and wash in the pool of Siloam. After the man did this he was able to see for the first time in his life! What a marvelous demonstration of what the rest of chapter nine is sharing with us as told to us by this colorful author of the Gospel of John. I think there are many reasons we are told this process as you will partly see from the dialogue that follows.

2. The reaction of others:

A. His neighbors and those who saw him begging (vs 8-12) These people did not witness the healing so the man had to explain how it all happened. Having explained the paste and washing by "the man called Jesus", they wanted to know where Jesus was and the man had no idea. He was not in the presence of Jesus when his sight returned so he has no idea where he is.

B. The Pharisees have several serious problems with Jesus and this whole story (vs 13-34).

a) (vs 13-23) They did not believe the man until they summoned his parents. His parents assured them that he was their son and that he was born blind, but they could not explain, nor did they wish to explain, how he could now see. His parents reminded them that he was of age and could speak for himself. The Gospel provides this explanation, "His parents gave this answer because they were afraid of the Jews; for the Jewish authorities had already agreed that anyone who acknowledged Jesus as Messiah should be banned from the synagogue."

b) (vs 24-29) The man is again questioned by the authorities with a warning that he tell the truth because they knew Jesus was a sinner and was incapable of such power. The man simple reply was, "All I know is this: I was blind and now I can see", then reminding them he had told them everything already he chided them, "Why do you want to hear it again? Do you also want to become his disciples?" The Pharasees became abusive telling him they were disciples of Moses whom they knew was spoken to by God but they had no idea where Jesus came from. Their minds were decidedly against Jesus.

c) (vs 30-34) The man speaks back to them reminding them that he was sure God did not listen to sinners and, since no one before has been able to open the eyes of a blind man, how could this be done except by God. The Pharasees were amazed at his boldness to "lecture" them becaue he was born and bred in sin so they turned him out.

C. (vs 35-38) Having heard that they turned out the man born blind, Jesus found him and asked, "Have you faith in the Son of Man?" It becomes obvious that the man had no idea who Jesus was talking about when he replies, "Tell me who he is, sir, that I may put my faith in him". Jesus tells him that he has not only seen him but that he is now talking with him. Then the man declares his belief and falls on his knees before Jesus. This points out the distinct difference between physical sight and spiritual sight.

3. Jesus explains the conclusion for this chapter:

"It is for judgement that I have come into this world - to give sight to the sightless and to make blind those who see". The point that Jesus is making is made clearer by the reaction of the Pharisees who respond, "Do you mean that we are blind?" Jesus, in his candid manner replies, "If you were blind you would not be guilty, but because you claim to see, your guilt remains". To me this is similar to people today who believe and claim to have all the answers in matters of faith but have few if any questions.

The value and teaching in each of these three sections:

1. Original Sin and the Mission of Jesus. (vs 1-7)

Original sin is a doctrine; it is an idea and belief that developed in the early church as time progressed and is not directly found in scripture. While the word sin is used frequently, it is never firmly establish that it was an inherited condition in creation. This idea that mankind shares in Adam's sin and that it is transmitted by human generation is one that developed into doctrine as noted above by some in the early Christian church. Doctrines come into existence to authorize human interpretations that are not actually obvious in scripture. This is why Judiasm, along with other major religions, including many Christians, do not hold to this concept. When the disciples made reference to sin as a reason for this man's blindness from birth Jesus quickly corrected that idea as false. Sin had nothing to do with it whether he was or his parents were sinners.

What was the mission of Jesus as revealed in this sign or healing? It was to bring light into a world that had become dark in so many ways. To enable us to see and experience the salvation of God's Realm that is able to change and sustain all people who accept God's grace for living. (GRACE: God's Recreative Activity Causing Excellence) As Marcus Borg says in his latest book, "Speaking Christian" (HarperCollins e-books), Chapter 1 - "Salvation now refers to life after death; it is about going to heaven. But in the Bible, it is seldom about an afterlife; rather, it is about transformation this side of death." In chapter 3 - "Salvation is liberation from the Pharaoh within as well as the Pharaoh from without." It was a way of liberation from Rome's authority and the legalism of the Jewish religious leadership then and that is still available to everyone in the twenty-first century. In every age there are political, cultural and religious beliefs and practices that blind us to the freedom of God's abundant way of life for ouselves and in community with others.

As one can see from the closing remarks of Jesus at the end of this chapter, the whole purpose for healing this man is to open our eyes to see the real beauty of living in the Realm of God as intended from the beginning of creation. To envision the life that can be open to us when we are free from the distortions of our own making that bring bondage and repression upon us in our common life together as well as in our individual lives. To enable us to receive the gift of life that God has provided and to see and be open to the abundant life that Jesus came to show us in word and deed.

2. Reaction of others:

A. Neighbors and family (vs 8-12) did not see how and when the man was healed. Jesus continually referred to himself as "the son of man" and seldom did anything to deliberately bring attention to himself. His mission was to bring everyone's attention to God and the salvation that was available to all who would believe and follow him. His kindness to humanity was a demonstration of his connection to the essence of God and his intention to establish the Realm of God in the world. So, after the man explained how he received his sight and told them that he followed the instruction of the one called Jesus, they wanted to know where he was but the man could not tell them. They were aware that he was blind from birth so they were more than curious as to how it all happened. Even to this day there are many who are curious about Jesus but find it difficult to meet and know him as the "son of man" and the God of love about which he spoke.

B. Political and Religious Authority (vs 13-34) had continuing problems with Jesus but, in this story, is was mainly the Pharasees who are mentioned. Even today those in authority have similar problems when their authority is questioned or criticized.

a) (vs 13-23) They struggled with getting to the truth. The man and his parents were grilled with questions because they found it hard to believe. Authority was easily insulted, even as it often is today, and these leaders seemed to feel that no one was telling them the truth. The writer even tells us that his parents were reluctant to say much of anything because they were afraid of their authority. These leaders had already made it clear that their judgement about Jesus was not good and they did not want to say anything that might cause them to be expelled from the Temple. Fortunately for them their son was old enough to speak for himself and that seems to have gotten them off the hook. Perhaps we should not be too quick to criticize the Pharasees because, even today, many religious leaders are hardened in their beliefs. The old saying, "don't confuse me with the facts, my mind is already made up", is still alive and well today.

b) (vs 24-29) The Pharasees turn again to challenge the man's testimony and try to get him to change his story. They begin to argue with him and even became abusive toward him according to the author of this Gospel. In order to keep their authority under Roman rule they had to make sure that their people were kept in control and cause no political trouble. Jesus was becoming a constant challenge to all authority where he lived and taught because he saw their power as uncaring and abusive, especially to those who were vulnerable. Jesus was considered an insurgent and, from their point of view, not a godly person in the tradition of Moses. With the tension of their need to keep control they were extremely strict with their teaching to maintain respect for themselves and the Temple. This is the style of leadership, even today, when religious leaders feel threatened. They become firm in instisting that they hold the truth and are the true representatives of God and proclaim that any variance from their interpretation is corrupt and wrong. As we all know, this attitude and practice has caused many wars in both politics and religion.

c) (vs 30-34) This man, who had received his sight, replied just as firmly that he could see clearly that Jesus had to be a man of God. These religious leaders were taken back by his boldness and clarity of reasoning that sinners could not do such things. As a result they "turned him out" and reminded him, using the old adage, that he was born blind because he was born a sinner. This reminds me of another old saying, "the cheapest way to build yourself up is to run someone else down". A popular habit of those in power who try hard to keep it.

C. (vs. 35-38) Now the man who was healed was found again by Jesus and asked him if he had faith in the son of man? He asked Jesus to tell him who this man is so that he can put his faith in him. Jesus simply reminds him that he has seen him and, in fact, is the one now speaking to you. He then recognized Jesus and fell on his knees before him. Remember the man was blind when he was told to go and wash the paste off his eyes in the pool at Siloam. He had not yet seen Jesus with his own eyes and obviously did not know where he was when the Pharasees asked where Jesus was. I am sure that the man was ecstatic when he could see for the first time in his life but had little time to appreciate it before the Pharasees heard about it and confronted him. The Pharasees were more concerned about the Sabbath and keeping the law with little or no concern for his joy and his former condition of blindness.

3. Further Comments on this chapter:

This story surely tells us the truth about ourselves and about religion in general. The writer of this Gospel wanted to make sure that we get the point of our own blindness, especially our spiritual blindness when we are so sure that we see it all so clearly. Religion seems to be like a cataract, an eye disease that involves the clouding or opacification of the natural lens of the eye. It is a slow progressive clouding that eventually prevents us from seeing clearly. When our religious beliefs become more profuse they tend to overtake the light of God's presence in the very core of our being that connects us to God. Remember that our sight is a function of the mind where the real images are formed and recognized. Our eyes are simply the camera lenses that allow the images to access this marvelous capacity of sight. It is not uncommon to have eye problems but, when they are noticed, they can be corrected and cataracts can be removed. Too many religious people are like the Pharasees, they can only see what they choose to see and even Jesus could not clear their vision to get the clear picture of God's Realm.

One of the larger problems with spiritual vision and insight is doctrine, a belief (or system of beliefs) accepted as authoritative by some group or school.

Etymology < Middle English < Old French < Latin doctrina (“teaching, instruction, learning, knowledge”) < doctor (“a teacher”) < docere (“to teach”); see doctor.

Noun - doctrine (plural doctrines) A belief or tenet, especially about philosophical or theological matters. The body of teachings of a religion, or a religious leader, organization, group or text.

o The incarnation is a basic doctrine of classical Christianity.

o The four noble truths summarise the main doctrines of Buddhism.

I have often heard people say that doctrines are "man made" and this is basically true. Doctrines are gleaned from various texts in scripture but they are nowhere actually stated as such. Many would say that doctrines are ideas that are read into scripture rather than ideas that are clearly pronounced in scripture. We started out this story about the man born blind with a popular notion that formed the question asked by Jesus' disciples, "Rabbi, why was this man born blind? Who sinned, this man or his parents?" Jesus made it clear that his blindness had nothing to do with sin in his life or his parents. As we noted, this notion became the doctrine of "original sin" that gradually crept into the church's understanding and became a doctrine. It is unique to the Christian church even though all churches do not teach or believe it. As noted in the above definition of doctrine, we have two samples of a doctrine from Christianity (The Incarnation) and Buddhism (The Four Noble Truths).

Probably the most confusing doctrine of the Christian church is the doctrine of the Trinity. In an earlier edition of "The Scofield Reference Bible" published by NY Oxford University Press with several copyrights before 1945, it contained a verse in I John 5:7, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." It was, however, clearly marked with a marginal notation lettered "o" which says, "It is generally agreed that vs. 7 has no real authority, and has been inserted". It was not long after this edition that this verse was left out entirely from the letter of I John in further Scofield editions. This verse was acknowledged to be insterted because the doctrine of the Trinity, while implied in many scriptural references to Father, Son, and Spirit, there is no statement in scripture that these three are "three persons in one substance" as the doctrine proclaims. The main confusion today is that the definition of "person" and "substance" has changed dramatically from the understanding of when this doctrine was formulated.

Like the Pharasees, who in this story were placing the Law and the Sabbath above the wonder and joy of this man receiving his sight, likewise many religious people place doctrinal "truth" above God's love for all people, in all times, in all circumstances, and in all places. God so loved the world and all creation is the theme of the Realm of God with no restrictions or exclusions!

Jesus was authentic, bona fide, and reliable. Jesus authentically represented God by showing an intense love for the creation and for all people, especially those in need. He was bona fide in the way he dealt with all authority and power that was not practicing compassion and respect, extending grace and kindness as servants of God. Jesus was reliable in what he said and did, refering to himself as the "son of man" who was not here to be served but to serve. We are given a lot to think about and learn about blindness and vision from this particular sign about Jesus and the man who was blind from birth so that we may clearly see God and the world he envisioned for everyone.

May the caring peace of God that goes beyond human comprehension, declare God’s love for you in your heart and mind as we see it in Jesus Christ; and may the blessing of God, loving Creator, gracious Liberator, and life giving Spirit keep you steadfast now and always. Amen.

Jesus - Feeds 5000+ and Walks On Water

Jesus - Feeds 5000 / Walks On Water

In the vocabulary of many, these are the 4th & 5th miracles of Jesus recorded in the Gospel of John. In other translations, and according to biblical scholars like Raymond E. Brown, they are called signs. A lot of people think of the particular verses that record the signs and do not always connect them, especially in the Gospel of John, with the whole of the content that place these signs in the life of Jesus.

As we noted in the first three signs, they were used to situate Jesus in a context with people to whom he was ministering and to enable us to fully sense the interaction of what they heard and saw in concert with the words and actions of Jesus. These two signs appear in Chapter 6 of this Gospel and, as you will see, focus our attention on the life of Jesus as it relates to the celebration of Passover. Many people are not aware that Jesus was a faithful Jew and even many Christians forget that he was a Rabbi. As a devout Jew and Rabbi who kept the holy feasts of remembrance in Jerusalem, even as a child, Jesus was thoroughly familiar with the Law and the Prophets. The primary focus of the Gospel of John is to introduce us to Jesus so that we too can believe and experience the life he brought to us from God. These signs then are no more important than the whole of the context in which they occur. To make them more than they are is to distort the full impact of the ministry of Jesus to them and to us today.

In his well known and respected commentary on the Gospel of John, Raymond Brown gives us an outline of the progression of events in Chapter Six to present Jesus and his connection to the celebration of Passover. I will use this to facilitate my comments in sharing my story of how I see Jesus, and his relationship to us, in this twenty-first Century.

Chapter 6 - Jesus at Passover (Jesus gives bread replacing the manna of the Exodus)

· vs 1-15 - The multiplication of the loaves

· vs 16-21 - Walking on the Sea of Galilee

· vs 22-24 - Transistion to the Bread of Life Discourse - crowd comes to Jesus

· vs 25-71 - Discourse on the Bread of Life, explaining the multiplication

o vs 25-34 - Preface - Request for bread/manna

o vs 35-50 - The Bread of Life is primarily Jesus' revelation; secondary eucharistic undertones

§ vs 51-58 - Duplicate of the Discourse - The Bread of Life is Eucharist

§ vs 59 - Geographical note on the setting of the Discourse

o vs 60-71 - Epilogue - Reaction to the Discourse

I hope you will go to your favorite translation of the Bible and read the whole of Chapter 6: 1-71 before you continue. This whole chapter is about what John wishes us to know about Jesus and how this author saw him in realationship to this important celebration of Passover that continues today. The outline above may help you organize your thoughts and impressions that we will use to share this together.

As we begin the chapter you will notice that this 'sign' of feeding the multitudes came about out of a need for Jesus to show hospitality to the many people who were following him. They clearly appreciated and were impressed by what Jesus was doing among them and they longed for more. In addition, as we are told in verse 4, it was also near the great Jewish Festival of Passover wherein God helped the children of Israel escape slavery by delivering ten plagues to Egypt. The tenth and the worst of the plagues was the slaughter of the first-born of the Egyptian families. The Israelites were instructed to mark their doorposts with blood from the lamb they were to eat quickly before they left. It is said that they left in such a hurry that there was no time for the bread dough to rise. In future commemorations unleavened bread, Matzo, was used as a symbol of the holiday. Then, in verse five, we see Jesus looking around at the great crowd gathering which gave him the idea to ask Philip where they could obtain enough bread for the people. Discussing the difficulty of doing that, the disciples also notice that there was a boy there with five barley loaves and two fish. Jesus then takes over and, using these simple gifts of the lad's lunch, he gives thanks and distributed the boy's lunch to feed well over five thousand people who were present. In addition, when all finshed eating, the disciples collected twelve baskets of food left over so that none would be wasted. Jesus, even in this chapter, is seen as hospitable and ecological.

Let me stop here for a moment and say a few things about this sign that the people saw and consumed. It was inexplicable then and, to many today, it makes no sense. I do not wish to explain anything but to point out what happened in the process.

· There was a large crowd gathering as they were following Jesus and his disciples

· Jesus, who loved to teach, saw this as a great moment to give a visual teaching about the Passover

· Jesus, who perhaps was getting hungy, desired to show his caring hospitality and concern for the people's needs as well

· Since there were no supermarkets or catering services nearby, something had to be done

· Often, things at hand are a great asset for possibilities

· Giving thanks, gratitude, is the resource - a source of aid or support that may be drawn upon when needed

· Never wasting any blessings or gifts that come from God is prudent

Have you not seen God present in your circumstance in life today? I have and I have heard the witness of countless others who have happenings that are also unbelievable or hard to explain. I am not trying to diminish what happened here in the feeding of more than five thousand people, but I have experienced and know the drama of God's presence in my lifetime along with others. The 'signs' of God's love and grace are all around us so I have no problem with this amazing gift from God in the time of Jesus. Here are some thoughts about that from my experience and others.

· There have been times of extreme circumstances, good and bad, that loomed large

· Looking back on these was the experience of great lessons of God's grace

· They encourage and enable many of us to engage in hospitality and caring for others

· Resources for such circumstances are often, even in these progressive times, not available

· Being open to new dreams and ideas can, and often do, bring amazing opportunities and solutions

· Frugality often brings greater resources for even more unexpected gifts

Example: I was sent to Trinity Parish in Bayonne in 1974 to close a parish because the church burned and only a few members were left. The Diocese and the people had no resources at hand to rebuild. Result: Miraculously, thirty four years later, when I had to retire as the rector because of my age, the parish was totally rebuilt with a mission in the community called Windmill Alliance Inc. This ministry continues to serve disabled and autistic adults along with others in need with over 30 full time staff and a budget of almost two million dollars. Many people expressed, thoughout the years, that it could not happen and no one can really explain how it still continues.

Our story in chapter six continues, in verse fourteen, with total amazement of the people who watch and experience this 'sign' presented by Jesus. The people, we are told, started to rally around Jesus, whom they called a prophet, to "seize him to proclaim him king". With this Jesus withdrew to the hills by himself.

From here, the second 'sign' recorded in this chapter began to develop. It is placed in between two places where people gathered in two towns along the banks of the Sea of Galilee, from Tiberias to Capernaum, about seven miles apart near the shore. Jesus had withdrawn himself from the crowd to avoid seizure and the disciples went down towards evening to the sea to set off by boat. In this transition it was dark and the disciples were about three or four miles along toward Capernaum. In the midst of the wind and rough sea they saw Jesus walking on the sea and approaching the boat and we are told that they were terrified. Jesus says, "It is I, do not be afraid". Then, as this story continues, it appears to me that another additional miracle is noted because, "as they were ready to take him on board, and immediately the boat reached the land they were making for". Since the boat was only half the distance between their destination, does this mean that the boat immediately reached the shore about another three or four miles away? Is this transitional scene simply an interesting part in how Jesus and the disciples moved to another location?

I will not dwell on verses 16 through 21 and discuss them further except to point out that scholars site a variety of differences from other versions of this scene that also appears in the synoptic Gospels of Mark and Matthew. The stories are similar but not the same. Because of the dating order of these three Gospels, Mark being first, then Matthew, and finally John, their use of this story may have varied. While Raymond Brown says on page 254 in his commentary, "We take for granted that the evangelist does intend to portray a miracle" he also sites, page 253, that Chrysostom (In Jo. XLIII 1; PG 59:259) "thought the Synoptics and John were describing different events!" "The element of the wonderful is more prominent in the Synoptic account, especially in Matthew". It seems that John is primarily using this story, taken from the Synoptics, mainly as a transitional explanation to move Jesus, the disciples, and the crowd to Capernaum.

In verse 22, the story now continues by telling us about the next morning and how the crowd moved to follow Jesus to Capernaum. They saw only one boat there and knew that Jesus did not leave by boat with his disciples. With other boats coming to shore at Tiberias the crowd embarked in these boats to search for Jesus and the disciples at Capernaum. When they arrive at the other side and see Jesus they asked him when he got there, making no reference to their awareness of anything unique or unusual, Jesus says nothing about boats or crossing. Jesus replied, "In very truth I tell you, it is not because you saw signs that you came looking for me, but because you ate the bread and your hunger was satisfied. You would work, not for this perishable food, but for the food that lasts, the food of eternal life." Then Jesus begins to address the Passover and to explain more about himself as the Son of Man who has come to do the work of God and how and why they must believe in him.

The Passover - What's the Story?

A Summary from the Hebrew Scriptures:

Together with Shavuot ("Pentecost") and Sukkot ("Tabernacles"), Passover is one of the three pilgrimage festivals (Shalosh Regalim) during which the entire Jewish populace historically made a pilgrimage to the Temple in Jerusalem. Samaritans still make this pilgrimage to Mount Gerizim, but only men participate in public worship.

In the narrative of the Exodus, the Bible tells that God helped the Children of Israel escape slavery in Egypt by inflicting ten plagues upon the Egyptians before Pharaoh would release his Israelite slaves; the tenth and worst of the plagues was the slaughter of the first-born. The Israelites were instructed to mark the doorposts of their homes with the blood of a spring lamb and, upon seeing this, the spirit of the Lord passed over these homes, an easy way to remember the holiday. There is some debate over where the term is actually derived from. When Pharaoh freed the Israelites, it is said that they left in such a hurry that they could not wait for bread dough to rise (leaven). In commemoration, for the duration of Passover no leavened bread is eaten, for which reason it is called "The Festival of the Unleavened Bread". Matzo (flat unleavened bread) is a symbol of the holiday.

http://en.wikipedia.org/wiki/Passover

As our text continues in Chapter 6:

From verse 22 to the end of this chapter, Jesus tries to explain what the Passover means and how it fits into his introduction about the Realm of God that is now present in this world. In verse 27 Jesus tells the crowd that followed him to Capernaum, "You should work, not for this perishable food, but for the food that lasts, the food of eternal life". The feeding of the 5000 was a vision of the life that is really basic to the more important nourishment of "eternal life". He wanted them to know that there was much more to God's gift of life and living than the outward and visible that is obvious and of great concern for people everywhere. To only know this temporal portion of life is to be like the Hebrews who were enslaved in Egypt and felt that pain of entrapment. Like so many today, they wanted and expected more, so they asked, "What sign can you give us, so that we many see it and believe you? What is the work you are doing?" They realized Jesus was trying to tell them more when he used the example of their ancestors who were given manna to eat in the desert. Jesus reminds them that this bread was not given by Moses but by God himself, bread, as it were, from heaven. When they wanted this kind of bread too we are told, Jesus said to them, "I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. But you, as I said, have seen and yet you do not believe."

In the Gospel of John we see this statement over and over, "I AM". This is a phrase that must be undstood if the reality presented in this Gospel is to become real in our everyday experience. At the opening on our website about the Gospel of John, I wrote a paper to explain this very important language because it is central to the life of Jesus and who he was, and, it is also his message to his disciples and those of us who would become his disciples even today. I invite you, before we go on, to take a look at this by going here: http://janddhealth.com/GJIAm-YouAre.pdf

As we move to the theme for the rest of chapter six about the Passover, the first two paragraphs of the paper sited above defines the basic literary style of the Gospel of John. The teaching style of Jesus is emulated by the author of this Gospel to enhance the authenticity of the rabbinical role of Jesus. Jesus often used parables and allegory, "an expressive style that uses fictional characters and events to describe some subject by suggestive resemblances", as a teaching method. Very few people in this day were able to read or write so the use of metaphor, "a figure of speech in which an expression is used to refer to something that it does not literally denote in order to suggest a similarity", helped to clearify subjects that were not easy to comprehend.

The Passover is the story of "Freedom" and the real values and aspects of living that bring us this gift of freedom envisioned in the Realm of God. This concept was something that could be heard and seen in the words and life of Jesus. Freedom, according to the dictionary is, "the condition of being free - immunity from an obligation or duty". Freedom from a lifestyle that is an enslavement or captivity! When anyone is enslaved or held captive to anything other than who they are or were meant to be is not a condition acceptable in the Realm of God. God not only created life but it is by God's Presence or Spirit, "in whom we live and move and have our being", that life in all its abundance is made available to us.

Giving consideration to the rest of Chapter six, verses 30-71, is not made easy according to many of the scholars who give us pages and pages of explanation and comment. Since I do not claim to be one of those scholars, let me share very simply what I sense is a summary of what the author of John was saying about Jesus and the Passover. There are two verses in this section that stand out for me in order to share my thoughts,

(vs. 56) "Whoever eats my flesh and drinks my blood dwells in me and I in him."

(vs. 63) "It is the spirit that gives life; the flesh can achieve nothing; the words I have spoken to you are both spirit and life."

While the Passover may have been an occasion in history, it has become much more in an on-going experience for all time. This experience of the power of God in the lives of people is celebrated every year in the Feast of Passover. It begins with a special meal and continues thoughout the year in a way of living, especially among Jews. Many Jews who do not practice their religious faith regularly participate in this celebration with their families.

After the resurrection of Jesus the essence of this meal became the Eucharist for Christians. The first day of each week, Sunday, the day when Jesus was said to have been resurrected, became the primary day for celebration of the Eucharistic meal each week. The words in the Gospel of John and other Christian writings were remembered and acted out in the simple gifts of bread and wine. It is a spiritual meal that brings new life and meaning into the ordinary lives of Christians by connecting them to God who makes possible both spirit and life.

What is a meal? It is a time for the consumption of food for nourishment to stay alive! It can and should however be more than a physical experience. It can also be a time to experience the spirit of being who we are among family and friends and give us spirit and life for living. It becomes more than the consumption of the outward and visible food that provides the energy for a good life. It is a time of inward and spiritual blessing of being together with others. What would we really be if it were not for the people who nourish and support us every day? The actuality of interdependence in body, mind, and spirit is all a part of the essence of what makes a life of freedom and abundance.

These were hard words, we are told, for the majority of the people gathered around Jesus in this chapter. These words were taken so literally, spoken by the man they knew and saw among them, that most were unable to understand the metaphor of God's eternal provision and care they just witnessed. Even though many felt they were part of a miracle in the feeding of so a large crowd, it was difficult for most to catch the spiritual side of what had happened. John tells us, that the majority of those present, were turning away because they could not understand why Jesus asked them to eat his flesh and drink his blood. We are even told, at the end of this chapter, that the disciples were having a hard time with these words of Jesus as well. When Jesus asks his disciples if they were about to leave as well, "Simon Peter answered him, 'Lord, to whom shall we go? Your words are words of eternal life." Only they seemed to be able to understand the "inward and invisible grace" of the "outward and visible signs" that were being shared.

Even today these words seem to cause more argument and confusion instead of leading us to the essential interdependence with God and others to "consume" and be "consumed" by God. Life, in parable or metaphor, is a holy "meal". To not understand and participate in this holy process we will, more probably than not, be "consumed" by words and deeds that will enslave and hold us in captivity. If we continue to argue and try to explain or understand this mystery of life in a literal way we are doomed. Because it is almost impossible to grasp the full meaning of life, the totality of life, the interdependence of the outward and visible with the inward and invisible, we need to accept the parableness and metephoricalness of life in all its fullness. The power of faith does not exist in codes and laws but in a meal or communion with God and one another.

May the caring peace of God that goes beyond human comprehension, declare God’s love for you in your heart and mind as we see it in Jesus Christ; and may the blessing of God, loving Creator, gracious Liberator, and life giving Spirit keep you steadfast now and always. Amen.

The Healing At The Pool Of Bethesda

The Healing At The Pool Of Bethesda

John 5:1-15

The Healing at the Pool

1 Some time later, Jesus went up to Jerusalem for one of the Jewish festivals. 2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. 3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. 5 One who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?”

7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.”

8 Then Jesus said to him, “Get up! Pick up your mat and walk.” 9 At once the man was cured; he picked up his mat and walked.

The day on which this took place was a Sabbath, 10 and so the Jewish leaders said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.”

11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’ ”

12 So they asked him, “Who is this fellow who told you to pick it up and walk?”

13 The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there.

14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” 15 The man went away and told the Jewish leaders that it was Jesus who had made him well.

The next sign that John's Gospel writes about is the healing of a paralyzed man at the pool of Bethesda in Jerusalem. As we begin, it might be appropriate to indicate the number of items in this story that we are not told in detail, like:

· vs. 1 - the specific festival that brought Jesus to Jerusalem again - Jews were obliged to visit on three major feasts, Passover, Pentecost, and Tabernacles

· vs. 2 - the Sheep Gate or Pool - scholars only site that when sheep were brought to the Temple for sacrifice they were placed in an area northeast of the Temple

· the use of a Semitic name rather than a Hebrew name for this pool - in this century the pool described here has been discovered and excavated with similar descriptions - currently property of the White Fathers near St. Anne's Church

· verse 4 - that is missing from this translation of most of the early witnesses that reads: [John 5:4 Some manuscripts include here, wholly or in part, "paralyzed—and they waited for the moving of the waters. From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease they had."]

· vs. 5 - does not say that this man was at the pool for all thirty eight years

· vs. 6 - why Jesus picked this particular person from all the others

· vs. 7 - how, when, or why the water was stirred

This again, I believe, indicates that the author of John's Gospel is trying to make a point with this story and the details above are not primary in getting to his point. He is creating a scene to locate Jesus in Jerusalem around the Temple where Jesus would be apt to meet religious leaders of the Temple and where that contact would be probable. The pool not only gave the waiting animals a place to be watered and cared for but it was also a place where people, who had dramatic physical needs, were waiting for a special event hoping the angel of the Lord would stir the waters. We are not told anything specific about the man that Jesus spoke to except that he was ill for quite some time. We also do not know if he was at the pool for all of his thirty eight years as an invalid or why Jesus picked him out from all the others. When asked if he would like to get well the man simply says that he has yet to find anyone who was willing to help him be first into the pool when the waters were stirred. This brief story was used by John to preface a whole chapter about Jesus and his conduct on the Sabbath so the details were not very important.

What then is the main point of this story? It was on the Sabbath that Jesus told him to "Get up! Pick up your mat and walk." The man was cured, and the point of the story begins with him picking up his mat and walking. Why was this the point? The story continues by immediately telling us that the Jewish leaders say, "It is the Sabbath; the law forbids you to carry your mat." The Jewish leaders who saw this happening asked the man who told him to pick up his mat and walk. There is no mention of their awareness of a miracle or that this man was not able to make his decision to move on his own. The man simply responds to their reminder of the Sabbath laws by saying, "The man who made me well said to me, Pick up your mat and walk". They evidently, according to the story, were not aware that Jesus was there or that, without the moving of the waters, this was the cause of his abilities to walk. This is why they had to ask the man, "Who is this fellow who told you to pick it up and walk?". Even the man, we are told, "had no idea who it was, for Jesus had slipped away into the crowd that was there." It was only later the man who was healed found Jesus in the Temple and, after speaking with Jesus, went to tell the Jewish leaders that it was Jesus.

It would seem that this whole story in chapter of the Gospel is to bring up the subject of the Laws of the Sabbath and how Jesus, a Rabbi and a good Jew, who was well aware of Sabbath Laws, was able to function as he did on this Sabbath Day. The rest of this chapter continue with this main theme as Jesus and the Jewish leaders converse about the Sabbath laws.

The Authority of Jesus:

I - Jesus points out that his work is of God, without whom he could do nothing. His mission, in establishing the Realm of God, is to bring life and healing from God and to not honor his work is to not honor God. Jesus explains that God was his father, as he taught us that we are all children of God, who should always be doing God's work.

16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

19 Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. 21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. 22 Moreover, the Father judges no one, but has entrusted all judgment to the Son, 23 that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.

II - Jesus again reassures them that he is acting on behalf of God and asks them to believe him. As the "Son of Man" he claims God's authority to speak and act for God. As the human sons and daughters of God we too have been commissioned to bring God's life in us to others.

24 “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life. 25 Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to judge because he is the Son of Man.

III - Jesus explains that God's Realm is amazing and brings new life and judgement. Know that I can do nothing of myself, so realize that what I saying and doing is pleasing to God and not for my pleasure.

28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned. 30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.

Testimonies About Jesus:

IV - Others have testified on behalf of Jesus

31 “If I testify about myself, my testimony is not true. 32 There is another who testifies in my favor, and I know that his testimony about me is true.

33 “You have sent to John and he has testified to the truth. 34 Not that I accept human testimony; but I mention it that you may be saved. 35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light.

V - Stronger testimony comes from my actions and Scripture

36 “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. 37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38 nor does his word dwell in you, for you do not believe the one he sent. 39 You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, 40 yet you refuse to come to me to have life.

VI - I seek the honor of God and not glory from human beings

41 “I do not accept glory from human beings, 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe since you accept glory from one another but do not seek the glory that comes from the only God?

VII - Moses is your accuser not me

45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?”

In the Realm of God, what is the concept and purpose of the Sabbath?

Jesus was a man who did not mense words and one who backed up what he said by his deeds. There are many stories in the Gospels about Jesus and his view of the Sabbath. In Mark's Gospel (2:27-28) we hear Jesus saying, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath”. Jesus makes it clear that the sabbath was instituted to be of great benefit to God's people and was not established to come with rules that make people subserviant to the sabbath. Authority, whether secular or sacred, is only authorized for serving and not to be served. Again in Mark (10:47) we see these words of Jesus, "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many". Those who wish to be a part of God's Realm and who claim to be followers of Jesus must also strive to served, not to be served, and to offer their time, talent, and treasure to share God's abundant life with others.

Sabbath is a principle of recreation (re-creation) or refreshment. There are seven days in each week in our calendars and seven days in the story of creation according to Genesis. This story tells us that God actively created new things each day for six day and then rested on the seventh day. For many centuries the basic custom of people was to work for six days and to rest by doing no work on the sabbath day. As the Christian community became established after the death of Jesus, the day of rest was changed to Sunday, the first day of the week, to commemorate the day of Jesus' resurrection. As time moved on and other religions were established, the day of rest was changed according to their traditions. It is important to notice, however, that the need for a sabbath or day of rest each week is consider important in most every tradition.

In recent times, especially in first world countries, wherein commerce and industry increased, a day set aside for rest or sabbath diminished or disappeared. In these areas of the world people work, shop, and live according to their own schedules during the week. Public services like medical care, services for protection like police and fire, utilities, and many others were considered unable to close at all. Since people are necessary to operate these facilities some people no longer have a designated day for sabbath. From the human standpoint, however, the need for a day off (sabbath) or change of pace is still necessary for health and well being. Simply put, if you 'don't come apart' you will 'come apart' in body, mind, and spirit. Because of their busy schedules, more and more people do not know what it means to have a day of rest because each person must set a day for their sabbath as they are able. Rest and relaxation is seldom found as a healthy habit for far too many people.

Our traditions have evolved so that our use of time during each every week is up to us as individuals. While our jobs tell us which of the five or six days they need us it is up to each person to make sure they set aside an available day as their sabbath. Even though our customs in this twenty-first century have changed, the times and seasons of our physical world remain the same; a year has twelve months, divided by weeks, with twenty four hours in each day. For our physical well being, however, we still need a basic structure with six days to be working with at least one day each week for sabbath refreshment. As Jesus claimed to be "lord" of the sabbath, we need to be the "lord" of our sabbath to insure that we maintain our health with appropriate rest and relaxation.

Finally, the author of John's Gospel consistantly refers to Jesus as the "son of man". I believe this is important because Jesus is clearly identified with us also as sons and daughters of humanity. As a part of humanity, Jesus is presented as a model for us in the way we speak and act as partners in the Realm of God. Jesus knew God's purpose for himself and so reminds us that it is very important for each of us to remain connected to God and our divine purpose as part of God's Realm. The following are a list of words that may help you flag important areas of life to which we need to be attentive in living as a person of God and a follower of Jesus.

[ For further thoughts about these words please visit: http://janddhealth.com/LWellPage.html ]

· Probability, possibility, and productivity

· persona, persistence, and perseverance

· survival, security, significance

· Sabbath

May the caring peace of God that goes beyond human comprehension, declare God’s love for you in your heart and mind as we see it in Jesus Christ; and may the blessing of God, loving Creator, gracious Liberator, and life giving Spirit keep you steadfast now and always. Amen.