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| August 23, 2004, Readings |
| 08.23.04 (12:44 pm) [edit] |
DAILY OFFICE
August 23, 2004
The Lections [NRSV] for Monday, August 23:
Job 4:1; 5:1-11, 17-21, 26-27
Psalm 57:1-11
Acts 9:10b-31
John 6:52-59
A PATH TO SAFETY
A recurring image in these texts is that of eating. The psalmist writes, “I lie down among lions that greedily devour human prey; their teeth are spears and arrows, their tongues sharp swords” (Ps. 57:4 [NRSV], emphasis added). In Job, chapter 5, Eliphaz the Temanite says with regard to fools that “the hungry eat their harvest” (verse 5 [NRSV], emphasis added). Even the Gospel reading uses the imagery, employing the term “eat” some seven times.
We talk about ours being “a dog-eat-dog world,” and we sometimes think of being “eaten up” with some emotion or obsession. The “lions” in our lives that threaten us are represented sometimes by the hostility with which others seek to “consume” us (Job 5:5, NIV). At times, of course, we may feel that God himself is coming against us, and, when this happens, it is more likely than not that what is being “consumed” is the “dross” (or impurities) in our lives, as the great hymn in John Rippon’s Selection has it: “I only design thy dross to consume and thy gold to refine.”
Generally speaking, we all experience times of trouble, and we scramble for “refuge” of some sort from “the destroying storms” (Psalm 57:1). As Eliphaz says to Job, “Human beings are born to trouble just as sparks fly upward” (Job 5:7). What then are we to do? Taken together, the lections before us today provide a path to safety in the face of distress. Rather than being devoured by the dangers that beset us, we can be delivered. As the psalmist writes of God, “He will send from heaven and save me” (Ps. 57:3). Here then are the steps along the path to deliverance:
I. AVOID THE PIT-FALLS
Any path has potentially dangerous stretches, snares along the way, the “pit in my path” of which the psalmist writes (Ps. 57:6). When life’s “lions” are in pursuit, “greedily” seeking to devour us, we want to avoid the pit-falls. In the readings for today, we may identify at least three:
1. Avoid Falling into Sin
The first misstep could be falling into to sin, and we will want to avoid that. When we are under stress, particularly when it is imposed upon us from others, we may easily react in sinful ways. In Job, chapter 5, Eliphaz tells Job that “vexation kills the fool, and jealousy slays the simple” (verse 2, NRSV). The warning is clearer to me in the NIV: “Resentment kills a fool, and envy slays the simple.” Resentment toward others (or even toward God) and envy of those who have more power or less trouble are destructive reactions. If you think about resentment and envy as being an alternate path to go down, you will find that it leads to bitterness and self-destruction. Each of these choices “kill” or “slay” (Job 5:2) the one who is foolish enough (the “fool” and the “simple” person of Job 5) to resort to them.
2. Avoid Fearing Others
The second reaction we will want to avoid is fearing others; it, too, is a pit-fall. It is not that others may not threaten us. The psalmist talks about his adversaries as “those who trample” him (Ps. 57:3). “Their teeth are spears and arrows, their tongues sharp swords” (Ps. 57:4). “They set a net for my steps.... They dug a pit in my path” (Ps. 57:6). Likewise, Saul (or, Paul, as he came to be known) was in danger. “The Jews plotted to kill him.... They were watching the gates [of Damascus] day and night so that they might kill him” (Acts 9:23f.).
I don’t suppose we should ever be naive about the dangers others may pose. Even Saul’s friends “took him by night and let him down through an opening in the wall, lowering him in a basket” (Acts 9:25). They were realistic rather than presumptious about the hazards. In the same way, we should be alert and cautious. But we should not fear others. Instead, we are to rely upon God. More about that in a moment.
3. Avoid Failing to Learn
A third pit-fall is failing to learn, and, along with falling into sin and fearing others, we will want to avoid it as well. Sometimes our adversities are a reflection of God’s discipline, and we will want to learn from them. Eliphaz reminds us what Scripture teaches throughout when he says, “How happy is the one whom God reproves; therefore do not despise the discipline of the Almighty. For he wounds, but he binds up; eh strikes, but his hands heal” (Job 5:17f.). Proverbs 3:11-12 contain the same wisdom: “My son, do not despise the Lord’s discipline and do not resent his rebuke, because the Lord disciplines those he loves, as a father the son he delights in” (NIV; see also Hebrews 10:5f.).
On the path that leads to refuge, we will want to avoid such pit-falls as those that have been identified in the readings for today. Falling into sin, fearing others, and failing to learn from our difficulties: these are all hazards of which we should be aware.
II. APPEAL TO GOD
So, now we know what not to do. What is it that we should do? We should appeal to God. This is exactly what Psalm 57 rehearses for us, when it says, “Be merciful to me, O God, be merciful to me, for in you my soul takes refuge; in the shadow of your wings I will take refuge, until the destroying storms pass by. I cry to God Most High.... He will send from heaven and save me.... God will send forth his steadfast love and his faithfulness” (Ps. 57:1-3a, c).
Eliphaz says, “As for me, I would seek God, and to him I would commit my cause” (Job 5:8). This is what I am to do, remembering how the psalmist reminds us that it is “God who fulfills his purpose for me” (Ps. 57:2). And that is what it is important for all of us to remember. God has a purpose for us, and he will fulfill it in his time. As David wrote in Psalm 27, “The Lord is my light and my salvation -- whom shall I fear? The Lord is the stronghold of my life -- of whom shall I be afraid” (verse 1, NIV).
III. ABIDE IN CHRIST
The path to take in the times of trouble, when life (and, sometimes, the people or circumstances in it) threatens to devour us, is the path of deliverance, in which we appeal to God and rely on him for refuge. It’s destination is a beautiful place which we may reach when we take the third step along the way: Abide in Christ.
To understand the importance of abiding in Christ, let’s focus on the Gospel reading for today. In John 6:52-59, we find Jesus teaching in the synagogue at Capernaum, and we hear him using figurative language, as teachers often do, to make a point. He is using analogy. Nothing is more vital to maintaing life than eating and drinking. And so, he says, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (John 6:53). You can see that, if you take such words literally, you will be put off. But Jesus does not expect us to be literal about this. Even when we eat the bread of communion and drink the wine, we understand that we are participating in a symbolic ritual. What, then, is Jesus getting at?
Sometimes in his writing John uses what scholars call a chiastic structure. That is, ideas are arranged in parallel fashion to emphasize the meaning he wants to convey. (Other writers do this, too.) Usually, the first and last concepts will be parallel, the second and the next-to-last will be parallel, and so forth, until you find the central idea where you would expect to find it -- right in the middle. Let’s take a look at John 6:52-59 and see how John does this. It is easier to see than it is to explain, so take a look at this layout:
a The Jews disputed among themselves (verse 52)
b Unless you eat...drink, you have no life (verse 53)
c Those who eat...drink have eternal life (verses 54f.)
THOSE WHO EAT AND DRINK ABIDE IN ME (verse 56)
c1 Whoever eats me will live (verse 57)
b1 Unlike that which your ancestors ate and died (verse 58)
a1 He said these things while he was teaching (verse 59)
The central idea, then, is abiding in Jesus. That’s where the life is. That is also where the refuge in time of trouble is. It is what Acts 9:31 describes as “living in the fear of the Lord and in the comfort of the Holy Spirit.” It is when we abide in Christ that we can say with the psalmist, “My heart is steadfast, O God, my heart is steadfast” (Ps. 57:7).
Conclusion
When life comes against us to devour us, we naturally seek refuge. We don’t want to take the false path that leads only to bitterness and resentment. We want to seek God, make our appeal to him, and arrive at that place where we abide in Christ. We want to take the path that leads to deliverance.
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| John 6:16-27 |
| 08.19.04 (9:54 am) [edit] |
John 6:16-27 (NIV)
Our lives take twists and turns that sometimes leave us feeling insecure. When we find ourselves losing balance and in danger of falling, we instinctively grasp for something to hold on to. If we are fortunate, our grip will take hold of some strong and stable object. If we are less fortunate, we may grab something that gives way and allows us to fall despite our efforts. What we depend on in life is that way. We need to make sure that we rely on that which is reliable, that we place our trust in that which is trustworthy, that we build our lives on that which endures.
Sometimes, when we go to the store to buy meat, we look for a sticker that says, “FDA Approved.” This seal of approval is our assurance that this is quality meat. It is safe to eat. We have our government’s word on it.
Jesus says in verse 27, “Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval.” When it comes to the food that Jesus gives us -- that which “endures to eternal life” -- we have the comfort of knowing that this food is all that it claims to be. It has God’s seal of approval.
Why is it important to put our confidence only in what “endures to eternal life?” We have the answer right here before us in this passage from John, chapter 6. We trust in the enduring faithfulness of Jesus Christ...
I. Because It Will Secure Us
IN THE STRUGGLE AGAINST MENACING CIRCUMSTANCES (6:16-21)
The disciples had observed the power of Jesus as he fed the multitudes with but a few loaves and fishes (John 6:1-13). Jesus had then gone up on a mountain to be alone, and the disciples had taken a boat to row across the Sea of Galilee to Capernaum. As they made their way across this unpredictable body of water, they experienced three setbacks. Verse 17 says that
“by now it was dark.” Verse 18 adds even more frightening elements when it says, “A strong wind was blowing and the waters grew rough.” These are menacing circumstances.
We all face them. We even talk about them, using the language we find here in John, chapter 6. We might say something like, “That was a dark time for me,” or, “The wind was against me,” or even, “I was in some pretty rough waters.” Circumstance sometimes threaten to undo us. We are overwhelmed and tossed about by things beyond our control. We may even be fatigued, as Jesus disciples no doubt were. John says that they had been rowing -- rowing, mind you -- for “three or three and a half miles” (verse 19). That alone would tire you out, not to mention that they were trying to make their way through some very uncooperative waves.
It was at their darkest moment, however, that Jesus came to them. They did not recognize him at first. John says that, when “they saw Jesus approaching the boat, walking on the water..., they were terrified” (verse 19). When I read this, I couldn’t help but think that, sometimes, when my life is in turmoil, God comes to me to help me, but I do not recognize him. His approach may actually be hidden in some event or incident that terrifies me. But it turns out that he is in it after all, and what I see at first as a threat is actually revealed to be a blessing.
That’s certainly how it was for these disciples. Of course, when Jesus identified himself, they were able to see things more clearly. “It is I,” he said; “don’t be afraid” (verse 20). “Then,” John says, “they were willing to take him into the boat” (verse 21). The same things happens to us, doesn’t it?
A difficult situation arises like a violent wind at sea. Perhaps it is something between you and another person -- a friend, a co-worker, a spouse, whatever. And you must do something: ask forgiveness, offer to forgive, take the first step toward reconciliation. The prospect of taking such a step seems more like a specter of sorts, a frightening, threatening thing, than it does the doorway to grace. But when you recognize that the Lord is in it -- “It is I; don’t be afraid” -- you welcome it. And, like the disciples in John’s account, you “immediately” reach “the shore” and safety.
II. Because It Will Sustain Us
IN THE SEARCH FOR MEANINGFUL CONNECTIONS (6:22-27)
So, we ought to trust in the enduring faithfulness of Jesus Christ because, for one thing, it will secure us in the struggle against menacing circumstances. And we ought to trust in the enduring faithfulness of Jesus Christ, secondly, because it will sustain us in the search for meaningful connections.
What do I mean by that? In John’s account, the disciples are safely ashore on the other side of the lake. But the crowds that had been following Jesus are still where Jesus left them. The sun comes up; the people get up. And they don’t see Jesus. They know that he did not leave with his disciples, but they also knew that he wasn’t here. Where was he?
Some boats had arrived from Tiberius, and were apparently about to set out for Capernaum. So, the people got aboard and, as John tells us, “went to Capernaum in search of Jesus” (verse 24).
Why search for Jesus? Because, in him, they had begun to find what I am calling meaningful connections. Their lives were beginning to make sense. They didn’t understand him or his mission fully, but they understood enough of it to know that they wanted to understand it better. They felt cared for when they were with him. They felt close to God when they were with him. They felt that life was purposeful and promising when they were with him. Who, then, wouldn’t want to be with him? So they went searching.
Searching for How
Of course, when they found Jesus, they were curious about how he got to Capernaum. He hadn’t left with his disciples. The people knew that. He hadn’t been among them when they made the trip. They knew that. There hadn’t been any other boats. They knew that, too. So, how did he do it?
Jesus cautioned them. The meaning for which they were searching would not be found so much in asking, “How?” It was more likely to be found in asking, “Why?” and “Who?”
Searching for Why
Why did Jesus do the things he did? That was the right question. And, who was he? That was an even better question. “I tell you the truth,” Jesus said, “you are looking for me not because you saw miraculous signs but because you ate the loaves and had your fill.” You see -- don’t you? -- that Jesus is pressing the why question. “Why are you seeking me? Is it because in me you catch a glimpse of the eternal? Or, is it because you see in me ways to make the temporal more tolerable?” Why?
Why do we seek Jesus? Is our search centered in making the temporal more convenient, or is it centered in making the eternal more evident? If it is the latter -- if our search is focused on eternal values -- it is likely to make the temporal less easy and more messy. Like the choppy waters of the Sea of Galilee in one of its unpredictable storms. But we have already seen that our safety, even in the midst of the storm, is found in Jesus.
Searching for Who
That brings us from why to who. Who is Jesus? This is the central question of the whole Gospel. And in the answer to that question is to be found the meaning of human life. Everything “connects” when we can answer that question satisfactorily.
And Jesus gives us the answer. “Do not work,” he says, “for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval” (verse 27). Jesus, then, is the One of whom the Father approves. He is the One who gives eternal life. He is the One we can trust. He is the One who gives us food, and we never go hungry again.
Whether we are struggling against menacing circumstance or simply seeking meaningful connections in our lives, the One who will sustain and secure us is none other than Jesus. Doesn’t it make sense, then, to place our trust in him? When we do, we will discover that what he gives us will last. It will endure and endure. Because what he gives us is eternity.
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| John 6:1-15 |
| 08.19.04 (8:04 am) [edit] |
John 6:1-15 (NIV)
This passage helps us to understand some of what is involved in being a disciple of Jesus. It suggests to me that a disciple...
I. Discovers the Mind of Jesus (6:1-4)
Great crowds were following Jesus, but, before he turned his attention to them, he turned his attention to his disciples. Verse 3 says, “Then Jesus went up on a mountainside and sat down with his disciples.” If I want to follow Jesus and participate in the ministry he is doing, I need to sit with him a while. It is in the time alone with Jesus that I discover his mind; that is, I learn to think as he thinks.
II. Determines the Way of Jesus (6:5-9)
A. By Addressing Needs (verses 5-7)
Jesus was equipping his disciples for ministry. He was teaching them how to bring the resources of God to the needs of people. So, when he saw the opportunity for ministry (“a great crowd coming toward him”), he asked one of his disciples, Philip, “Where shall we buy bread for these people to eat?” This may be a question none of the disciples would have entertained on their own. So, Jesus is teaching them his way. Be observant. Address needs. Equip others to help.
B. By Allocating Resources (verses 8-9)
Andrew, another of the disciples, seems to be a quick learner. He is aware of a resource that may help. “Here is a boy with five small barley loaves and two small fish...” (verse 9). But even Andrew has yet to learn something. He thinks the resources may be too little. But Jesus is about to take them to the next level, where whatever you have, if offered in love, is enough.
III. Demonstrates the Love of Jesus (5:10-13)
Jesus’ love gets expressed in a very practical way in this incident. Hungry people are fed. Jesus shows his disciples how to put love into practice as he organizes the people, gives thanks, has his disciples distribute the loaves, and then has them gather up the leftovers. As we will see in the next passage (John 5:16-27), these people go to great lengths to be around Jesus. Why? Because they feel his love for them. They may not understand who he is, but they do understand that he cares about them. This is an important lesson in discipleship.
IV. Discerns the Heart of Jesus (5:14-15)
As is often the case, those who are helped do not understand the heart of the one helping. This happens in this episode. The people miss the point, and John says in verse 15, “Jesus, knowing that they intended to come and make him a king by force, withdrew again to a mountain by himself.” Jesus does not intend to settle for an earthly kingdom; his kingdom is in the hearts of his people. Disciples discern this, and they comply with it.
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| John 5:30-47 |
| 08.18.04 (7:31 am) [edit] |
John 5:30-47 (RSV)
How can we believe that Jesus is sent from the Father? By weighing the evidence:
I. Evidence in Support (5:30-40)
1. Jesus’ Testimony (5:30-32)
2. John’s Testimony (5:33-35)
3. Weightier Testimony (5:36-40)
a. Testimony of Jesus’ Work (verse 36)
b. Testimony of Jesus’ Father (verses 37-38)
c. Testimony of the Scriptures (verses 39-40)
II. Evidence Not in Support (5:41-47)
1. Receiving It (5:41-44)
2. Results From It (5:45-47)
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| John 5:19-29 (RSV) |
| 08.16.04 (8:58 am) [edit] |
John 5:19-29 (RSV)
The theme of this text has to do with honoring Jesus as the Son of God. Jesus says in verse 23 that the Father has taken certain steps so “that all may honor the Son, even as they honor the Father.” He goes on to say in the same verse, “He who does not honor the Son does not honor the Father who sent him.”
Jesus gives us two reasons that we are to honor him as the Son of the Father:
I. The Father Has Given Him the Privilege to Judge (5:19-24).
* “The Father judges no one, but has given all judgment to the Son” (5:22).
* This has significance for the Present: “Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he does not come into judgment, but has passed from death to life” (5:24).
II. The Father Has Given Him the Power to Judge (5:25-29).
* “...The Father...has given him authority to execute judgment, because he is the Son of man” (5:26, 27).
* This has significance for the Future: “Do not marvel at this; for the hour is coming when all who are in the tombs will hear hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment” (5:28-29).
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| John 5:1-15 |
| 08.14.04 (9:11 am) [edit] |
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In this account, we are told that Jesus returns again to Jerusalem, where there is a pool called Bethesda. There is a man there, an "invalid" (verse 5), who has been waiting thirty-eight years to be healed. Jesus approaches the man and asks him, "Do you want to get well?" From that point on, we get a picture of what this man is like, a picture that may help us determine where some changes need to take place in our own lives.
This man...
I. Perceives himself to be helpless (5:1-9a).
& nbsp; When Jesus asks him, "Do you want to get well?" the man immediately begins to make excuses. "'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'" (5:7).
& nbsp; This man fails in this instance to be responsible. I may at times forfeit a full life because of my failure to be responsible. Denial, blame, rationalization, and minimization are ways of avoiding responsibility.
II. Presents himself to be clueless (5:9b-13)
& nbsp; Jesus heals this man, and the man is walking around in public, carrying his mat. Some religious authorities see him doing this and become upset because it is the Sabbath and the law forbids people from carrying much of anything, including their mats. The authorities confront this man, and he tells them that he was instructed to carry his mat. "Who is this fellow who told you" to do this, the authorities asked. Of course, he doesn't know. John writes, "The man who was healed had no idea who it was" (5:13). He is clueless about the law. He is clueless about Jesus.
& nbsp; This man fails in this instance to be mindful. Being ignorant of things I need to know is a fault I can sometimes fall into.
III. Permits himself to be careless (5:14-15)
& nbsp; Jesus finds the man and urges him to accept some responsibility for his life. "See, you are well again. Stop sinning or something worse may happen to you" (5:14).
& nbsp; Something worse does happen. He carelessly fingers the one man who has been his benefactor. He identifies Jesus to the hostile authorities.
& nbsp; This man fails in this instance to be loyal. I, too, sometimes fail to exhibit loyalty to those who have earned it.
& nbsp; This passage highlights three virtures by showing us their opposites. Relying on God's grace, we need to develop...
responsibility
mindfulness
loyalty
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| John 4:43-54 |
| 08.13.04 (7:26 am) [edit] |
John 4:43-54 (NIV)
I had a difficult time getting my mind around this passage. My biggest hang-up was verse 48, where Jesus responds to a man’s appeal on behalf of his dying son, “Unless you people see miraculous signs and wonders...you will never believe.” It sounds as if Jesus is put out that the man asked him to do something helpful for his son. It’s as though Jesus thinks that all people want is to see the spectacular. “Unless you people see miraculous signs and wonders....” Indeed! There does seem to be some ambivalence surrounding “miraculous signs” in the Gospel of John.
For example, in John 2:23-25, we are told that “many people saw the miraculous signs he was doing and believed in his name.” A good thing, right? Wrong. We are then told that “Jesus would not entrust himself to them, for he knew all men.” It would seem that believing on the basis of “miraculous signs” is deficient in some way.
And yet, Jesus performs these “miraculous signs.” He even chides the crowd in John 6:26. He seems upset that they are NOT seeking him because they saw the “miraculous signs” but because they ate the bread that he had provided the day before. So, believing because of “miraculous signs” is a good thing, right?
It must be, since John concludes his Gospel by saying, “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31). The whole point of the book then is to arouse faith on the basis of “miraculous signs.” Or, so it seems.
Now, back to the present text, John 4:43-54. Remember how I said it was verse 48 that confused me? Maybe this is because I first read it as though Jesus spoke these words in an exasperated tone. “YOU PEOPLE! You will never believe if I don’t wow you!” Something like that. Eugene Peterson, in his paraphrase (The Message) certainly reads it this way: “Jesus put him off: ‘Unless you people are dazzled by a miracle, you refuse to believe.’” And most translations suggest this irritation on Jesus’ part. But maybe that’s not how the words are intended at all. Maybe they can be spoken in an encouraging tone: “Yes, let me do this miraculous thing for you; if I do, it may help you to believe.” As I said before, the concluding purpose statement of the Gospel seems to lay no shame at the feet of those who are “dazzled by a miracle.”
So, I am going to think of this incident as Jesus’ being animated instead of exasperated by the man’s need. Seen this way, the passage breaks down nicely into three parts.
I. The PRESENCE of Jesus (John 4:43-45)
Jesus has finally “arrived” in Galilee (4:45). And what a reception he received! We are told that “the Galileans welcomed him.” Why? “They had seen all that he had done in Jerusalem at the Passover Feast, for they also had been there.” And now he was here.
Presence is a powerful thing. We talk about “standing by” someone in a challenging time, or about somebody “being there” for us when we needed them. That’s what Jesus does; he shows up.
The Gospel of John emphasizes this in the first chapter where we are told that “the Word became flesh and made his dwelling among us” (1:14). The words “made his dwelling” literally mean “pitched his tent” and refer back to the time of the Exodus when God was seen to dwell in the midst of the Israelites by taking his place in a tabernacle or tent of meeting. In Jesus, God is present to us.
And we welcome him, just as the Israelites did.
II. The PURPOSE of Jesus (John 4:46-50)
And why wouldn’t we? After all, he comes to us with a gracious purpose -- to meet the deepest needs we have.
No sooner does Jesus arrive in Galilee -- in Cana, in fact -- than a person in need hears of it. Verses 46 and 47 say, “And there was a certain royal official whose son lay sick at Capernaum [another city in the region]. When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death.”
And that brings us to the difficulty in verse 48. How do you inflect these words as you read them? Is Jesus irritated by the request, or is he animated by it? “‘Unless you people see miraculous signs and wonders,’ Jesus told him, ‘you will never believe.’” You already know how I have decided to hear these words.
Jesus' purpose was to bring life. Isn’t that what he said in John 10:10? “I have come that they may have life and have it to the full.” If that’s true, then, here is an opportunity to demonstrate his purpose. For here is the threat of death in the body of a child.
The father presses him. “Sir, come down before my child dies.” And Jesus does not resist. “You may go,” he says. “Your son will live.” Does Jesus say these words with resignation? Does he sigh in disappointment before he reclaims the life of this child from death?
I do not think so. I think he speaks these words with tenderness and compassion.
III. The POWER of Jesus (John 4:51-54)
And with power. We discover with the father that the boy is delivered from sickness and death. We read that “the man took Jesus at his word and departed. While he was still on the way, his servants met him with the news that his boy was living. When he inquired as to the time when his son got better, they said to him, ‘The fever left him yesterday at the seventh hour.’ Then the father realized that this was the exact time at which Jesus had said to him, ‘Your son will live.’ So he and all his household believed” (4:50b-53).
This is power! It is like the power God exercised when he created the universe. He spoke, and his very words called the world into being. “Let there be,” he said, “and there was.” This power, exerted on behalf of people in need, used to bring life and hope -- this power gives birth to faith. The man “and all his household believed.”
So, let us who may never see a miraculous sign -- or, at least not recognize it if we do see it -- let us believe, too. Let us put our faith in the One who is present to us and whose purpose is gracious. For he comes in love, and love is the greatest power in this world and beyond.
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| John 4:27-42 (NIV) |
| 08.12.04 (8:19 am) [edit] |
This is a continuation of the account involving Jesus and the Samaritan woman he met at Jacob’s well near Sychar. He had been on his way to Galilee, but his plans were delayed because of what happened in this small village. He took a risk and crossed gender, ethnic, and cultural lines to give his attention to a defeated, depleted anonymous woman.
Jesus’ disciples returned from buying food and saw Jesus talking with this woman. As John tells us, “No one asked, ‘What do you want?’ or ‘Why are you talking with her?’ ” But Jesus was about to reveal to them how important each and every human being is in the eyes of God -- important enough to take time and to stretch boundaries for.
If we, like Jesus, will invest ourselves in the people God puts in our path, we will see some wonderful results:
I. Hope (John 4:27-30)
We will see hope in the hearts of those who previously have had no hope. Verse 28 says, “Then, leaving her water jar, the woman went back into town....” There are two remarkable details in these words:
* She left her water jar. In other words, the importance of what she had come to the well to do -- draw water -- was eclipsed by the emerging hope in her heart. She had come to the well with the burden of hoplelessness, but now there was new hope. It was so grand, she forgot herself. Jesus' earlier words found their mark in her: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life” (John 4:13f.).
* She went back into town. Clearly, this is a transformed woman. She came to the well at noon to avoid seeing anyone. Now, having seen Jesus (and having been seen by him as a precious, valuable child of God), she races into the midst of those she had previously evaded. This, too, is a sign of new hope. She is free now of a heavy, stifling past and ready for a new and open future.
II. Love (John 4:31-38)
We will see love in the hearts of those who previously have been indifferent. After the woman leaves, the disciples attempt to get Jesus to eat something, but he says he has food that they know nothing about. Of course, they take him literally, wondering who has slipped him a little bread. But then he says, “My food...is to do the will of him who sent me and to finish his work” (4:34). And what is God’s work? People. That’s his whole preoccupation.
Jesus summons the disciples (and us) to a renewed love for people when he says, “Do you not say, ‘Four months more and then the harvest?’ I tell you, open your eyes and look at the fields! They are ripe for harvest” (4: 35).
Hearts are ripe for loving and sincere attention. People want to be known and accepted, loved and blessed. That’s the Father’s work. When we begin to invest ourselves in people, we will see our own hearts blossom in loving service.
III. Faith (John 4:39-42)
And we will see faith in the hearts of those who previously have had no faith. The villagers of Sychar compelled Jesus to stay with them -- which he did, for two days! -- and they came to say of him, “We have heard for ourselves, and we know that this man really is the Savior of the world” (4:42).
Is there anything better we can do than invest ourselves in the people whom God loves?
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| John 4:1-26 (NIV)/Outline |
| 08.11.04 (8:20 am) [edit] |
John 4:1-26 (NIV)
This is the account of the conversation between Jesus and a woman of Samaria, which took place one day around noon (“about the sixth hour,” verse 6) at Jacob’s well near Sychar.
OUTLINE
The key verse in this passage is John 4:10, where Jesus says to the Samaritan woman, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” The central question around which this passage revolves is “Who is Jesus?” The answer develops as the Samaritan woman discovers more and more about this man who begins the conversation by asking her for a drink. The passage may be outlined as follows:
I. The Well of Jacob (John 4:1-15)
* The Question: “Will you give me a drink?” (4:7).
* The Woman’s Understanding of Jesus: “You are a Jew” (4:9).
* The Issue: Racial-Ethnic Barriers
* Implied Truth: Jesus removes barriers between people of different racial-ethnic backgrounds. (Compare Ephesians 2:14: “For he himself is our peace, who has made the two [races] one and has destroyed the barrier, the dividing wall of hostility.”)
II. The Woman of Need (John 4:16-19)
* The Question: “Go, call your husband...” (4:16).
* The Woman’s Understanding of Jesus: “You are a prophet” (4:19).
* The Issue: Gender Injustice
Note: It would be easy to think that what Jesus is doing here is exposing this woman’s sexual sins. She has been divorced five times, and now she is living with a man who is not her husband. She is certainly already ashamed of this; otherwise, she would not be coming to draw water at noon (“the sixth hour”). All the other women come to the well in the earlier, cooler part of the day. She comes when she knows she will not have to face them.
So, is Jesus’ purpose to expose her guilt? Are his words intended to drive her even more deeply into shame?
Consider an alternative: A woman in those days had no rights whatsoever unless she was under the protection of an adult male: father, son, husband, brother, or some other adult male sponsor. I think this is why, when Jesus was on the cross, he commissioned John to take Mary (Jesus’ mother) into his home as his own mother (John 19:26f.). This Samaritan woman was doing whatever she had to do to survive under such unjust circumstances. Could it be that Jesus was showing empathy toward her? If so, perhaps this is why she saw him as more than just a Jewish man but a prophet of God.
* Implied Truth: Jesus removes the barriers that exclude people from justice on the basis of gender. (Compare Galatians 3:28: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.”)
III. The Worship of God (John 4:20-26)
* The Question: “Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem” (4:20).
* The Woman’s Understanding of Jesus: “ ‘I know that Messiah (called Christ) is coming....’ Then Jesus declared, ‘I who speak to you am he’ ” (4:25f.).
Note: The question concerning Jesus’ identity (the “who it is” of verse 10) has been solved. He is a man, yes, who dares to speak to her, a woman, in public (a taboo at the time). He is a Jew, yes, who is willing to drink from the same cup as a despised Samaritan (another taboo). He is a prophet, yes, who discerns injustice and its effect on those who are oppressed (a major role of prophets in ancient Israel). But he is more than just a man. He is more than just a Jew. He is more than just a prophet. He is the Messiah, the anointed one of God, sent to fulfill the hopes of a people languishing under one form of oppression after another. “I who speak to you am he.”
* The Issue: Religious Division
* Implied Truth: Jesus breaks down the barrier that separates us from access to God.
Conclusion: It can be seen in this incident involving Jesus and the Samaritan woman that Jesus addresses both social barriers (race and gender) and religious barriers. Let us not erect walls that Jesus came to remove.
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| John 3:22-36/AGL |
| 08.10.04 (10:23 am) [edit] |
Using the Bible study method of Ann Graham Lotz, I came up with these reflections on John 3:22-36.
LOOK IN GOD'S WORD -- Read John 3:22-36.
LIST THE FACTS
Verse 22
* Jesus and his disciples baptized in the Jewish countryside.
Verse 23
* John and his disciples were also baptizing in the area.
Verse 24
* This was before John was imprisoned.
Verse 25
* John disciples got into an argument with someone else about baptism.
Verse 26
* John’s disciples were threatened by Jesus’ popularity.
Verse 27
* John told them a person can receive only what heaven gives.
Verse 28
* John reminded them that he had denied being the Christ, that he was simply sent ahead of him.
Verse 29
* John was like the friend of a bridegroom and is filled with joy when the groom comes to take his bride.
Verse 30
* It is right that Jesus be exalted and that we be diminished.
Verse 31
* Since Jesus comes from heaven, he is above all.
Verse 32
* He testifies to what he knows, but no one accepts his testimony.
Verse 33
* The one who does accept his testimony affirms that God is truthful.
Verses 34
* Jesus, sent by God, speaks God’s words and has the Spirit without limit.
Verse 35
* The Father, out of love for the Son, has placed everything in his hands.
Verse 36
* Whoever believes in the Son has eternal life; whoever rejects the Son will not see life.
LEARN THE LESSONS
Verse 22
* When we are told that Jesus and his disciples went out into the rural areas to minister, we are also told that “he spent some time with them.” How does this balance between doing the work and building the team show up in my life?
Verse 23
* What draws people to any ministry?
Verse 25
* How productive is any argument over religious matters?
Verse 26
* Am I threatened by the success of others?
Verse 27
* What do I have that has not been given to me? Why do I fret over what I do not have? Can I trust the providence of God to give me what I need and what truly serves his purpose?
Verse 28
* Am I honest with regard to who I am and what my role is?
Verse 29
* How much joy is there in my life, especially with regard the response of others to Jesus Christ?
Verse 30
* How can I exalt Christ? How can I do so without drawing undue attention to myself?
Verse 31
* Do I truly acknowledge the supremacy of Jesus?
Verses 32-36
* Have I accepted the testimony of Jesus?
LISTEN TO GOD
God is saying to me through this passage that I fit into a larger plan and that I need to trust him to use me to fulfill that plan. I don’t have to be more than I am or have more than I have, but I do need faithfully to fulfill God’s intentions for my life. (Just as John the Baptist was clear in affirming his place in the plan of God.)
LIVE IT OUT
Today I need to watch my attitude so that I do not entertain dissatisfaction with the place God has put me. Rather, I would like to be thankful and joyful (v. 29) over what God is doing and the role he allows me to play in it.
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| John 3:22-36 (NIV) -- Outline |
| 08.10.04 (7:34 am) [edit] |
I. John the Baptist’s Testimony About Jesus (John 3:22-30)
* The Complaint of the Disciples of John the Baptist (3:22-26)
John’s disciples were threatened because the crowds were drawn to Jesus and not to John.
* The Reply of John the Baptist (3:27-30)
John used the metaphor of a wedding, in which Jesus was the bridegroom and he was simply a friend of the groom. “The bride belongs to the bridegroom,” he said. John’s oft quoted words appear in verse 30: “He must become greater; I must become less.”
II. John the Evangelist’s Testimony About Jesus (John 3:31-36)
There is the hint of a chiastic structure in these verses:
a -- “the one who comes from above is above all” (v. 31)
b -- “he testifies to what he has seen and heard” (v. 32)
c -- “no one accepts his testimony” (cf. John 3:11) (v. 32)
c -- “the man who has accepted it” v. 33)
b -- “the one whom God has sent speaks the words of God” (v. 34)
a -- “the Father loves the Son and has placed everything in his hands” (v. 35)
This places the emphasis on accepting or not accepting the testimony of Jesus. The choice is made explicit in verse 36: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.”
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| John 3:1-21 (NIV): AGL |
| 08.09.04 (9:02 am) [edit] |
I mentioned yesterday that I had discovered a method of reflection on a biblical text proposed by Anne Graham Lotz (AGL in the subject line). It involves a five-step process in which we (1) look in God's word, (2) list the facts, (3) learn the lessons, (4) listen to God, and (5) live it out. I worked with this method today, and here are the results:
LOOK IN GOD'S WORD: Read John 3:1-21.
LIST THE FACTS
Verse 1
* Nicodemus was a Pharisee and a civic and religious leader.
Verse 2
* Jesus was a teacher whose authority was from God.
* Jesus performed miraculous signs, which validated his authority.
Verse 3
* The new birth is the entry point to the kingdom of God.
Verse 4
* It is difficult for the natural mind to understand spiritual truth. Cf. 1 Corinthians 2:14: “The man without the Spririt does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.”
Verse 5
* The new birth is a spiritual experience, comparable to physical birth (being “born of water”).
Verse 6
* Physical birth is natural; spiritual birth is supernatural.
Verse 7
* The necessity of the new birth should be no surprise to us.
Verse 8
* Spritual rebirth is as mysterious as the wind.
Verse 9
* Even with Jesus as the teacher, this is hard for the unbelieving mind to grasp.
Verse 10
* A person may be religious but still not spiritual.
Verses 11-12
* Even verifiable testimony with regard to spiritual matters is difficult for the natural mind to accept.
Verse 13
* Jesus has gone into heaven and has come down from heaven; his source is God and his word is t trustworthy.
Verses 14-15
* Jesus was to be crucified (lifted up as was the snake in the wilderness [Numbers 21:4-9]), and all who believe in him will have eternal life.
Verse 16
* God loves everyone.
* God’s love compelled him to give up his Son.
* Faith in God’s Son protects the believer from perishing and preserves the believer in eternal life.
Verse 17
* God’s greatest desire is that those who are condemned may be saved through his Son.
Verse 18
* Whoever believes in Jesus is not condemned.
* Whoever does not believe in Jeus is already condemned. (We are all already under the sentence of condemnation. God’s intervention by sending Jesus is to reverse an already existent condition.)
Verse 19
* Those who do evil avoid the Light (Jesus) because they love evil. Cf. Ephesians 4:17b-18: “You must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardness of their hearts.”
Verse 20
* Those who do evil avoid the light because it exposes their deeds as evil.
Verse 21
* Those who live by the truth welcome the light because it illumines the fact that their deeds are done through God.
LEARN THE LESSONS
* Nicodemus “came to Jesus at night” (v. 2). Was he ashamed to be seen with Jesus? Am I ashamed to be identified with the Lord? If so, how is this shame played out? Do I present myself one way with some people and another way with others? Am I a chameleon of sorts?
* I have suggested that Nicodemus’ statement in verse 2 hides an implied question: “How can I see God?” He is not yet identified with Jesus, but he sees something in Jesus that answers to the deep cry within him. What is the deep cry within my heart? Am I, despite the appeal I find in Jesus, still one step removed from being intimate with him?
* Have I been born again (v. 3)? If so, why do I still struggle with life as I do? Why is my fallenness so dominant in my thoughts, actions, and attitudes? Am I living still “according to the sinful nature,” as Paul says in Romans, rather than “in accordance with the Spirit” (Rom 7:5)? What can I do about this?
* In verse 4, Nicodemus demonstrates the stubbornness of the human heart when it comes to spiritual truth. By remaining on the concrete, literal level, he defends himself against the spiritual reality that Jesus is describing. How do I defend myself against the truth that God reveals? How do I keep myself at arm’s length from God? How do I maintain a comfortable distance from the divine presence?
* In verses 5 through 8, Jesus diagnoses two problems in Nicodemus’ thinking pattern. One is his surprise with regard to Jesus’ statement, “You must be born again.” “You should not be surprised [Greek: thaumazo],” Jesus says. The other problem is Nicodemus’ intolerance for mystery (that which is true but cannot be explained on a rational level). Jesus says those born of the Spirit are like the wind: “You hear its sound, but you cannot tell where it comes from or where it is going” (v. 8). As I turn this diagnosis on myself, I must ask: How am I still “surprised” or left in uninitiated wonder about the things of God? Why is it like that for me? Also, how am I grasped by mystery? or not? What does this say about me? In verse 10, Jesus asks Nicodemus, “You are Israel’s teacher...and do you not understand these things?” I am a teacher, too. How is my ineptitude exposed? I will held to a stricter account (James 3:1). Am I prepared for that?
* In verse 14, the image of the “snake in the desert” represents a desperate situation. Do I even begin to understand how desperate my situation is? Do I realize that I can’t fix myself but that I can throw myself on the mercy of God?
* Do I live in the assurance of verses 16 through 18? Paul says in Romans 8:1, “There is now no condemnation for those who are in Christ Jesus.” How can this knowledge liberate me from the burden of my guilt and alienation from God?
* How can I move from the category of one who “hates the light...for fear that his deeds will be exposed” (v. 20) to that of one who “comes into the light, so that it may be seen plainly that what he has done has been done through God” (v. 21)? In other words, how can one who “lives by the truth” (v. 21)?
LISTEN TO GOD
I hear God saying to me in this passage that I am keeping him at arms’ length. Why would I do this? Because for a very long time I have been hiding in the corner, afraid to come into the light of his presence lest my own darkness be exposed. There can be no doubt that I have been living “according to the sinful nature” (Romans 7:5) and that I need to begin living “in accordance with the Spirit.” In other words, I need to repent. There are some things I need to “put to death” (Romans 7:13).
But the real work to be done is to be done by God. His grace makes my reliance upon Jesus the key to a restored relationship with him. Coming into the light may expose my sins, but it will also reveal God’s love the remedy for my sins in Jesus Christ.
LIVE IT OUT
Throughout this day, I need to commit to God in prayer every desire of my heart, every choice I am called upon to make. I must review these things prayerfully and submit to what I know paralelles with “living by the truth.”
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| John 3:1-21 (NIV): Outline |
| 08.09.04 (8:58 am) [edit] |
An outline of this passage, which records a visit to Jesus by Nicodemus, a religious leader of Jesus' day, might use two headings: (1) the conversation and (2) the explanation. Like this:
I. The Conversation (John 3:1-15)
There are three exchanges in this conversation. In each, Nicodemus asks a question (or, in the case of the first exchange, implies one), and Jesus answers. Each of Jesus’ answers begin with his words, “I tell you the truth” (in Greek, “Amen, amen”).
* First Exchange (3:1-3)
Nicodemus’ remarks reveal an implied question, which Jesus answers by introducing the subject of the new birth: to see God, one must be born again.
* Second Exchange (3:4-8)
Nicodemus takes Jesus literally, thinking he is speaking of physical rebirth, and he asks “How?” Jesus answers by explaining: one must be born of the Spirit.
* Third Exchange (3:9-15)
Again, Nicodemus asks, “How?” Jesus answers by saying that one is born of the Spirit by believing in the crucified Savior. (“The Son of Man must be lifted up [crucified], that everyone who believes in him may have eternal life” [vv. 14f.].)
II. The Explanation (John 3:16-21)
The guiding metaphor for this section is that of a courtroom in which evidence is given and a verdict announced.
* Evidence (3:16-18)
(1) Those who believe are not condemned (vv. 16-18a).
(2) Those who do not believe are already condemned (v. 18b).
* Verdict (3:19-21)
(1) Those who do evil avoid the Light because of it exposes (vv. 19-20)
(2) Those who “live by the truth” welcome the Light because it illumines (v. 21)
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| Bible Study with Anne Graham Lotz |
| 08.08.04 (4:12 pm) [edit] |
Anne Graham Lotz has developed (and published) a method of Bible study that looks very helpful. I have yet to experiment with it, but I am listing the steps involved because I want to preserve them somewhere. And I was thinking, "Why not here?"
Lotz suggests that we can hear God speaking to us personally in Bible study as we:
Look in God's Word.
List the facts.
Learn the lessons.
Listen to His voice.
Live it out.
Has anybody out there ever tried this system? What do you think?
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| glorious withering |
| 08.08.04 (3:38 pm) [edit] |
At one point in his book, How to Read and Why, Harold Bloom contrasts Cervantes, whose characters "develop newer and richer egos by hearing one another," and Shakespeare, whose characters "perform the same process only by overhearing themselves" (pp. 146f.). Melville and Flaubert seem to be among the modern novelists who mimic Shakespeare in this regard and isolate their protagonists. Mark Twain, however, creates Jim and, in so doing, gives to Huckleberry Finn a counterpart to Don Quixote's Sancho Panza. In writing of this, Bloom states that Huck is thereby "saved from withering gloriously in the air of solitude" (p. 147).
Bloom's words give expression to the deep need in all of us for belonging and community. We, too, wither if we do not experience the mutuality that comes with meaningful relationships. Communion with another allows us each, to put it as Bloom might, to deepen and internalize the self.
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| John 2:13-25 (NIV) |
| 08.07.04 (2:54 pm) [edit] |
This passage records what may have been Jesus' first trip to Jerusalem after his baptism. Jesus incites the anger of the religious leaders in that city by clearing the moneychangers and those who were selling animals for sacrifice in the temple.
One way to look at these verses is to contrast divine testimony with human testimony.
I. Divine Testmony Sees the Enduring Value of Jesus (John 2:13-22)
* Jesus Exercises His Authority: He Disrupts the Abuse in the Temple (2:13-17). Note that the disciples remember what the Scriptures said: "Zeal for your house will consume me" (Psalm 69:9).
* Jesus Explains His Authority: He Declares the Raising of the Temple [of His Body] (2:18-22). Note that the disciples remember what the Savior said: "Destroy this temple, and I will raise it again in three days."
II. Human Testimony Sees the Entertainment Value of Jesus (John 2:23-25)
* Many believed in Jesus because they saw the miraculous signs he was doing (2:23).
* Jesus did not entrust himself to them because he saw through them (2:24-25).
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| John 2:1-11 (NIV) |
| 08.06.04 (8:01 am) [edit] |
We read in the last verse of this passage that Jesus “revealed his glory, and his disciples put their faith in him.” There is a connection -- isn’t there? -- between seeing Jesus for who he is and putting our faith in him. How does this come about?
I. We Experience a Depletion (2:1-5)
Let’s start with our side of the equation, our need. There are those moments in life when we experience some sort of depletion. In the incident reported by John, we find ourselves at a wedding celebration and the wine runs out. Note verse 3: “When the wine was gone, Jesus’ mother said to him, ‘They have no more wine.’”
It doesn’t have to be wine we run out of, though -- does it? Nope. It could be about anything. We have been known to run out of patience or strength or hope. Our relationships can become depleted, our coping skills deficient, our confidence destroyed.
The human universal is need. We almost always seem to be without something we need. There’s not enough time. There’s not enough understanding. There’s not enough love. Whatever. We experience in our lives and, perhaps, in ourselves some sort of depletion. “They have no more wine.” We have no more.... You fill in the blank.
So, where does faith came in?
II. We Entrust Our Needs to Jesus (2:6-10)
It comes at the point when we entrust our needs to Jesus. Look at what happens at the wedding feast in Cana. Mary, the mother of Jesus, appeals to Jesus for help. It’s something we might do -- either for ourselves or, as Jesus’ mother does, on behalf of others.
This is where we exercise faith. I say that because, while there are some things going on that we can see, there is much that happens that we cannot see.
* What We Can See
What is it that we can see? In the case of the wine problem at Cana, we can see the actions of the servants who are told to do Jesus’ bidding. Verse 6 says that there were “six stone water jars...each [capable of] holding from twenty to thirty gallons.” We see the jars. Then what do we see?
We see the servants fill the jars with water. They do this in response to Jesus’ instructions. And then Jesus tells them to “draw some out,” and they do. And then he says to “take [what they’ve drawn] to the master of the banquet.” And verse 8 concludes by saying, “They did so.”
These are all ordinary things, aren’t they? There’s nothing unusual about filling jars with water, drawing the water out, and serving it. We might find ourselves doing very nearly the same thing almost any day of the week. I want you to remember this. I want you to remember just how ordinary these activities are.
* What We Cannot See
The next thing we can see is not so ordinary. We see the reaction of the master of the banquet. He tastes what anyone might assume is a cup of water, but it’s not. It’s wine. And not only is it wine, but, according to this expert, it is “the best” of wine. This tells me that something has been going on that is not observable. There’s something we cannot see. What is it?
It is the changing of water into wine. It is the transformation of the ordinary into the extraordinary. It is the quiet, imperceptible alteration that takes place in the interior of those six jars of water.
Or, let’s say it’s not jars of water. Let’s say it’s the circumstances of your life. Or your fears. Or your attitude. Or your outlook on things. Or anything in your life that is ordinary or mundane.
And something happens. It’s not something you can see. I have always wondered what sort of molecular change would have to take place in water for it to become wine. And I may well wonder how it is that the grace of God can change my scarcity into abundance. Or how the Spirit of God can change my despair into hope. Or how the Son of God can change my need into satisfaction.
But here’s my point. These are things we cannot see. We cannot manipulate them. We cannot cause them to take place. So, what can we do? We can follow the advice of Jesus’ mother as it’s stated in verse 5, when she said to the servants, “Do whatever he tells you.” We can do that. We can do the ordinary things -- like filling jars and serving others -- and leave our needs to Jesus, trusting him to take care of them.
Does he?
III. We Encounter the Glory of Jesus (2:11)
He certainly takes care of the need at Cana, doesn’t he? So, why wouldn’t he take care of our needs?
Of course, he may not always give us what we want. What we want may not be best for us. But he does give us what we need. He transforms whatever is depleted. He fills our emptiness. But he doesn’t just fill it. He fills it with something better than what we had before. He fills it with “the best” of wine. Because he fills us with himself.
Verse 11 says that “he thus revealed his glory.” What do you think of when you think of glory? I heard someone say one time that “the glory of the apple tree is the apple in the barrel.” There is an old saying that “the proof is in the pudding.” All this gets at what glory is. It is the revelation of the true nature of something or someone. When we entrust our needs to Jesus, he shows us what he is really like. We discover him for who he is. In other words, we behold his glory.
And that engenders faith. Just as it did with Jesus’ first disciples. “He thus revealed his glory,” Scripture says, “and his disciples put their faith in him.”
This is also how faith grows. Over the years, as we log experience after experience in which Jesus addresses our depleted resources with his abundance, we learn that we can trust him. We see not only his ability; we see also his consistency. Not only can he be trusted; he can always be trusted.
What depletion are you currently struggling with? I can only imagine. But I can imagine, too, what might happen with it if you entrusted it to Jesus. The worst may well become the best!
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| John 1:43-51 (NIV) |
| 08.05.04 (10:17 am) [edit] |
As most of us know, very early in Jesus’ ministry He set about building a small community of disciples. These are often referred to as The Twelve. In yesterday’s reading (John 1:29-42), we saw how Andrew and Simon Peter became followers of Jesus. Today’s reading (John 1:43-51) introduces us to Philip and Nathanael.
Jesus found Philip, we are told (v. 43), and Philip found Nathanael. This is much like the pattern we saw yesterday when Andrew went to tell his brother Simon, “We have found the Messiah” (John 1:41). Verse 45 reads: “Philip found Nathanael and told him, ‘We have found the one Moses wrote about in the Law, and about whom the prophets also wrote -- Jesus of Nazareth, son of Joseph.’”
There used to be a much-used term in which we might describe someone as “rough and ready.” I guess that what we would mean by that is that someone might not know everything they needed to know or have all the skills they needed to have for some effort or project, but they were enthusiastic all the same. When I look at Philip and Nathanael, I see one of them as “ready” and the other as pretty “rough.”
I. READY WHEN IT COMES TO DISCIPLESHIP: PHILIP (John 1:43-45)
* A Ready Heart (1:43-44)
As I look at this passage, I see Philip as the “ready” one. His name, after all, means “horse lover.” This probably has no direct relevance, but, when I think of horses, I think of power and speed and grace. And I can’t help but wonder whether Philip may not have seen in Jesus the power and grace of his deity. There was something about Jesus -- wasn’t there? -- that created resonance in Philip’s heart. He had been waiting for God’s Messiah with expectancy. “We have found the one,” he said. His was a ready heart.
* A Ready Mind (1:45)
Philip also had a ready mind. He knew the Law and the Prophets, which is another way of saying that he knew the Scriptures. Philip said, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote.
Note 1: With regard to what “Moses wrote about in the Law,” Philip may have been referring to Deuteronomy 18:15, where Moses says, “The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him.”
Note 2: And, of course, there are many instances among the prophets of the Hebrew Scriptures where the details of the Messiah’s life are anticipated. A few examples will have to suffice. With regard to the birth of the Messiah, Micah 5:2 says, “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel.” Another example is Isaiah 53. Philip would not yet have connected statements in that chapter with Jesus, but the parallels are easy enough for us to see: “He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter and as a sheep before his shearers is silent, so he did not open his mouth” (Isaiah 53:7). These are just two of the many prophecies in the Old Testament that relate to the Messiah.
The point is: Philip had a ready mind because he knew the Scriptures.
II. ROUGH WHEN IT COMES TO DISCIPLESHIP: NATHANAEL (John 1:46-51)
If Philip was the “ready” one when it comes to discipleship, Nathanael was the “rough” one. That is, he was still “in the rough.” He was the rawest of raw material! Let’s take a look.
* Observations about Nathanael (1:46-50)
First, I would like to make three observations about Nathanael. He was (1) prejudiced, (2) arrogant, and (3) adolescent. Let me say what I mean:
(1) He was prejudiced (1:46)
I observe in Nathanael a prejudiced mind. When Philip told him that Jesus was from Nazareth (v. 45), his response was one of contempt. “Nazareth!” he said. “Can anything good come from there?”
Prejudice always blocks learning, and insofar as we entertain it, it makes us small. The measure of our contempt for others is the measure of the contempt we feel for ourselves. We may not see this self-contempt, but that is what drives our prejudices.
I am not sure that we can ever completely rid ourselves of prejudice. (Not that I wouldn’t like to!) But, if we are aware of them, we are more likely to recognize them for what they are: defenses against our own inadequacies. And we can refuse to let them govern our lives.
(2) He was arrogant (1:47-48a)
A second observation about Nathanael is that he had an arrogant spirit. Nathanael accommodated Philip and went with him to see Jesus. The text tells us that, “when Jesus saw Nathanael approaching, he said of him, ‘Here is a true Israelite, in whom there is nothing false’” (1:47).
Let me pause here and say that, when I first read these words, I thought to myself, “I have a wrong perception of Nathanael. Jesus seems to hold him in pretty high regard. After all, he says of him that ‘there is nothing false’ in him!”
But then I gave the matter a second thought. There is something “false” about Nathanael. If nothing else, his mind is locked up in prejudice. “So, how could Jesus say,” I wondered, “that there was ‘nothing false’ in this man?”
Then it occurred to me: Maybe Jesus was using irony as a way of awakening Nathanael to his dangerous condition. Someone has written about irony that it “is a form of speech in which the real meaning is concealed or contradicted by the words used. Irony involves the perception that things are not what they are said to be or what they seem.” If Jesus was using irony when he said that there was “nothing false” in Nathanael, what he was really saying, of course, is that here is a man riddled with contradiction and he doesn’t even know it!
And it proved to be true. Nathanael responded to Jesus’ irony much the same way as I probably would have responded: with arrogance and defensiveness. “How do you know me?” he asked (1:48). Arrogance is a way of distancing ourselves from others, and we do well to recognize it as a defensive, protective tactic. Jesus was getting too close, and Nathanael -- while physically “approaching” Jesus (v. 47) -- was mentally and emotionally removing himself from the threat of exposure.
(3) He was adolescent (1:48b-50)
A third observation about Nathanael is that he was adolescent. What I mean by that is that he had an adolescent faith. When Jesus told him, “I saw you while you were still under the fig tree before Philip called you” (1:48b), Nathanael recognized the fact that the only way Jesus could have “seen” him was that he was exactly who Philip said he was -- “the one Moses wrote about in the Law.”
So, now what? Nathanael did a complete reversal. The Gospel says that “then Nathanael declared, ‘Rabbi, you are the Son of God; you are the King of Israel’” (1:49).
Jesus, however, did not let Nathanael off the hook. He exposed the immaturity of Nathanael’s faith in order to call him to something “greater.” “You believe,” Jesus said, “because I told you I saw you under the fig tree. You shall see greater things than that” (1:50).
We see here what we might call “tough love” on Jesus’ part. As we noted, he used irony in trying to help Nathanael see what is “false” in him? And now he has used a mild gibe to expose the immaturity of Nathanael’s faith.
* Opportunities for Nathanael [and Us] (1:51)
I want to be sure to add that, when Jesus does this sort of thing, it is in service to a greater purpose. He doesn’t insult out of contempt; he does it, as I said before, to awaken us to our situation so that we may grow beyond it.
If we made some rather harsh observations about Nathanael, some of which may be true of us, we can also point to opportunities for growth. Jesus said to all the disciples, “I tell you [plural] the truth, you [plural] shall see heaven and earth open, and the angels of God ascending and descending on the Son of Man” (1:51).
Saint Bonaventure (1221-1274) identified three stages associated with the spiritual journey: purgation (or purification), illumination, and union with God. In order to move to the second and third stages, we must go through the first stage. The inconsistencies and all that is “false” in us must be “burned away.” (The word “purify” comes from the Greek term for fire.)
In verses 47-50, which focus on Nathanael, we see Jesus doing the harsh but necessary work of purification. If we will submit to such work in our lives, we may find, as did Jesus’ first disciples, that we, too will “see heaven opened” (v. 51). That is, there is the possibility of illumination and -- who knows? -- union with God.
The thing that stands out to me in all this is that Jesus saw “through” Nathanael’s personal stagnation in order to see “to” Nathanael’s growth. This tells me that, even with all that is “false” in me, there is hope. Jesus not only sees what a person is; he sees as well what a person can become. I indicated that Philip's name means "horse lover" and identified in him a resonance with the power and grace he may have seen in Jesus. What about Nathanael's name? It means "gift of God." What a great gift God gave Nathanael when he awakened in him a sense of his need! What gift does God have in store for me (and you)?
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| John 1:29-42 (NIV) |
| 08.04.04 (8:39 am) [edit] |
This passage (John 1:29-42) shows me the effect of the testimony of John the Baptist. Just as Jesus would later have disciples, so John had a group of followers. When this portion of Scripture opens, we find John (presumably) talking with his disciples, and he identifies Jesus as "the Lamb of God, who takes away the sins of the world." His words had a profound effect on those closest to him. I have organized this passage in outline form:
I. The Testimony Given (John 1:29-34)
* What John Knew (1:29-31)
John knew that Jesus was "the Lamb of God," that is, the One who would be sacrificed (as a lamb on the altar) for our sins.
* How John Knew (1:32-34)
John said, "I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirt come down and remain is he who will baptize with the Holy Spirit.' I have seen and testify that this is the Son of God" (1:33f.).
II. The Testimony Received (John 1:35-42)
* People Followed Jesus (1:35-39)
Two of John's disciples (one of whom was Andrew) heard John's testimony, and when they heard, "they followed Jesus" (1:37).
* People Found Others for Jesus (1:40-42)
Not only did Andrew and his companion follow Jesus; they pointed Jesus out to others. At least, Andrew did. We are told: "The first thing Andrew did was to find his brother Simon and tell him, 'We have found the Messiah' (that is, the Christ)" (1:41).
Any time our hopes are fulfilled or we have an experience that alters our perception of ourselves or the world, we are likely to tell someone else. If the change in us is authentic, it will be contagious.
The thing I note is that both Andrew and his brother Simon had open hearts when it came to God's activity in their lives. Andrew, after all, was a disciple of John the Baptist. He was no doubt ready to embrace whatever God showed him. Simon, too, must have been waiting expectantly. I say this because it seems that Andrew knew that Simon would want to be told about Jesus.
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| John 1:19-28 |
| 08.04.04 (8:15 am) [edit] |
In the prologue to the Gospel of John (1:1-18) we learn that another John (not the writer of the Gospel but rather John the Baptist) "was sent from God" (v. 6). He was sent "as a witness to the light," the light being, of course, Jesus Christ.
Now, in this passage (John 1:19-28) we get a sampling of John's witness (or, "testimony," as it is called in verse 19). John was in the wilderness, calling upon the people of his day to repent. Many responded to his call and were baptized. This got the attention of the religious leaders, and the text tells us that two groups sent representatives to investigate the situation. One group, the "priests and Levites" (v. 19), had connections with the Temple in Jerusalem. They were the clergy of the day. The other group, the "Pharisees" (v. 24), were primarily identified with the synagogue and might be considered the laity of that time.
A simple outline of this passage may reveal to me (and others, perhaps) an appropriate model for self-understanding. As we listen to the questions asked of John by the priests and the Pharisees, we discover how John thought of himself and how he thought of Christ.
I. The Inquiry of the Priests: WHO ARE YOU? (John 1:19-23)
John's Reply: "I AM NOT the Christ" (v. 20). Proper self-assessment is one sign of a healthy mind. One of the greatest temptations we face is the inflation of the ego. John tells us who he is not. He is not God. And neither am I.
II. The Inquiry of the Pharisees: WHY DO YOU DO WHAT YOU DO? (John 1:24-28)
John's Reply: "HE IS..." (v. 27). John takes the focus off himself and puts it on Christ. In effect, he explains what he is doing (baptizing) by saying, "I do it because of the One who is coming. HE IS the Christ."
John's purpose in living is to be found in a humble assessment of himself and a proper assessment of Christ. "I am not worthy" (v. 27); He is.
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| John 1:1-18 (NIV) |
| 08.02.04 (9:33 am) [edit] |
This passage, John 1:1-18, is often referred to as the "prologue" to the Gospel of John. In it are contained many of the themes that John weaves together as he presents his case for Christ. The key to the whole Gospel is found in John 20:31: "But these [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."
Faith in Christ leads to life in Christ. That's the theme of John's Gospel. And you find it already being stated in the prologue (1:1-18). Twice faith is referred to as John talks about "believing." One of these is verse 7, where he says, "He [that is, John the Baptist] came as a witness to testify concerning that light [namely, Jesus], so that through him all men might believe." The other reference to faith (believing) is in verse 12, where John writes, "Yet to all who received him, to those who believed in his name, he gave the right to become children of God."
The concept of life is also introduced in the prologue. "In him [that is, in Jesus] was life," John says in verse 4, "and that life was the light of men."
Other themes that are flagged in this prologue are (1) light and darkness, (2) glory, (3) grace, and (4) truth.
The basic message of this passage is that we ought to put our trust (faith) in Jesus Christ. Why? Because of three affirmations:
I. Affirmation One: Jesus is Divine (John 1:1-9)
* He is Eternal:
"In the beginning was the Word" (v. 1). The term "Word" is used by John to refer to Jesus.
* He is the Creator:
"Through him all things were made; without him nothing was made that has been made" (v. 3).
* He is the Source of Life:
"In him was life, and that life was the light of men" (v. 4).
* He is God:
"...the Word was God" (v. 1).
II. Affirmation Two: Jesus is Human (John 1:10-13)
* Some do not believe:
"He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him" (vv. 10-11).
* Some do believe:
"Yet to all who received him, to those who believed in his name, he gave the right to become children of God" (v. 12).
III. Affirmation Three: Jesus Is the Man who Reveals God (John 1:14-18)
* As a Man, Jesus Reveals God:
"The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth" (v. 14).
* As God, Jesus Reveals God:
"No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known.
May God use these three affirmations to awaken faith in each of us.
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| Mark 3:20-30 |
| 08.01.04 (9:16 am) [edit] |
This is my second entry today. The daily lectionary found at pcusa.org lists the Gospel reading for today as Mark 3:20-30. In that passage we find Jesus defending his ministry. He has been accused of being "out of his mind" and of being "possessed by Beelzebub."
As I meditated on this passage, I saw in it a summons to...
BUILD A MINISTRY (or, A LIFE) THAT...
1. [i]prioritizes [/i]others (Mark 3:20)
2. [i]perplexes [/i]detractors...
* whose assessment is false (Mark 3:21)
* whose accusations are false (Mark 3:22)
3. [i]positions [/i]you in the struggle against evil (Mark 3:23-27)
4. [i]precludes [/i]neutrality (Mark 3:28-30)
These are the characteristics of Jesus' ministry (and life). Shouldn't they characterize mine?
Ignatius
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| Matthew 28:11-20 |
| 08.01.04 (9:07 am) [edit] |
I am experimenting with a spiritual discipline called lectio divina (sacred reading). I was unable to get to a computer yesterday (July 31, 2004) to log my reflections, so I am going to make two entries today, this one on Matthew 28:11-20 and a separate one on Mark 3:20-30. (I am following the daily lectionary as published on pcusa.org.)
Matthew 28:11-20 brings to a close the Gospel of Matthew. It shows us two incidents that follow the resurrection of Jesus. One is the report of the guards to the authorities; the other is Matthew's version of what has come to be called the Great Commission.
In this passage, we have two sets of instructions: those that the religious authorities give to the soldiers who had been guarding the tomb of Jesus and that of the One to whom "all authority in heaven and on earth has been given" (namely, Jesus).
As I meditated on this passage, I saw several contrasts in the two sets of instructions. These are the contrasts I saw:
* presumed v. assumed authority
* concealing v. revealing truth
* protective v. projective strategy
* fear v. faith
* safety v. risk
* false v. true
* self v. others
Basically, what I see is the difference between the relgious leaders of the day and Jesus.
Ignatius
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