You see that you are accomplishing nothing. Look, the world has gone after Him!

 

 Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.  But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.  

 

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out!

"Hosanna!

'Blessed is He who comes in the name of the LORD!'

The King of Israel!"

 Then Jesus, when He had found a young donkey, sat on it; as it is written:

"Fear not, daughter of Zion;

Behold, your King is coming,

Sitting on a donkey's colt."

His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.  Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.  For this reason the people also met Him, because they heard that He had done this sign.  The Pharisees therefore said among themselves, "You see that you are accomplishing nothing.  Look, the world has gone after Him!"

 

- John 12:9–19 

 

Yesterday we read that the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.  Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?"  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should  report it, that they might seize Him.  Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who  had been dead, whom He had raised from the dead.  There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.  Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair.  And the house was filled with the fragrance of the oil.  But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?"  This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.  But Jesus said, "Let her alone; she has kept this for the day of My burial.  For the poor you have with you always, but Me you do not have always."

 

  Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.  But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.  Again, we must explain that most often the term the Jews, as used in St. John's Gospel, denotes those of the religious leadership in Jerusalem and others close to them.  (Literally translated, it is read as "Judeans" by some.)  It's important to remember that Jesus, His disciples, and those who believe in Him (including the one who gave his name to this Gospel) are Jews.  So here in this particular instance St. John is using the term to refer to people from Jerusalem who had come to mourn with Martha and Mary when their brother Lazarus died.  Thus, they became witnesses to Jesus' seventh of seven signs in this Gospel, the raising of Lazarus (as explained in this reading).  It's notable here that the chief priests now plot not only how to put Jesus to death, but also Lazarus, because so many among their prominent community in Jerusalem now believe in Jesus. 

 

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out!  "Hosanna! 'Blessed is He who comes in the name of the LORD!'  The King of Israel!"  The cry of the great multitude, welcoming Jesus into Jerusalem (in what is called the Triumphal Entry) is from Psalm 118:25-26.  It is associated with messianic expectation, for it was recited daily for six days at the Feast of Tabernacles, and seven times on the seventh day as branches were waved. We remember the Feast of Tabernacles (Sukkot in Hebrew) commemorates the time Israel followed Moses through the wilderness toward the Promised Land.  It is also known as the Feast of the Coming Kingdom.  Hosanna means, "Save, we pray!"  So it is appropriately addressed to the Lord, Savior and Deliverer.

 

 Then Jesus, when He had found a young donkey, sat on it; as it is written:  "Fear not, daughter of Zion; behold, your King is coming, sitting on a donkey's colt."  This quotation is from the prophecy of Zechariah (Zechariah 9:9).  This event, in which Jesus openly enters the Holy City welcomed by a great multitude of followers, is known as the Triumphal Entry.  In other words, He openly comes in the manner of a king.  Except Jesus is not a conqueror nor king in the traditional sense (John 18:36).  A conquering king or general would display material power, riding with horses, cavalry, weapons.  But Jesus rides on a young donkey, which is a sign of humility and peace.  My study Bible comments that this entrance into Jerusalem declares the establishment of the Kingdom of God.  It is moreover a promise of Christ's final entrance into the heavenly Jerusalem with all believers and of His accepting the New Jerusalem as His pure Bride (Revelation 21:2).  

 

 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him. A sign of the working of the Holy Spirit, illuminating the disciples as to the fulfillment of Scripture.  

 

 Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.  For this reason the people also met Him, because they heard that He had done this sign.  The Pharisees therefore said among themselves, "You see that you are accomplishing nothing.  Look, the world has gone after Him!"  Again, the Gospel reiterates the witnesses from Jerusalem to the raising of Lazarus, and their impact on the community surrounding the temple, the center of Jewish life.  And at the same time, we see the growing resistance, resentment, and fear of Jesus from the Pharisees, a powerful group among the leadership in the temple.  Whatever they see is deepening their determination to put Him to death.  

 

The last few verses in today's reading give us a picture of the multiple paths of spiritual movement that are at work among this community into which Jesus now enters, welcomed by a "great multitude" as Messiah.  The Messiah represented hope for many things:  the people look for a deliverer from subjection to other ruling powers like the Romans (and they have been a colony of other big powers as well).   Many carried expectations that the Messiah would be a Deliverer in the traditional sense of one who came to right wrongs, to create justice in human terms, to conquer all foreign and hostile powers, to make Israel a land of plenty forever.  (See chapter 6, in which after Jesus fed a multitude in the wilderness, they sought to make Him king by force; specifically John 6:15.)  At the same time, we see multiple trajectories given here regarding the state of faith of different groups of people.  Christ's disciples will grow into greater understanding after Christ's Resurrection and the coming of the Holy Spirit at Pentecost.  For now, events are understandably overwhelming, and even among themselves they no doubt cherish hopes that are widespread among the people regarding what Christ's kingdom would look like.  So, the Gospel teaches us what path they are on, in the light of what is coming, the understanding that would produce this Gospel and the others.  Secondly we're given the joyous welcome in the eyes of those witnesses from Jerusalem and the others in the community who have heard the story of the raising of Lazarus.  They welcome Him as Messiah.  But this event -- the Triumphal Entry -- is what we know as Palm Sunday.  It is the beginning of the events we commemorate as Holy Week, and in a few days perhaps many of them will be among the crowds, stirred up by the chief priests and shouting for His Crucifixion (Mark 15:11-15).  In St. John's Gospel, the crowd is presented as fickle.  My study Bible uses the expression, "the crowd follows the crowd."  Finally there are the Pharisees, who sense their authority and influence is threatened, and grow exasperated and desperate, for their efforts fail in their own eyes when they see the people welcoming Jesus.  They grow even more determined that the solution is to put Him to death as a criminal, for their own accusations of blasphemy or other criticisms will now fall on deaf ears among the people.  They will be unable to do this on their own, as they are ruled by Rome, which alone had the authority to punish a capital crime.  They will have to find another way.  

 

 

 

 

 

 

For the poor you have with you always, but Me you do not have always

 

 And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.  Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?"  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should  report it, that they might seize Him.  

 

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who  had been dead, whom He had raised from the dead.  There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.  Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair.  And the house was filled with the fragrance of the oil.  But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?"  This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.  But Jesus said, "Let her alone; she has kept this for the day of My burial.  For the poor you have with you always, but Me you do not have always."

 

- John 11:55-12:8 

 

On Saturday we read that, following the resurrection of Lazarus, many of the Jews from Jerusalem who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.

 

 And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.  Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?"  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should  report it, that they might seize Him.  My study Bible explains that, because Jesus is the Lamb of God (John 1:29), the connection between the Passover, when lambs were slaughtered to save the Jews from death (Exodus 12:1-13), and the death of Jesus, which saves mankind from sin and death, is continually emphasized.   

 

 Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who  had been dead, whom He had raised from the dead.  There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. This is the third Passover which is mentioned in St. John's Gospel (see John 2:13; 6:4) and is the setting for the final week of Christ's earthly ministry.  In this Gospel, the following week is narrated in particular detail.  My study Bible says that Jesus had already been glorified through His signs and words.  Now it remains only for Him to be glorified through His death and Resurrection.

 

Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair.  And the house was filled with the fragrance of the oil.  But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?"  This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.  But Jesus said, "Let her alone; she has kept this for the day of My burial.  For the poor you have with you always, but Me you do not have always."  My study Bible notes that the other disciples said the same thing Judas did here, but with a very different motive  (see Matthew 26:1-13).  Judas, it says, spoke from greed, while the others spoke from the virtue of charity.  That Jesus put a thief in charge of the money shows that by every means He attempted to save Judas:  He fulfilled Judas' lust for money; allowed him to exercise apostolic authority (John 6:11; see also Mark 6:7); He washed Judas' feet with the other disciples (John 13:5); and He allowed him to join at the table of the Mystical Supper (John 13:26).  But Judas could never overcome his greed.  

 

 This wonderful story of Mary and her anointing of Jesus truly is told wherever the gospel is told in the whole world (as Jesus says, reported in Matthew 26:13).  This memorial to Mary is important, because in terms of Christ's relations with various people in the Gospel, the relationships between Jesus, Mary, Martha, and their brother Lazarus give us a sense of what it was to be friends of His.  They are not part of the disciples who've journeyed from Galilee, but instead are beloved and cherished as dear friends.  Mary in particular seems to have a great deal of sympathy in common with Jesus, making it a notable relationship.  She is the one who is reported in St. Luke's Gospel to sit at His feet and learn (see the story at Luke 10:38-42, especially verse 42), despite the pleas from her sister that she help serve as would be customary for women.  We also note that in the story of the raising of Lazarus, the shortest verse in the Holy Bible, "Jesus wept," occurs right at the time that Jesus sees Mary weeping (John 11:32-36).  So Mary explicitly teaches us something of what it is to be a personal friend of Jesus.  Most especially in this friendship we learn examples of love, and that is what today's testimony to Mary is all about.  Her act of lavishly anointing Christ has been referred to as the "extravagance of love."  This great sympathy between Mary and Jesus is such that she seems uniquely to have the depth of insight that He is going soon to His grave, and that "she has kept this for the day of My burial," as Jesus says.  This expression of love is made before His death, in a way that publicly honors Him before all.  Notably, it is precisely this love to which Judas seems to be entirely blind.  Perhaps his greed makes him incapable of appreciating the great appropriateness of this gift.  Or perhaps his blindness to this kind of love is linked to the materialist focus that greed is dependent upon.  Think of the contrast between extravagance borne of love, and the kind of greed that motivates betrayal.  Here, indeed, Judas and Mary are juxtaposed as opposites, although the greedy call her selfish here, while they pose as altruistic and charity-minded for the poor.  This kind of love can never be understood by the materialist, nor perceived by one who simply cannot understand what it means to give from the heart motivated by love.  For the materialist can only think in terms of consumption and want, while the one who loves is focused on giving.  Sometimes generosity is hard to spot in others for this reason; what looks meager and foolish to one is the fondness of another.  We know, at least, where Jesus comes down in this equation, for the one upon whom His praise falls is she who now sits at His feet, wiping them with her hair.  Jesus is the Lord who knows the hearts of all, and He understands her, even while He tries to save Judas until the very end.  Would that we all could discern love and generosity, and know even in ourselves what is worthy of that love and what is not.  Jesus says, "For the poor you have with you always, but Me you do not have always."  Somehow, Mary knows this also, even when others do not.

 

 

 

 

 

You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish

 

 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.

 

- John 11:45–54 

 

We have just read the story of the seventh and final sign in the Gospel of St. John, the raising of Lazarus.  See Part 1 and Part 2 of this chapter.  Yesterday we read that Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

  Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  We should remember that the term the Jews in St. John's Gospel most often indicates the religious leaders, and not the people.  This word can also be translated as "Judeans" and so emphasizes the power held in the center of the temple in Jerusalem and the ruling Council.  Christ and His disciples are mostly from Galilee, a difference remarked upon by the Pharisees (see, for example, John 7:47-52).  Here the text reminds us that many had come from Jerusalem, being nearby to Bethany, to mourn with the sisters Martha and Mary when their brother Lazarus died.  They thus became witnesses to Christ's final miracle of His ministry, the resurrection of Lazarus.  It is these to whom the text refers.  Jesus, His disciples, and St. John whose name is on this Gospel were all Jews.

 

 Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.  My study Bible comments that Caiaphas, being high priest, is given the authority to speak prophetically.  It notes that the failings and even wickedness of the officeholder do not diminish the grace of the office itself.  Caiaphas is of course referring only to Christ's death as a means of sparing all the people from Roman intervention.  But God's meaning is something understood differently.  This prophetic statement is understood as unwitting declaration that all people will be saved through the death of the Son.  

 

Caiaphas says to the chief priests and Pharisees, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  He means for Jesus to die so that the Romans do not intervene, as any disruption of the people was likely to trigger such action to keep the peace.  But we know his motivations and those of these men of the ruling Council.  They object to Jesus because it has now gone beyond a doubt that there is substance to His ministry.  The power of life and death belongs to God -- and Jesus has just performed the most astonishing miracle of all, raising a man from death who had already been four days in the grave.  More than that, witnesses from their own community were there, and were converted to belief because of what they saw.  So Jesus has now become a threat they can no longer ignore.  If people believe He is the Messiah, all will follow Him.  Clearly Caiaphas' statement is meant to persuade the rest of the Council they must find a way to put Jesus to death, but in their hypocrisy their real concern is for their places.  At least, this is the story the Gospel tells us.  We can read Jesus' long list of accusations over their hypocrisy in Matthew 23.  But let us turn to Jesus, who has spectacularly revealed the presence of God among the people in His final, seventh sign of raising Lazarus from the dead.  Can we imagine what it would be like to have lived in that time and place?  Every story possible seems to have been told about Him, from the deliberately fabricated lies in order to condemn Him, to the stories and testimonies of those who come to belief, and doubtlessly many other perspectives in between.  This is the opening setting for our next chapter, and the story of Christ's final journey to Jerusalem at the next Passover.  Messianic expectation, fears and plotting among the leadership, the presence of God in Christ and the power of life and death, the people's terror of both the Romans and the powerful Council, militant revolution among the Jews, Jesus' ministry and growing discipleship:  all of these things are at play complete with every rumor the people can hear.  Where would we be among these crowds?  What would we believe?  Although he is personally corrupt, God speaks through Caiaphas as high priest, with the true story of Christ that we know all these years later.  And God is still working through all things, let us not forget in our own lives as well.

 

 

 

 

 

 

 

 

 

 

 

 

 

Lazarus, come forth!

 

The Resurrection of Lazarus, 12th century; St. Katherine's Monastery, Sinai

 Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  

 

Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  

 

Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  

 

Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  

 

Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

- John 11:30-44 

 

Yesterday, we read the continuation of the story of the raising of Lazarus (for the first part, see Wednesday's reading). So when Jesus came to the town of Martha, Mary, and Lazarus, He found that Lazarus had already been in the tomb four days.  Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."  Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.

 

  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  The first thing to notice here is that Mary now approaches Christ with precisely the same words that Martha did:  "Lord, if You had been here, my brother would not have died."  My study Bible comments that while Jesus engaged Martha with words, here He will engage Mary with deeds -- the raising of her brother Lazarus from the dead which follows.

 

Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Here St. John emphasizes in his Gospel that Jesus wept, and groaned in spirit (verses 33, 38), in order to show that Christ had fully taken on human nature.  He was thus as subject to grief as any man would be.  My study Bible comments that weeping is the natural response to the tragedy of death.  It's also true that these sisters, their brother, and Jesus share a special bond of friendship, and so He responds to the suffering of these whom He loves as well.  There is a Compline hymn from Lazarus Saturday, in which it is sung, "Shedding tears by Your own choice, You have given us proof of Your heartfelt love."

 

 Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  My study Bible notes that, although Martha's faith had increased (see yesterday's reading, above), she still did not understand Christ's will nor His power.  The spices and oil which were used to anoint a dead body would only hold the stench of decomposition at bay for a short time, and Lazarus has now been dead for four days.  Many icons of the raising of Lazarus show bystanders covering their noses (as we can see in the icon reproduced above), which illustrates the reality of Lazarus' corrupted flesh, and also that many did not believe Christ could raise the dead. 

 

 Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  To show that Christ's divine will was one with the Father's, and also that His human will was freely subject to the Father's in every way, Jesus prays aloud for the sake of the people. 

 

 Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  Christ calls Lazarus forth, not in the name of the Father, but by His own authority.  According to my study Bible, this shows the people that while Christ came from the Father, He fully possesses divine authority in Himself.  See also John 5:28-29.  

 

 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."  My study Bible cites patristic commentary in which it is widely seen that Lazarus coming out bound in his gravelothes is an indication that he will need them again; his resurrection continues an earthly life, which will again end in death.  By contrast, Christ's own graveclothes will be left in the tomb (John 20:5-7).  Unlike this resurrection of Lazarus, Jesus' Resurrection transfigures human nature:  He will never die again.  Furthermore, my study Bible affirms that this sign not only prepared the disciples to believe in Christ's Resurrection, but as the words of the Orthodox hymn for the day say, it also "confirmed the universal resurrection," and proves that it is Christ who has the power to fulfill the promise given to Ezekiel that the dead will one day rise (Ezekiel 37:1-13).  

 

Life and death; the beginning and the end.  It is interesting how the events of Christ's ministry unfold to span the widest possible territory, and challenge the way of the world on the deepest levels.  In this seventh and final sign in St. John's Gospel, we're given this absolute of power:  the power of life over death, affirming that He is the One who is "the resurrection and the life."   These words of Christ (from yesterday's reading, above) will take on even greater dimension and power in His Resurrection following His Crucifixion.  But for now, this event of raising Lazarus from the dead will have its phenomenal impact.  Just as Christ's trajectory in His ministry expands from the earliest times of His preaching to this act of pure power, the power of resurrection, so the religious authorities will continue to be headed in the opposite direction.  It is this raising of Lazarus from the dead that will certify for the religious leaders that they must be rid of Him, for He is a threat to their own authority.  As Jesus expands the expression of His authority, so they expand also their opposition to Him.  Now there are witnesses present from Jerusalem who had gone to Bethany to join the sisters in mourning, and the Council will be unable to ignore that and the news of this event as it spreads through the community.  In the Gospel and in subsequent Church history, it is recorded that Lazarus had threats upon his own life because of the impact of his resurrection (see John 12:10-11).  In the Eastern Orthodox tradition, Lazarus eventually became a bishop of the Church in Cyprus, appointed by the Apostles Paul and Barnabas.  It is said that in the thirty years he lived after his resurrection, he never smiled but once, for he had seen unredeemed souls in Hades.  The one occasion was when he saw someone stealing a pot, and remarked "the clay steals the clay."  The story of Lazarus' subsequent life is a sobering one, telling us of the great seriousness of what has happened, and that issues of life and death must not be trivialized nor reduced to fantasy.  Let us rejoin with Christ His ministry as our readings in the Gospel continue.  

 

 

I am the resurrection and the life

 

 So when Jesus came, He found that he had already been in the tomb four days.  

 

Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  

 

Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."  Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."

 

And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.  

 

- John 11:17–29 

 

Yesterday we read that a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.   So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us go also, that we may die with Him." 

 

  So when Jesus came, He found that he had already been in the tomb four days.  According to my study Bible, there was a rabbinical opinion that the soul lingered near the body for three days, but after four days resuscitation would be impossible.  

 

 Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  In Jewish tradition, mourning began on the day of a person's death.  My study Bible explains that weeping and wailing lasted three days; lamentation lasted one week; and general mourning lasted thirty days.  As we observe also in the story found in Luke 10:38-42, these two sisters respond differently and characteristically to Christ's arrival.  Martha is the one concerned with hospitality and active service.  She went out to meet Jesus, as hospitality and friendship would ask.  Mary, however, remains sitting in the proper posture for mourning.  Sitting is the traditionally appropriate posture when mourning and receiving other mourners (Job 2:8, 13; Ezekiel 8:14).  

 

Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."  My study Bible comments that while Martha possesses great faith, her statements indicate a lack of understanding about Christ.  When she says, "if You had been here, my brother would not have died," she reveals about herself that she doesn't fully see that Christ is God, in that she thinks He needed to be present to effect healings (contrast John 4:46-54).  In saying, "whatever You ask of God, God will give You," she shows that she fails to understand as yet that Christ possesses full divine authority to act as He wills.  

 

Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."   In order to correct Martha's misunderstanding, Jesus declares His divine authority to raise the dead at the last day as well as here in this world.  As in other cases we've observed in St. John's Gospel (such as the temple officers who failed to arrest Jesus because of the power of His speech), Martha is immediately led to her confession of faith, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  My study Bible says that Jesus' question, "Do you believe this?" is one directed not simply to Martha, but to all of us.

 

And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.  We note again that Mary has been sitting in the home, in the customary tradition for mourning and receiving other mourners.  But once she hears a command from Christ relayed to her through her sister, as soon as she heard that, she arose quickly and came to Him.

 

 There is a small, intimate drama of faith played out in our reading for today.  Only, it's not so small in its effect, for today, 2,000 years later, we are still feeling that effect.  But, in the story, there is a sister mourning her dead brother.  Given the love of these three people, the small family of Lazarus, we can imagine her heartbreak.  So much so, that Christ's own feelings for these people will also overcome Him, for we will be told -- in the smallest verse in all the Gospels -- that Jesus wept with the sisters (John 11:35, coming up in tomorrow's reading).  In keeping with the surprising 'smallness' and intimacy of the circumstances of this event just prior to its occurrence, Jesus and Martha are alone on a road or path leading to Martha's home.   In what we might imagine is a reproachful (or at least regretful) tone, Martha says to Jesus, "Lord, if You had been here, my brother would not have died."  But then, she asks for a prayer, although it's been four days since his death:  "But even now I know that whatever You ask of God, God will give You."  At this, Jesus has His opening.  "Your brother will rise again," He tells her.  As is so often the case in St. John's Gospel, Martha doesn't fully understand what He's getting at, and thinks He's speaking of "the resurrection at the last day."  And then Jesus has the occasion to fully reveal Himself to Martha, alone with her in the road:  "I am the resurrection and the life."  This is another "I AM" statement (of several found in St. John's Gospel); it contains the name of God given to Moses at the Burning Bush. But He adds more, about faith and its power:  "He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"   Martha, who is already His friend, and among the disciples in terms of closeness to Him, replies with full confession of faith, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  There are other confessions like this in the Gospels.  Perhaps most notably in this Gospel is the Samaritan woman to whom Jesus speaks at Jacob's Well (John 4:1-42).  To the eyes of even the disciples, His willingness to engage a woman alone was shocking, and yet He revealed Himself as Messiah to her.  So it is with Martha in this possibly lonely and isolated place, where she comes with her sadness and mourning to meet Him.  It is remarkable to consider how the greatest and most spectacular of events can begin in private, quiet moments, even through circumstances of evil or of difficulty.  But so it is with the Samaritan woman, and with Martha.  Jesus loves this family, but the extraordinary seventh sign of seven in the Gospel will seal His death sentence from the religious authorities.  For people from Jerusalem have also come to mourn with the sisters, and they are inside the house with Mary even as Martha and Jesus speak. Let us pay careful attention to what unfolds in our following reading.  But consider the power of one single short prayer in a desperate time, for the Gospels speak of it as a seed that explodes with power in the work the Lord will do, at the proper time.

 

 

 

This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it

 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."

 

When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.   So, when He heard that he was sick, He stayed two more days in the place where He was.  

 

Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  

 

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  

 

Then Thomas, who is called the Twin, said to his fellow disciples, "Let us go also, that we may die with Him." 

 

- John 11:1–16 

 

Yesterday we read that, after Jesus had declared to them, "I and the Father are One," the religious leaders took up stones again to stone Him.  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, Make Yourself God."  Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?  If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand.  And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John  spoke about this Man were true."  And many believed in Him there.

 

  Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  Today's passage begins the story of the seventh and final sign given in St. John's Gospel.  This chapter tells of the event which sealed the Jewish authorities' decision to put Jesus to death.  Bethany is on the eastern slope of the Mount of Olives, on the eastern approach to Jerusalem, about two miles miles away.  My study Bible tells us that Lazarus is the same name as "Eleazar," which literally means "God helps."  The event alluded to here (that Mary anointed the Lord with fragrant oil and wiped His feet with her hair) is something reported in the following chapter, and was clearly known to the hearers of the Gospel. 

 

 When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.   So, when He heard that he was sick, He stayed two more days in the place where He was.  Jesus sends this message back to Martha and Mary in order to strengthen them so that when Lazarus dies, they may take confidence in Christ's words.  My study Bible explains that the Son of God being glorified should not be understood as the cause of Lazarus dying.  This indicates, rather, that Christ will be glorified as a result of his death (which occurred from a natural illness) and Lazarus being raised from the dead.  Here Christ delays in order for Lazarus to be dead long enough so that the corruption of his body could set in.  In this way there would be no doubt about the miracle (the seventh sign in the Gospel) and the might of the Lord would be clearly seen by all.  

 

 Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  Jesus and the disciples have returned to their "home" territory, in Galilee.  But Bethany is in Judea, ruled more closely by the religious leaders in the temple at Jerusalem, and the families associated with the Council, and so Jesus faces risk in going there.  The religious leaders are most frequently referred to in this Gospel as the Jews; it is pointed out in some commentaries that this term could also be translated as "the Judeans."

 

 These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  In the New Testament, death is frequently compared to sleep.  See Acts 7:60; 1 Corinthians 11:30; 15:6.

 

 Then Thomas, who is called the Twin, said to his fellow disciples, "Let us go also, that we may die with Him."  My study Bible comments that Thomas' statement is an unwitting prophesy of his own future martyrdom.  It also illustrates the path that all believers must take -- that we die daily to the world for the sake of following Christ (Luke 9:23-24).  

 

In the Letters of St. Paul we find an interesting expression.  He writes to his flock instructing them to "redeem the time" (see Ephesians 5:8-17; Colossians 4:5-6).   In the Letter to the Ephesians, St. Paul uses this instruction to redeem the time (verse 16) in the context of the limited time we have in this world, reminding them that they formerly were darkness, but now are light in the Lord.  He quotes:  "Awake, you who sleep, arise from the dead, and Christ will give you light" (verse 14).  We don't know the source of the quotation; many scholars, both ancient and modern, consider it to be from a hymn.  But in this context, sleep and death -- both spiritual and physical -- are linked.  More importantly, St. Paul speaks of redeeming the time.  Just so, in today's reading, we find this great example of Christ's seventh and final miracle performed during His ministry as an astonishing redemption of the time.  In the midst of persecution and looming threats of death in Judea, Jesus will travel to Bethany.  We note how deliberately He sets up the event, and so redeems the time.  When He receives the news that Lazarus is sick, and that the sisters (his friends whom He loves) have sent for Him, He says, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."   This is similar to His approach to the tragedy of the man blind from birth, whose blindness, Jesus taught the disciples, was not due to sin, "but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world" (John 9:3-5).  This is a redemption of the time, even midst the evil of affliction in the world.  So Jesus, when He's warned by the disciples of the powerful men who sought to put Him to death, tells them in today's reading, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  St. Paul's words to his flock reflect Jesus' teachings about darkness and light, and what kind of works we do to reflect the light, redeeming the time.  Seizing the time for God's purposes, Jesus delays two extra days before setting off for Bethany, making certain that Lazarus' body will already begin deteriorating after death, so there will be no doubt whatsoever about what will take place.  Jesus' example is grand and spectacular, befitting the time as the Cross draws near.  For this will be the seventh and final sign, the most astonishing of all, which will truly set in motion the plotting for His death in Jerusalem.  This time there will be no doubt what has transpired, for there will be witnesses from among the families and community of the religious leadership.  In the Prologue to St. John's Gospel, we are told, "And the light shines in the darkness, and the darkness did not comprehend it" (John 1:5).  This final sign will be a spectacular light that is unmistakable.  But like everything Jesus does, its effects will be such that "those who do not see may see," while "those who see may be made blind" (John 9:39).  In the letter to the Thessalonians, St. Paul uses a very short phrase which has been an inspiration to the history of practicing in the Church, and is also linked to our redeeming of time.  He advises, "Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" (1 Thessalonians 5:16-18).  Note how these are things which are meant to be constant with us: always, without ceasing, in everything.  We may always rejoice, and give thanks.  To pray without ceasing has inspired practices such as the Jesus Prayer, or other short "arrow" prayers which might be prayed any time, both in the midst of whatever else we are doing, or as a committed period of private prayer.  In such practices, we also may redeem the time, even every moment, in the ways that we can, asking our Lord to be with us and light the way.  

 

 

 

 

 

 

 

 

If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him

 

 Then the Jews took up stones again to stone Him.  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, Make Yourself God."  

 

Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?"

 

"If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand. 

 

And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John  spoke about this Man were true."  And many believed in Him there.

 

- John 10:31–42 

 

In yesterday's reading, we were presented with the effects of Christ's presence at the Feast of Tabernacles during the last year of His earthly life.  He had preached widely, engaged in many disputes with the religious leaders, and performed the sixth of seven signs in St. John's Gospel; that is, He healed a man who was blind from birth.  The religious authorities continued to accuse Him and dispute with Him.  Therefore there was a division again among the ruling Council because of these sayings.  And many of them said, "He has a demon and is mad.  Why do you listen to Him?"  Others said, "These are not the words of one who has a demon.  Can a demon open the eyes of the blind?"  Now it was the Feast of Dedication in Jerusalem, and it was winter.   And Jesus walked in the temple, in Solomon's porch.  Then the Jews surrounded Him and said to Him, "How long do You keep us in doubt?  If You are the Christ, tell us plainly."  Jesus answered them, "I told you, and you do not believe.  The works that I do in My Father's name, they bear witness of Me.  But you do not believe, because you are not of My sheep, as I said to you.  My sheep hear My voice, and I know them, and they follow Me.  And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.  My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.  I and My Father are One."

 

  Then the Jews took up stones again to stone Him.  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, Make Yourself God."    In yesterday's reading (see above), Jesus was answering a question posed to Him earlier.  They asked Him, "How long do You keep us in doubt?  If You are the Christ, tell us plainly" (John 10:24).  But Jesus' answer, "I and the Father are One," incensed them, and they took up stones again to stone Him.  Their previous accusations were over His healing on the Sabbath, but here they claim blasphemy.  Note how Jesus refers to the works that He does, for they testify of Him and of the Father who sent Him. 

 

 Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?"  When Jesus asks, "Is it not written in your law, 'I said, "You are gods"'?" He is quoting from Psalm 82:6.  My study Bible comments that people who receive God's grace in faith will partake of His divine nature (2 Peter 1:4), and so therefore rightly be called gods.  It cites St. John Chrysostom, who paraphrases Christ's response this way:  "If those who have received this honor by grace are not guilty for calling themselves gods, how can He who has this by nature deserve to be rebuked?"

 

 "If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand.   Again, Jesus emphasizes His works (such as restoring the sight of the man blind from birth) as testimony to Himself and His identity.  They are the works of the Father; therefore they witness to Him as One who is not only sent by the Father, but One who can say, "The Father is in Me, and I in Him."  My study Bible comments here that, because Christ is going to His Passion voluntarily and according to His own will (John 10:17-18), His accusers cannot arrest Him until He is ready; this proper time is often referred to as His "hour" (John 7:30; 820; see Luke 4:28-30).  

 

And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true."  And many believed in Him there.  Here the Gospel affirms that there were believers in Judea (beyond the Jordan), who had been prepared by St. John the Baptist, another testimony to the Baptist's work and ministry.

 

 In the Sermon on the Mount, Jesus warns His followers about false prophets to come.  He teaches, "Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles?"  This idea, that we will know them by their fruits, is a concept that emphasizes works as a witness or testimony to the character of a person.  The things they produce reveal who or what they love, what motivates them.  That reference to the Sermon on the Mount is a negative reference to the testimony of works.  In today's reading, Jesus once again makes His own works a positive reference, or testimony to the relationship between Himself and the Father.  The signs He does, such as restoring the sight of the man who was born blind, testify to Christ's identity and loyalty to the Father, even to the understanding that they are One.  As such, we have in the Gospels these repeated assertions -- about ourselves as human beings, and in Jesus' testimony about Himself as incarnate God -- that what we do reveals who we are.  In this sense, our works are witness.  St. John's Gospel makes central to its structure the seven "signs" of Jesus' ministry.  So far as we have read in the Gospel, six of those signs have been performed, and the seventh will come in the next chapter.  The first six are as follows:  turning water to wine (John 2:1-11); healing the nobleman's son (John 4:46-54); healing the paralytic at the pool of Bethesda (John 5:1-15); feeding of five thousand men, and more women and children (John 6:5-14); walking on water (John 6:16-21); healing the man who was blind from birth (John 9:1-7).   Although Jesus speaks of works in today's reading (ἔργα/erga in Greek), St. John's Gospel uses the word translated as signs (from singular σημεῖον/simeion) for these major events of Christ's ministry.  In modern Greek, this ancient root has evolved to a slightly different spelling (σημαία/simaia), and it is used for "flag." But from this we understand that a "sign" is representative of something else.  It can also indicate a badge, for example.  Jesus' signs, His great works, reveal the presence of the kingdom of God, the way that a flag flying in a location indicates its country of origin and belonging.  When we, as faithful, wear a cross, that is also a kind of sign, a flag indicating to whose kingdom we say we belong.  Jesus makes this association with "works" when He teaches in the Sermon on the Mount, "Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matthew 5:16).  This is a way of indicating that the light, the grace, we receive from God who is Light, may be seen in our works, so that God is glorified.  If Jesus Himself claims that His works testify to His identity, we can imagine how important it is that our own works do the same.  In the depth of His love for the Father, Jesus' works testify to that love, the origin of what He does.  So our own depth of love for God may testify through what we do.  So also St. John the Baptist performed no sign, but his own "works" as a prophet of God led people to faith in Christ.  Let us consider, and learn from those who came before us.