In Him was life, and the life was the light of men

 

Christ Pantocrator, Aghia Sophia Cathedral, Constantinople

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

 

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of that Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world as made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  

 

 And the Word became flesh and dwelt among us, and we beheld is glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.

 

- John 1:1–18 

 

On Saturday, we read the final verses of St. Matthew's Gospel:  While the women were going from the empty tomb to tell the disciples the news of the Resurrection, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen. 

 

  In the beginning was the Word, and the Word was with God, and the Word was God.  In the beginning, my study Bible tells us, recalls the creation story of Genesis, although this introduction (or Prologue to St. John's Gospel, as our entire reading is known), speaks more clearly of the Creator Himself.  Also, while Genesis spoke of the first creation, the Prologue reveals the new creation in Christ.  Was the Word (in Greek, Λογος/Logos):  The Word is the eternal Son of God.  My study Bible explains that "was" indicates existence without reference to a starting point, and it emphasizes the Word's eternal existence without beginning.  Logos can mean "wisdom," "reason," and "action" as well as "word," and all of these are attributes of the Son of God.  It can also mean "principle."  The Word was with God:  "With" shows that the Word (that is, the Son of God) is a distinct Person from the Father, and that He is in eternal communion with the Father.  The Word was God:  The Word -- the Son of God -- is co-equal and co-eternal with the Father.  As my study Bible explains, He Himself is God with the same divinity as the Father.  There are those who twist and mistranslate this phrase "the word was a god" in order to promote the heresy that the Son of God is a created being, a creature not fully divine.  But this translation is false, unsupportable, dishonest, and deceptive.  

 

He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  This shows that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2).  He is not simply an instrument or servant who is used by the Father.  My study Bible says that will, operation, and power are one in the Father, Son, and Holy Spirit.  So, therefore, the heavens and the earth are the works of the One who made them, while the Son is not made but rather eternally begotten of the Father.  

 

In Him was life, and the life was the light of men.  Only God has life in Himself, my study Bible explains.  So, therefore, the Word, as God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men: Here St. John the Evangelist introduces humankind as the receiver of divine light.  As we participate in the life of the Son, believers themselves may become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation of Israel saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his vision of heaven (Isaiah 6:1-5); and three apostles saw this at the Transfiguration (Matthew 17:1-5).  

 

 And the light shines in the darkness, and the darkness did not comprehend it.  Here darkness indicates both spiritual ignorance and also satanic opposition to the light.  Those who hate truth, according to my study Bible, prefer ignorance for themselves and they strive to keep others ignorant as well (John 3:19).  This word that is translated as comprehend means both to "understand" and to "overcome."  So, therefore, darkness can never overpower the light of Christ, nor can it understand the way of love.  

 

 There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of that Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  The man sent from God is St. John the Baptist.  The author of our Gospel is not the same man; he is known as St. John the Apostle, and also as St. John the Evangelist.  He is the writer of this Gospel, three Epistles that bear his name, and the Revelation.  

 

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world as made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study Bible comments that Christ offers light to every person, but the world and even many of His own refuse to receive Him.  So, therefore, they can neither know nor recognize Him.   Those who accept Him, it says, have His light.  There is an Orthodox hymn sung at the end of the Divine Liturgy, after the Gospel is heard and communion is received; it states, "We have seen the true light, we have received the heavenly Spirit." 

 

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: . . .  My study Bible tells us that right also means "authority" and it is an indication of a gift from God, not an inalienable right.  Those who receive Christ become children of God by adoption (Galatians 4:4-7) and by grace they inherit everything Christ is by nature.  My study Bible adds that to believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior.  

 

. . .  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study Bible explains that adoption as a child of God is not a matter of ethnic decent (of blood) as it was in the Old Testament; nor are we children of God simply by natural birth (the will of the flesh), nor by our own decisions (the will of man).  To become a child of God is a spiritual birth by grace, through faith, and in the Holy Spirit.  My study Bible tells us that this is accomplished and manifested in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7). 

 

  And the Word became flesh and dwelt among us, and we beheld is glory, the glory as of the only begotten of the Father, full of grace and truth.  My study Bible indicates that the Word became flesh is a clarification of the manner in which the Son and Word of God came to His people, and points specifically to the Incarnation.  The Word became fully human without ceasing to be fully God.  Christ assumed complete human nature:  body, soul, will, emotion -- even mortality -- that is, everything that pertains to humanity except sin.  As God and Man in one Person, my study Bible says, Christ pours divinity into all of human nature, for, as stated by St. Gregory Nazianzus, anything not assumed by Christ would not have been healed.  He dwelt among us:  In the Old Testament, God's presence dwelt (literally "tabernacled" or "tented") in the ark of the covenant, and later in the temple.  Here, the eternal Word has come to dwell in and among humanity itself.  His glory is a reference both to Christ's divine power shown by His signs and wonders (John 2:11; 11:4, 40), and also to His humble service to humankind, which was shown most perfectly on the Cross (John 12:23-32; 13:31).  He is the only begotten of the Father:  The Son has no beginning, but He has the Father as His source from eternity.  My study Bible says that He is called "only" begotten because there is no other born from the Father.  (The Holy Spirit exists also eternally from the Father through a difference mystery which is called "procession"; see John 15:26.)  He is full of grace and truth:  this phrase is a qualifier to both the Word and His glory.  "Grace" is Christ's uncreated energy given to us through His love and mercy.  "Truth," my study Bible explains, includes Christ's faithfulness to His promises and covenants and also to the reality of His words and gifts.  

 

 John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  In saying that we have all received of His fullness, the Scripture is confirming that grace can fill human nature to the extent of actually deifying it, my study Bible tells us.  In Christ, God's children become gods by grace (John 10:34-35), without ceasing to be human.  My study Bible cites a classic patristic example:  as metal thrust into fire takes on properties of fire (such as heat and light) without ceasing to be metal, so human nature permeated by God can take on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace.  

 

For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  No one has seen God at any time:  It is understood that no one can see the nature, or essence, of God, for to see God is to die (Exodus 33:20).  Only One who is Himself divine can see God, my study Bible says, and so therefore the Son is the only One who can declare Him.  This revelation of God's energies, it notes, can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23); Isaiah saw God's glory (see Isaiah 6:1; John 12:41).  

 

Embedded in this Prologue to St. John's Gospel, and indicated throughout my study Bible's notes here, is the concept famously declared by St. Athanasius and other Church Fathers, that God became man so that human beings can become "gods."  As explained by my study Bible, we see clearly within this Prologue which explains who is Jesus Christ exactly, we read of the Incarnation as that which makes possible the fullness of healing of human beings.  We should keep in mind that this healing (such as is found in the prophecy by Isaiah which is importantly repeated by Jesus in John 12:39-41 and elsewhere) is a healing of the fullness of our true nature.  ["He has blinded their eyes and hardened their hearts, lest they should see with their eyes, lest they should understand with their hearts and turn, so that I should heal them."]  That is, not according to the nature which is purely worldly or understood only through earthly standards.  That prophecy cited by Jesus was a direct appeal to faith, a perception of spiritual eyes and ears which in turn sparks the necessary repentance to come to Christ and find this healing, this salvation.  Just as St. John begins with "in the beginning" sparking our memory of Genesis and the creation story, so we must also understand that we, as creations, are made in the image and likeness of God, as is told in Genesis 1:26-27.  So our salvation, if we take these words seriously in this prologue written by St. John, the close friend "whom Jesus loved" (John 13:23), is found in regaining our true nature according to Christ; that is, according to the way in which we were created.  That is, in the image and likeness of God.  This is not about perfect physical health of a worldly kind, but a healing of our natures in accordance with the true nature in which we were created to live in this world.  It is, thereby, an undoing of sin, salvation through the divinity of Christ allied to humanity, which defeated even death for us.  This is our liberation, our salvation, and deliverance -- and it is for this reason that salvation came into the world through the Incarnation of Christ, who met the evil of this world in all ways and conquered it ultimately through the Cross.  Let us remember that all things are meant to be healed through the divinity of Christ, "for whatever was not assumed would not be healed."  We are meant to fulfill that true image, growing in that likeness, and that is what is meant by being a "child of God" through grace and truth.  So let us find our way through Him with this understanding in mind.  For it is the true light shining in the darkness.

  

 

 

 

 

 

And of His fullness we have all received, and grace for grace

 

 In the beginning was the Word, and the Word was with God, and the Word was God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.

 

- John 1:1-18 

 

On Saturday, we read the final passage in Matthew's Gospel:   While the women at the tomb were leaving to tell the disciples what happened and the message of Christ to meet in Galilee, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.  

 In the beginning was the Word, and the Word was with God, and the Word was God.  Thus begins John's Gospel.  John the Evangelist and Apostle also holds the title of Theologian, and these first verses bear witness to the reason for that title, at once revealing the depth of this particular Gospel.  In the beginning is meant for us to recall the creation story of Genesis, but in this case John speaks more clearly of the Creator rather than the creation.  My study Bible explains that John's Prologue (the entirety of today's text, John 1:1-18) reveals the "new creation" in Christ.  Was the Word:  In Greek "Word" is Logos.  The Word is the eternal Son of God.  "Was" as used here indicates existence without reference to a starting point.  My study Bible explains that it emphasizes the Word's eternal existence without beginning.  Logos can mean "wisdom," "reason," and "action" as well as "word," all of which are attributes of the Son of God.  The Word was with God:  The Word, the Son of God, is co-equal and co-eternal with the Father.  He Himself is God with the same divinity as the Father.  

All things were made through Him, and without Him nothing was made that was made.  My study Bible notes that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2) and not simply an instrument or servant "used" by the Father.  Will, operation, and power therefore are one in the Father, Son, and Holy Spirit.  Therefore, the heavens and the earth are the works are the One who made them.  The Son, in contrast, was not made but rather is eternally begotten of the Father.  

In Him was life, and the life was the light of men.  Only God has life in Himself; all of creation derives life from God.  Therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men:  My study Bible comments that John now introduces humankind as the receiver of the divine light.  As we participate in the life of the Son, believers may themselves become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his heavenly vision (Isaiah 6:1-5); and three apostles saw it at the Transfiguration (Matthew 17:1-5).  

And the light shines in the darkness, and the darkness did not comprehend it.  As Christ is the light, so darkness is a word meant to indicate both spiritual ignorance and also satanic opposition to the light.  My study Bible explains that those who hate truth prefer ignorance for themselves, and they strive to keep others ignorant as well (John 3:19).  The word which is translated into English as comprehend means both to "understand" and to "overcome" -- just as the expression to "take in" can mean both.  Therefore, darkness cannot possibly overpower the light of Christ, nor is it capable of understanding the way of love.

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  This John mentioned here is John the Baptist, disciples of whom became Christ's first disciples, among whom is the author of this Gospel.  The Light is Christ; while John the Baptist was sent to bear witness to Christ (see John 1:29-37).

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study Bible says that Christ offers light to every person, but the world and even many of His own refuse to receive  Him; therefore they can neither know nor recognize Him.  Those who accept Him has His light.  In many Orthodox traditions, the hymn sung after hearing the Gospel and receiving communion reflects the receipt of this light.  The Eastern Orthodox sing, "We have seen the true light, we have received the heavenly Spirit."  In the Armenian Apostolic Church, the communion hymn includes, "Draw near to the Lord and take ye the light."

 

 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: . . .  My study Bible explains that right also means "authority" and indicates a gift from God, not an inalienable right.  Those who receive Christ become children of God by adoption (Galatians 4:4-7) and by grace inherit everything that Christ is by nature (St Peter writes that we may be "partakers of the divine nature"; see 2 Peter 1:3, 4).  To believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior.  

. . . who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study Bible explains that adoption as a child of God is not a matter of ethnic descent (of blood) as it was in the Old Testament, nor are we children of God simply by natural birth (the will of the flesh), nor by our own decision (the will of man).  To become a child of God is a spiritual birth by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested in the sacrament of Holy Baptism (John 3:4-8; see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  My study Bible notes that the Word became flesh clarifies the manner in which the Son and Word of God came to God's people (verses 9-11), and points specifically to the Incarnation.  The Word became fully human without ceasing to be fully God.  He assumed complete human nature:  body, soul, will, emotion, and even mortality.  That is, everything that pertains to humanity except sin.  As God and human in one person, my study Bible emphasizes, Christ pours divinity into all of human nature, for anything not assumed by Christ would not have been healed.  ("What has not been assumed has not been healed; it is what is united to his divinity that is saved. . ." Gregory of Nazianzus, Epistle 101.)  The Word . . . dwelt among us:  In the Old Testament, God's presence dwelt ("tabernacled"; literally "tented" in the Greek) in the ark of the covenant and later in the temple.  Here, the eternal Word comes to dwell in and among humanity itself.  His glory refers both to His divine power which was shown by His signs and wonders (John 2:11; 11:4, 40), and also His humble service to humankind, most perfectly shown on the Cross (John 12:23-32; 13:31).  In both ways, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:  As noted above, the Son has no beginning ("In the beginning was the Word"), but the Father is the source of the Son from eternity.  Christ is called only begotten because there is no other born from the Father.  (The Holy Spirit exists eternally from the Father through another mystery called "procession"; see John 15:26.)  Full of grace and truth:  This is a phrase which my study Bible says qualifies both "the Word" and "His glory."  Grace is what is called Christ's uncreated energy which is given to us through His love and mercy.    Truth, it says, includes Christ's faithfulness to His promises and covenants and to the reality of His words and gifts.  Again, John here is John the Baptist, who declared of Christ that He is preferred before me (John 1:15, 27, 30).

And of His fullness we have all received, and grace for grace.  In saying that we have all received of His fullness, my study Bible says, the Scriptures confirm that God's grace can fill human nature to the extent of actually deifying it (again, refer to 2 Peter 1:3, 4; see also for example St. Paul's reference to fruit of the Spirit in Galatians 5:22-23).  In Christ, my study Bible explains, God's children become gods by grace (John 10:34-35) without ceasing to be human.  A traditional image of this process is the example of metal thrust into fire:  it takes on the properties of fire (such as heat and light) but it does not cease to be metal; so human nature permeated by God takes on properties of the divine nature.  Thus is born holy people, saints, saintliness.  Grace for grace is a semitic expression which signifies an overabundance of grace.  

For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  That no one has seen God at any time indicates that no one can see the full nature, or essence, of God -- for to see God is to die (Exodus 33:20).  That is, only One who is equally divine can fully see or behold God (that is, another Person of the Trinity); therefore the Son is the only One who can declare God to us.  This revelation of God's energies, my study Bible explains, can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23); Isaiah saw God's glory (see Isaiah 6:1; John 12:41).  

Thus reads the Prologue to John's Gospel, and thus (as explained through the notes in my study Bible) the Church has historically understood and received these Scriptures in order to tell us about Christ, about the Incarnation, and the fullness of Jesus Christ.  Therefore we understand why a historical title, given to very few as formal title, for John the Apostle and Evangelist is also Theologian -- because this Scripture helps us to understand God, and in particular, God as revealed through the story of Jesus Christ and witnessed through His "beloved disciple" for us.  John speaks as witness when he writes that the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth, and that of His fullness we have all received, and grace for grace.  Together with John the Baptist, the rest of the disciples and those who knew Christ, and we believers who follow, John our Evangelist speaks the voice of witness for himself, his fellow disciples, and for all believers, in some sense.  For to the extent that we have experienced, through our own faith, this grace of Christ, and the light of life that vivifies us, makes possible transcendent acceptance and grace, surprises us with fruit of the Spirit such as unexpected joy or forbearance or forgiveness -- then we have all received, grace for grace.  This is the power of the metal thrust into the flame:  the experiential life of faith, the Light that has produced countless saints whom we can't number and whom we don't all know, our own moments when prayer helped us get through things we didn't think we'd survive with sanity intact, or a light of love that shone to guide us through a personal hell of any kind, even sometimes teaching us that sacrifice is neither impossible nor, in the end, diminishing -- but rather expanding to our sense of who we are.  Let us join with these witnesses, the witness of the Gospel, the voice that speaks for the faithful, in journeying through the gospel of the beloved disciple, and hopefully expanding our faith as we do so.

Sanctify them by Your truth. Your word is truth

"While I was with them in the world, I kept them in Your name.  Those whom you gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.  But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.  I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world.  I do not pray that You should take them out of the world, but that You should keep them from the evil one.  They are not of the world, just as I am not of the world.  Sanctify them by Your truth.  Your word is truth.  As You sent Me into the world, I also have sent them into the world.  And for their sakes I sanctify Myself, that they also may be sanctified by the truth."

- John 17:12-19

Yesterday, we began reading what is often called the High Priestly Prayer, which Jesus prayed to the Father at the Last Supper:  Jesus spoke these words, lifted up His eyes to heaven, and said:  "Father, the hour has come.  Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him.  And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.  I have glorified You on the earth.  I have finished the work which You have given Me to do.  And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.  I have manifested Your name to the men whom You have given Me out of the world.  They were Yours, You gave them to Me, and they have kept Your word.  Now they have known that all things which You have given Me are from You.  For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.  I pray for them.  I do not pray for the world but for those whom You have given Me, for they are Yours.  And all Mine are Yours, and Yours are Mine, and I am glorified in them.  Now I am no longer in the world, but these are in the world, and I come to You.  Holy Father, keep through Your name those whom You have given Me, that they may be one as We are." Today, our reading continues the prayer.

"While I was with them in the world, I kept them in Your name.  Those whom you gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled."  The son of perdition (or "destruction") is Judas Iscariot (6:70-71).  My study bible tells us that Old Testament prophecy alludes to Judas (Psalm 41:9; 109:2-13; Zechariah 11:12-13).  Judas becomes a "type" for all who will fall away in the last days (see 2 Thessalonians 2:3, where "son of perdition" refers to the Antichrist).

"But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves.  I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world.  I do not pray that You should take them out of the world, but that You should keep them from the evil one.  They are not of the world, just as I am not of the world."  My study bible says, "Inasmuch as Christ is from heaven, those who are joined to Him become like Him.  Thus, all believers attract the world's hatred.  The second-century Letter to Diognetus (6:3) states, 'Christians dwell in the world but do not belong to the world.'  Reborn in Christ, Christians have their citizenship in the Kingdom of God (3:1-5), yet their vocation is in the world, where they are protected by God against the evil one."

"Sanctify them by Your truth.  Your word is truth.  As You sent Me into the world, I also have sent them into the world.  And for their sakes I sanctify Myself, that they also may be sanctified by the truth."   To sanctify, my study bible explains, is to consecrate, to make holy, to separate, set apart from the world, and bring into the sphere of the sacred for God's use.  St. John Chrysostom interprets this verse as saying, "Make them holy through the gift of the Spirit and by the correct doctrine."

Two words stand out for me in today's reading, at first glance.  They are "Joy" and "Truth."  Again, we note that these are words and themes already introduced in John's Gospel.  In recent readings, Jesus has told the disciples, "These things I have spoken to you, that My joy may remain in you, and that your joy may be full" and "Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full"  (15:11; 16:24).   Interestingly, John the Baptist referred to this fullness of joy, even as his own ministry would decrease:  "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. Therefore this joy of mine is fulfilled" (3:29).    John's First Epistle also uses the language of the fullness of joy:  "These things we write, that our joy may be complete"  (1 John 1:4).  Joy is linked to truth in each of these statements, because it is in the fullness of truth that there is joy.  These statements (and the joy) are given by Jesus to the disciples even as He is about to go to the Cross.  John the Baptist's joy is fulfilled as Jesus' ministry begins, even as John's ministry will be eclipsed by the presence of Christ, and he will be put in prison and killed by Herod Antipas.  In the Epistle of John, it's the truth of the things of Christ that completes "our" joy.  It is in the fullness of this truth that our joy takes fullness.  It's in the truth of the word of God.  And Jesus tells us that this truth is also sanctifying.  It sets us apart, takes us out of the world, reserves us for a purpose, so that we bear this Kingdom into the world as it dwells in us and among us.  It has a hallowed function and a purpose and it hallows our work of faith as we reflect it in the world.  The fullness of truth, therefore, contains all of these things:  it sanctifies and sets us in a place where we have a mission, it places us in the Kingdom, it fills us with a kind of fullness of joy, and it is the word of God.  Thereby joy and truth become inextricably linked with one another in the fullness of "God's breath" working in our lives.  Let us keep in mind that the word for Spirit means also means "breath."  In the Armenian Apostolic tradition, the Bible is called "the Breath of God."  In the fullness of the Word is breath, joy, truth.  It's the Word that sanctifies, a breath that takes us to places we don't know about, to a fullness of joy, an acceptance of what is, a Kingdom that works in us, and that we share for a holy purpose into the world.  God's breath breathes in us and makes us a part of something, giving us a fullness that is missing without it.  Jesus prays here that we might be so sanctified, and gives us His peace and joy.  Let us remember that we are only sanctified by the truth, and that it must rest in us.  We don't flinch from the reality of the world, even as we understand the life of God.

In the beginning was the Word

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.

- John 1:1-18

Today we begin a new book of the Gospel, the Gospel of John.  These verses, 1-18, form what is called the "Prologue" of the Gospel, which proclaims the identity of Christ.  In the Eastern Church, it is read during the Easter (Pascha) liturgy.

In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  These few verses tell us an extraordinary amount of our theology, and continue to inform the worldwide Church about Christ.  The first verse alone tells us so much that was to be debated and continues to be the source of what we understand and question.  My study bible has several notes from which I will attempt to quote in part.  It suggests that in the beginning not only recalls creation but also the Creator.  Genesis, it says, introduces the original creation which is by itself an incomplete existence;  but this verse reveals the new creation, a fulfilled and complete existence.  The Word exists eternally, the word was indicates existence without a starting point, eternally with the Father without a beginning.  The Greek word Logos "signifies wisdom and reason as well as word:  the Creator," says my study bible.  Creation is logikos in the Greek, that which participates in the Divine Word.  "With the Incarnation, the Logos fully participates in human nature."   With God tells us about Father and Son, as separate Persons, but one is essence.  My study bible adds, "The Old Testament prophets saw the Word of God as the presence of the Lord.  This phrase reveals He is not only from the Father, He is coequal and coeternal with the Father:  one in divinity with Him."  He is also co-Creator of all things, "will, operation and power are seen to be one in the Father, Son and Holy Spirit."  Light will play an important role in this Gospel, and Christ Himself is the light, He is the "source of life and enlightenment," a note continues.  "By seeing and participating in Christ's life believers become light and children of light (John 12:36).  Moses saw this light in the burning bush (Ex. 3:2), Isaiah saw it in his heavenly vision (Is. 6:1-5), and Peter, James and John saw it on the Mount of Transfiguration (Matt 17:2)."  Darkness is that which "actively opposes the light.  Though the world has embraced darkness (3:19), the Word freely offers light to all."  The word in Greek for "comprehend" has the same meanings it does in English:  both to understand and to take in, or overcome.  "Darkness," my study bible says, "will oppose the light, yet cannot defeat the light."

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  Here we get a sense of witnessing, of testimony:  John the Baptist bears witness.  He is a prophet in the mold of the Old Testament prophets.  The true Light is Christ but Christ illuminates all those who wish for that light, including the prophets such as John.  Even so, the world did not know Him, did not receive Him.  Even as Creator, He came to His own, and His own did not receive Him.  But each has the right to do so, to become children of God, reborn in God, in Spirit, as Christ will teach.  To believe, in the Greek, is to trust -- and all the implications of this word form the basis of the long journey of this faith.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  My study bible says, "We [those among whom He dwelt] are the disciples, the people of God, pilgrims in the transient world.  In the Old Testament, God's glory, His radiant power, dwelt ["tabernacled" or "tented" in the Greek here] in the temple.  Here, the eternal Word in His divine glory comes to dwell in the midst of humanity through the Incarnation."  Thus, He is both fully God and fully human.  My study bible says regarding full of grace and truth:  "This phrase qualifies not only 'the Word' but also 'the glory.'  Grace is Jesus' uncreated energy manifested to us through His lovingkindness and redeeming love.  Truth includes His faithfulness to his promises and covenants, and the abiding reality of His gifts.  By His grace and truth we enjoy a life in union and communion with God through Christ."  As Christ's nature illumined and transfigured His human nature, so He sets for us an example; by His grace we, too, can become "like God," or godlike, we can grow in the illumination and light through His gift, through those uncountable graces of the Spirit for human beings.  "Grace for grace" is a Semitic expression, says my study bible, which means an abundance of grace.  Only God can know God in God's essence (no one has seen God), but through Christ, God has been declared to us.  As "Light of Light" Christ reveals light to us as we can "comprehend" it and grow in it, and share it with others.

So, what is the fullness of His grace?  The fullness of Christ?  The fullness of His truth?  Surely this is a key phrase here, something we are to focus on.  John's Gospel, out of all the Gospels, really focuses us in on exactly who Jesus is, what His truth is, what it is to be reborn in Spirit.  We can't know the identity of Christ merely as a historical narrative.  We cannot understand this fullness without the light that John the Evangelist will come back to and tell us about repeatedly through his Gospel.  There must be more to Jesus than a historical set of facts, certain stories, and even His preaching.  There is more that we can only perceive through His grace, through the work of the Spirit, and even the revelation of the Father.  There is so much more to the fullness of Christ, this complete and absolute gift, this divine Light, ever-illuminating and compelling us to see a way forward.  It is always giving, there is always more to illumine us.  And this is the real point of John's Gospel, the chief message, the thing we are to understand.  The graces, gifts of the Spirit are myriad and uncountable, infinite in distribution and fullness.  But all of this is possible, given to us freely through the fullness of the grace and truth of Christ, who became as fully human as He is divine.  It's all on offer, that infinite fullness, at any time.  And the key to it, really, is love, because love is inseparable from the trust of faith.  Grace for grace, the Light is there for each of us, all the time, in every moment which we can take for that union, that time for prayer, to turn our hearts to the place where we can know Him, at least as we are able.

That your joy may be full

"A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father."  Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me, and again a little while, and you will see Me'; and, 'because I go to the Father'?"  They said therefore, "What is this that He says, 'A little while'?  We do not know what He is saying."  Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'?  Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.  A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.  Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.  And in that day you will ask Me nothing.  Most assuredly, I say to you, whatever you ask the Father in My name He will give you.  Until now you have asked nothing in My name.  Ask, and you will receive, that your joy may be full.

"These things I have spoken to you in figurative language; but the time is  coming when I will no longer speak to you in figurative language but I will tell you plainly about the Father.  In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God.  I came forth from the Father and have come into the world.  Again, I leave the world and go to the Father."

His disciples said to Him, "See, now you are speaking plainly, and using no figure of speech!  Now we are sure that You know all things, and have no need that anyone should question You.  By this we believe that You came forth from God."   Jesus answered them, "Do you now believe?  Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone.  And yet I am not alone, because the Father is with Me.  These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world."

- John 16:16-33

This past week, we have been reading Jesus' Farewell Discourse to His Apostles.  We began on Monday, when we read that Jesus told them, "In My Father's house are many mansions."   On Tuesday, we read that He said, "Peace I leave with you, My peace I give to you; not as the world gives do I give to you."  Wednesday, we read His teaching, "I am the vine, you are the branches."  In Thursday's reading, He taught, "This is My commandment, that you love one another as I have loved you."  Yesterday, we read Jesus' words:  "These things I have spoken to you, that you should not be made to stumble.  They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.  And these things they will do to you because they have not known the Father nor Me.  But these things I have told you, that when the time comes, you may remember that I told you of them.  And these things I did not say to you at the beginning, because I was with you.  But now I go away to Him who sent Me, and none of you asks Me, 'Where are you going?'  But because I have said these things to you, sorrow has filled your heart.  Nevertheless I tell you the truth.  It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.  And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged.  I still have many things to say to you, but you cannot bear them now.  However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.  He will glorify Me, for He will take of what is Mine and declare it to you.  All things that the Father has are Mine.  Therefore I said that He will take of Mine and declare it to you."

"A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father."   My study bible tells us that "the first little while is the period of the arrest, death and burial of Jesus; the second little while is the time He is in the tomb."  But again, what we must note is Jesus' reference to the Father.  In all ways, in speaking of His identity, Jesus continually references His relationship to the Father.

Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me, and again a little while, and you will see Me'; and, 'because I go to the Father'?"  They said therefore, "What is this that He says, 'A little while'?  We do not know what He is saying."  The Gospel tells us of the confusion of the disciples.  John witnesses to the truth, whether it is flattering or not.

Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'?  Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy."  Again, there is a strong warning here, a kind of caution against the future so that they will not be too devastated and lose hope because of what is coming:  "You will weep and lament, but the world will rejoice."  This is similar to His teaching in yesterday's reading that there will be those who believe they are serving God by persecuting them:  "They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service."   They are prepared by His warnings for the time to come.  Here the sadness is acute and poignant; they will weep and lament, but the world will rejoice.  And there is the full purpose of His warning:  they will be sorrowful, but their sorrow will be turned to joy.  These are words we must always remember.

"A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.  Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you."  My study bible tells us that "Jesus uses the powerful image of a woman giving birth to express both the pain and the joy of the birth of His new creation. . . . Joy will come with the revelation of Christ risen from the dead, after the sorrow of the Cross.  Jesus does not promise sorrow will be removed.  His promise is that no one can remove our joy.  In Phil. 3:10 we see this same combination of sorrow and joy -- the sufferings of Christ combined with His Resurrection, giving us entrance into the Kingdom of God."

"And in that day you will ask Me nothing.  Most assuredly, I say to you, whatever you ask the Father in My name He will give you.  Until now you have asked nothing in My name.  Ask, and you will receive, that your joy may be full."  My study bible teaches:  "They asked nothing in His name because Jesus was not yet glorified."  But here, He teaches about asking.  A new kind of relationship is being established through what is to come.  Let us remember the great treasure of the Spirit, that will lead us to "all truth" (see yesterday's reading), meaning "every" truth.  What we ask is implied, through time, to be the spiritual truth of inexhaustible treasure.  It is the true discipleship and stewardship with which He leaves us, so that we may "ask the Father in His name."  In this, their joy, and ours, is full.

"These things I have spoken to you in figurative language; but the time is  coming when I will no longer speak to you in figurative language but I will tell you plainly about the Father."  A note reads, "The time is coming when Jesus will speak plainly, not in parables.  That time, according to St. John Chrysostom, refers to the post-Resurrection 40 days, as confirmed by Acts 1:3."

"In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God.  I came forth from the Father and have come into the world.  Again, I leave the world and go to the Father."  A note here teaches:  "We know that prayer may be made in the name of God the Father, for Jesus Himself prayed 'Our Father' (Matt. 6:9) and 'Father, the hour has come' (17:1).  Through Christ, we have direct access to the Father.  Here, however, our Lord teaches us we may also pray in the name of God the Son.  After Pentecost, we learn:  'the [Holy] Spirit Himself makes intercession for us' (Rom. 8:26) and we are instructed to be 'praying always . . . in the Spirit' (Eph. 6:18).  Therefore, . . . we pray continually and with confidence to all three Persons of the Trinity, 'in the name of the Father and the Son and the Holy Spirit.'"

His disciples said to Him, "See, now you are speaking plainly, and using no figure of speech!  Now we are sure that You know all things, and have no need that anyone should question You.  By this we believe that You came forth from God."   Jesus answered them, "Do you now believe?  Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone.  And yet I am not alone, because the Father is with Me.  These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world."  My study bible tells us, "Despite persecution and suffering, Christians can maintain the peace and joy of Jesus Christ who has overcome the world of darkness through His saving work."

In today's reading, we once again observe all of Jesus' references to the Father.  His identity is inseparable from that of the Father.  This isn't only His nominal identity as Son, but it is all about a relationship of the deepest love.  And this is a relationship into which we are invited, and included, and in which we are also invited to participate.  Jesus notes that we will participate in prayer to the Father (my study bible's note referenced that Jesus' prayer which He gave to the disciples is the "Our Father").  It goes much further than that, they will ask and receive from the Father, so that their joy will be full.  This is the fullness of a relationship of love -- but love here is dialogue, communication, true communion.  Human beings, the great news is here, are directly in communion with the Father; through prayer we engage into this dialogue.  And this is our real joy.  Jesus tells us, "I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God."  We are entwined (as branches and vine) in a direct relationship of love, even with the Father Himself.  This is so that "our joy may be full," in Jesus' words.  His final words are the most poignant of all:  "These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world."  The world will present us with all kinds of obstacles to our faith, to the fullness of our joy.  But He has already overcome the world, He has paved the Way, and His truth is there for the asking, so that we too may find His Way through the darkness we encounter.  This is the fullness of His joy, and His love, which is the grace given to us, and the peace given in a way the world cannot give.  Let us remember His promise, that while we have tribulation, and the pangs of childbirth, there is joy that is our fulfillment of His promise of faith.  How do you experience that joy, that fullness, a peace that passes understanding?  Let us remember it can't be counted in worldly terms.  We can simply witness to what we know, and have "seen and heard" in our own lives.  Let no one take away that joy from you.

I am the vine, you are the branches

 "I am the true vine, and My Father is the vinedresser.  Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.  You are already clean because of the word which I have spoken to you.  Abide in Me, and I in you.  As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.  I am the vine, you are the branches.  He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.  If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.  If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.  By this My Father is glorified, that you bear much fruit; so you will be My disciples.  As the Father loved Me, I also have loved you; abide in My love.  If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love.  These things I have spoken to you, that My joy may remain in you, and that your joy may be full."

- John 15:1-11

Jesus has been giving His Farewell Discourse to the Apostles.  This is the time just before He will be betrayed and seized by the authorities.  He began with the words, "Let your heart not be troubled . . . " (see In My Father's house are many mansions).  In yesterday's reading, Jesus continued:  "If you love Me, keep My commandments.  And I will pray the Father, and He will give you another Helper, that He may abide with you forever -- the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.   I will not leave you orphans; I will come to you.  A little while longer and the world will see Me no more, but you will see Me.  Because I live, you will live also.  At that day you will know that I am in My Father, and you in Me, and I in you.  He who has My commandments and keeps them, it is he who loves Me.  And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him."  Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"  Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.  These things I have spoken to you while being present with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.  Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid.  You have heard Me say to you, 'I am going away and coming back to you.'  If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I.  And now I have told you before it comes, that when it does come to pass, you may believe.  I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.  But that the world may know that I love the Father, and as the Father gave Me commandment, so I do.  Arise, let us go from here."

"I am the true vine, and My Father is the vinedresser."  My study bible notes that "the vine is a symbol if Israel (see Is. 5:1-7, Jer. 2:21).  In contrast to disobedient and unfruitful Israel, Jesus calls Himself the true vine which, together with its branches, constitutes a new and fruitful people of God, the Church."  We note that every time Jesus identifies Himself, it is with clear reference to the Father.  Here, He is the true vine, but His Father is the vinedresser.

"Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit."  Here, we are invited to consider what it means to bear fruit in the context of Jesus' teachings.  We are all called upon to bear spiritual fruit, the fruit of His teachings and commands.  Note that even those branches that produce are pruned by the Father; the things we don't need in our lives are pruned away for better spiritual growth, more fruit.

"You are already clean because of the word which I have spoken to you.  Abide in Me, and I in you.  As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me."  My study bible has a note here:  "Abiding in Christ is living out our union with Him in faith, baptism, love, obedience, and Eucharist.  The figure of the vine and branches shows:  (1) our union with Christ is intimate and real -- we are a new people in Christ; (2) life flows from the vine to the branches -- abiding in Christ is not static nor 'positional,' but dynamic and vitalizing; and (3) the fruit we bear is both good works and mission (v. 16, 'go and bear fruit').  Those who do not abide in Christ bear no fruit, and are cut off from Him (v. 6)."   The words Jesus teaches here are very clear:  just as He has always referred Himself back to the Father, so are we dependent upon Him for our own fruit we bear.  We cannot do it of ourselves, just like a branch can't bear fruit by itself unless it abides in the vine.

"I am the vine, you are the branches.  He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing."  My study bible notes, "Without Christ we can do nothing -- nothing which is properly motivated and gives glory to God."  Jesus takes this metaphor of the vine and continues, turning it to different angles and teaching us what this really means for us.  Again, there is an even stronger emphasis now on bearing fruit:  abiding in Him, we can bear much fruit.  But without Him we can do nothing.  Abiding in Him isn't a one-way street:  we abide in Him, and He in us.  This speaks of the depth of relationship, of communion, among believers and Christ -- but He will take this even further.

 "If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.  If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you."  Without this abiding, our worth is like a branch that is withered and bears no fruit at all.  It is a sense of dying spiritually without Him, without this abiding.  He again refers to His commandments, His words, as in yesterday's reading, when He taught, "If you love Me, keep My commandments."    Abiding in Him is a relationship made possible through the Helper, the Spirit which He will send.  In Monday's reading, He taught, "Whatever you ask in My name, that I will do, that the Father may be glorified in the Son.  If you ask anything in My name, I will do it."  Here He links this again with what it is to abide in Him.

"By this My Father is glorified, that you bear much fruit; so you will be My disciples.  As the Father loved Me, I also have loved you; abide in My love.  If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love."  My study bible tells us, "The fact is, God does love us unconditionally, no matter what our response.  But His unconditional love does us no good unless we keep His commandments and abide in His love.  We show our love for God by obeying Him."  Jesus gives us a deeper response to what it is to keep His commandments, the teachings He has emphasized and given:  we also abide in His love and we are linked through Him in turn to the commandments of the Father and the Father's love.

"These things I have spoken to you, that My joy may remain in you, and that your joy may be full."   Not only love, but joy is given here through Jesus at His Farewell Discourse.  He is going away, but it is His joy and love in which we are to abide.  This word for joy, in the Greek, is linked to the word for grace - they share the same root.  It is also the root of the word with which Gabriel greets Mary at the Annunciation, which has often been translated as "hail."  It means, in the Greek, "be joyful."  The good tidings of God's grace renders us joy; it is the fullness of this joy that Jesus leaves us (and His disciples) here.

In today's reading (and the earlier ones in His Farewell Discourse), Jesus ties in what it is to remain "in His name" with His commandments, with the Spirit who will enlighten us to them, with abiding in Him and the Father, with His love and the Father's love, and finally with the fullness of His joy in us.  The fullness of this cup cannot be overestimated.  He is going away, but He goes to the Father and will send us something greater than any gift.  In the fullness of His grace we abide in His love and share the fullness of His joy.  We bear spiritual fruits and so are "like Him" by abiding in Him.  Even the things which do not help us to bear such fruit will be pruned away from us by the Father.  Love and grace and the truth of His commandments are mixed with the fullness of the joy with which He leaves the disciples and gives to us in turn.  How do you experience the love of God, and how do you return that love?  Are there spiritual fruits in your life?  Are His commandments precious to you?  All of these questions are opened up for us here, and the depth of His love is something we have within ourselves, as He promises that He also abides in us.  Let us remember that joy and grace are linked:  Mary's good news greeting is the same joy with which Jesus gives His farewell.