Cleansing the Temple

The Passover of the Jews was near, and Jesus went up to Jerusalem. In the temple he found people selling cattle, sheep, and doves, and the money-changers seated at their tables. Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money-changers and overturned their tables. He told those who were selling the doves, ‘Take these things out of here! Stop making my Father’s house a market-place!’ His disciples remembered that it was written, ‘Zeal for your house will consume me.’ The Jews then said to him, ‘What sign can you show us for doing this?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘This temple has been under construction for forty-six years, and will you raise it up in three days?’ But he was speaking of the temple of his body. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.

- John 2:13-22

In John's gospel, the cleansing of the temple occurs at the beginning of Jesus' ministry. In the synoptic gospels, it is at the beginning of Holy Week. In this way, my study bible notes, John (the evangelist also known as the Theologian) emphasizes the "newness" of Jesus' ministry -- this is something that has not occurred before. It is not merely a continuation of the Old Covenant and his role is not that of a prophet, renewing faith under the Old Covenant. A note in my study bible reads, "Rather, he is instituting a new kind of worship altogether." For myself, I find this passage immediately following the wedding at Cana a reinforcement of the idea of something new coming about. Jesus' miracle at the wedding at Cana, as we discussed in yesterday's commentary, is truly the introduction of something brand new. As Logos ("Word"), he has only to say the word and the water in the stone jars for ritual cleansing becomes the wine of celebration of the wedding feast. This is clearly something entirely new and different; Jesus is the Bridegroom himself who has been awaited.

According to my study bible, St. John Chrysostom, Church Father, believed that Jesus cleansed the temple twice, at the beginning and again at the end of his public ministry. Chrysostom points out in his homilies on the gospel of John that Jesus is reported using two different phrases in the cleansing of the temple. Here in John's gospel, his protest is against commercialism: "Stop making my Father’s house a market-place!" Elsewhere, in the cleansing reported at the beginning of Holy Week in the other gospels, the criticism is a much stronger rebuke: "It is written, My house shall be called a house of prayer, but you have a den of thieves!" It is Passover, and in John's gospel there will be three different Passover feasts reported during Jesus' ministry, which scholars believe is historically accurate. My study bible points out that Jesus performs his miracles during the major Jewish feasts - as we shall see as we go through this gospel - "demonstrating that the Old Law is fulfilled in Jesus Himself." His disciples, we are told, remembered the words of the psalmist: "Zeal for your house will consume me" (see psalm 69:9). This is to relate to us that Jesus' actions are not directed against the temple, but are made out of love for it.

Again, turning to Chrysostom's homilies, we read that he points out the response of those in the temple: "What sign can you show us for doing this?" When miraculous healings happen, Jesus is accused of awful things, like working by the power of Beelzebub. But here in this instance, he is merely asked for a sign as proof of his authority in the temple. Jesus' reply is a hidden message, a riddle, a mystery, but a poetic one: "Destroy this temple, and in three days I will raise it up." We know that he was alluding to his Passion, death and Resurrection, but to all who heard this in the temple, disciples and opponents, his answer made no sense. All understanding will depend upon faith. Jesus' concern here echoes over the broad expanse of time, and those who will believe -- not those who are questioning his authority standing in front of him. What they understand are words they think are about the temple itself, which was rebuilt by Herod the Great starting in 20 B.C. We are told by the Evangelist that "he was speaking of the temple of his body. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken."

What are we to make of this incident? Certainly we can see that this begins a public ministry in stark contrast -- two incidents we are already given: the miracle of the wine at the wedding in Cana, and this cleansing of the temple in Jerusalem. To those who come to the feast, abundance, richness, goodness and joy abound. To those who finagle finances in the name of the temple for their own profit, destruction will be the result. And that is contrasted by another miracle predicted, giving us the nature of his body - and of his kingdom. For those who slavishly follow the law, making gains by avoiding its spirit but following the letter, the future holds a dead end. We recall the future destruction of the temple, predicted by Jesus in the gospels following the cleansing at the beginning of Holy Week. For the faithful who are capable to understand it, an eternal resurrection will serve the Body.

As you go about your life today, think about these contrasts. How do we understand worship? How do we think of living faith and of Spirit? We see the great contrast in the elements in these stories: the wedding feast and the miraculous abundance of the good wine, and the cleansing of the commercialism in the temple. How do you celebrate a life of abundance? How do we avoid the pitfalls of "the letter of the law"? Focus on the compassion and the abundance of goodness and joy in that wine, and think about what it tells you of the Spirit of worship. The mystery of Resurrection to which Jesus alludes in his riddle before his inquisitors teaches us more about abundance and about grace, and its eternally giving nature. We should always remember this about our faith.

Wedding at Cana

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

After this he went down to Capernaum with his mother, his brothers, and his disciples; and they remained there for a few days.

- John 2:1-12

My study bible points out that this event - changing the water to wine at the wedding in Cana - is the first of seven signs that Jesus will perform which are reported to us in John's gospel. They include changing the water to wine in this passage, curing a nobleman's son, healing a paralytic, feeding 5,000 people, walking on water, giving sight to a blind man and raising Lazarus from the dead. Seven is a significant number, signifying completion.

My study bible also notes that the setting is important. A marriage feast, in tradition from the Old Testament, symbolizes the union of God with the bride Israel. At this famous wedding in which Christ will perform his first miracle, we are in Galilee. We recall that in yesterday's reading, we were told Jesus went to Galilee, where he found two more apostles to add to those chosen the first day. Galilee was Gentile territory, heavily influenced by Greek culture. Although there were many Jews - including converts - in Galilee, it was considered "second class" by Jews because it was not "pure" and had foreign influence. For we believers, this first miracle, performed outside of Judea, tells us of "the joy of the Kingdom being spread beyond Judea to all the world," as my study bible puts it in a note. This is now the third day from the call of the first disciples.

Jesus' mother is also at this wedding, as both his mother and disciples were invited. My study bible notes that it was perhaps a wedding of a relative. (Ancient Church tradition holds that it was the wedding of Simon the Zealot.) We know from the end of the passage that Jesus will travel the next day to Capernaum with his mother and brothers and disciples. Cana is not far from Jesus' childhood home of Nazareth (see map of Galilee). Galilee is also home to many of Jesus' disciples. By his presence at the marriage, my study bible notes, "Jesus declares marriage to be holy and honorable." This passage is read at weddings in various branches of the Church.

And here we come to the interaction of mother and son. We must understand the tradition of intercession, exemplified in this passage. In the oldest branches of the Church, Mary is seen as having the gift of intercession on our behalf; that is, continually praying for us or with us. She is the human being, who, responding with her "Yes" to the annunciation of Gabriel, sheltered and brought forth Jesus into the world. In this sense, she is the first among us who would follow and do our best to do likewise. My study bible says that the title, "Woman" is one of respect and distinction; Jesus will address his mother from the Cross in the same way, as well as three other women in John's gospel who will be his followers. Thus, Jesus gives great dignity to women. His answer is not a refusal but a statement about "his time" of self-revelation. My study bible notes that "my hour" usually refers to the time of Jesus' glorification: the Passion, death, Resurrection, Ascension. But his mother expects he will act and instructs the servants to do whatever he says!

The waterpots are made of stone (rather than clay) for ritual purity. Six may symbolize a number "less than completion" (see commentary above on the number seven), and for the old Levitical law. The water therefore is the old dispensation, which Jesus is to fulfill in himself. So, the miracle of transformation into wine reminds us of the Eucharist. Just as Jesus will be the fulfillment of the law and the prophets, and the transformation and transfiguration of the old into the new, the abundance of this "good wine" is the new promise, the new life brought out of the old by this transforming power. As Logos ("Word"), Jesus only has to say "the word" and it is immediately done. I'm going to quote a note from my study bible regarding Jesus' miracles in this gospel: "The seven signs of this gospel point to something beyond themselves: the mystery of the Incarnate God at work in His mighty and saving acts; the Kingdom of God being inaugurated by Jesus. The disciples see His glory -- His divine power which reveals that He comes from the Father -- and are strengthened in their faith in Him."

From the Christmastide readings of Jesus' birth and early life until now, we have seen the action of the Spirit of God at work in all those elements, and especially through all the people, the characters that make up these stories. This first miracle, though, presents us with something completely new. This is the power of the Logos manifest to us as God and human, in one person. Jesus has only to say the word and it is done. This powerful transformation, transfiguration: from the ritual purity of the purpose of the stone jars into the abundance of the wine, for the pleasure and delight of the wedding guests, teaches us so much about what we are to understand of this Kingdom of Jesus. His powerful transformational Presence, his Word alone, is enough to bring us joy and abundance of gifts. We celebrate the marriage feast every day of Bride and Groom as the Church sees it: Jesus is the Groom, his bride is the Church. We are in abundance, and in grace. His mother intercedes for us by prayer, as we intercede and pray for one another in this Body of Christ. By this act, Jesus has taken relatedness one step further, beyond the law and the prophets. We are all here to intercede for one another as believers; there are the great communion of saints within which we all pray. Time is immaterial as it is in this conversion of water to wine - the reality of this communion is timeless and eternal as is the nature of the Kingdom in which we dwell. Abundance is its nature, goodness its message, and a time of joy. Remember that nature and that joy and that abundance in the good wine; it is the mark of His Word for us, the place in which we seek to dwell within ourselves in faith - no matter what the world may present us with in life. Seek that joy in prayer and taste the abundance for yourself.

Behold an Israelite indeed

The next day Jesus decided to go to Galilee. He found Philip and said to him, ‘Follow me.’ Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, ‘We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.’ Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’

- John 1:43-51

In yesterday's passage, we read of the first followers of Jesus; that is, those who will become his apostles. His earliest followers come from the ranks of the disciples of John the Baptist, who declared "Behold the Lamb of God" to all, and the prophecy or revelation of the Sonship of Jesus and his Anointing at the Baptism in the Jordan. Yesterday's passage taught us about the early discipleship of Andrew, Simon Peter and the evangelist himself. Today, we read about new followers coming to Jesus, the apostles Philip and Nathanael. Philip and Nathanael are also among those who come to Jesus having first been disciples of John the Baptist. Nathanael is also known as Bartholomew. So, in today's passage we continue to see the action of the Spirit, working as relationship, a kind of seed that grows among those who partake of the light; in this case forming the early apostles of Jesus via the work of the Forerunner John the Baptist who prepared all for the Anointed One.

Philip, my study bible notes, immediately follows Jesus' command, "Follow me." It is possible, a note suggests, that he already knows about Jesus (perhaps through John the Baptist) or that he beholds the divine presence in Him. Philip finds Nathanael, in this chain of relationship through which the kingdom is building, and says, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth." Nathanael's response to Philip is quite different from Philip's response to Jesus' command; in effect, it is the very picture of difference! Nathanael tells Philip, "Can anything good come out of Nazareth?" In the Christmastide readings from Matthew, we explored the prophecy that the Messiah would be called a Nazarene, and the possibilities of the origins of this statement in Matthew's gospel. Among the possible understandings we can come to about this prophecy cited is the notion that the Messiah would be despised, because Nazareth did not have a good reputation. So Nathanael's response is one from a popular perspective of prejudice about Nazareth. But, we note, it is a question, not a dismissal.

Philip tells Nathanael to "Come and see." He must meet Jesus face to face. But Jesus' response to Nathanael's disparaging question is something quite enlightening. As Jesus knew Peter, so also he knows this new person approaching who is brought by Philip. As Nathanael is walking toward Jesus, Jesus declares of him, "Here is truly an Israelite in whom there is no deceit!" In effect, Nathanael is commended for his straightforward talk, his lack of immediate servility, his honesty! My study bible notes that "No deceit" implies a pure heart which is capable of recognizing Christ. And of course, we recall that Jesus will teach in the Beatitudes, "Blessed are the pure in heart, for they shall see God."

Nathanael is amazed at this "recognition" in Jesus and asks, "Where did you come to know me?" Jesus replies that he saw Nathanael sitting under the fig tree before Philip called him. So, already we are given the understanding that Jesus knows people deeply, and recognizes the internal reality of those who will become his followers. In yesterday's passage, Jesus named Simon "Peter," rock. Today we are to understand he immediately discerns the character of Nathanael, his straightforwardness and pureness of heart. The fig tree, we recall, is a symbol of Israel - which Jesus will later use in his teaching when he speaks of fruitfulness, or the lack of it. Nathanael is overwhelmed by Jesus' knowledge, and replies, "Rabbi, you are the Son of God! You are the King of Israel!" Jesus has "recognized" Nathanael, and as in a mirror, Nathanael then "recognizes" Jesus as Son of God. Jesus, on the other hand, tells Nathanael that he will see far greater things as follower and part of this kingdom. "Do you believe because I told you that I saw you under the fig tree?"

And he said to him, "You will see greater things than these. Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man." "The Son of Man" is a key phrase used here by Jesus at the very start of this incipient ministry. In ancient Jewish thought, my study bible notes, the Son of Man is a "mysterious being of heavenly origin who is to usher in the Kingdom of God (see Daniel 7:13,14)." Jesus is speaking of himself, as he will openly, later on (see Matthew 24:30,31). Jesus' teaching to Nathanael is reflective of Old Testament prophecy, in which Jacob dreamed of a ladder connecting earth and heaven, upon which the angels of God were ascending and descending (see Genesis 28:12-15). My study bible points out that Jesus is "Jacob's Ladder" - man's access to God, the revelation of God to man. I will quote from a note: "In His Incarnation, God and man are united. In the teachings and miracles of His public ministry, the Kingdom of God on earth is inaugurated. His Cross, set up on earth like Jacob's ladder, reaches into heaven. Through His Resurrection, Ascension and exaltation to the right hand of God, human nature is raised into heaven. And through His Second Coming, all things will be reconciled to God. In Christ, heaven and earth are joined."

Speaking for myself, these passages continue to open up for me the nature of the Kingdom, and the nature of Spirit at work. After reading and blogging through the Christmastide readings of the early events of Jesus' life, I continue to marvel at the consistent thread of the action of Spirit through the gospels and the story of Jesus' life. In Jesus we have the fulfillment of the Law and the Prophets, as he will teach himself, the fullness of the revelation of God. But in all the events surrounding his birth, and now the birth of his ministry, we see the hand of the Spirit that is inspiring all and working through those who accept it, in connection and relatedness and growth. John the Baptist, the great prophet, is inspired by Spirit to point to the fullness or manifestation, Jesus himself. John's disciples are led to the discipleship of Jesus and become Jesus' first apostles. They, in turn, bring others: Andrew brings his brother Simon Peter and Philip brings Nathanael. Andrew and Philip are brought to Jesus by John the Baptist, there is already a connection, a mirrored knowing and recognition. But when they in turn bring others to Jesus, we see the recognition happen in these passages: Jesus gives Simon a true name that will reflect Peter's character as the great apostle he will become, especially after Pentecost and the pouring out of the Spirit anointing all. And we also remember Peter's future confession, the rock upon which the Church will be built. Nathanael is recognized by Jesus as he sits under the fig tree, as one in whom there is no deceit, whom Jesus pronounces, "An Israelite indeed." As Jesus has been called the true Israel, so we come to understand the character and quality of his kingdom. A mutual recognition in truth takes shape before us in these passages; the growth of the kingdom in this thread of Spirit, through relatedness and recognition in those for whom Spirit and spiritual life can take the lead. We should take to heart Jesus' praise for Nathanael and the "pure in heart." We need eyes to see and ears to hear for this recognition to take place, and for it to shape us - so that we, too, may find recognition of who we are in the eyes of Christ. Start that relationship, and it will lead you deeper. Spiritual reality is a great mirror, a great reflection, teaching us recognition of who we are and Who He is, and where we need to go to dwell within that reality and make it a greater part of our lives. Thus we build the kingdom in the world. In these beginning sentences and early introductions, we already see the kingdom at work, and observe its nature. Jesus' parables will expand on what we observe of its growth.

Behold the Lamb of God

The next day he saw Jesus coming towards him and declared, ‘Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, “After me comes a man who ranks ahead of me because he was before me.” I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.’ And John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.” And I myself have seen and have testified that this is the Son of God.’

The next day John again was standing with two of his disciples, and as he watched Jesus walk by, he exclaimed, ‘Look, here is the Lamb of God!’ The two disciples heard him say this, and they followed Jesus. When Jesus turned and saw them following, he said to them, ‘What are you looking for?’ They said to him, ‘Rabbi’ (which translated means Teacher), ‘where are you staying?’ He said to them, ‘Come and see.’ They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon. One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. He first found his brother Simon and said to him, ‘We have found the Messiah’ (which is translated Anointed). He brought Simon to Jesus, who looked at him and said, ‘You are Simon son of John. You are to be called Cephas’ (which is translated Peter).

- John 1:29-42

My study bible notes that John the Baptist's naming of Jesus publicly as the "Lamb of God" recalls Isaiah's "Servant of God" who dies for the transgressions of His people. (See Isaiah 53:4-12.) John calls Jesus "the Lamb of God who takes away the sin of the world." A note reads: "Christ, the true Paschal Lamb, offers Himself for our deliverance from darkness and death." (See 1 Peter 1:18,19.)

John the Baptist testifies:

Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, “After me comes a man who ranks ahead of me because he was before me.” I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel. I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.” And I myself have seen and have testified that this is the Son of God.’

My study bible notes that the Spirit remained upon Jesus because Christ possess the Holy Spirit in His fullness. This testimony of John the Baptist is a description of the events of what is called Theophany or Epiphany, as it is reported in the evangelist John's gospel (not to be confused with John the Baptist himself). This is the revelation of the Trinity at the baptism of Jesus. John's words "because he was ahead of me" recall to us Jesus' future pronouncement, "Before Moses was, I am." John the Baptist, as a prophet, explicitly states in his testimony that Jesus' identity as Son was revealed clearly to him by his Gift of prophecy: "I myself did not know him, but the one who sent me to baptize with water said to me, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.'" So in some sense, John the Baptist is an early apostle, one who was "sent" to reveal Christ to the world. John, ever a man of true integrity, is true to the "one who sent him" and to the grace by which he is a prophet.

The following day, John is again with two of his disciples, and he sees Jesus. For his disciples, he points out again "The Lamb of God." One of these disciples of John the Baptist is Andrew, who is to be the first apostle. John's disciples ask Jesus where he is staying, and Jesus invites them to "Come and see." So they spend time with Jesus - and we have the notation that this was "about four o'clock." These hours are the end of the day, the new will begin at six, as something new will begin at the end of this day. Andrew first found his brother, Simon, and then brings him to Jesus after telling Simon, "We have found the Messiah" - translated "Christ" or the Anointed One, whom John has testified was anointed by the Spirit. Simon, of course, is Simon Peter. Jesus immediately tells Simon, "You are Simon son of John. You are to be called Cephas." "Cephas" is a transliteration of the Hebrew word for stone or rock, which in Greek is "Petros" (Πετρος), and in English is Peter.

So in this passage we see the workings of Spirit, and the gifts of prophecy. In this very beginning of Jesus' ministry, just as it has started, we continue in some sense easily from the Christmastide readings of the events of Jesus' early life. Although those Christmastide readings were taken from the gospels of Matthew and Luke, here in John's gospel we see a straightforward continuity. We observed the action of the Spirit at work in the events surrounding Jesus' birth: the angels announcing the good news to Mary, Zechariah and Elizabeth, in the messages in dreams to Joseph and to the Magi, in the prophecies of Anna and Simeon who recognize the identity of the Child, the host of angels who appear to the shepherds living out in the fields. Here the action of the Spirit continues through the great prophet John the Baptist, who "has been sent" to baptize in order to reveal the Child, now grown as the man Jesus, as the Anointed One, the Christ, the Messiah. That same Spirit testifies to John in the revelation of Jesus' identity at Baptism, the relationship of Father, Son and Spirit, and the knowledge that Jesus will be the One who baptizes with the Holy Spirit.

We also see the workings of Spirit in this "end of the day" scene of John's apostles led to meet Jesus and spend the rest of the day speaking with him. The Spirit shares and gives, and works through us to do His work. So John the Baptist - great prophet led by Spirit - shares with his disciples not a selfish claim about himself, but the news of the Messiah so that his disciples may become those of Jesus, the "Lamb of God." Just as we discussed regarding the prologue of John's gospel, the light that comes from true Source is shared - as Mercy and Grace it expands and grows, in the same way that Jesus will later teach is characteristic of the kingdom of Heaven. Jesus' first disciples are followers of John the Baptist. My study bible notes that the unnamed disciple who is companion to Andrew (the "two" who were with John the Baptist in verse 40 above) is unnamed, but is probably John the Evangelist himself. Tomorrow we will meet two more of John the Baptist's disciples who become apostles of Jesus. The kingdom grows and expands; John the Baptist, great prophet, whose Gift is to teach and to lead and reveal, leads his disciples to the true Light, the Lamb of God. We recall Jesus' words about the kingdom comparing it to a mustard seed that grows into the sturdiest of shrubs, and the Light that shines in the darkness, illuminating all who may receive, transfiguring the world. To participate in that light that spreads among us is to follow Him. To share in the light is to partake. Do you pray for the light to illumine your life too? Jesus, Anointed One, Logos himself, recognizes and names Simon "Peter" (rock). The transfiguring light opens our natures too, and gives us our true names or faces, teaching us who we are in truth.

Make straight the way of the Lord

This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed and did not deny it, but confessed, ‘I am not the Messiah.’* And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the prophet?’ He answered, ‘No.’ Then they said to him, ‘Who are you? Let us have an answer for those who sent us. What do you say about yourself?’ He said,

‘I am the voice of one crying out in the wilderness,

“Make straight the way of the Lord” ’,

as the prophet Isaiah said.

Now they had been sent from the Pharisees. They asked him, ‘Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?’ John answered them, ‘I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal.’ This took place in Bethany across the Jordan where John was baptizing.

- John 1:19-28

John's gospel began with the prologue, which we read in yesterday's reading and commentary. But even in yesterday's reading, John the Baptist was an important enough figure to mention, starting in verse 6. We are told in the prologue that the Baptist, or Forerunner, testified to the light. John the Baptist was a powerful figure in his time and had many disciples and followers. He was widely believed to be a prophet among the people. Many of Jesus' apostles and disciples were believed to have been first John the Baptist's disciples.

A note in my study bible regarding the questioning, above, and John's answer that he is not the prophet, reads as follows: "The Baptist is a prophet, but not the Prophet, the messianic Moses-like figure expected by the Jews (see Deut. 18:15,18)." But we know from Matthew's gospel (which we finished reading last month) that Jesus himself will declare that, in fulfillment of prophecy, John had the spirit of Elijah. John denies that he is Elijah; rather, when he is asked about himself, he replies with the quotation from Isaiah 40:3: "I am the voice of one crying out in the wilderness, 'Make straight the way of the Lord.' " So John is clearly identifying himself as "Forerunner" - the one who comes before the Lord, calling all to repentance and to make ready for this great event.

Those sent by the Pharisees quiz John: "Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?" As they will do so often in the gospels, the Pharisees (and the ones they've sent in this reading, the priests and Levites) play the role of quizzing as to what authority others have to preach, because they cannot recognize spiritual authority - only outward rules. John replies: "I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal." John is alluding to spiritual authority in the one who is coming after him - and a baptism of far greater dimension and power than the one John practices with water.

This great figure of John the Baptist is one I will happily contemplate today. In the readings of Christmastide, we reviewed the early events surrounding Jesus' birth. We recall Luke's gospel teaching us about the prophecy to Zechariah, John's father, by an angel - in which it was foretold that John would have the spirit of Elijah. Zechariah was also told to name the child John, which means (according to Strong's dictionary) "Jehovah is a gracious giver." So, with insight into the naming of this child, John the Baptist is the one who "makes the way straight" for the Lord by teaching us, and calling all to repentance, in the face of the great bestowal of the gift of the Incarnation and all that will mean for us. As we read yesterday, this Gift we are given of the One of whom John says, "I am not worthy to untie the thong of his sandal," is one from which we will receive "grace upon grace." John baptizes with water, to prepare all for this great Bestowal, the Gift of the One who will baptize us with Spirit.

So, he is preparing the world for a great transition. Even in the early questioning of John by the Pharisees, we begin to see the conflict. We know, too, that John will be a fearless prophet who will speak the truth and find many followers. He will be held in the highest esteem for his truth, and he will also suffer a martyr's death for it. But he is true to his gift and his spirit and his purpose. He points the way to the Lord; his gift is not to glorify himself. How can we be like John the Baptist, the greatest of the prophets? His fierce dedication to truth, his great humility, and his steadfast pointing to the One of whom John says that he himself is not worthy to untie the thong of His sandal? Today, let us honor this spirit of prophecy in this great man, and think about the power of his truth, his honesty, dedication and strength. He inspired many followers, among whom would come the first disciples of Jesus. Do you know people like John today? If we follow his spirit, we understand how we are to view the gift, and to point to the one who will baptize in Spirit. In our hearts, we need still to "make straight the way of the Lord" every day, so that we too may properly receive and value this Gift coming our way.

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 came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.

He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me.” ’) From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

- John 1:1-18

In these first verses of John's gospel we have volumes and volumes of Christian theology. Unfortunately, I cannot do these verses justice with my format, time frame, and skills, for which I apologize in advance! It is known as the "prologue" to his gospel, and proclaims Christ as God.

In the beginning was the Word, and the Word was with God, and the Word was God. In the beginning "was" the Word ("Logos," Λογος), the subject of the gospel, "was" before the beginning. We recall Genesis and creation; the Word is spiritual Creator, without Him nothing was made. "Logos," my study bible notes, "signifies wisdom and reason as well as word: the Creator." ('Creation' is therefore Gr. logikos, participating in the Divine "Word," Logos.) "With God" signifies the Person of the Son and that He is in communion with the Father; "Was God," coequal, coeternal, of the same essence, one in Divinity with the Father. Jesus will state later in this gospel, "I and my Father are One." My study bible says that the Old Testament prophets saw the Word of God as the presence of the Lord.

All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. This spiritual story of creation continues from the first book of the Old Testament, the "Light from Light, true God from true God" was always God, acting in concert with the Father and the Spirit. Life is in God, and this life is light. We, too, participate in the light as believers; light and grace have the same properties, they are shared and spread, as is Mercy (and fire, so often associated with His Presence). This is a creation story of spiritual birth, and how we are reborn in Spirit through this light and its "enlightenment." Through this Word human beings become children of light. The Church has always taught that this light was beheld by Moses in the burning bush, by Isaiah in his heavenly vision (Is. 6:1-5), and by Peter, James and John at the Transfiguration. The Word has acted from the beginning. The Light shines in the darkness, in a world that doesn't necessarily see it nor accept it, in which there are forces that actively oppose it, but do not overcome the light. The original King James translation uses the word "comprehend" which I think is a better fit: this word in Greek means both to "take in" (as in understand) and to overcome, as in the idea that the darkness fails to take this light into itself, to overwhelm or "comprehend" it in that sense.

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world. John the Forerunner, or Baptist, is the last and greatest of the prophets, who testifies to the light. The light which enlightens everyone was coming into the world, to share our lives in the world.

He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. The Co-Creator of all things came to His own, but his own did not know Him and did not accept Him. The incarnate Word offers us a choice to share in his light; we also have the freedom to reject. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. But those who accept this light can be filled, illuminated, transformed. By adoption, not lineage or inheritance, we are all given power to become children of God. To "believe in his name" is to put our trust in all that the incarnate Logos bears in Himself and all that bears the stamp or seal of God, and therefore, of the Father as well, and all that is in that family of relatedness conveyed by grace through the incarnate Son. This is an active relationship created by faith, which in the Greek is synonymous with trust. John is introducing us to all that is "in the name" of Christ through this gospel about Him, and telling us that it is through a relationship of trust to "all that is in His name" that we bear the power to become children of God. My study bible points out that this grace makes us not servants, but friends.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me.” ’). This gospel is the story of Christ, incarnate as Jesus, full of grace and truth. "We have seen his glory:" as apostle and witness, John is among those who shared life with the living Christ. My study bible says that " 'we' are the disciples, the people of God, pilgrims in this transient world." In the Old Testament the glory of God "dwelt" ("tabernacled" or "tented") in the temple; here the glory or light dwells as one of us ("among us") as human being, sharing everything of human life. From his fullness we have all received, grace upon grace. This is the fullness of Life itself; grace upon grace is given through God, through the fullness of who Jesus was, all of "his name." Through relationship, we participate in this grace and all that it offers, "grace upon grace." "Grace upon grace" is a Semitic expression that means an abundance of grace; should we apply it to ourselves, an "unlimitable" grace. This grace gives us relationship and all the gifts of spiritual life. It transforms our humanity, just as Jesus did through His incarnation for us. My study bible uses a classic comparison of a metal rod thrust into fire (another symbol for the Light in the OT): the metal doesn't lose its nature, but it becomes heated and "enlightened" in the fire. So, too, we are to become "godlike" without ceasing to be human. The theological term for this transformation is "theosis." The law indeed was given through Moses; grace and truth came through Jesus Christ. All that he is, grace and truth, gifts of the Divine, of God, are the gifts to us of Jesus Christ, incarnate Son. Grace and truth are the properties of this Word and his glory, which are offered to us. My study bible notes: "Grace is Jesus' uncreated energy manifested to us through His lovingkindness and redeeming love. Truth is 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." No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known. We turn from "grace," the mercy and "energies" of God that we receive and experience, and "truth" that we receive, to God's essence. Only the Son has experienced God in His own Being, or a direct vision of the nature of God, as my study bible puts it. Moses saw the "back" of God, Isaiah saw God's glory. But it is the Son who beholds God as equal and therefore declares God to us. My study bible notes: "He is one with the Father, and He (together with the Holy Spirit) sees the Father in His essence. As 'Light of Light,' Jesus reveals the Father: when we see Jesus Christ we see the Father."

John's prologue, in 18 verses, sums up for us what will become the entire foundation of Christian theology. The Son "was" in the beginning, "with" the Father, One with the Father. He has come to us fully incarnate as human, full of grace and truth, in order to reveal God's nature and share it with us that we too may become children of God through His grace and truth, and through faith in His name, and all that means for us as we live our lives in faith. Only He has seen the Father, is of the same essence and beholds God "face to face." But His life is a gift to us. It is God the only Son, who is close to the Father’s heart, who has made him known. And through Him God is revealed to us, and all that this may mean as we come through the centuries to explore all that this may mean as life in faith evolves in the world. Today, at the beginning of 2010, what does it mean to you? In the least detail of your life, in the challenges and decision you meet and make today, how does this revelation help you to see your way through your life? From the most powerful and awesome mysteries which are carried in these sentences, right down to the slightest detail of your life, grace is there, waiting, to share itself with you now.

I must be about My Father's business

So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth. And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him.

His parents went to Jerusalem every year at the Feast of the Passover. And when He was twelve years old, they went up to Jerusalem according to the custom of the feast. When they had finished the days, as they returned, the Boy Jesus lingered behind in Jerusalem. And Joseph and His mother did not know it; but supposing Him to have been in the company, they went a day's journey, and sought Him among their relatives and acquaintances. So when they did not find Him, they returned to Jerusalem, seeking Him.

Now so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who heard Him were astonished at His understanding and answers. So when they saw Him, they were amazed; and His mother said to Him, "Son, why have You done this to us? Look, Your father and I have sought You anxiously." And He said to them, "Why did you seek Me? Did you not know that I must be about My Father's business?" But they did not understand the statement which He spoke to them.

Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. And Jesus increased in wisdom and stature, and in favor with God and men.

- Luke 2:39-52

In this passage, we get a glimpse of Jesus as a youth, while he is growing up. A note in my study bible points out that Jesus experiences normal human physical, emotional and intellectual growth. But he is also under the "special overshadowing grace of God which fills him with wisdom and strength." That is a nice way to put it, this intermingling in this boy of the beauty of God, the wisdom that will shape his independence and his own spirit, and the normal growth and experiences of a boy growing up.

My study bible also points out that pilgrimages to Jerusalem on three great feasts, Passover, Pentecost, and Tabernacles, were customary for everyone except for people who lived at great distances. It says that entire clans and villages would travel together. So, what Jesus is experiencing in this trip to Jerusalem at Passover is not extraordinary, but a normal part of a boy's life in his time and milieu.

But of course, what is extraordinary is Jesus himself, as a young boy, who is already following the spirit and will that the Father is teaching him. Wisdom and its pursuit is already showing in this boy who is just maturing into adulthood at twelve years old. His parents cannot find him, as they are returning to Nazareth. He's not among their kinfolk and the others traveling with him; after a day of searching for him among the company they must return to Jerusalem. And there he is, speaking with the teachers in the temple, and astonishing everyone with his wisdom, his "understanding and answers." And we note that he's also asking questions. We can wonder for just a moment if his questions are those he will use so cleverly during his ministry to also teach and make his points. But the wisdom showing in this boy is, I think, the important thing. Most notably to my mind, it makes him independent. He has acted on his own, staying behind in the temple, absorbed in what is there: wisdom and spiritual understanding.

His mother says to him: "Son, why have you done this to us? Look, your father and I have sought you anxiously." And Jesus' reply is: "Why did you seek me? Did you not know that I must be about My Father's business?" These are quite memorable words, juxtaposing an earthly father - to whom Jesus is ordinarily obedient and submissive, a man we know to be an excellent man as an earthly father, and full of compassion and righteousness - with My Father in Heaven to whom he will later teach us to pray. Jesus is, at this age of the beginning of maturity, about His Father's business. This must have been quite a shock to his parents, who can't understand what he is talking about.

But, we are told, he returns home with them, and is subject to his parents, showing obedience to his mother and father. Again, the emphasis is on a normal boyhood - but one clearly shadowed by Wisdom, the Spirit, the Will of the Father. If we understand wisdom to be synonymous with the Holy Spirit, then we again can see the foreshadowing of Trinity in this passage, as Jesus is acting as Son.

I'm going to repeat a note from my study bible regarding the last paragraph of our passage: "Jesus increases in wisdom, stature and favor with God and men, bringing into plain view the wisdom and grace inherent in Him. In His Incarnation Jesus makes humanity completely His own, including progress in wisdom and grace. He experiences and sanctifies every stage of human life. Since He is at once both God and man, He increases humanly in the grace and wisdom which are already fully His in His divine nature. Indeed, that growth of His humanity prefigures our own growth in union with Him." I think the last sentence makes a very important point. This is an example for us, and how we are expected to walk hand in hand with wisdom in our own lives through union or communion with Him. We also are expected to transform and change in the light of the Spirit - our own natures ask for that transfiguring light through faith and relationship with God that will work through our lives and hopefully show growth and progress through our lives of faith. I think, indeed, that this is the whole purpose of Christianity, and the bestowal of His Spirit in each of us. In baptism, we die to ourselves through the spiritual symbolism of immersion in water; as Christians, we seek to do as He did, to emulate this Child who is growing up in the shadow of the Spirit with God's hand upon him and who is "about His Father's business." We don't just blindly follow the world, but rather as individuals we are taught to find this relationship for ourselves with God, and to be about "Our Father's business" in life.

The picture of the Child who fulfills a normal child's life and duties and obedience in the care of his parents, along with this foreshadowing of the future teachings in the temple is a beautiful one, juxtaposing the elements of life of Spirit and man in harmony and in its growth. I think it's important to remember the words in the note in my study bible: "Indeed, that growth of His humanity prefigures our own growth in union with Him." This is the purpose of prayer and relationship. We don't grow as copies of anything, but as the individuals we are created to be, we seek the will of the Father as He did for how we too can be "about our Father's business" and how our own natures can be shaped to the "image" (or "icon") the Divine would teach us is our own. Bishop Kallistos Ware has written in his book, "The Orthodox Way," a wonderful passage about a priest listening to confessions - he was bored, as it was always the same old sins! But holiness, Bishop Kallistos points out, is something with a different nature, it is creative: God is always bringing grace into the world with new forms of holiness. As uniquely as we are created, as our experiences of life may make us and shape us, in the light of Spirit and the relationship to God, we too can be shaped into the image God asks us to be. The independence Jesus shows in this passage is similar to that "image" we are asked in our own relationship to God to grow into in our lives. It is for all of us to "be about Our Father's business." This is what we should pray for every day, the wisdom to carry it out and to know what that is for each of us. We too must seek the balance of life in the world with the overshadowing of God as the great Example of our faith teaches us. Jesus already knows He has a job to do, and obedience of another sort that He must follow. I believe that, in faith, so do we all, and this is what His life would teach to all of us.