Unless one is born of water and the Spirit, he cannot enter the kingdom of God

 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did.  But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man.

There was a man of the Pharisees named Nicodemus, a ruler of the Jews.  This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him."  Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."  Nicodemus said to Him, "How can a man be born when he is old?  Can he enter a second time into his mother's womb and be born?"  Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.  Do not marvel that I said to you, 'You must be born again.'  The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes.  So is everyone who is born of the Spirit."  Nicodemus answered and said to Him, "How can these things be?"

Jesus answered and said to him, "Are you the teacher of Israel, and do not know these things?  Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness.  If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?  No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.  And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life."

- John 2:23-3:15

On Saturday, we read that the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables.  And he said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."  So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"  Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of His body.  Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.

 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name when they saw the signs which He did.  But Jesus did not commit Himself to them, because He knew all men, and had no need that anyone should testify of man, for He knew what was in man.   Jesus is making an impression.  People recognize the signs He does.   But He is also the Judge; He discerns what is in everyone, without needing testimony.  This word for "commit" is the same word in the New Testament for faith.  Christ asks us for our faith or trust in Him, to believe in Him.  But He did not put His faith in these who are impressed by the signs, even to believe in His name.  He is looking for something more than that!

 There was a man of the Pharisees named Nicodemus, a ruler of the Jews.  This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him."    Nicodemus is a Pharisee, and he comes to Jesus by night.  Jesus is not sanctioned nor recognized by the ruling parties, but Nicodemus is one of those who has seen Jesus' signs.  He has the beginning of faith.

Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."  The words for "born again" can also be translated "born from above."  It's interesting the ponder all the possible meanings for "see the kingdom of God."  Is this about the future life?  Eternal life?  Or is it about the ability to perceive the presence of the Kingdom in this world?

Nicodemus said to Him, "How can a man be born when he is old?  Can he enter a second time into his mother's womb and be born?"  Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.  Do not marvel that I said to you, 'You must be born again.'  The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes.  So is everyone who is born of the Spirit."  Nicodemus answered and said to Him, "How can these things be?"  Again we see the "device" used by John's Gospel to draw us into the meaning of Jesus' words.  What does He mean by being born again, or born from above?  Nicodemus asks Him quite literally about birth.  Jesus here clearly refers to Baptism, being born of water and the Spirit.  And He emphasizes the need for the Spirit -- the One who sanctifies and gives life.   Jesus' words about the wind are actually a play on words.  Pneuma is the word in Greek meaning spirit, wind, and breath.   My study bible says, "The working of the Holy Spirit in the new birth is as mysterious as the source and destination of the blowing wind.  Likewise, the Spirit moves where He wills and cannot be contained by human ideas or agendas."  Nicodemus is still quite puzzled, and asks, "How can these things be?"

Jesus answered and said to him, "Are you the teacher of Israel, and do not know these things?  Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness.  If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?"  Jesus, in His turn, marvels that Nicodemus is a teacher of Israel, and does not know these things about the Spirit.  And again there is language about testimony.  Jesus is the One who witnesses of God, of the Kingdom.  He calls these "earthly things" (meaning baptism, and the grace given to man in the working of the Spirit with "earthly things" like water).  "Heavenly things" would be the great mysteries that are ungraspable for we human beings, says my study bible.  That which relates to Christ's eternal existence before time, or the immensity of God's plan of salvation for the world are things beyond us.  My study bible says, "A person first must grasp the ways in which God works among mankind before he can even begin to understand things that pertain to God Himself."

"No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven.  And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life."  Jesus speaks of Himself as Son of Man, the One who came down from heaven.   It's important to understand the way the Greek is used in the phrase "who is in heaven."  That phrase begins with the Greek version of the name of the Eternal, the One who is (Ο ΩΝ).   It speaks of the Son's eternal presence in heaven, as the I AM.  Jesus refers back to the Old Testament to give us an image of the Crucifixion, when He will be raised on the Cross, just as Moses lifted up the bronze image of the serpent so that those who focused on it would not die by the bites by the serpents at the feet of the Israelites (see Numbers 21:4-9).

From this early teaching directly about Baptism we see its essential nature to the ministry of Christ, to the understanding of the early church and our identity as followers of Christ.  Jesus clearly refers to the Baptism as something much more than a "ceremony" or initiation rite.  Baptism has the effect of rebirth, and a particular kind of rebirth -- being born into an ability to "see," a perception of spiritual things.  Water and Spirit is an image that gives us a "taste" also of the image He gives us of salvation:   the Son who will be raised up on the Cross, and who will defeat death, for all of us.  In the Crucifixion, the dreaded instrument of death is transformed into the instruction of Resurrection.  Jesus contrasts being "born again" with the birth that is merely "of the flesh."  This is not a contrast of spiritual things vs. worldly things.  It is something quite different.  It is a contrast of the world viewed purely on material terms or the world viewed with the understanding of how the Spirit is at work, in and through all things, and how spiritual life permeates our life in this world and even the things of this world.  The water of Baptism and Chrismation, imbued with the Spirit, is one such example.  Christ's Resurrection isn't a one-time event; somehow the Resurrection is present in everything -- the sanctified waters of Baptism are those which bring the Resurrection to us so that it lives in us and may bear fruit through the nurturing of this life in which the Spirit is at work in the world and through the things and people of the world.  What is born of "the flesh" then is the perception that doesn't enable one to "see" the kingdom of heaven.  But this sight is a gift of grace, and may be active in us in the world by the kindling of the Spirit.  All of these ideas are introduced to us by Christ's teachings here to Nicodemus.  Jesus is the One who will be lifted up, bringing salvation to us all.  In  the same way, Baptism brings us this salvation plan and its unfolding, the capacity to have sins "let go" the way that the bites of the serpents did not kill the Israelites.  It is a question of the wholeness of life, the fullness of Resurrection in which His Resurrection lives in us and is alive in the world, even in the things of the world, redeemed and sanctified by grace.  This is what we keep our eyes on, this fullness of what it means to be really human, a child of God, claimed and redeemed, washed and quickened by grace.  We must keep alive our baptism by faith and nurturing, so that we bear the fruits of the grace with which  we are endowed and is at work in us.  In the eternal day of Christ, His Resurrection is always present and with us.  This is the promise of our Baptism.

Take these things away! Do not make My Father's house a house of merchandise!

 Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables.  And he said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."

So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"  Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of His body.  Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.

- John 2:13-22

Yesterday, we read that there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding.  And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."  Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.  And He said to them, "Draw some out now, and take it to the master of the feast."  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"  This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.  After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.

 Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  How do we understand that Jesus' ministry lasted three years?  John's Gospel gives us three Passovers, altogether, that Jesus will attend.  This is the first one during His ministry.

And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables.  And he said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."  Unlike the other Gospels, this act of cleansing the temple occurs early in John.  Perhaps that suggests to us its significance, a kind of central importance to His ministry and teachings, and identity.  He is acting as Messiah while not openly declaring Himself otherwise.  It reminds us that you cannot serve God and mammon.  We remember also that it is John who teaches us that Judas betrays Jesus in part because he is a thief, and suffers from the sin of covetousness.  This display of vigorous action on Jesus' part is rare and unusual, and teaches us about His true zeal.  The Scripture remembered by Jesus' disciples is from Psalm 69:  "I have become a stranger to my brothers, and an alien to my mother’s children; because zeal for Your house has eaten me up, and the reproaches of those who reproach You have fallen on me"  - Psalm 69:8,9.

So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"   By the time that John's Gospel was written, persecution in the synagogues had become fierce against the followers of Christ.  The term "the Jews" is used here like that of a political party, and is most frequently used in John's Gospel to denote the religious leadership.  Here, it's used for the chief priests and elders in the temple.  John's Gospel gives us seven signs of Christ's messianic identity as Son.  The leadership are asking for a sign from Jesus of His authority to cleanse the temple.  Jesus is not a Levitical priest, and therefore His authority is challenged.

Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of His body.  Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.  The only sign Jesus will give will be "the sign of Jonah" (see Matthew 12:38-42) to which He alludes here.  And we're introduced to a common literary device used by John in this passage.  Jesus is speaking of the temple of His body, but the leadership understand only that He speaks of the great temple as reconstructed by Herod.  The reader is given to understand the deeper meaning.  My study bible says, "As Christ is careful not to reveal Himself to scoffers, He answers in a hidden way:  the ultimate sign will be His death and Resurrection."

There's a kind of strange whodunnit sense to the Gospels.  "Hidden in plain sight," Christ is steeped in mystery.  Who is He, really?  Even when we know Him as the Son, we still have to ask, "Who is He really?"  It's like a detective story, only in reverse.  We know who "the murderers" are -- in some sense, it's the whole of a sinful humanity, and it's the one who was a murderer from the beginning.  But the Gospels are like a detective story in that they open up to all of us the mystery of Who Christ is, and each of us, like amateur detectives -- even among the professionals -- are invited to pursue this mystery.  The ultimate answer is, of course, God.  God is the author, and this is God's story.  But that just gets us started into the mystery.  What and Who is God?  Who is the Son?  Better yet, how does the Son want me to live my life?  What is God's story telling me?  What is it I need to know now?  The mystery of Christ begins here in this story in the temple.  The leadership has a kind of mystery on its hands, and one it doesn't like at all.  Who is this Man who has taken it upon Himself to cleanse the temple?  Who is He to cast out these money changers and animal sellers?  In the context of the fullness of the Gospels, we probably get the idea that they know darn well what He's getting at, given His criticism of their methods and their way of being "shepherds."  Their question as to His authority is really like so many of their questions in this story of Jesus:  they wish to entrap and condemn.  But all of that forms the mystery into which we are invited to investigate; a better word for our action might be to discern.  God's story, in some sense told throughout all of the Scripture both Old and New, invites us in to ask our own questions, and beckons us to participate by finding the answers that are there for us, hidden in plain sight.  It's a story that continually invites us in for more, a mystery that beckons us to go deeper.  As one Christian education teacher I know is fond of saying, "This isn't your story or my story.  It's God's story."  And that's why we have to pay attention.  But God's story is the one that asks us in to participate, in relationship with Him.  And that is the whole point.  Let's begin with this first great public act of Jesus' ministry placed here in John's Gospel.  What is it telling you?  How does it invite you in to think about your life, in His light?  What do we go to His house for?  And whom do we worship there?

You have kept the good wine until now!

 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding.  And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."  Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.  And He said to them, "Draw some out now, and take it to the master of the feast."  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"  This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.

After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.

- John 2:1-12

Yesterday, we read that, after finding His first disciples Andrew and Simon Peter (and the author of this Gospel), Jesus wanted to go to Galilee, and 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 of whom Moses in the law, and also the prophets, wrote -- Jesus of Nazareth, the son of Joseph."  And Nathanael said to him, "Can anything good come out of Nazareth?"  Philip said to him, "Come and see."  Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!"  Nathanael said to Him, "How do You know me?"  Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."  Nathanael answered and said to Him, "Rabbi, You are the Son of God!  You are the King of Israel!"  Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe?  You will see greater things than these."  And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding. Here the "third day" means two days after the incidents of yesterday's reading, above (the day of the earlier events is counted as the first, making the day of the wedding at Cana the third).  In the parallel of the beginning of John's Gospel to the creation events of Genesis, that would make this the sixth day -- the day on which Genesis gives us the creation of man and woman (Genesis 1:26-31).  Tradition holds that this is the wedding of Simon Zelotes (meaning "Zealot"), possibly a relative to Christ and His mother Mary.  The fact that both Jesus and His disciples are invited to this wedding indicates relationship already between all of these people.  It parallels Christ's parables with the theme of wedding as a great feast of the Kingdom.  My study bible points out that in the Old Testament, marriage feasts symbolized the union of God with His Bride, Israel.  The third day also reminds us of the Resurrection, in which the marriage of God and His Church is fulfilled.

And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."  We see here illustrated the intercession of Jesus' mother, Mary.  The plea, "They have no wine," is like a prayer.  Jesus' title for His mother, "Woman," does not have the sound it does in our culture but is a sacred title in Scripture.  My study bible calls it "an address conveying deep respect and distinction" (see also John 4:21, 8:10, 19:26, 20:13, and compare to Genesis 2:23).  In the Greek, Jesus' response to His mother reads more like, "What is that to you and to Me?  My time has not yet come."  It is an answer that includes Mary in the understanding of His mission and identity.  Mary's subsequent instruction to the servants gives us an insight into her understanding of her Son.  In this way, she mirrors the faithful of the Church, whose work is to serve and help facilitate the ministry of Christ.

Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.   These waterpots are made of stone so they would not contract ritual impurity according to rabbinical teaching.  Again the number six figures (this is the "sixth day" of John's Gospel).  Six is symbolically one less than the perfect and full seven.  The Law awaits the perfection of Christ for the true wedding feast.

And He said to them, "Draw some out now, and take it to the master of the feast."  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"  This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.  Jesus is "Lord" because He is not subject to times and seasons; this good wine is a manifestation of the fullness of Christ, symbolizing the new covenant.  In the transformation is a prefiguring of the Eucharist, with the wine as that which has the quality of life itself (Christ's blood) - also the purview of the Creator.  These are all signs that indicate the truth of Christ, the manifestation of the Kingdom in our world.  This is the first of seven signs in John's Gospel.

After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days.  This is the seventh day in John's Gospel; a day of rest for Himself, His mother, brothers, and disciples.  "Brothers" indicates extended family in Scripture.  It parallels God's rest on the seventh day in Genesis 2:1-3.

Why is Mary's presence so important to this wedding feast?  After all, it is humanity -- the faithful -- who are also an essential component to the feast of the Kingdom.  Without the faithful, where is the mission in the world?  Mary's presence teaches us about the essential love of God for God's people, those who by grace participate in this Kingdom, through whose prayers it is manifest and present in the world.  Mary is so important because her participation in this mission of Christ into the world is essential; she is the human mother who gives birth to God the Word as human being.  By her actions here at this wedding feast, we understand her role as facilitator and servant, the handmade of the Lord who said "yes" to the call of Gabriel the messenger of God.   I don't think we can imagine the joy of the ancient world in receiving the good news of the gospel that a human being can participate in this Kingdom through such grace.  In the understanding of the Church via tradition, she is the most exalted saint, the most highly venerated human being in our spiritual history.  In her is the manifestation of what it means to be human and our capability for reflecting the glory of God through our own lives.  The fact that she is woman -- in this time and place -- emphasizes that God exalts the lowly, as her song (the Magnificat) teaches us.  She is active, participating, facilitating, ministering -- all in service to Christ, her Son.  By grace, we are all capable of following her example, the Kingdom taking root and bearing fruit in us via the work of the Holy Spirit, and the abundance of grace symbolized in the overflowing gallons of the good wine at this wedding.  "Saved for last," it is the wine of the wedding feast, the culmination of spiritual history in the mission of Christ, whose ministry continues in the world; for which each of us is wanted, loved, cherished as one who also may be called to reflect the glory of God in a world that needs His Kingdom.  She intercedes for us, reflecting and teaching about the living body of saints, connected to each of us in prayer.

Behold, an Israelite indeed, in whom there is no deceit!

 The following day Jesus wanted to go to Galilee, and 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 of whom Moses in the law, and also the prophets, wrote -- Jesus of Nazareth, the son of Joseph."  And Nathanael said to him, "Can anything good come out of Nazareth?"  Philip said to him, "Come and see."  Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!"  Nathanael said to Him, "How do You know me?"  Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."  Nathanael answered and said to Him, "Rabbi, You are the Son of God!  You are the King of Israel!"  Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe?  You will see greater things than these."  And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."

- John 1:43-51

In yesterday's reading, we were told that John the Baptist saw Jesus coming toward him, and said, "Behold!  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 is preferred before me, for He was before me.'  I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water."  And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him.  I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.'  And I have seen and testified that this is the Son of God."  Again, the next day, John stood with two of his disciples.  And looking at Jesus as he walked, he said, "Behold, the Lamb of God!"  The two disciples heard him speak, and they followed Jesus.  Then Jesus turned, and seeing them following, said to them, "What do you seek?"  They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"  He said to them, "Come and see."  They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).  One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother.  He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ).  And he brought him to Jesus.  Now when Jesus looked at him, He said, "You are Simon the son of Jonah.  You shall be called Cephas" (which is translated, A Stone).

 The following day Jesus wanted to go to Galilee, and He found Philip and said to him, "Follow Me."  Now Philip was from Bethsaida, the city of Andrew and Peter.   Here is something interesting.  The first thing Jesus wants to do is to go to Galilee, a place far away from the center of the faith and its leadership in Jerusalem.  Galilee is a "mixed" place, with both Jewish and Gentile population.  Yet these early disciples are from there, and it is to Galilee Jesus wants to return.  "Follow Me" is the call to discipleship; these early disciples were first disciples of John the Baptist.  John has already taught that Jesus is the Son of God.

Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote -- Jesus of Nazareth, the son of Joseph."  And Nathanael said to him, "Can anything good come out of Nazareth?"  Philip said to him, "Come and see."   "Can anything good come out of Nazareth?" echoes common expectations regarding prophecies of the Messiah.  Nazareth is not known as a place out of which the Holy One would come.  (We know that Jesus was born in Bethlehem, but these disciples do not.)  It again reflects expectations and prejudices regarding the places "holiness" is considered more pure; it is another city of Galilee.  The response, "Come and see," is a  particularly important one for Christians.  Our faith is about participation and relationship; one must experience grace for oneself.  Nathanael is also known as Bartholomew.

Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!" My study bible tells us that no deceit means both having a pure heart and being straightforward with others.  Nathanael is neither impressed because another person told him about Jesus, and at the same time has asked an honest question about Nazareth and prophesies regarding the Holy One.

Nathanael said to Him, "How do You know me?"  Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."   What went on "under the fig tree" we don't know.  My study bible cites Chrysostom as commenting that this was the meeting place of Philip and Nathanael, and that Jesus is praising Nathanael for being diligent and careful in his search for the Messiah.  The fig tree, as we know, is symbolic of Israel; its fruits signifying spiritual fruits.  Near the end of Matthew's Gospel, Jesus curses an unfruitful fig tree, symbolic of the lack of faith He has found among the leadership in Jerusalem. 

Nathanael answered and said to Him, "Rabbi, You are the Son of God!  You are the King of Israel!"  Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe?  You will see greater things than these."  And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."  My study bible says that the title Son of Man is a messianic title that had a level of mystery in its meaning.  It indicates a man of heavenly origin who would usher in the Kingdom of God (see Daniel 7:13-14).  Jesus' words hearken to the Old Testament prophecy in the vision of Jacob, who dreamed of a ladder which connected earth to heaven, and upon which the angels of God were ascending and descending (Genesis 28:12-15).  Jesus clearly indicates that He is that ladder, giving us a clue to the meaning of the title Son of Man, the unification of earth to heaven, and the power and meaning of His mission and ministry.

If we examine the vision of Jacob, in which Jesus places Himself in the center, with the angels of God ascending and descending upon the Son of Man, we may gain some insights or clues to our reading.  There is first the "honesty" of Nathanael, in whom there is no deceit, and for which he is declared by Jesus to be "an Israelite indeed," we come to understand something about humility.  Humility is a "what you see is what you get" kind of a thing, so to speak.  To be a Israelite is to be one of the "people of God."  There is nothing extraneous in one in whom there is no deceit, and certainly the "praise of men" is not going to impress.  This is a person whose heart is pure and without guile, who doesn't count personal one-upmanship to be worth something in and of itself.  Someone  capable of independent thinking within a framework of what is truly good, the things of God.  It takes such a person to know Christ, to see what is there.  But it is Christ Himself who reveals all there is, and more, who leads us into mystery and the grace of God.  It is Christ, Son of Man, who is the ladder between heaven and earth, upon whom the angels of God ascend and descend.  What does the vision of angels teach us but about ministry to mankind?  These are the functions of the angels, to act as messengers between God and man, and to minister.  It is a clue about Christ and what He has come to bring to us, the grace of God.  Nathanael's pure heart and immunity to pretense is a clue about the qualities of those who would truly see and come to know Christ, those who are "like children" not in immaturity but in humility.   The one in whom there is no "deceit" is the one who doesn't trap others, who doesn't con others and play on their innocence or naivete; having lost his own naivete, does not seek to encumber others with a snare.  It speaks of the individual who wants to be truly free of the burdens and chains of sin, the entrapments of the world.   A kind of honesty that is capable of truly seeking out the Christ, the One who embraces us with love and grace, and not settling for anything less:  that's what it means to be "an Israelite indeed, in whom there is no deceit."  That is, one who does not seek to deceive others, nor himself.  Let us consider the angels of God ascending and descending upon this Ladder, the Son of Man, Christ, and His ministry of pure grace.  None of us is capable of "deserving" what He offers.  There is no hierarchy in mankind that ranks us as such; there is only the pure heart that truly desires what He has to give, and to be truly free of all the chains that can bind in a deceitful world.

Behold! The Lamb of God who takes away the sin of the world!

 The next day John saw Jesus coming toward him, and said, "Behold!  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 is preferred before me, for He was before me.'  I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water."  And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him.  I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.'  And I have seen and testified that this is the Son of God."

Again, the next day, John stood with two of his disciples.  And looking at Jesus as he walked, he said, "Behold, the Lamb of God!"  The two disciples heard him speak, and they followed Jesus.  Then Jesus turned, and seeing them following, said to them, "What do you seek?"  They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"  He said to them, "Come and see."  They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).  One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother.  He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ).  And he brought him to Jesus.  Now when Jesus looked at him, He said, "You are Simon the son of Jonah.  You shall be called Cephas" (which is translated, A Stone).

- John 1:29-34,35-42

 In yesterday's reading, we were given the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"  He confessed, and did not deny, but confessed, "I am not the Christ."  And they asked him, "What then?  Are you Elijah?"  He said, "I am not."  "Are you the Prophet?"  And he answered, "No."  Then they said to him, "Who are you, that we may give an answer to those who sent us?  What do you say about yourself?"  He said, "I am 'The voice of one crying in the wilderness:  "Make straight the way of the Lord,"' as the prophet Isaiah said."  Now those who were sent were from the Pharisees.  And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"  John answered them, saying, "I baptize with water, but there stands One among you whom you do not know.  It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."  These things were done in Bethabara beyond the Jordan, where John was baptizing.

  The next day John saw Jesus coming toward him, and said, "Behold!  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 is preferred before me, for He was before me.'  I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water."  The Lamb of God is the image from Isaiah's "Servant of God" who dies for the transgressions of His people (see Isaiah 53:4-12, especially verse 7).   My study bible says that Christ, the true Paschal (Passover) Lamb, offers Himself for our deliverance from darkness and death (1 Peter 1:18-19).  Right from the beginning of this story, Jesus is revealed in His identity as the One who will suffer death for the redemption of the world, as liberator who takes away sin.  We notice that John's Gospel begins by giving us successive "days."   Just as it began with the phrase "in the beginning," echoing Genesis, so we are also given the successive days of this ministry just as Genesis gives us the successive days of Creation.  On the first day, John the Baptist reveals the Light that has come into the world, paralleling the creation of light on the first day in Genesis 1:3-5.

And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him.  I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.'  And I have seen and testified that this is the Son of God."   Here's John's witness to what he has seen, and yet another revelation.  Jesus is the One who will baptize with the Holy Spirit.  My study bible teaches that this is the parallel of the second day of Creation in Genesis:  John contrasts his baptism by water with the baptism of Christ, which is given with the Holy Spirit.  It parallels the separation of water above from water below (Genesis 1:6-8).  John testifies that the Spirit remained upon Christ, indicating that He possesses the Spirit in His fullness from all eternity.  This is indication of identity, authority -- a revelation of Jesus' identity as Son.  Jesus' baptism by John in the Jordan gives us this revelation.

Again, the next day, John stood with two of his disciples.  And looking at Jesus as he walked, he said, "Behold, the Lamb of God!"  The two disciples heard him speak, and they followed Jesus.  Then Jesus turned, and seeing them following, said to them, "What do you seek?"  They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"  He said to them, "Come and see."  They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).  One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother.  He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ).  And he brought him to Jesus.  Now when Jesus looked at him, He said, "You are Simon the son of Jonah.  You shall be called Cephas" (which is translated, A Stone).   Another day is given in this Gospel, showing us the beginning of Jesus' public ministry, the choosing of His disciples.  They had been disciples first of John the Baptist, who leads them to Jesus, the Lamb of God.  These identified are Andrew and Simon Peter; the unidentified disciple is considered to be John, the author of the Gospel.  It was a common literary device for an author not to give his own name, a sign of humility.   This is the "third day," which parallels in Genesis the gathering of the waters and the establishment and growth on the land (Genesis 1:9-13).  John has revealed things about the true identity and authority of Jesus; here Jesus reveals something about Peter, naming him "Stone," whom He will declare to be the foundation of the Church.

In yesterday's commentary, we spoke about Scripture as apocalyptic; that is, that which reveals what is hidden.  While there are certain parts of Scriptural literature having to do with "end times" that are formally labeled "apocalyptic," today's passage is no exception to the commentary that all Scripture is, in fact, apocalyptic.   Things are revealed which are "hidden in plain sight," so to speak.  Jesus is revealed as the Lamb of God, upon whom the Holy Spirit is not merely given, but rather rests, a sign of the fullness of the authority of the Son.  In turn, Jesus reveals something about Peter, when He names him Cephas, or "Stone."  It gives us a sense of what all revelation of the holy or the things of God is truly about:  we live in a world in which the energies of Creator are present, hidden somehow in the things we see and know and experience.  In this meaning and function of Scripture, the parallels with Genesis also come to the fore as indications of the presence of Creator in the world, hidden in things we take for granted every day.  The mysteries of a true reality "hidden" in the things of our lives are always present, whether we know it or not, and the mystery indicates that there is also so much more.  By the very definition of the divine, these mysteries are, in fact, inexhaustible.  And that's the parallel to the journey of faith that is within each of us; salvation is like a key within, a kind of drive to unlock the process of learning who we are, uncovering (the true meaning of the word "apocalypse") what is within, revealing the potentials of our identity in Christ.  The tradition of the Church teaches that Christ's baptism sanctifies all the waters  of the world for holy baptism, but sanctification, too, can be thought of as that which reveals what was hidden, what was there all the time.  Repentance, too, can be thought of as a process which "unlocks" and "uncovers" what is truly there, who we truly are in the true nature which Christ restores and with which we are created to begin with -- a way of eliminating the darkness that covers true light, the "stain" that hides who we really are.  Repentance in that sense is truly about what we give up in order to reclaim identity; this is salvation, redemption.  He is the One who takes away the sin of the world, and how great is that gift for us, to truly know who we are!

Who are you?

 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"  He confessed, and did not deny, but confessed, "I am not the Christ."  And they asked him, "What then?  Are you Elijah?"  He said, "I am not."  "Are you the Prophet?"  And he answered, "No."  Then they said to him, "Who are you, that we may give an answer to those who sent us?  What do you say about yourself?"  He said, "I am

'The voice of one crying in the wilderness:
"Make straight the way of the Lord,"'

as the prophet Isaiah said."

Now those who were sent were from the Pharisees.  And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"  John answered them, saying, "I baptize with water, but there stands One among you whom you do not know.  It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."  These things were done in Bethabara beyond the Jordan, where John was baptizing.

- John 1:19-28

 In yesterday's reading, we began the Gospel of John:  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 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.

  Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"   This question, "Who are you?" is exceptionally important.  It will permeate the Gospels, asked by the religious authorities of Jesus several times, and also inquired of Jesus by Pilate, Herod, and others.  Coming from the religious leadership, it's very important, because it's linked to a question of authority -- authority they don't like giving to someone not of their own recognition.  John in this case, whose testimony is about to be given, is John the Baptist.  At this point he's a very important figure in Israel, highly esteemed by the population as a holy man, he remains in the wilderness dedicated to God, a figure like the ancient prophets -- which Israel has not seen for generations.

He confessed, and did not deny, but confessed, "I am not the Christ."  And they asked him, "What then?  Are you Elijah?"  He said, "I am not."  "Are you the Prophet?"  And he answered, "No."   These questions reflect the expectations of the population, who await a messiah, a deliverer of Israel.  John's first answer tells them who he is not:  he's not the Christ, the Anointed One, the Messiah.  He's asked if he's Elijah, because Elijah was prophesied to return before the Christ.  The Prophet was a figure whom  Moses foretold in Deuteronomy 18:15-19. 

 Then they said to him, "Who are you, that we may give an answer to those who sent us?  What do you say about yourself?"  He said, "I am  'The voice of one crying in the wilderness: "Make straight the way of the Lord,"' as the prophet Isaiah said."  John quotes from Isaiah's prophesy about the Messiah, the Holy One.   He is the one preparing the way for the Christ, calling the people to repentance in preparation.  John is called "Forerunner" by tradition, the one who heralds the Messiah. 

 Now those who were sent were from the Pharisees.  And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"  John answered them, saying, "I baptize with water, but there stands One among you whom you do not know.  It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."  These things were done in Bethabara beyond the Jordan, where John was baptizing.  John's baptism is for repentance, in preparation for the Messiah.  But there is something incredible in what he is saying here:  that the Messiah is among them, and they don't know Him.  He contrasts his baptism, which is with water, with that which will be given by the One whom they don't know.  John's baptism is for repentance, a turn-around, a preparation, but the One whom they don't know will have another kind of baptism to give. 

Above all else, we note John's humility.  He's constantly deferring to the One who is to come, the One among them whom they do not know.  He is "preferred before me, whose sandal strap I am not worthy to loose."  And these words are not only about the persons of John and the Holy One.  They are words about a great shift, a tremendous revelation that is coming.  John can baptize for repentance.  He is a figure of the Law.  In the consideration of the Church, the greatest among all the prophets of the Law.   Repentance was the provenance of the prophets; their frequent message throughout the history of Israel, calling the people (especially those in authority) to repentance, back to the Law given through Moses.  But something beyond that is coming, beyond even the capacities of the Law, which could call people to repentance, but not to remission of sins.  John is the greatest prophet as he prophesies this great and tremendous mystery, even a new kind of baptism, and alludes to a new covenant, something even beyond the Law.  I recently read a very interesting commentary which taught that all Scripture is apocalyptic.  That is, by definition coming from the word apocalypse, which means simply to reveal what is hidden.  John begins our first "day" in this Gospel with the beginning of the revelation of this great Light that is not "coming" but is already there present although they don't know it.  Yes, the Messiah is present in Jesus, whom they don't yet know.  But if we think about it, there is much more to this.  The Christ, the Lord, has been present "among them" from the beginning, He was present in the burning bush as it appeared to Moses, present throughout the spiritual history of Israel, appearing as the "angel of the Lord," manifesting Himself throughout the events reported in the Scriptures.  In Matthew's Gospel, Jesus will quote from Psalm 78:  "I will open My mouth in parables, I will utter things hidden since the foundation of the world."  John reveals what is hidden in plain sight, the Holy One stands among them, but they don't know Him.  And here's the greater mystery:  so many of those to whom He speaks will continue not to "know" Him, even after He is revealed to them.   The real key here is John's humility; it is this great attribute, most highly esteemed among all spiritual virtues, that allows us to truly see what is there before us, the presence of God in our midst, among us, and in our world.  As the Scripture and this Gospel unfolds, let us remember this apocalyptic function, and that the world always has and does hold the mystery of the presence of God.  The prophets see what so many do not, and that which the apostles will later proclaim with all boldness. 

In the beginning

 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 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

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.   We begin lectionary readings today in John.  John's Gospel sets out the identity of Christ, beginning with "in the beginning," echoing the words of the Old Testament story of Genesis, but teaching us about the Eternal Son, the One who came to us in the flesh, whose birth into the world as human being we have so recently celebrated at Christmas.  He is the Word, Logos in the Greek.  My study bible tells us that Logos can mean "wisdom," "reason," and "action," as well as word -- all of which tells us about the Son, and gives us attributes of the Son.  In this particular beginning, there is no real "beginning," so to speak.  He was with God in an eternal time, before the beginning.  Separate from the Father, but in eternal communion, but also God.  In theological language, co-equal and co-eternal with the Father, with the same divinity as the Father.

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.   The Word is co-Creator with the Father and the Holy Spirit.  My study bible tells us that only God has life in Himself; so the Word, being God, is the source of life, together with the Father and Holy Spirit.  And here we have the love of God in our introduction:  this life is for human beings; we are the receivers of this divine light.   My study bible says, "By participating in the life of the Son, believers themselves become children of the light."  This divine light was seen by Moses in the burning bush (Exodus 3:2), all Israel saw it at the Red Sea (Exodus 13:21), Isaiah spoke of it in his heavenly vision (Isaiah 6:1-5), and three apostles saw it at the Transfiguration (Matthew 17:1-5).  Darkness gives us a clue:  it is both ignorance and satanic opposition to the light.  In our world, there is a spiritual battle taking place, and language of battle permeates the entire New Testament, with Christ as liberator, deliverer, redeemer.   My study bible says, "Those who hate truth prefer ignorance for themselves and strive to keep others ignorant as well (John 3:19)."   The Greek word translated as comprehend means, as it does in English, both to understand and to overcome or take in.   The darkness cannot overpower the light of Christ, nor does it comprehend 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.  That was the true Light which gives light to every man coming into the world.    The Evangelist John introduces John the Baptist into the narrative, giving us a hint of the worldly manifestation of the life of the Incarnate Son.  This is John also called Forerunner, highly revered in his own time as the greatest of the prophets, and who bears witness to the Light of Christ.  Many of Jesus' early disciples, as we will read, were first disciples of John the Baptist.  As a true prophet, John's work was to lead others to the Light, to Christ:  the true Light which gives light to every human being coming into the world.  In the Greek, we get the sense that there may be seemingly all kinds of light or lights, but this is the one that is true.

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 of man, but of God.   Although the light of the Word is offered to all, and the world is made through Him, the world did not know Him; many of His own refuse to receive Him or His light.  This is the battle:  that they can neither know nor recognize Him.  Those who accept have His light.  The "right" to be children of God is a kind of authority (not an inalienable right, but rather a gracious gift of God).  Receiving the light makes us children by adoption; by grace we thereby inherit what Christ is by nature.  We may become more "like Him."  To believe in His name, says my study bible, "means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior."  This kind of adoption, becoming a child of God, "is a spiritual birth by grace, through faith, and in the Holy Spirit."  It is manifest in Baptism, and through the nurturing of our Baptism in a life of 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, 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. The Evangelist speaks as witness, and as part of a group of witnesses:  the "we" are Christ's disciples, as one body united in love.  God's grace permeates each one ("we have all received of His fullness").   Grace for grace speaks of the ongoing action of the Light and the grace active in becoming children of God.    These are the fruits of faith manifesting in the lives of His disciples; the fullness of Christ shared via His light.   How do human beings become "like God" without being God?  A historical  illustration has been that of a sword thrust into fire:  the metal takes on the properties of the fire such as heat and light, but doesn't stop being metal.  So human beings may take on grace for grace, the properties of divine nature (named in one example by St. Paul as "love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control"  - Galatians 5:22-23).   Grace for grace, says my study bible, is a Semitic expression signifying an "overabundance of grace."   This is a witness testimony by the Evangelist.

No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  To truly "see God" is to understand or experience the essence or nature of God in God's fullness; only One who is Himself divine can do this.  This is how the Son can declare God to us, and reveal God's energies which we the faithful can thereby receive.  My study bible notes that Moses saw the "back" of God (Exodus 33:21-23), while Isaiah saw His glory (Isaiah 6:1, John 12:41).

John's Gospel begins with an introduction to its subject:  Christ, the true Light.  He puts Jesus' incarnate life into context:  John the Baptist testified and prophesied to this Light coming into the world.  The Son is introduced as Logos, with God already from before the beginning, and given to human beings so that we may receive of His light and become children of God by adoption.  This is the Gospel of love, written by the Evangelist whose letters speak of love (see 1 John 4:8).  It is the story of God's love for us, Christ's mission into the world as liberator for each of us, all of us, the story of grace upon grace.  John's Gospel, in this introduction (these verses in today's reading are called the Prologue), gives us the theological foundations of the Church, from which would be taken our Creed, and upon which our understanding of Christ rests.  So, are we up for this challenge?  Are we ready for the Light?  Can we, too, be "enlightened," given grace upon grace?