As long as I am in the world, I am the light of the world

Now as Jesus passed by, he saw a man who was blind from birth. And his disciples asked him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world."

When he had said these things, he spat on the ground and made clay with the saliva; and he anointed the eyes of the blind man with the clay. And he said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went and washed, and came back seeing.

Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?" Some said, "this is he." Others said, "He is like him." He said, "I am he." Therefore they said to him, "How were your eyes opened?" He answered and said, "A man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight." Then they said to him, "Where is he?" He said, "I don't know."

John 9:1-12

Today's reading reading describes the sixth miracle (or "sign") in the gospel of John. (There will be seven altogether.) It is highly significant, according to my study bible, that the man described here was blind from birth. This is the only miracle story in all of the Bible in which the person was blind from birth. A note in my study bible reads: "This man is symbolic of all humanity: all need illumination by Christ, the Light of the world. This passage is also a picture of baptism, which is also called 'holy illumination.' ... In the ancient Church this passage, along with chs. 3 and 5, was read on the Saturday night of Easter, when Christian catechumens were baptized. It reiterates the paschal themes of washing, illumination, healing, faith, conversion and salvation."

Now as Jesus passed by, he saw a man who was blind from birth. And his disciples asked him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world." My study bible notes that Jesus "rejects the assumption (common in the ancient world) that trouble and malady are necessarily a consequence of personal sin... Rather, this man's blindness provides the occasion for God's mighty works to be revealed." Jesus speaks here about the urgency of his work in the light - before his time in the world is over. He repeats again the important statement he has already made (I am the light of the world), but in a new context. He has work that must be done.

When he had said these things, he spat on the ground and made clay with the saliva; and he anointed the eyes of the blind man with the clay. And he said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went and washed, and came back seeing. St. Irenaeus, my study bible notes, sees in this mixture of dust and spittle a "type" of the creation of humanity from the earth (Gen. 2:7). Jesus reveals his deity by restoring part of creation in the same way humanity was created in the beginning. The pool of Siloam (Greek for Shiloah) was on the outskirts of Jerusalem, a distance from the temple. So this man had to make his way across the city to the pool in expectation of healing! This is the same pool from which water was taken as noted in commentary in Let anyone who is thirsty come to me, to which Jesus referred in his speech at the Feast of Tabernacles. Siloam means "Sent" - as Christ is "sent" (and still in the world for a time, as he notes) by the Father. His divinity is the note we see in the repetition of "type" - he who was with the Father and is "sent" to us, to give us the "rivers of living water."

Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?" Some said, "this is he." Others said, "He is like him." He said, "I am he." Therefore they said to him, "How were your eyes opened?" He answered and said, "A man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight." Then they said to him, "Where is he?" He said, "I don't know." My study bible once again provides a helpful note here: "That the Lord opened the eyes of the blind man recalls Isaiah 35:5, with its messianic significance. As the story progresses, the once-blind man gradually comes to an awareness of who Jesus is, while the Pharisees lapse into deeper darkness." We will see how this unfolds in tomorrow's reading, as the story and its aftermath continues.

So, we embark on themes of baptism, creation, illumination, awareness and judgment. The powerful metaphors and the reality contained in each leads us into depth, like the pool itself. The blind man goes through a baptism, as we all are to go through a baptism of a type, one way or another. His eyes are opened through a "type" of creation (see commentary on The loaves and the fishes for another example of "type"), symbolically revealing Jesus' divinity and oneness with the Father, as well as his presence at Creation. The blind are made to see through his re-Creation; illumination is the purpose of Jesus' creative activity and his works that are of the Father while he is in the world and still "the light of the world." This new act of a type of creation is also symbolically embroidering on Jesus' statement from Saturday's reading, "Before Abraham was, I am." His divinity means he was with the Father then, he is with us now; ever-present, the bounds of time and even space do not apply to the divine. So, what does that mean about the nature of the light in the world now? Jesus indicates in this passage that his incarnate presence in the world is for a time, to do the works that are given to him. So the dimensions of Jesus' reality call to us, and overlap. He is in the world but from the Father. But "in his light, we see light." In the themes of water and light, we recall Psalm 36:9 - "For with you is the fountain of life; in your light we see light." In the baptismal water, we have illumination even as we are in the world. But the illumination brings with it responsibility, and judgment: how do we respond? Do we choose the darkness or the light? Do we go forward in the light, and leave the darkness behind in the symbolic waters?

Today Lent begins for the Eastern churches, on Wednesday it will begin for the Western churches. Let us walk in the light, thoughtfully, reflectively, and see where it leads us.

Before Abraham was, I am

'Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.’

The Jews answered him, ‘Are we not right in saying that you are a Samaritan and have a demon?’ Jesus answered, ‘I do not have a demon; but I honour my Father, and you dishonour me. Yet I do not seek my own glory; there is one who seeks it and he is the judge. Very truly, I tell you, whoever keeps my word will never see death.’ The Jews said to him, ‘Now we know that you have a demon. Abraham died, and so did the prophets; yet you say, “Whoever keeps my word will never taste death.” Are you greater than our father Abraham, who died? The prophets also died. Who do you claim to be?’ Jesus answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, he of whom you say, “He is our God”, though you do not know him. But I know him; if I were to say that I do not know him, I would be a liar like you. But I do know him and I keep his word. Your ancestor Abraham rejoiced that he would see my day; he saw it and was glad.’ Then the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraham?’ Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am.’ So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.

- John 8:47-59

Jesus continues speaking at the temple to the crowds, and to those who wish to arrest him. This is at the end of the Feast of Tabernacles (or Booths). See the past week's readings for the full text of this teaching and preaching, and notes on its relevance to the festival: My time has not yet fully come; The glory of God; Let anyone who is thirsty come to me; Go your way; I am the light of the world; You will know the truth, and the truth will make you free; and If the Son makes you free, you will be free indeed.

'Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.' Throughout his talk in this past week's readings, Jesus has been emphasizing relationship, and how it works through his words. His words come from the Father, he says, therefore those who love the Father will hear his words. It's like a light that penetrates through all things and all people, into our hearts, as in the statement he has used, "I am the light of the world."

The Jews answered him, ‘Are we not right in saying that you are a Samaritan and have a demon?’ My study bible notes here that Samaritans were viewed as demon-possessed heretics. We recall that the use of the term "the Jews" in this gospel is meant to indicate the leadership that rejects him, and seeks to find grounds on which to arrest him. Jewish spirituality and its heritage is always upheld in Jesus' preaching throughout all the gospels as that which he has come to fulfill and embody - and enlighten with new meaning and fullness.

Jesus answered, ‘I do not have a demon; but I honour my Father, and you dishonour me. Yet I do not seek my own glory; there is one who seeks it and he is the judge. Very truly, I tell you, whoever keeps my word will never see death.’ Again, relationship is the key to understanding what he is saying here. It is the words and works from the Father that Jesus does, because he glorifies the Father, not himself. In their rejection, they are rejecting these words and works; and therefore, he says, judgment comes of the Father. "Whoever keeps my word will never see death" is an indication of that depth of relationship; those who have ears to hear are reaching toward the Father and the promise of life in that kingdom in an eternal reality of the Father. He is talking to those who are the keepers of the Scriptures and spiritual heritage; for Jesus, I conclude, these men are responsible for what they reject in him.

The Jews said to him, ‘Now we know that you have a demon. Abraham died, and so did the prophets; yet you say, “Whoever keeps my word will never taste death.” Are you greater than our father Abraham, who died? The prophets also died. Who do you claim to be?’ Jesus answered, ‘If I glorify myself, my glory is nothing. It is my Father who glorifies me, he of whom you say, “He is our God”, though you do not know him. But I know him; if I were to say that I do not know him, I would be a liar like you. But I do know him and I keep his word. Your ancestor Abraham rejoiced that he would see my day; he saw it and was glad.' Repeatedly, Jesus emphasizes intention and will and relationship: what he seeks to glorify, he says, is not himself but the Father. "If I glorify myself, my glory is nothing. It is my Father who glorifies me." Jesus tells them they do not know the One Whom they claim to worship -- and that Jesus would be lying if he himself said he did not know the Father. In the poetic eloquence of the gospels, Jesus calls them liars as they question him and seek to frame him, while he himself is telling the truth that is astounding, astonishing, impossible - it seems - to take in. And then an even deeper note comes into the conversation: "Your ancestor Abraham rejoiced to see my day; he saw it and was glad." In a similar statement in Luke's gospel, Jesus has preached that "many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it" (Luke 10:23, 24). He is telling them that Abraham awaited this revelation, but they do not follow the one whom they call their father, Abraham.

Then the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraham?’ Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am.’ So they picked up stones to throw at him, but Jesus hid himself and went out of the temple. Jesus has now fully united himself with the Lord of the Old Testament Scriptures. "I AM" is a name of God in the Old Testament, first revealed to Moses at the burning bush (Ex. 3:13-15; Is. 43:10). My study bibles notes as follows: "To the Jews this pronouncement was a direct, explicit, and unmistakable claim to perfect equality with God. John places special emphasis on the use of the expression for the purpose of revealing Christ as God. In context, this statement illuminates what He began saying in v. 51, that those who keep His word will neither see nor taste death. Only God has power over death, and Jesus is claiming such power." Another note reads: "The Jews regarded Jesus' claim to be one with God (v. 58) as the most abominable form of blasphemy. They took up stones because death by stoning was the penalty for blasphemy required by the Mosaic Law. But Jesus departs from their midst by divine power without being harmed." Despite the fact that the leadership has frequently - and throughout this time of teaching in the temple - sought to bring charges against Jesus and have him arrested, this is yet another failure to apprehend him (in this case, to stone him for ultimate blasphemy). So, what are we to think? Is this an outrageous claim? Is he a liar or truthful? Possessed by a demon, a heretic - or Son as he claims, and equal with God? It is up to us to choose how we believe, and to think about these things in our hearts, and what they mean to us today.

We don't stand in Jesus' immediate presence as teacher, we are not witnesses to his healing and miracles nor to his preaching. We are told in these readings of this week that many did believe him; even the temple police could not arrest him after hearing one sermon. Again, we go back to relationship. Further on in John's gospel, we will read that "blessed are those who have not seen, yet believe."

If the Son makes you free, you will be free indeed

They answered him, ‘We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, “You will be made free”?’

Jesus answered them, ‘Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there for ever. So if the Son makes you free, you will be free indeed. I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father.’

They answered him, ‘Abraham is our father.’ Jesus said to them, ‘If you were Abraham’s children, you would be doing what Abraham did, but now you are trying to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. You are indeed doing what your father does.’ They said to him, ‘We are not illegitimate children; we have one father, God himself.’ Jesus said to them, ‘If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me. Why do you not understand what I say? It is because you cannot accept my word. You are from your father the devil, and you choose to do your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. But because I tell the truth, you do not believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.’

- John 8:33-47

Jesus continues his sermon, preaching and teaching and responding to questions in the temple. This speech is occurring at the end of the Feast of Tabernacles, or Booths. See the readings from the past several days to follow what has happened, Jesus' teaching, and the questioning of those who have sought to arrest him (My time has not yet fully come, The glory of God, Let anyone who is thirsty come to me, Go your way, I am the light of the world, and You will know the truth, and the truth will make you free).

Jesus has just finished making his extraordinary, memorable statement: "You will know the truth, and the truth will make you free" (see yesterday's reading for the full context). Those who wish to accuse him cannot understand what he is talking about, and they don't accept his identity that he continues proclaiming to them, of his relationship to the Father as Son. They answered him, ‘We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, “You will be made free”?

Jesus answered them, "Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there for ever. So if the Son makes you free, you will be free indeed. I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father." Jesus has continually been speaking of relationship - of his relationship to the Father, and in turn, what kind of relationship this should convey to his audience with Jesus. Jesus has said "I am the light of the world," and in this teaching we are to understand this "light" as a factor of grace, an image of relationship that transcends all things, transfigures all things, and extends through all things - realized by those who can receive it. While his seeming persecutors wish to claim they are free, and have always been free, because they are descendants of Abraham, Jesus is pointing to a different transcendent spiritual relationship that confers freedom. St. John Chrysostom, in his commentary on John's gospel, writes (according to my study bible): "[Jesus] wished to detach them from this racial pride and to deflate their excessive conceit, and to persuade them no longer to place their hope of salvation in Abraham, or in nobility of race according to nature, but in that according to free will. For, this was the thing that prevented them from coming to Christ; namely, they thought their descent from Abraham sufficed for their salvation."

They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham’s children, you would be doing what Abraham did, but now you are trying to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did." Again, there is the important notion here of relationship, relatedness - the truth that makes free is a light that extends through relatedness, and to paraphrase Chrysostom, through the free will. Jesus says they must do as Abraham did, who had a light in his heart, a place for the words of truth taught to him that came from the Father. Again, as we have said from the previous several readings, Jesus' choice is always to validate Jewish spiritual reality and heritage: he is asking them to be like Abraham, to be his true children, and do as he did.

They said to him, "We are not illegitimate children; we have one father, God himself." An important answer: they understand where he is going in his talk and what he is saying, that God himself is the Father from whom they inherit spiritual values and teaching. Jesus said to them, ‘If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me. Why do you not understand what I say? It is because you cannot accept my word. You are from your father the devil, and you choose to do your father’s desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies." Again, we must remember the words of "light" and relationship. Jesus has said, in yesterday's reading, that "I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him." In this passage, he contrasts "the one who is true" with the one who "does not stand in the truth, because there is no truth in him"... who was "a murderer from the beginning," and "when he lies, he speaks according to his own nature, for he is a liar and the father of lies." We return again to themes of relationship: to what do we respond? To whom do we respond? What do we worship? Whom do we accept? This is an important lesson, not just in faith, but in all of our relationships, and all our dealings in life. We must be discerning, we must understand what we hold dear in our hearts and choose. The nature of truth is a reality we choose to hold and love as our greatest treasure or not. All of our notions of truth are inseparable from that which we choose to worship, the Father of whom Jesus is speaking and the nature shared in that relationship to Son.

But because I tell the truth, you do not believe me. Which of you convicts me of sin? If I tell the truth, why do you not believe me? Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God." Again, the relationship in truth confers notions of truth - how do we hear? How do we judge? Jesus tells the truth about himself, that much we can give him. Otherwise, we have to question his mental state. Is he deluded? Or does his presence confer something powerful to his audience and to those who hear? The light that penetrates from the Father is all in all, it is received in our hearts. Jesus speaks about the "father of lies" as that source that stands in the way of spiritual hearing. This is not just about one people or another, but about all of us. Freedom in spiritual terms is the freedom from lies and conceit that stand in the way of that truth and its receipt. It doesn't matter which time or place we describe: there is a nature of love and truth, and there is that which wishes to tear it down to serve its own purposes. There is love in this light, and there is that which teaches us to hide from it, to perpetuate the lies of self-delusion, be they harmful to us by keeping us away from that love or towering in their conceit. Love is all in all, and truth is inseparable from that love. From what do we learn how to value who we are? What gives us false pride? To what do we cling that teaches us that we are irredeemably sinful, or of little value? What gives us false judgment of others or of ourselves? Or keeps us from our true spiritual inheritance? This is the slavery of sin. What or whose purpose does it serve? Anything that stands in the way of this light from the Father is telling us a lie, giving us a false prop in life. And for this, we need discernment, we need humility and the desire for spiritual freedom. Our natural place is in that love, to which he seeks to restore us.

You will know the truth, and the truth will make you free

Again he said to them, ‘I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come.’ Then the Jews said, ‘Is he going to kill himself? Is that what he means by saying, “Where I am going, you cannot come”?’ He said to them, ‘You are from below, I am from above; you are of this world, I am not of this world. I told you that you would die in your sins, for you will die in your sins unless you believe that I am he.’ They said to him, ‘Who are you?’ Jesus said to them, ‘Why do I speak to you at all? I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him.’ They did not understand that he was speaking to them about the Father. So Jesus said, ‘When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him.’ As he was saying these things, many believed in him.

Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.’

- John 8:21-32

Jesus has continued to teach in the temple throughout the Feast of Tabernacles. See the readings and commentary of the past several days for more information on the feast and his teaching as it has led up to this point (My time has not yet fully come, The glory of God, Let anyone who is thirsty come to me, Go your way, and I am the light of the world). The nature of the festival with its many commemorations of the events of ancient Israel, and this tremendously important sermon with so much to teach, and its memorable quotations which are a central part of our understanding of who Jesus was, is well worth reading over carefully!

In yesterday's reading, we learned that Jesus has continued to express his relationship with the Father to the crowds, while the leadership is testing him and seeking grounds upon which to arrest him. So far, the attempts to arrest him have failed, we are repeatedly told, because Jesus' "time has not yet fully come." His identity, which he asserts in relation to the Father, is repeatedly rejected by the leadership as he speaks, and yet he continues to proclaim himself to the crowds. He continues in today's reading. We recall that in John's gospel, the term "the Jews" refers to the leadership which is rejecting Jesus' message. By the time of the writing of the gospel, those who accepted Jesus as Messiah or Christ ("Anointed One" in Greek) were highly persecuted, and had begun to call themselves Christians. The value of Jewish spirituality is always validated throughout the gospel, written by the Apostle John who was himself a devout Jew. The events of the festival commemorate the spiritual history of ancient Israel - Jesus' words and teachings are intended to shed new light, give new meaning and fulfillment, to that history.

Again he said to them, ‘I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come.’ Then the Jews said, ‘Is he going to kill himself? Is that what he means by saying, “Where I am going, you cannot come”? The leadership continues to deny and doubt him. Earlier in John's gospel - as will be repeated later - we are given to understand that this is due to envy and other factors stemming from the desire to protect their position as guardians of the Law, above all else. Jesus has said that a heart that puts first the desire to do the will of the Father will recognize who he himself is. Obviously, many in the crowd do not understand what Jesus is talking about. He has already repeatedly proclaimed his origin with the Father, and those to whom he is speaking are witnesses to his miracles, especially the healing of the paralytic for which they have accused him of breaking the law of the Sabbath.

He said to them, ‘You are from below, I am from above; you are of this world, I am not of this world. I told you that you would die in your sins, for you will die in your sins unless you believe that I am he.’ They said to him, ‘Who are you?’ Jesus said to them, ‘Why do I speak to you at all? I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him.’ They did not understand that he was speaking to them about the Father. The redemption, Jesus is saying, is in the ability to recognize who he is. Jesus has proclaimed in these recent days of teaching that those who know the Father know him, and vice versa. For the heart truly dedicated to the will of God, and not self-glorification, recognition, awareness of the truth of his words given by the Father, will come. "The one who sent me is true" tells us of his relationship to the Father - he is giving the people the Father's words as they are given to him. Therefore, this "true aim" and the reality of these words penetrate through relationship - through Jesus and through all whose hearts are open to hear it. This is his teaching, but they do not understand that Jesus is speaking about the Father.

So Jesus said, ‘When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. Jesus equates himself with the Son of Man, a title that all understand - especially the leadership which is responsible for the knowledge of Scripture. He is also validating that what he has done, and what he proclaims, is not for self-glorification, but that he speaks as the Father has instructed him to speak. Over and over again, in these teachings at the temple during the festival, Jesus has emphasized the priority of the Father's will. Do we seek self-glorification or worship the praise of men - or do we seek the glory of God? This is an important distinction we must continue to understand today as his followers. It is every bit as important for us as his audience as it was for the audience to which he was speaking that we read about in the gospels.

And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him.’ As he was saying these things, many believed in him. Regardless of rejection, Jesus is never alone, because he has continually been true to the Father. The Father is with him. And, we are told, many in the crowd believe what he is saying. His words have an effect to hearts that are open to them. Earlier in this series of readings from the festival teachings of Jesus, we read that the temple police, sent to arrest him, could not do so because of the powerful effect of his sermon. Throughout these readings, the Evangelist tells us that many believed and understood, even if the leadership did not.

Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free. My study bible says in a note: "Jesus expects all who follow Him to be disciples (learners). Abiding in his word is not something reserved for an elite class of zealots." My study bible also notes that "freedom" here refers to freedom from bondage to sin, granted by the Redeemer through his death and Resurrection. This freedom is a spiritual freedom, and it is all concerned with relationship. How do we continue in his word? How do we continue to be truly his disciples? It is the freedom of the Son, not the slave, that Jesus teaches us. (We'll read about this in tomorrow's reading.) We are to abide in him, in relation to him and his truth in our hearts, and through this bond of love we learn spiritual freedom. These are his words that he gives us - gives to those who can receive him in their hearts. How do you receive this word? How does this truth make you free? Today these words are still with us as given in our "present time." Do we continue in his word? Do we listen in our hearts? Are we disciples with spiritual eyes to see and ears to hear? Do we put the love of God first? Think about what it means to live in that kind of freedom. All other attachments are secondary, we can live in that love and openness in the heart, and learn, and be spiritually nurtured, and grow in that light.

I am the light of the world

Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.’ Then the Pharisees said to him, ‘You are testifying on your own behalf; your testimony is not valid.’ Jesus answered, ‘Even if I testify on my own behalf, my testimony is valid because I know where I have come from and where I am going, but you do not know where I come from or where I am going. You judge by human standards; I judge no one. Yet even if I do judge, my judgement is valid; for it is not I alone who judge, but I and the Father who sent me. In your law it is written that the testimony of two witnesses is valid. I testify on my own behalf, and the Father who sent me testifies on my behalf.’ Then they said to him, ‘Where is your Father?’ Jesus answered, ‘You know neither me nor my Father. If you knew me, you would know my Father also.’ He spoke these words while he was teaching in the treasury of the temple, but no one arrested him, because his hour had not yet come.

- John 8:12-20

In the past several readings, Jesus has been teaching at the temple during the Feast of the Tabernacles. As we have explained in previous commentary (see My time has not yet fully come, The glory of God, Let anyone who is thirsty come to me, and Go your way), the Feast of Tabernacle or Booths is an eight-day autumn festival - Succoth in Hebrew. It is a commemoration of the time the ancient Israelites were wandering in the wilderness of Sinai, and lived in tents (or tabernacles). There are many traditions involved in the festival, commemorations of different events. It is important to note the context in which Jesus is speaking, because his words reflect new meanings on the ancient experiences and the commemorations. Just as we view the New Testament literature as a form of casting light or new meaning on the events of the Old Testament, so Jesus' words and speeches in his teaching do the same for his audience.

Again Jesus spoke to them, saying, "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life." My study bible points out that during the Feast of Tabernacles, torches were lit in the temple court, and singing and dancing continued each night. In this context Jesus speaks of the "true light" of the world - just as he has spoken previously during this festival about the "rivers of living water" that he offers to those who thirst during an event commemorating the water that flowed from a rock when Moses struck it. We also recall the ancient Israelites led by a pillar of fire by night to cast light for their way. The image of light is an important one to our notions of God and grace: In John's first chapter (see John 1:4-10), we are told that the life in the Word that is God is the light of men, in Matthew's gospel Jesus has preached that his followers are to the "the light of the world." This light we consider to be "for the life of the world" - in that light is life itself. My study bible notes: "In these and other references in John, God is the source of this uncreated, life-giving light."

Then the Pharisees said to him, "You are testifying on your own behalf; your testimony is not valid." Jesus answered, "Even if I testify on my own behalf, my testimony is valid because I know where I have come from and where I am going, but you do not know where I come from or where I am going. You judge by human standards; I judge no one. Yet even if I do judge, my judgement is valid; for it is not I alone who judge, but I and the Father who sent me. In your law it is written that the testimony of two witnesses is valid. I testify on my own behalf, and the Father who sent me testifies on my behalf." Jesus continues here to testify to his relationship to the Father. When quizzed by the authorities as to the validity of his testimony, Jesus responds with words teaching us about faith and its workings. He testifies of himself, of that which he has knowledge and they have none. He claims their judgment is not just - because true judgment of the inner identity of a person is not possible by human standards, by appearance. On human terms, Jesus does not judge - but he judges by a different standard, that of the Father. His testimony is that of the Father and himself: two witnesses. The depth of his relationship with the Father is sealed in the testimony of his judgment: that it is of the Father and with the Father who sent him.

Then they said to him, "Where is your Father?" Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also." Again, as he has already done in John's gospel, Jesus testifies to this relationship and the ways in which it is "light" in us: if they knew him, they would know the Father. Repeatedly Jesus has taught that the true desire to do the will of the Father will result in recognition of who Jesus is (see The glory of God). In chapter 6, Jesus says, "It is written in the prophets, 'And they shall all be taught by God.' Everyone who has heard and learned from the Father comes to me" (see For the life of the world).

He spoke these words while he was teaching in the treasury of the temple, but no one arrested him, because his hour had not yet come. Repeatedly John tells us of Jesus' preaching and the resistance of his listeners - especially the religious leadership - to what he has to say. Now they are openly condemning him as blasphemer and breaker of the Law, and seeking to arrest him. But once again, "his hour had not yet come." His hour is the time of the Cross. This phrasing is traditionally interpreted as another allusion to his nature as One with the Father. Time is in His hands.

So, the sense today is of Jesus repeatedly preaching his union with the Father, and the failure of this message to be heard or embraced. How do we hear this message? I think of it as an immediacy of Presence: we respond with what is written in our hearts, and what our hearts are open to makes all the difference. There is the sense of recognition here, combined with the notion of light. What light do you let into your heart, and where does that light cast itself in your understanding and reception? This light that is life itself has also been taught by Jesus to be our bread of life, his flesh and blood. It is also the water he gives us to drink, which causes our hearts to flow with rivers of living water. There is a holistic emphasis on the entirety of relationship and life, substance and the depth of understanding and life we are given in this relationship, which we then share with the world. All of it inseparable from God - Father, Son and Spirit - and also inseparable from the deepest part of ourselves, the heart. This isn't just a light outside of ourselves, but a transforming substance which becomes a part of our own deepest selves. It is the light of recognition, of understanding, and depth of relationship that must flow through all. How do we "see" today? How does that light cast light for you today, illuminating the facets of what you thought you knew in the past and giving you new insight today, new faith, new life?

Go your way

Then each of them went home, while Jesus went to the Mount of Olives. Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them. The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?’ They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. When they kept on questioning him, he straightened up and said to them, ‘Let anyone among you who is without sin be the first to throw a stone at her.’ And once again he bent down and wrote on the ground. When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, ‘Woman, where are they? Has no one condemned you?’ She said, ‘No one, sir.’ And Jesus said, ‘Neither do I condemn you. Go your way, and from now on do not sin again.’

- John 7:53-8:11

Beginning with the reading from Friday (My time has not yet fully come), the passages in our daily readings have been teaching us about Jesus' time spent at the temple during the Feast of Tabernacles. See the readings and commentary of Friday, Saturday and Monday for further understanding of the Feast and Jesus' teaching related to its events. This is the final year of Jesus' life; it is an autumn festival. In the readings concerning events at the festival, we've been told that the leadership is plotting against Jesus. In yesterday's passage, we learned that the temple police had failed to arrest him. In effect, they were awed by listening to a single sermon, and when they were asked by the leadership why they failed to arrest Jesus, simply replied, "Never has anyone spoken like this!"

In today's passage, Jesus has returned to the temple and is once again teaching. As he is teaching the crowd, the scribes and Pharisees bring to him a woman caught in adultery, for the purpose of testing him. Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?’ They said this to test him, so that they might have some charge to bring against him. According to my study bible, the passage in the law to which they are referring reads as follows: "The man who commits adultery with another man's wife, he who commits adultery with his neighbor's wife, the adulterer and the adulteress, shall surely be put to death" (Lev. 20:10). My study bible also notes that this law was not observed to the letter in the days of Jesus. The leadership is forcing an application of the law in order to trap Jesus. If he fails to condemn the woman, he'll be accused of breaking the law. If he agrees to her condemnation, then he will fail to consistently show the mercy he proclaims. This is a familiar scenario in the gospels: Jesus is constantly pursued by those who wish to trap him in a dilemma. But his solutions to these dilemmas are always surprising, what we would describe as "outside the box." Often, he turns the tables on his accusers so that they cannot reply.

Jesus bent down and wrote with his finger on the ground. When they kept on questioning him, he straightened up and said to them, "Let anyone among you who is without sin be the first to throw a stone at her." And once again he bent down and wrote on the ground. Personally, I find this fascinating. It's the one and only reference in the New Testament that Christ wrote anything. We'll never know what he wrote - it is a source of endless speculation. Quite often, it's theorized that he wrote the names of those accusers who were also guilty themselves of adultery. I find it significant that the law condemns both the adulterous man and woman to death, yet we are only presented with the woman. Perhaps the man is among her accusers? She might have been deliberately enticed in order to set a trap for Jesus, as she was "caught in the act."

When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" She said, "No one, sir." And Jesus said, "Neither do I condemn you. Go your way, and from now on do not sin again." Jesus' teaching on mercy is consistent. He will not condemn her, but neither does he condone. Instead, Jesus' emphasis is always on relationship. He wishes to restore all people to relationship with himself and with the Father. "Go your way, and from now on do not sin again" is a way of asking her to remain in right-relatedness to God, to himself and to the Father, restored to this place he seeks for us all.

What's important in this passage is the multiple effect of Jesus' startling love. One must take into account the position of women in his society to understand the risk he takes in publicly declaring his love and care for this woman, that she be spared. Regardless of the threat hanging over Jesus, it is hard to imagine such treatment in terms of the conditions of her status. Jesus does not go by the social conventions of his time. Furthermore, the law is being abused - even by the current standards, the leadership was putting him to the test to apply an extremely harsh application of the law. But through all of this it is also necessary to understand how Jesus' love works and what it is for. He is here in the world to restore all to the Father and to himself. Most of all, his interest is in renewal and rehabilitation - not just of individuals to be upstanding citizens or productive contributors, this is not the point. The renewal and rehabilitation is always of relationship - our relationship to our Creator. In asking the woman to endeavor to sin no more, he is asking her to remain in this newly-restored relationship to the Lord, to stay with it. Above all, what triumphs is love. This is his greatest concern, the purpose and function of mercy. Anything else, be it social convention or religious law, that stands in the way of this love and relationship must go, because it does not serve the purpose of God for which Jesus is here in the world. His mission is to restore us all to God - "for the life of the world." The question we ask ourselves today is this: how do we restore that relationship? What do we need to do to remind ourselves that his goal is that love? What barriers do we need to break to get there? That is all we need to ask, in His name.

Let anyone who is thirsty come to me

On the last day of the festival, the great day, while Jesus was standing there, he cried out, ‘Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, “Out of the believer’s heart shall flow rivers of living water.” ’ Now he said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified.

When they heard these words, some in the crowd said, ‘This is really the prophet.’ Others said, ‘This is the Messiah.’ But some asked, ‘Surely the Messiah does not come from Galilee, does he? Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’ So there was a division in the crowd because of him. Some of them wanted to arrest him, but no one laid hands on him.

Then the temple police went back to the chief priests and Pharisees, who asked them, ‘Why did you not arrest him?’ The police answered, ‘Never has anyone spoken like this!’ Then the Pharisees replied, ‘Surely you have not been deceived too, have you? Has any one of the authorities or of the Pharisees believed in him? But this crowd, which does not know the law—they are accursed.’ Nicodemus, who had gone to Jesus before, and who was one of them, asked, ‘Our law does not judge people without first giving them a hearing to find out what they are doing, does it?’ They replied, ‘Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee.’

- John 7:37-52

Jesus has been preaching in the temple at the Feast of the Tabernacles or Booths (Heb. Succoth). For a full understanding of his teaching, see the earlier readings concerning this event from Friday and Saturday, My time has not yet come and The glory of God.

In today's reading, we have reached the final day of the Festival. This festival, as explained in the earlier commentary noted above, was an autumn festival commemorating the time that the ancient Israelites were wandering in the wilderness of Sinai, and lived in tents (or tabernacles, as the name suggests). It is an eight day festival with commemoration for different important events combined into the festival. The great day of the feast, my study bible explains, is likely to be the seventh or eighth day. Ceremonies included a procession from the pool of Siloam, carrying water and pouring it as a libation at the temple. This commemorates the water flowing from the rock which Moses struck in the wilderness (see Ex. 17:1-7). This gives us the context for today's reading, and Jesus' teaching about the "living water."

He cried out, "Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, 'Out of the believer’s heart shall flow rivers of living water.' " Now he said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified. This living water, the gospel teaches us, is the gift of the Spirit, and my study bible notes, "the new life which springs forth by the power of the Spirit. Christ gives the Holy Spirit, and the believer's heart consequently flows with new life. Christ does not force us, but is always available if we desire Him."

When they heard these words, some in the crowd said, ‘This is really the prophet.’ Others said, ‘This is the Messiah.’ But some asked, ‘Surely the Messiah does not come from Galilee, does he? Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’ So there was a division in the crowd because of him. Some of them wanted to arrest him, but no one laid hands on him. My study bible notes that many Jews at the time of Christ's life in the world were looking not only for the Messiah (or the Christ) but also for a prophet that would be a new Moses - one who would lead Israel out of bondage. The gospels teach us that Jesus was indeed from the line of David via his father Joseph and was born in Bethlehem at the time of the census - for this reason Joseph had to travel with the pregnant Mary to his ancestral home of Bethlehem. The people who know that Jesus is from Galilee, however, believe he was born in Nazareth where he was raised with his family. But, my study bible notes, John will always use "factual" disputes on occasions like this to bring out the deeper truth of Jesus' identity. The fact that "no one laid hands on him" - as "his time has not yet come" - has been historically interpreted as an indication of his divine nature, that he will choose his proper time, not others.

Then the temple police went back to the chief priests and Pharisees, who asked them, ‘Why did you not arrest him?’ The police answered, ‘Never has anyone spoken like this!’ In the previous reading (verse 32), we note the temple police had been sent to arrest Jesus in the middle of the Feast. They have returned to the chief priests and Pharisees on the last day, without an arrest. They are overwhelmed by Jesus' preaching and haven't laid a hand on him. In his homilies on John's gospel, St. John Chrysostom points out that the leadership, although witnesses to miracles (such as the healing of the paralytic to which they objected) and having full knowledge of Scripture, have no benefit from Jesus' ministry. But those who had no such knowledge and training - nor witness to miracles of healing - were captivated by a sermon. To quote Chrysostom: "When the mind is open to conviction there is no need of long speeches. Truth is like that" (Homily 52). Then the Pharisees replied, ‘Surely you have not been deceived too, have you? Has any one of the authorities or of the Pharisees believed in him? But this crowd, which does not know the law—they are accursed.’ Even the crowd is condemned, because clearly the authorities spare no one in their condemnation or criticism if it gets in the way of the recognition of their authority. Again, in Saturday's reading, we read Jesus' words about intention, and the love of the Father placed above all. If we wish simply to defend doctrines or rules, without being alive to this loving relationship, we may miss the simple truth that strikes so directly in this Presence - that which is striking the officers from one single sermon. Nicodemus, who had gone to Jesus before, and who was one of them, asked, ‘Our law does not judge people without first giving them a hearing to find out what they are doing, does it?’ They replied, ‘Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee. Nicodemus is a figure from earlier in John's gospel. It was he who asked Jesus to explain how a man can possibly be "born again." Nicodemus defends Jesus' rights (forbidding false reporting and requiring that both sides of a case be heard) under the law of the Scriptures, which the Pharisees and and chief priests and scribes are bound to uphold. Ironically, they are using Scripture (prophecy) to attack Jesus' "credentials." Not only do they fail to uphold the law, we are told, but they are also blind to scripture when it suits them - or they speak of ignorance. Their response, "no prophet is to arise from Galilee," is false. Jonah came from Gath Hepher, a town in Galilee three miles from Nazareth. Their statement actually reflects a common prejudice of the time - see Behold an Israelite indeed.

So we have a picture of those who wish to destroy him, those who listen to him, and those who are awed by his very words - and the crowds are stirred in debate among themselves about this man. Jesus has just preached (see the previous readings) that his very words are spirit and life. And so it is, that even the temple police are struck by his words. We have dug more deeply into the nature of Spirit now, as Jesus preaches of the "living water." So deeply powerful is Jesus' substance and reality - the food and drink we are to consume of his spiritual reality, his mystical presence, and all that is contained even in his very words - that it continues to feed us and quench our thirst for spiritual, mystical food. This which he has called the food of life is stirring the crowd, and the leadership cannot stand this life that is turning their power upside down. Jesus has said the scriptures testify to him, but those who are experts in scripture fail to see this life; and if seeing, reject it for the sake of their own glory, their own authority. I think it's important that we take this text in terms of what it is trying to teach us about Presence, a mystical presence and reality, about Life itself to which Jesus has testified. If he is our mystical food and drink, if it is he who will give us rivers of living water to quench our thirst, how do we see this today? How is it alive in us? Are we awake to it? Does it burn our hearts, open enough to hear? I think it will always shake up our lives and our convictions, our "rules" and "laws" and "shoulds" and "musts." And this will always be a personal challenge. Perhaps even a daily challenge. Yet, today, we are still called to be alive to its power and its love. How does this living water stir in you today?