Category: After Pentecost

14 Pentecost
John 7:37-44 

Jesus, who arrived late to the Feast of Booths, has been teaching at the temple. The people have been trying to decide whether he might really be the Messiah whom they have long awaited. The religious leaders have been preoccupied with seeking to arrest him. Now on the last day of the festival, which John calls the great day of the festival, Jesus stands up in the temple courts and addresses the crowd in a loud voice. And what he says is this:

Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture says, “Out of the believer’s heart shall flow rivers of living water.”’

It is a statement that seems to come out of the blue, which does not flow from what he has said in the preceding text, or from what the people, the priests and the Pharisees are saying and asking.

But Jesus’ words are far from lacking a clear context.

Consider what John makes a point of telling us. It was the last and great day of the Festival of Booths. This was the festival in which the people built make-shift booths and set up tents on their roof tops, in their inner courtyards, along the streets, and in the fields and open spaces in and around Jerusalem. They camped out like this for seven days, taking their meals and many also sleeping in these shelters. It was a reminder of the journey of their ancestors in the wilderness after the exodus from slavery in Egypt. And it was also a harvest festival, giving thanks for the crops that were dependent upon the rain and flowing streams.

The culmination of the festival featured public readings and speeches in and around the temple precinct. The two most prominent readings during the festival, and especially on that final day were the account of Moses striking the rock and bringing forth flowing water found in Exodus 17:1-6; and the description of the river that flowed from the temple in Ezekiel’s description of a future glorious kingdom found in Ezekiel 47:1-12.

The first reading recalled the time the people of Israel spent in tents in the wilderness, which the festival was commemorating. It recalled how God had provided them flowing, or living water, that brought them life. The second reading was a description of the awaited reign of God, associated with the coming of the Messiah, in which water would flow from the Temple itself toward the Dead Sea, bringing it to life and producing trees of life-bearing fruit all year round whose leaves would bring healing. (This passage is the foundation of the vision in Revelation 22 in which the trees bearing food and healing leaves are the tree of life, and the water begins flowing not from the temple, but from the throne of God himself and the Lamb.)

To commemorate this emphasis on life giving water and its flowing from the temple, water was brought in a great and joyous ritual procession on each day of the feast from the pool of Siloam, near the temple, into the temple and poured into a silver basin until if overflowed to the altar itself.

It is in the context of these readings and this symbolic bringing in of water to the Temple until it overflowed, that Jesus stands up, gains the crowd’s attention, and speaks the words we find in today’s text.

The words Jesus speaks will be familiar to the readers of John’s gospel. They echo his offer to the Samaritan woman at the well from chapter four who was offered living water. Jesus had said to her: ‘Everyone who drinks of the water of this well will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life’ (John 4:13-14).

Similarly, when Jesus told the people during his sermon at the synagogue at Capernaum after the feeding the multitude that he was the true mana from heaven and the bread of life, he also said, ‘whoever believes in me will never thirst’ (6:35).

That is the background to Jesus’ words. But what do they mean?

Let’s take a closer look.

‘Let anyone who is thirsty come to me.’

The first reading from the Hebrew scripture read at the festival was about God’s provision of living water in the past, in the wilderness. The second reading from Ezekiel was about God’s provision of living water in the future. Jesus is now declaring that he is God’s provision of living water in the present.

Here Jesus tells us that he is the source of life, the source of water. It is yet another way of telling people that he himself is the God who delivered his people from Egypt. It is God who provided water from rock in the wilderness. It is from the throne of God at the heart of the temple that the river of life flows. And it is from Jesus that living water comes..

And is this statement Jesus also extends an invitation. He extended it to the Samaritan woman at the well. Now he is offering it to everyone. Let anyone who is thirsty come. That is the call which he shouts to the crowds, gaining their attention.

‘And let the one who believes in me drink.’

The ancestors of the people to whom Jesus was speaking did not trust God. They did not believe God when they were in the wilderness. God provided for them both water and food. But God did this not because of their faith, but despite their lack of faith. Now Jesus is calling us to come to him on a different basis. He is calling us to come to him in faith. He is calling us to come and drink if we truly believe he is who he says he is.

‘As the scripture says’

Jesus introduces his next words with this phrase. But we will look in vain to find the precise words that Jesus cites in any particular Old Testament text. This is because Jesus, as was the custom of many rabbis, often cited or referred to several texts at once, giving a general summary and gist of their meaning. And that is clearly what he does here, drawing particularly on several texts from Isaiah and the Psalms having to do with God being the source of life-giving water, and the transforming impact of this water on those who drink of it.

‘Out of the believer’s heart shall flow rivers of living water.’

Firstly, the word most English translations render as ‘heart’ is actually the Greek word for stomach, or bowels. In the ancient world this was symbolic of the seat of emotions and the innermost being of a person. But we don’t think of intestines in quite the same way today, so the word heart is used instead as it better conveys the meaning. But the difference is important. It is not out of the heart that this water flows, but from the middle or the side.

Many have taken this to be an allusion to the water that flows from the pierced side of Jesus, along with blood, which is mentioned only in John’s Gospel (19:34).

If God and the Lamb, as Revelation clarifies the vision of Ezekiel, is the true source of the river of life, then it is the body of Jesus given for us that is the ultimate source of life. For those familiar with John’s use of imagery and metaphor, the allusion here is likely intentional. When we read a few chapters later about water ‘flowing’ from the pierced side or middle of Jesus, John would like the reader to remember the words Jesus spoke on the last day of the Feast of Booths.

Also of note is that this living water is said to flow from the heart of those who have faith. This is reminiscent of what Jesus said to the woman at the well, that the living water he gives would well up within the one who drinks of it, becoming a spring.

Jesus likely has in mind here Isaiah 58:11 which says we will be like ‘springs of living water whose waters never fail,’ and Isaiah 44:3 and 4 which says that when God pours out his Spirit upon us we will ‘spring up like green tamarisks and like willows by flowing streams.’

The point is that the quenching of our spiritual thirst is not an end in itself. Once our thirst is relieved, we become a source (or conduit) of living water to others, pointing them to Jesus.

‘living water’ is what Jesus offers, and what flows from those who believe. It was the term used in the ancient world for flowing water. It is a rich image and another of Jesus’ many sayings with layered meanings. Flowing water is the best and cleanest water. It is the best source of plant growth and life. It implies a source that does not run out.

God’s grace to us in Christ is flowing. It does not run out. It is active and moving and life-giving.

Finally, John adds his own comment on Jesus’ words. He explains that Jesus was speaking here about the Holy Spirit.  His words remind us of Jesus’ conversation with Nicodemus in chapter three in which water and Spirit are connected. It also draws upon Isaiah 44:3 where pouring water upon the thirsty ground is equated with the pouring out of God’s Spirit.

John is telling us that the life-giving water that Jesus offers, the water that flows into us and through us to others, is actually a description of what God gives us through his Spirit.

In the context of the texts read at the festival, and the daily performance of the ritual or drawing water and bringing it to the temple where it was poured into a basin until it overflowed, made sense to the crowds. Hence we read in the very next verse that when the people heard what Jesus had said many were saying that ‘this must be the prophet’ and others; ‘This must be the Messiah.’

But others were concerned that the Messiah must be a descendent of David and born in Bethlehem to fulfil the scripture, but Jesus was from Galilee of all places.  John was very much aware of the irony of this objection, for Jesus, unbeknownst to the crowd, actually met both of these criteria.

And others still, chiefly the Pharisees and priests, wanted to arrest him.

Jesus’ simple offer of himself as living water was not enough. The people still needed to take up his offer in faith. … We still need to respond in faith. We still need to take up the offer of this living water.

And that is still the choice that stands before us today. Do we reject Jesus as the religious leaders did? Do we quibble over words? Do we find reasons to put off taking up Jesus’ offer? Or do we take up Jesus’ offer and drink from this living water? Do we let it transform us through the power of the Spirit, welling up in us and flowing out from us to others with the good news of what Jesus has done?

Just like two thousand years ago, Jesus stands in our midst and calls us to come and drink the living water that he offers us.

‘If you are thirsty,’ Jesus says, ‘then come to me and drink.’

Amen.

Pastor Mark Worthing
Port Macquarie.

Pentecost 13
John 7:25-36

Have you ever played the children’s game ‘Hide and Seek’? One of our children, when very small, used to close his eyes and assume that if he couldn’t see anyone, then no one could see him. I have seen other children who could not stop laughing while hiding, or would give themselves away by the large bulge behind the window curtains. Good parents, when ‘it’, will pretend to look in several odd places, often bringing forth more revealing laughter, before finding the hiding child.

I never played hide and seek like that. I took hide and seek, from a very young age, to be a serious competitive sport. I was always last to be found, and often the seekers would be forced to give up. As I grew, my skills at hiding became more advanced. In year six I was old enough to attend church youth group activities. One of our first Friday night activities was hide and seek. I arrived at our large, three level church building with about 40 other eager youth aged 11-14. The game was explained and, apart from the person chosen to be the seeker, we were all sent out to hide. The trick was not to let anyone else see your hiding spot, because once a person was found, they joined the hunt.

I was determined to display my hiding abilities to this new group, so I made my way into the church kitchen when I was certain no one was looking. I climbed up onto the countertop from where I was able to lift a ceiling tile and pull myself up into the ceiling cavity. Once up, I carefully replaced the tile and made my way carefully across the metal beams until I came to the edge of the building. There I pulled a batt of insolation over me and waited. And waited. The groups coming through the kitchen grew larger as most of the youth were found. I grew hopeful as I was determined to be the last found. So I waited. And I waited.

Finally, I heard the voices of my parents and the youth leader calling out my name from somewhere in the large church building. I climbed out of my hiding place, back down through the ceiling tile and onto the counter, then out of the kitchen where I found my parents and a very worried youth leader. Everyone else had left more than half an hour ago. The night had ended and the group had finished with pizza and prayer. This was back in the day before anyone bothered to count children. So only when all the other youth had come out to the carpark did my parents came into the church and the youth leader realised that I had never been ‘found.’

I was told that I should have known the game was over and came out. He could not believe anyone would stay in hiding for over two hours. And, he wanted to know, just where I had been hiding? I said I was in a broom closet. There was no way I was going to give up a hiding place that good.

In today’s Goepel reading we find the Jewish authorities playing something akin to a deadly game of hide and seek with Jesus. They are looking for him to come to Jerusalem for the Festival of Booths so they can arrest him. But when he finally shows up, Jesus hides in plain sight. He openly teaches in the Temple. And the people begin to ask: Isn’t this the man the authorities are seeking? Why are they not arresting him? Anyone could find him. Perhaps they know he is the Messiah and are afraid. Others said, when the Messiah comes, will he do more miracles than this man is doing? Perhaps he is the Messiah.

The authorities tried to arrest Jesus but were unable. Perhaps because of the support of the crowd they couldn’t get near him. Finally, they sent in the Temple police to arrest Jesus. When they arrived Jesus told them that they time would come when they would seek him and not be able to find him.

They wondered what Jesus was talking about. Was he going to play a game of hide and seek with the authorities? Was he going to go into hiding among the Jewish diaspora who lived in Gentile lands?

But Jesus was not talking about going into hiding. He was pointing out that they claimed to be looking for him. And here he was. He was very near. But they could not find him. That is, they could not understand who he was. Jesus had just explained this the crowd, who thought they knew who he was because they knew he came from Galilee. He told them that they might know where he grew up, but they did not know the One who had sent him. Therefore, they really did not know him. They had not yet found him.

When Jesus challenged the Temple police and the authorities who sent them, he was not tipping them off that he was about to go into hiding. Jesus was well aware of their very public failed attempts to ‘find’ him.

When Jesus says the them, ‘you will seek me and not find me because you cannot go to where I am’ (verse 36) he was calling to mind a famous passage from the Prophet Isaiah 55:6”:

‘Seek the Lord while he may be found, call upon him while he is near.’

It was a verse that every devout Jew knew. It was a plea and a warning to not miss the opportunity to make peace with God when he is near.

And God would never be physically nearer to the people or the religious leaders than he was at that very moment. God in flesh stood right there in the Temple courts and taught the people. And, as Jesus had just pointed out, the people did not know him because they did not know the One who had sent him. They were seeking the Messiah. They were seeking God. But they had not found him.

But Jesus would not always be so immediately and physically present among them. There would soon come a time when the leaders of the peple would desperately seek him, not to arrest him, but to find his mercy. But Jesus would no longer be near to them. They had an opportunity unlike any Jewish religious leaders before them to seek and find God while he was near, while he walked among them. But they missed the opportunity. They failed to recognise him. The authorities only wanted to find him so they could arrest him.

But was Jesus seeking to allude the authorities? Was he hiding from them? If Jesus was playing a game of hide and seek with the authorities, he was doing a pretty poor job of hiding. That is because, unlike me as a youth, Jesus was not trying to remain hidden. Jesus wanted to be found. You might say he was playing reverse hide and seek with the authorities. He was teaching openly in the temple. He was performing the signs and miracles that the Hebrew scriptures said the Messiah would do. He said plainly that he was from above.

And the authorities continued looking for him, failing repeatedly in their attempts to ‘find’ him in order to arrest him.

Losing an adolescent at a church hide and seek event is embarrassing. Losing the chance to find God when he is teaching and healing in plain sight is an epic disaster.

That was the mistake of the Jewish religious leaders of Jesus’ time.

But what about us?

Are we heeding Jesus’ advice?

 Have we heard the words of Isiah?

Are we seeking God while he may be found?

Are we calling out to him while he is near?

Do we see Jesus when he is right before us?

Are we seeking Jesus while he may be found?

Jesus may no longer be physically walking among us, but he is very near to us. He is calling us. And he wants to be found. He wants us to call out to him.

Let us not be like the religious leaders of Jesus’ time. Let us seek Jesus while he may be found and call upon his name while he is near.

Amen.

Pastor Mark Worthing.
Port Macquarie.

Pentecost 12
John 7:1-24

In my last congregation we had a regular stream of people coming into the church off the streets and asking for help. We gave out blankets and jackets in winter and food all year round. Sometimes I would take people across the road to the shops for some particular item. But most people wanted cash, usually $50, for a ticket somewhere or petrol for a car that ran out of fuel just down the road. When I offered to go to the bus station with them or to their car they would get quite aggro as in most cases their was no planned bus trip and no car. They simply wanted cash. We had five or six such people come by most weeks. One week had been particularly busy and by Friday three people had already stopped by who wanted cash. So when about lunch-time a man who had clearly been sleeping rough on the streets came to the door I had become a little impatient. I opened the door and said rather curtly: ‘Listen, we can help with a blanket or jacket or a food voucher, but we do give out cash and do not keep any cash at the church. So sorry, but we are not able to help you.’

The man starred at be for a moment then said. ‘That’s okay. I’ve got enough food for today and a place to sleep tonight. I just wanted to know if you would be willing to say a prayer with me. It’s been a long time since anyone prayed for me and I really need it today.’

I apologised for my curtness and sat him down in the church. I asked him what was going on in his life and then prayed for him. Then returned very red-faced and humbled to my office.

I had judged the man by his appearance. I thought I knew exactly what he wanted. But I had been wrong.

Today’s reading finishes with Jesus’ famous call to not judge by appearances. It reminds me of the time I judged the homeless man at our church door by appearances. And the other times I have judged someone by appearances, and found later how wrong I had been. In this text, Jesus is calling the people to not judge him by appearances.

But what was the context of this call?

The account in chapter seven begins approximately six months after the events described in chapter six of the feeding of the multitude, Jesus walking on water, and his confronting sermon in the synagogue in Capernaum where he told the people that he was the bread of life. We are told that these things took place around the time of the Passover.

Now, six months later, Jesus is still in Galilee and the third of the yearly pilgrimage feasts is taking place in Jerusalem. It is the Feast of Booths, which celebrate the exodus from Egypt and was also something of an autumn harvest festival. The people were all meant to built shelters make of branches, wood, and other materials to remember their ancestors living in tents and shelters after they left Egypt. People in Jerusalem build these shelters in their courtyards or in the streets in front of their homes. Pilgrims, if they could not find space in the city, built shelters outside the city. The festival lasted seven days while people took all their meals and also often slept in these shelters (or booths). The entire city would have resembled an oversized caravan park during the peak of summer holidays with wall-to-wall shelters and tents. And the atmosphere was festive. Also popular with the crowds was going the temple courtyards to listen to various preachers.

It is this festival that Jesus’ brothers ask him to accompany them to, in order to show his followers, especially those in Jerusalem, what miracles he could do.  Their invitation seems to come from a perspective of skepticism rather than faith. His younger brothers seem to be daring him to go to Jerusalem and repeat his miracles if he is who people say that he is rather than hiding out in Galilee. Jesus declines the invitation, saying his time has not come. He says to them, ‘God to the festival yourselves, I am not going to this festival.’ So hie brothers head off and he remains in Galilee.

But then, after they leave, Jesus discretely heads to the festival himself, arriving about halfway through the week.

So what is going on here? Why does Jesus tell his brothers he is not going and send them off without him, then a few days later follows them? Did he change his mind? Unlikely. Did he mislead his brothers? Also a difficult view to hold. Perhaps he meant he was not going just then, though he seemed to imply he was not going. With the crowds looking for him showing up with his brothers, who were at this stage skeptical of who he was, it would have been risky for Jesus to travel with them. And this seems to be born out by the fact that he travels discretely to Jerusalem, only making himself known when he shows up at the temple and begins teaching.

The people were looking for Jesus. Some were for him and others against. Many were asking where he had gained some obvious learning, as he had not studied in any of the major schools in Jerusalem.

And he picks up where he left off when he was last in the city and healed a lame man on the Sabbath (chapter 5).

He picks up the argument from his last visit to Jerusalem, which would have been at least more than six months previously. On that occasion he had healed a lame man and was accused of violating the Sabbath. Because of this the Jewish authorities intensified their plans to kill Jesus.

Now when Jesus returns they are arguing whether about how he could ‘have letters’’ or be so educated and also whether he was a good man (not exactly an endorsement as Messiah) or a fake. Then Jeus reminds them that the authorities are had threatened and are seeking to kill him.

The crowd claims ignorance. Who is trying to kill you, they ask. We don’t see anyone trying to kill you.

Perhaps they were visitors from outside the city who knew nothing of the politics and plotting of the religious leaders. Perhaps others are conveniently feigning ignorance. They respond to Jesus’ claim by saying that it is proof he has a demon. It was their way of saying he was crazy.

Then Jesus reminds them of his last visit to Jerusalem and the temple. One miracle, he says. That is all I did last time. And you were all astonished. Notice he doesn’t take his brothers’ advice and do some more profound miracles. He simply reminds them of what he did last time and how the authorities responded.

He broke the Sabbath, they had claimed.

How hypocritical, he points out. The leaders are concerned about the law of Moses. The circumcise on the Sabbath when if fall eight days after the birth of a male child. And no one complains. They make one part of the body right in accord with the law. But Jesus reminds them that he has healed an entire man on the Sabbath, and the law of Moses is deemed to have been broken.

The lesson?

Jesus says, ‘Do not judge by appearances, but judge with a right judgement.’

His whole talk builds to this point.

Let’s unpack what Jesus means by it.

Who has judged by appearances in this chapter?

First, Jesus’ brothers have judged Jesus by appearances. To them, Jesus appears to be a preacher and miracle worker with much unrealized potential. He is the emerging social media sensation of his day. But he is not managing his talent well. He needs to take the show to the big stage in Jerusalem.

Next, the crowds in Jerusalem judge Jesus by appearances. Some thought Jesus appeared to be a good man. But he was much more than that.

Others, at looking at his claims, jumped to the conclusion that he was a charlatan. But they did not consider that Jesus was legit.

Neither group saw Jesus for who he was. They judged him by appearances.

Then the educated teachers in the crowd asked how Jesus came to appear to be so learned. He was from the academic and cultural backwater of Galilee. So they judged him by appearances. They assumed he would not be well-educated and struggled to get their heads around how a clearly uneducated man knew so much and spoke so well.

When Jesus pointed out that the authorities were planning to kill him some in the crowd thought this made him appear paranoid. So they accused him of having a demon. Which was there way in that age of saying he was crazy. But they had not judged Jesus truly. In fact, they should have known better. Six months earlier Jesus had to leave Jerusalem because the authorities were plotting to kill him. And a few verses after this the same crowd asks: Isn’t this the man the authorities want to put to death?

The Jewish authorities judged Jesus to be a law-breaker because he had healed the lame man on the Sabbath.

And finally, there is us, the readers. Since the beginning of this section we have been judging Jesus for saying he was not going to the festival and then going.  We have been trying to decide if Jesus changed his mind about it being his time, or if he lied to his brothers about his intentions. We, too, have been caught up in judging by appearances rather than looking beyond appearances to see who Jesus is: the one who came down from heaven, the holy one of God.

At the end of a series of incidents in which it seems everyone is making assumptions and judgments about Jesus based on appearances Jesus challenges his hearers and he challenges us: Do not judge by appearances, but judge with right judgment.

We all know the dangers of judging by appearances. Like my judging the intentions of a homeless man based on how he looked and how he was living.

Judging by appearances is never a good idea.

But Jesus is specifically cautioning not to judge him by appearances. He reminds us who he is and from where he has come. He is truth. He is life. He is the bread of life. He is the one who has come from above. He is the creator himself.

But the people of his day saw only a carpenter from Nazareth. They saw only a trouble-maker. They saw only someone who was not careful about the finer points of keeping the Sabbath. They saw only a good man. They saw someone who must be crazy. And in doing so they missed who was standing before them.

Today we also judge Jesus. He appears to be simply a good teacher. He appears to be someone who was simply a very good person. Perhaps he appears as someone who expects to much of us, or who wants to meddle in our lives. Maybe we judge him based upon all the paintings and images of Jesus we have seen in Sunday School books and other religious art. So meek and mild and gentle and harmless that he really doesn’t merit much attention in our rough and tumble world. Or maybe we judge him according to hellfire and brimstone sermons we remember from our youth, and cower at the mention of his name. Maybe he appears as another riddle to solve. Maybe we are too caught up trying to judge such questions as did he or did he not deliberately mislead his brothers about his travel plans.

There are so many ways that we, like the people in Jesus’ own day, judge him by appearances.

But Jesus calls us to look beyond appearances. To look beyond our assumptions, our prejudices and our fears. He calls us to judge him truly. He calls us to recognize who it is who stands before us and calls us to himself.

Amen.

Pastro Mark Worthing.
Port Macquarie

11 Pentecost
John 6:60-71

Today’s Gospel reading is the final section of chapter six of John’s Gospel. As the entire chapter is interconnected it is worthwhile to refresh briefly what has already occurred over the previous, eventful 24 hours in the life of Jesus that this chapter narrates.

In scene one, you will recall, Jesus is with his disciples on the Eastern side of the Sea of Galilee. Pilgrims are making their way to Jerusalem for the Feast of the Passover. It is these families that form much of the large crowd that gathers to hear Jesus teach. When it becomes clear that the crowds are hungry and have nothing to eat, Jesus feeds upwards of 20,000 with five barely loaves and 2 fish provided by a young boy. In surpassing the feeding miracles of Elijha and Elisha are well as recalling the feeding of the people of Israel in the wilderness with mana, Jesus highlights that he is the long-awaited Messiah – and more.

In scene two Jesus sends his disciples in their fishing boat back across the Sea to Capernaum while he remains behind. When a big storm comes up as the disciples are rowing against the wind and waves in the middle of the sea and in great peril, Jesus comes to them – walking on the water – and brings them suddenly and safely to their destination. By showing his power over the wind and the waves, and by surpassing Moses and Elisha, who simply parted water, Jesus again shows that he is not just the Messiah but the one who commands the seas because he is their creator.

In scene three Jesus has arrived the next morning at Capernaum on the other side of the Sea of Galilee with his disciples. He goes to the synagogue, and is soon followed there by some of those who had experienced the feeding of the multitude, and who hac taken boats across the sea the next morning after the storm had subsided. They ask Jesus how he had gotten there before them, as they knew he was not on the boat with his disciples. The words of Jesus that follow are part of his teaching in the synagogue with based on the two Scripture texts for that season of Passover, one from the Pentateuch and the other the Prophets. The Pentateuch text was about God feeding the people mana from heaven. The people wonder if Jesus will feed them again. Or provide food every day, like in the time of Moses. Jesus explains that if they are looking for mana, or bread from heaven, then they need look no further. He is the bread from heaven. Then he says the shocking and astounding words that those who eat his flesh and drink his blood will have eternal life. For John’s readers, decades later, this will make sense in light of the regular celebration of the Lord’s Supper. But for the congregation that day in the synagogue in Capernaum, it was a shocking statement.

In the final scene in this series, which we have just heard today, Jesus appears to have left the synagogue and is now speaking to his disciples. Many who were following him have walked away. What he said was simply too radical and crazy. The disciples are arguing among themselves about what Jesus means and how they should respond. Jesus knows what they are talking about and challenges them: ‘Are you also planning on leaving me?’ he asks.  It is a confronting question. And it comes on top of perhaps the most eventful 24 hours they have spent with Jesus.

It is at this point that Peter makes his famous confession of faith in Jesus. It is this confession that draws together not only this scene, but the entire sequence of miracles and teaching of Jesus in this chapter.

And this is what Peter says in response to Jesus:

‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God!’ (verses 68-69).

Many of you will be familiar with the first part of Peter’s confession. These words are traditionally song in the Western liturgy before the reading the Gospel. Singing these words of Peter before we hear the Gospel reading remind us that it is in the words of Jesus that we find eternal life.

But what is Peter actually saying?

The context of his confession, remember, is the shocking and confusing teaching of Jesus that he is the bread from heaven, and that only in eating his flesh and drinking his blood can we have eternal life. At best it was an impossible statement.  But claiming to be from heaven was claiming deity, which was blasphemy. And talking about eating his flesh and drinking his blood – well, we don’t even need to start to explain the problems associated with these words. So it is no surprise that many who had begun to follow Jesus now decide that they had had enough and leave.

When Jesus sees that his inner circle of twelve are also concerned and confused by his words he does not come to them to explain what he meant. He doesn’t try to salvage the situation and get them back on side. Instead, he asks them if they, too, now plan to leave.

And it is to this that Peter responds: ‘Just where would be go?’ asks.

Some years ago my wife and I were travelling in the rural South Australia and decided to spend the night at a small caravan park. We asked the woman at the park office where she would recommend we eat tea that night. The local hotel, she said, just down the end of the main street. Is the food good there, we asked. It’s okay, she said. What are our options we asked. Well, if you want to wait ‘til morning there’s a café across the road. But if you want to eat tonight, there’s just the hotel.  So the hotel it was. There wasn’t any other option.

That’s perhaps a bit how the disciples felt. At the moment was Jesus was offering was looking very difficult. But there was no other choice. There was no other way to peace with God and eternal life. Jesus was their only option.

It was no longer necessary for the disciples to have an explanation from Jesus about what he meant or what he was doing for them to stay with him. They were committed to him. They knew who he was and what he offered. They understood, at last, that they do not need to understand everything he says in order to trust him.

This confession from Peter is a confession of true faith. The disciples do not choose to continue to follow Jesus because he has persuaded them by force of argument. They do not choose to follow Jesus because what he says makes sense. They do not choose to follow Jesus because he feeds them. They do not choose to follow Jesus because what he says impresses the crowed.

They choose now to follow Jeus even when what he says is confusing and impossible. They choose to follow Jesus even when others fall away. They choose to follow Jesus because they trust him.

And the reason for this trust can be seen in the second part of Peter’s confession: ‘We believe and know that you are the Holy One of God.’

There is something of a parallel to this account in John in the synoptic Gospels of Matthew, Mark and Luke. In these Gospels Jesus asks the disciples who they say that he is, and it is again Peter who speaks for the twelve and says, ‘You are the Messiah, the Son of the Living God.’ It is a strong confession of Jesus as Messiah.

But what we have in John’s Gospel is a much stronger statement. Consistent with the theme that has been running through his Gospel, John wants to make it clear that Jesus in not just the Messiah. He is God himself. And this confession of Peter shows the conclusion to be drawn from the two big miracles they had just witnessed as well as from Jesus’  claim that he himself was the bread from heaven.

Jesus, Peter confesses, is the Holy One of God. Only God is holy. Peter is saying that the disciples have come to not just believe, but to know, that is, to be certain beyond any doubt, that Jesus is God. And it is Jesus alone and his teaching that offers them eternal life.

There are no other options.

So for Peter and the disciples there is no choice.  No matter how difficult things might be, no matter how difficult Jesus’ teaching might seem, how can they do anything other than follow him.

Peter’s words demonstrate what true faith looks like. Last week we saw in the previous text that many of those who were in the synagogue that day in Capernaum wanted to follow Jesus in the hope that he would continue to feed them, providing for their physical needs. Another group wanted more miracles. They wanted to be entertained, to be constantly amazed as a condition of following Jesus. But Jesus pointed out that that is not what true faith in him looks like.

Peter’s confession that shows us what true faith looks like. It is believing and knowing that Jesus is the Messiah. That Jesus is God and Creator. It is trusting Jesus so completely that we will follow him no matter what happens. Our faith does not depend on his feeding us. It does not depend on his providing always more miracles. And it does not depend on our ability to understand what he is teaching or doing. Our faith simply depends on Jesus, and our unconditional trust in him.

‘Lord, to whom else could we go. You alone have the words that bring eternal life. You alone are the Messiah, the Holy One of God.’

Amen

Pastor Mark Worthing.
Port Macquarie.

Pentecost 10
John 6:25-59 

After two big miracles, the feeding of the multitude and walking on water, Jesus finally speaks about what has happened. This text is known as the bread form heaven text as Jesus, in one of John’s famous ‘I am’ statements of Jesus, reports Jesus declaring ‘I am the bread of heaven.’ The text is very often used to explain the depth of what occurs in the Lord’s Supper. And that imagery is certainly present in this text and is intended by John.

But there is something else going on in this text. And it is the contrast between the kind of faith the erstwhile followers of Jesus have, and the kind of faith that Jesus is calling them – and us – to embrace.

To understand the context of what Jesus says, let’s recap what has happened so far.

First, he fed up to 25,000 men, women and children with just five loaves and two fish from a boy’s lunch. Then he walked on water, rescued the disciples from a storm and miraculously transported them safely and instantly to the opposite shore of Lake Galilee. As we saw when we looked as these texts over the past two weeks, Jesus produced miracles or signs matching and exceeding those of Moses and the miracle working prophets Elijah and Elisha. The Jewish people of his time had an expectation that the Messiah would be like Moses, and would work miracles like the great prophets. By far exceeding their works Jesus shows not only that he is the long-awaited Messiah, but the Creator himself, who has command of the wind and sea, who controls space and time, and who can feed his people like God did for the Israelites with mana in the wilderness.

It’s what happens next that prompts Jesus’ Bread of Heaven talk.

And we should point out here that this is actually a sermon of Jesus. He preached it at the Synagogue in Capernaum, which we are told in verse 59. We can also see that it is a sermon by the reference to two Old Testament texts Exodus 16:15 ‘He gave them bread from heaven to eat’ (referred to in verse 31) and Isaiah 54:13 ‘And they shall all be taught by God’ (referred to in verse 45). The practice of the synagogue in the first century was to have a reading from the Pentateuch (first five books of the Bible) and another from the prophets. Much like the lectionary system used in my Christian churches today, the synagogue of Jesus’ time had a basic lectionary system in which there was one reading from the Pentateuch and one from the prophets. And the two texts we have cited in today’s reading actually both occur during the Passover season, which we know from the story of the feeding of the multitude, was approaching.

But you might not think this seems like a normal sermon. There were a lot of interjections and interactions with the listeners. But that was the style of a synagogue ‘sermon’ of the time. It was something of a cross between what we know as a sermon, and an interactive Bible study. Two texts would be read, and the rabbi would comment on the meaning of one or both texts. And those listening would ask questions or dispute points made. Readers of John’s gospel with a background in Judaism would have picked up on the setting that is being described.

But why does Jesus say what he says? He is responding to comments of those listening, who have shown that they really do not yet ‘get it.’

When some of the crowds first catch up with Jesus at Capernaum, and as we see when we come to verse 59, they must have found him in the synagogue, they ask how he managed to get to Capernaum so quickly when they knew the disciples left without him in the boat. But Jesus tells them that what they are really interested in is the free feed. It is because of the meal he provided that they have followed him (verse 26). They have a faith based on what they can receive. It was an early version of a cargo cult. And this attitude persists even as Jesus explains to them who he is. When he talks about the Bread from heaven the brings eternal life their first thought is, we want some of this bread. So they ask, ‘Lord, give us this bread always’ (verse 34). They are still thinking of the image of Moses and the mana from heaven. They are thinking Jesus is going to do this again for them. That they will have the easy life, with no more working for and making bread. It will simply be there every day for them. But these people have not understood the true nature of faith. And some of us also struggle with this. We might follow Jesus because we think he is going to provide something physical for us, that we will gain some material advantage by being his followers. But Jesus never promises this. He indeed helps us in our need. But he is not seeking followers who are just looking for a handout. That is not faith.

 Then, another group chimes in, who have equally misunderstood the nature of faith. They ask, ‘What sign are you going to give us, so that we my see it and believe you?’ (verse 30).

Now think about this for a moment. Jesus has just matched and surpassed the great miracle working prophets by feeding between 20,000 and 25,000 people with five loaves and two fish. Then he matched and surpassed Moses by cross water not by parting it, but walking on top of it. And now, the next day, the people gathered ask him what miracle he is going to do as a sign of who he is. What did they want? How many signs would be enough?  If the first group of questioners has a faith based in what they could get from Jesus in a material sense, that is, endless free feeds. Then this second group has a faith that we might call a miracle-based faith. They want one miracle after another. They want to be continually amazed and entertained.

Again, some of us are drawn to this kind of faith. Whenever some miracle worker shows up great crowds are drawn, whether any real miracles are actually produced. People come for the show. And when they lose interest in one show, they seek after the next. First they are looking to see healings, then prophecies, then the laughing blessing, then the falling of gold-dust. And these are just of the things that have drawn many thousand in my life-time. But then interest wane and people seek after something else, just like people tire of certain types of music of movies after a time and seek afte the next new thing. But a faith that need constantly to be amazed and entertained is not true faith.

Jeus rejects and challenges both of these approaches to faith. They lead nowhere. As soon as the food runs out and the showy miracles stop, the faith is gone.

Jesus instead focuses on who he is. In one of most confronting of his talks, he tells those listening that the only food they are going to get, the only miracle they are going to get, is him. He is the bread from heaven, the mana that they longed to have once more. He is the miracle that confirms the truth of who he is.

True faith, Jesus points out, is based on him. And that is the difference. That is the point of Jesus sermon in Capernaum in the wake of two of his most memorable miracles. He directs our attention not to mana, not to the free feed, but to the true bread of life. He calls us to be nourished on his body and blood, that is given for us on the cross.  Jesus calls us to put our trust in the one who has come down from heaven, God in flesh.

True faith is focused on Jesus and Jesus alone. If we are looking or a free meal, or a life-time of free meals, then we will be disappointed. If we are looking to be entertained or constantly amazed by miracles, we will again be disappointed. But if we are seeking peace with God and life everlasting, then that is what Jesus offers us. He calls us to focus on him. To put our faith in him. And in Jesus we will never be disappointed. For Jesus and Jesus alone is the basis and focus of true faith. Amen
Pastor Mark Worthing.
Port Macquarie.

Pentecost 9
John 6:16-26 

In quick succession John gives us the fourth and fifth of the signs or miracles of Jesus that he includes in his Gospel. Last week we looked at the feeding of the multitude. Now, with no interlude, discussion or explanation, John goes straight into the account of Jesus walking on water. The two miracles belong together. In Matthew and Mark they also occur back to back without interlude. The discussion of their meaning comes only after the crowds encounter Jesus on the other side of the sea of Galilee, the next day. And we will be looking at that explanation next week. But today, our focus is on the briefest of the miracle accounts in John’s gospel, Jesus walking on water.

The story is well known and has found its way into popular culture and imagination. There is a lizard in Australia that can run quickly enough to go across the top of short stretches of water, so it is called, of course, the Jesus Christ lizard. If someone has to get across a river or lake and there is no boot, they will often quip, ‘pity I can’t walk on water.’

One of the first jokes I remember from my youth was about walking on water. Someone told it to my father, thinking he would appreciate it since he went to church regularly. I have heard it since in various forms and iterations. It goes like this:

Three preachers, a Baptist, a Pentecostal and a Lutheran, went out on a lake fishing one day in a dinghy. The Baptist and the Pentecostal pastor often went fishing together and had long invited the Lutheran pastor to joint them. He finally agreed. The day was going well, apart from the fact that no one had actually caught any fish. The Lutheran pastor was surprised during their discussions at how pious and knowledgeable about the Bible his colleagues were. He found he had rather underestimated them. After a couple of hours of fishing and conversation, the Pentecostal pastor sheepishly admitted that he needed to take a nature break. ‘We’ll bring our lines in and row you to shore,’ the Lutheran pastor said. ‘No need,’ said the Pentecostal pastor. And without hesitation, he stepped out of the boat and nearly skipped the thirty metres or so to shore. The Lutheran pastor was flabbergasted. He had never seen anything like it. He was going to say something to the Baptist pastor, but he continued fishing as if nothing had happened. The Pentecostal soon returned to the boat, skipping across the water in the same way as he had left it. About half an hour passed and the Baptist pastor announced that he too needed to take a nature break. And without another word, he hopped out of the boot and skipped his way across the surface of the water to shore. Well, the Lutheran pastor was not only in shock at what he had seen but was beginning to feel quite insecure about the level of his own faith. Another hour passed and the Lutheran pastor could not longer put off his own visit to shore. Common sense told him he should ask the others to row him in. But he couldn’t let himself and his own faith be shown up by his colleagues. So he said a quick prayer, asking God for enought faith. He announced to his two colleague that he, too, needed to head to the shore. He boldly stepped out of the boat, into the water, and sunk straight down. The Baptist pastor turned to his Pentecostal colleague. ‘You don’t suppose he didn’t know where the stepping stones were, do you?’

So the joke is that none of them had actually walked on water. Because that is simply not possible. And that is exactly the point of this miracle of Jesus. People do not walk on water. Not even in the Old Testament stories of the great miracle-working prophets, did that happen. When a great body of water was in the way, Moses tapped his staff to the ground and the Red Sea parted, letting him and the people walk across on dry land.  Elijah made the river part with Elisha’s cloak (2 Kings 2:13-14). But no one ever walked across on top of the water. That is, not until Jesus walked more than five kms into the middle to the Sea of Galilea, during a storm, to join his struggling disciples in their boat. As was the case with the miracle of the feeding of the multitude, Jesus matched and exceeded the examples of Moses and the miracle working prophets who were seen as the forerunners of the Messiah. The symbolism was again not to be missed.

And not only did Jesus walk on water, but the boat they were rowing immediately was on the shore at the other side of the lake.  If you have ever been stuck on the ocean or a large body of water in a storm, it is quite a frightening experience. You are not safe, not able to rest, not able to breathe a sigh of relief, until you are finally again on dry, unmoving land.

When I was 15 my cousin and I embarked on a week-long canoe trip down the longest river in the state. On the third night we came to a large, dammed lake that was 4 kms across and 10 kms long. We camped along the bank at the widest part. In the morning we needed to cross over to the other side where we could portage our canoe. We began at first light and the wind was starting to come up, but was manageable. But soon the wind was blowing steadily at 90 kms an hour. We later learned it was the strongest sustained wind in that area on record. Lucky us! Well, four kms might not seem like much, but the wind was coming straight at us and the waves had soon become so large that they were breaking over the bow of the canoe, causing it to slowly fill with water. We couldn’t turn around without capsizing. The only option was to go forward. But against the wind and waves, it was all we could do to keep the canoe straight. Like the disciples stuck on the sea of Galilee, rowing against the wind and the waves, we were stuck. And getting tired. Our arms ached but there was no possibility of taking a break. Soon, every ten strokes, my cousin, who was in the front, set down his paddle to bail water out of the canoe so we didn’t sink, while I did my best to keep us pointing into the waves. Then he joined me for 10 more strokes on the paddle, hoping to make some small headway before bailing more water out. A 30 minute paddle across the lake ended up taking us four hours. At one point, about 3 hours in, my cousin turned to me and said, ‘I can’t keep up. We’re not going to make it. Let’s just give up now. They saw drowning is over quick.’

‘We are going to make it,’ I assured him, though I didn’t really believe it. ‘I can see the shore getting closer when we crest each wave,’ I said. But I couldn’t see much of anything through the rain. I only knew we had to keep heading into the wind and the waves to get to the other side. So, we pressed on. When wefinally reached the other shore we were both relieved and surprised. We dropped our paddles and collapsed forward on our seats. And wept. Neither of us thought we would make it. We were not safe until we finally hit the other shore.

That’s what the disciples were experiencing in the midst of the Sea of Galilee. And Jesus didn’t simply show up and amaze them in the middle of the sea; he brough them safely do the other side. He finished the job. He got them safely to shore.

Nothing like that had been done before. Who can control the elements, walking on the surface of the water? Who transports a boat from the middle of the sea immediately to the other side? Once recovered they may very well have thought of Psalm 107. As fishermen who spent much time in sometimes perilous seas they would have known it well.

Some went down to the sea in ships,
    doing business on the mighty waters;
²⁴ they saw the deeds of the Lord,
    his wondrous works in the deep.
²⁵ For he commanded and raised the stormy wind,
    which lifted up the waves of the sea.
²⁶ They mounted up to heaven; they went down to the depths;
    their courage melted away in their calamity;
²⁷ they reeled and staggered like drunkards
    and were at their wits’ end.
²⁸ Then they cried to the Lord in their trouble,
    and he brought them out from their distress;
²⁹ he made the storm be still,
    and the waves of the sea were hushed.
³⁰ Then they were glad because they had quiet,
    and he brought them to their desired haven.
³¹ Let them thank the Lord for his steadfast love,
    for his wonderful works to humankind.

Or again, Psalm 77 may have come to their mind. ‘When the waters saw you, o God, when the waters saw you, they were afraid. The very deep trembled …. Your way was through the sea, your path, though the mighty waters; yet your footprints were unseen.’ (vv16, 19).

Who does something like that? Who walks on the surface of the water, and brings a boat instantly to the opposite shore, several kilometres away. God does. That’s who. The creator of the wind and the sea.

And that’s how Jesus identified himself to his disciples when he came to them on the sea. What our English Bibles generally translate as ‘It is me,’ is the Greek ego eimi. Literally, ‘I am’. They are the same unusual and brief order of words used in the Greek translation of the Hebrew Bible that God proclaimed to Moses as his name. ‘I am’. John’s readers would have been familiar with these words. And used here with such brevity “I am. Do not be afraid’ there would be little doubt as to their meaning.

Like with the other miracle stories in John’s Gospel the message is clear. We are not dealing with just another prophet. Not even a great prophet like Moses or Elijah. We are dealing with one who can feed a crowd of thousands with a boys’ lunch of bread and fish. We are dealing with someone who controls the sea, the waves and the wind. We are dealing with someone who could fold space upon itself, causing a boat in dire strife to suddenly be safe on the opposite shore. We are dealing with the one who created the wind and the waters, the one who crated and controls space and time. Jesus’ walking on water was not some parlour trick to impress his disciples. They were already impressed. It was a sign. A sign that their teacher, the one they had come to accept as the promised Messiah, was God their creator.

And this God came to them in the midst of the storm. He told them not to fear, and brought them to the safety of the distant shore.

Jesus is not just God the creator who has power over the wind and wavs, who controls space and time. He is the God who cares for his people. He is the God who is willing to come to us in our time of need and distress. He is the God who notices when we are in strife and who comes to our aide.

Amen.

Pastor Mark Worthing.
Port Macquarie.

Pentecost 8
John 6:1-15

Today’s reading is the story of the feeding of the five thousand. It is the fourth sign, or miracle story, included in John’s Gospel. And it is the only miracle recorded in all four gospels. It is also one of several stories in John’s Gospel centred around a meal. And it’s a big one, the biggest sit-down meal described in the Bible.

Meals are important. We learn much by eating with others. It is around meals that people get to know each other, talk about important things, welcome one another. Bishop Robert, who is retiring the end of this month, has a theory that a congregation that is growing will eat often together. Whenever he hears of a congregation that is beginning to grow he asks how often they share meals. And when he hears of congregations that are struggling, he asks the same question. His informal findings over the past couple of years is that the more we eat together, the more people will see the love of Christ among us.  I think John might have had a similarly high view of the importance of meals. So much of John’s Gospel revolves around meals. Five of the final chapters of John’s Gospel take place in the context of Jesus’ last meal with his disciples. During his last resurrection appearance with his disciples John tells us that Jesus cooked them breakfast (fish and bread again!). Jesus’ first miracle, in which he showed he was creator by turning water into wine, took place in the context of a wedding feast. And in today’s text, we find the largest sit-down meal described in the New Testament, a meal in which everyone is fed ‘til they are filled, and with food left over.

But this story is not just a meal story. It is a miracle story.

As we have seen in our series on John’s Gospel, John does not include the things the other gospels have included. He focuses on stories and teaching that had not been told. John records only seven miracles, or signs, that Jesus performs. We have already seen the changing of water to wine, the healing of the official’s son at a distance, and the healing of the lame man on the Sabbath. And now sign number four: the miracle of the feeding of the multitude. But why include a well-known miracle that the other Gospel writers have already told us about?

A good place to start is to look at things John tells us about this story that Matthew, Mark and Luke have not. John, as usual, gives his telling very much the feel of an eyewitness account by including little details that only someone who was there would think to include. John, for instance, is the only one who mentions any of the disciples who were there by name. Philip, who was from that area, is asked where food might be found to feed such a large group. If there were anywhere nearby to purchase enough food for so many, then Philip would know about it. But Philip, rather than coming up with a solution, only adds to the difficulty of the problem that it would take almost a years wages to buy enough food to feed such a crowd.

And John also mentions Andrew, for it is Andrew who brings the boy with five loaves and two fish to Jesus. The other gospels do not explain where the bread and fish came from. Surely if they had asked around widely they would have found more food than this among so many. But likely this young boy, who had his simple packed lunch with him, must have heard the disciples talking about where to find food. So he approaches one of them, Andrew, with his generous but hopelessly naïve offer to share his lunch. And Andrew, who seems to show some spark of faith here, decides to bring the boy and his five loaves and two fish to Jesus. We can well imagine John, hearing the accounts of this event read from the first three gospels, and wishing people knew more of the story of where the bread and fish came from.

But surely there is more to John’s inclusion of the feeding of the multitude than his desire to add a few more interesting details. If this were his motivation, he would have included expanded versions of many other accounts that had been included in the other gospels.

John points us in the direction he is taking us when he tells us that this miracle takes place as the Passover is approaching and people are making their way to Jerusalem. This is a fact the other three gospels do not mention. It helps explain why there is such a large crown out and about on this side of the Sea of Galilee. Entire families will beginning their annual pilgrimage to Jerusalem. John’s reference to the Passover also reminds us of Moses. It sets up Jesus’ explanation later in this chapter that he is the true bread of life, and image which draws both upon the eucharistic symbolism of the Passover, and also the mana that came from heaven in the time of Moses.

A key new detail that John includes in found in verse 14. ‘When the people saw the sign that he had done, they began to say, “This is the prophet who is to come into the world.”’

Remember, each of the seven signs or miracles that John includes are signs pointing to who Jesus is. John includes this miracle, even though it is a story his readers are already well familiar with, because it points clearly to who Jesus is. John highlights this by telling us that as soon as the people had finished eating, they drew the conclusion that Jesus was the prophet, promised and predicted already by Moses. This is an allusion to Deuteronomy 18:15, where Moses says ‘The Lord your God will raise up for you a prophet like me …’ So references to ‘the prophet’ whom the people awaited is a reference to this promise from Moses, which marks the beginning and foundation of the Jewish expectation of a Messiah. So convinced were the people, in fact, that they were ready to take hold of Jesus then and there and declare him their king. So Jesus has to slip away. The point is that the people present immediately understood what this sign of feeding the multitude said about who Jesus was.

By why did the crowd respond in this way? Why did they see this miracle as a sign not just that Jesus was a prophet, but was the prophet?

In order to understand what the crowd was thinking when Jesus performed this miracle we need to recall the Old Testament reading from this morning. Elijah and Elisha were the classic prophets of Israel. The messianic expectation was that the coming messiah would be a prophet of this type and order – just as he was to be like Moses. Both Elijah and Elisha were well known for performing miracles of ‘extension’, that is, of extending food to meet the needs of those who were hungry. There was the instance of Elijah and the widow of Zarephath and the oil and meal that did not run out for her, her son and the prophet during the famine (1 Kings 17:8-16); and Elisha and the widow’s oil that filled many vessels and allowed her to feed her son (2 Kings 4:1-7). But more important was the story of the miracle we heard read this morning in which Elisha fed one hundred people when he had only 20 loaves of barely bread and some ears of grain. And there was food left over!

John’s inclusion of the fact that the loaves of bread the boy had were barley bread, the bread of the poor, is important. It is meant to remind of the story of Elisha. The fact that there was food left over is also meant to recall this story.

So in the feeding of the multitude, Jesus is not only providing food to the people, as God did in the time of Moses with the mana from heaven, but he also replicates a miracle of one of the classic prophets, one of the prophets whose ministry pointed to that of the Messiah. But Jesus does more than simply emulate or match the miracle of Elisha.

A recent news story told of an Australian coming close to matching the record for hotdogs eaten in ten minutes. I believe the number was an incredible 54. Of course, records are made to be broken. And soon someone will eat one or two more than this. That is beating the existing record. But what if someone suddenly ate a 1,000 hot dogs? That would not even be in the same category of achievement.

Elisha feed one hundred people.  That was the well known story. That was the ‘record’ so to speak for miracles of extension. Then Jesus comes along and feeds five thousand men. And the account in Matthew confirms that, according to the method of counting crowds and taken census at this time of counting adult males, this did not include women and children. The disciples were able to make a rough count of those present as they asked the people to divide  themselves into groups of about 50 men, each with their families. So there would have been about 100 such groups. Now if the average family of that time included a man, his wife, and three children (a conservative estimate) that would give us about 25,000 people. So Elisha feeds 100 people (and is one of the greatest of all the prophets). And Jesus feeds 25,000.  Now numbers are important in this story, as they are int eh story of Elisha. That is why the details are included in both the OT and the Gospel text. So just how much greater is Jesus’ miracle than Elisha’s based on these numbers? Anyone have it worked out? The disciples and other witnesses would certainly have noticed. Jesus’ miracle exceeds that of Elisha by a magnitude of 250.

But as they say in those late night commercials, ‘but wait, there’s more!’  Elisha fed 100 people with 20 loaves, but Jesus had only 5 loves to begin with. This means Jesus and only a quarter the amount of bread to work with as Elisha did. So when we take this additional ‘handicap’ into account, this extends Jesus’ miracle to something in the order of 1,000 times the magnitude of that of Elisha! Jesus is not simply meeting or surpassing what Elisha did. Jesus is in a category all of his own.

So what’s the point?

The point John is making is this. Jesus is not simply a great prophet in the order of Moses, or Elijah, or Elisha. Jesus is the prophet, the one that Moses first promised. Jesus surpasses the great prophets of Israel in the signs that he does by such a magnitude that they are not even in the same class.

Jesus is not just a great prophet. He is the promised Messiah. He is God come to us in human flesh. It is the same thing John has shown us in the previous three signs or miracles that he related.

As we said earlier, meals are important. In this meal story, through the sign of feeding so many with so little, Jesus again shows us who he is. In the breaking of bread, he reveals himself to us.

So next time you are enjoying a simple meal, perhaps even with a bit of bread and fish, remember that in just such a simple meal, Jesus revealed to us that he is the promised Messiah, God in human flesh, who has come among us to be our bread of life.

Amen.

Pastor Mark Worthing
Port Macquarie.

Grace to you and peace, from God our Father and from our Lord and Saviour Jesus Christ, Amen.

Verse 36 states – “I have testimony weightier than that of John.  For the works that the Father has given me to finish – the very works that I am doing – testify that the Father has sent me.” 

Today we are continuing the journey through the book of John.  Before we go too far let’s recap on where we have come from over the last couple of weeks.  You may recall Jesus gets himself into trouble by healing a lame man on the Sabbath, and then telling him to pick up and carry his mat – both of which were prohibited on the day of rest. In his defence, he says “My Father is always at his work to this very day, and I too am working.” This gets him into more hot water, adding the even more serious charge of blasphemy. Last week, we saw Jesus outline his defence: he’s not setting himself up as a rival god. On the contrary, he’s learned alongside the Father like a son learning the family business, and has come to do his work, which indeed is his own work. Now this is a big claim Jesus makes, but can he prove it? This is what today’s part of the trial is all about.”[1]

Reflecting back on my high school days of legal studies (which no doubt qualifies me as an amateur legal expert),  I loved the thought of going to a courthouse and seeing a real-life case.  I recall visiting the Ipswich Court House on a school excursion, where my classmates and I were shuffled into the room, bowing before the judge upon entry.  As I scanned the room, I can vividly see the observers, the jury and judge, the legal teams with their stacks of documents, and finally the big, burly, tough biker gang member, the accused, surrounded by Police.  He glared at us with anger chiselled on his face.  Just then, the bang of the gavel by the Judge brought the room to attention and with a monotone voice stated – ‘the defence can call its first witness.’ 

Now the words ‘witness’ and ‘testimony’ in today’s text are closely related.  The definition of testimony is “Evidence of a witness; evidence given by a witness, under oath or affirmation; as distinguished from evidence derived from writings, and other sources.”[2]  The Greek verb, testify, is repeated 11 times by Jesus in today’s gospel. This places a strong emphasis on the testimony and witness in today’s gospel.[3]

Jesus brings his witnesses forward with a simple argument.  That he is not guilty of saying false things about God if he actually is God.   The Jewish leaders, of course, did not accept this.  To support this argument in Jewish Law in Jesus’ time, Jesus required 3 credible accounts or witnesses.[4]  Now Jesus could make outlandish claims in his own defence, but as Jesus himself says, one would question the credibility or validity of this self-testimony.  Anyone can make bold, and outlandish statements without credible support.  You only need to turn on the TV and watch an episode of Media Watch for examples of this.   As with every Judge or Jury, they look at the collection of evidence, of witness statements and testimony, consider the facts and develop an informed conclusion and opinion.  So, today is not about Jesus asking us to take a blind leap faith.  He reminds us in John 5:31 “If I testify about myself, my testimony is not valid.”

With that in mind, let’s step into the court room as Jesus calls his witnesses to the stand.

John the Baptist[5]

The first witness Jesus calls is John the Baptist, whose ministry many of the Jews had accepted.

5:32-34 ‘There is another who testifies in my favour, and I know that his testimony about me is valid. You have sent to John and he has testified to the truth. Not that I accept [OR need to take for myself] human testimony; but I mention it that you may be saved.’

In fact, John had earlier testified as to Jesus’ identity:

John 1:29b ‘Look, the Lamb of God, who takes away the sin of the world’

John 1:34 ‘I have seen and I testify that this is the Son of God.’

So, Jesus reminds them of John’s testimony, as his opening argument. In some ways it’s a bit like our own testimony to what God has done in our lives.

But Jesus extends this testimony to something even more compelling than human testimony – whether it be John the Baptist’s or ours:

5:35-36 ‘John was a lamp that burned and gave light, and you chose for a time to enjoy his light. I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me.’

Jesus is saying, don’t just accept who I am based on what another person has said about me, but look at what is happening around you.  Look a what I am doing!  See with your own eyes that which the Jewish authorities seem to be oblivious if not blinded to.

Moses

The next witness Jesus brings to the stand is is real surprise. It is the star witness of the prosecution! They were quoting the Ten Commandments against Jesus. They recited the words from the books of Moses as charges against Jesus. But Jesus turns their witness against them by calling Moses to the stand![6]

45 “Yet it isn’t I who will accuse you before the Father. Moses will accuse you! Yes, Moses, in whom you put your hopes. 46 If you really believed Moses, you would believe me, because he wrote about me. 47 But since you don’t believe what he wrote, how will you believe what I say?”

Jesus is making a very big statement.  The Jewish people loved the Law of God.  He reminds them that they know Moses.  Not the person, but Moses in the form of the first five books of the Bible, the Torah.  The Law that the Jewish authorities diligently study and strictly adhere to.   However, they missed that Moses pointed to a great prophet to come. With all their study they still did not recognise God in the flesh, staring them in the face.  As the old saying goes – ‘they couldn’t see past the nose upon their face.’

The Father himself[7]

And if that weren’t enough, Jesus goes on to call one more witness.  An even bigger deal and adding weight to the witness of Moses.  Jesus calls God the Father himself:

5:37a ‘And the Father who sent me has himself testified concerning me.’

How does the Father testify about Jesus? The Father would have testified about Jesus through the miracles Jesus has just referred to. He could also have been referring to  the voice from heaven at Jesus’ baptism – which isn’t actually recorded in John’s gospel. I think, given the past tense Jesus uses, that he is referring mainly to the witness of the Scriptures, the OT which points to Jesus. This is what Jesus is referring to a few verses later:

5:39-40 ‘You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life.’

That is, the Jews should have recognized Jesus because their own holy writings point toward him. They were in a privileged position, having the plan of God revealed to them. Yet they ended up worshipping the plan instead of God himself. They placed their faith in possessing the word of God, rather than actually responding to it. And when God himself actually turns up, they don’t recognize him. They were so busy dissecting his word that they didn’t have time for God himself. He didn’t fit their preconceived idea of what God should be like.

Now before we jump too quickly to their culpability in the matter, let’s apply the warning to ourselves. How much are we in danger of merely possessing the gospel message, without having any sort of relationship with its author? Of having the words of eternal life that remain for us only on the page and don’t find their way into our hearts, into our minds, into our behaviour. Having a Bible and studying it diligently, knowing the gospel, being able to explain the atonement – that doesn’t save us. We only ‘have life’ if we truly come to the one to whom the Scriptures testify.[8]

You may recall a picture of Martin Luther shared with us previously by Pastor Mark. The image is from St. Mary’s Church in Wittenburg where, Luther preached from 1514 onward.  At the centre of the auditorium, you can see the “Reformation Altarpieces” (paintings of communion, confession, and other ministries). One contains a picture depicting Luther preaching; showing how we should view the Scriptures, and how we should view the preaching of the Scriptures.  It’s a beautiful picture of what is intended to do every week: A finger on the text, pointing people to Jesus, with all eyes on Jesus, not on the preacher. It’s all about Jesus.[9]

And the same is true for us today.  Whenever people are confronted by the claims of Jesus, and ask us “why should I accept what Jesus says?”[10] What will be our response?  We are called to form an opinion.  We need to investigate the evidence.  Either Jesus is right or he’s wrong. Either he’s from God or he’s not.  And if we believe that Jesus is God, what we do or don’t do is critical.

Do we share the joyous news of the Gospel, the saving redemption through the resurrection and the promise of eternal life.  As with the image of the preaching Martin Luther, in which direction do we point the focus and attention?  Do we place the shining light under the table? Or do we find the courage through the power of Holy Spirit to reveal the light in the same way as John the Baptist,  bathing in the warming glow that comes from a Christ-centred perspective.

May God grant us the clarity of heart, the conviction and strength of the spirit to point to the one redeeming saviour, so that all may come to Jesus Christ and find the life that is truly life.

Amen.

Let us pray – May the peace of God that passes all understanding keep our hearts and minds in Christ Jesus unto life everlasting.  Amen.

References

https://timmacbride.com/2015/06/18/john5d/

https://sermons.logos.com/sermons/685661-witnesses-for-the-defense-john-5:31-47

https://idcraleigh.com/wp-content/uploads/2018/08/John-5.31-47-1.pdf

[1] https://timmacbride.com/2015/06/18/john5d/

[2] https://thelawdictionary.org/testimony/

[3] S. Renn, Vine’s Expository Dictionary of Bible Words, Hendrickson Publishers, 2005, p.1053.

[4] https://sermons.logos.com/sermons/685661-witnesses-for-the-defense-john-5:31-47

[5] https://timmacbride.com/2015/06/18/john5d/

[6] https://sermons.logos.com/sermons/685661-witnesses-for-the-defense-john-5:31-47

[7] https://timmacbride.com/2015/06/18/john5d/

[8] https://timmacbride.com/2015/06/18/john5d/

[9] https://idcraleigh.com/wp-content/uploads/2018/08/John-5.31-47-1.pdf

[10] https://timmacbride.com/2015/06/18/john5d/

Pentecost 6
John 5:16-30

Less than a year ago my father died.  I was able to be there for his final days, but not for his funeral. I sent a message to be read out by oldest son. In it, one of the things I said was this:

“My father was seemingly full of contradictions; very talkative and yet also shying away from social functions. He loved working with machinery but wouldn’t have anything to do with telephones or computers. He worked hard, even when the time came that there wasn’t much that needed doing. And he had a life-long obsession with moving dirt from one place to another that none of us, including my mother, could ever really understand. Entire hills on the farm disappeared and slowly reappeared elsewhere. And none of us could every really explain why.

But I also remember my father’s strong faith in Christ. I remember that when he gave his word, he meant it. I remember who he cared deeply about justice and doing the right thing. I remember him being generous in helping others. And I also remember that for much of my life, I worked very hard (as many of us do) to not be like my father. But now I cannot think of a better complement than when someone to says, ‘You remind me of your Dad’”

We are all more like our parents than we might like to admit. Our parents, or those who raised us in place of our biological parents, are the people who shaped us. They are our first and most important and influential teachers. They are our first and primary role models. So when we read the opening words of Jesus’ response to the religious leaders who objected to his healing of the lame man on a Sabbath, Jesus seems to begin by reminding his listeners of just such a truism about parents and children. In this case, about fathers and sons.

If we read the opening words of today’s text as ‘a’ father and ‘a’ son’ rather than ‘the’ Father and ‘the’ Son it would sound like a typical wise saying, much like the common ‘like father, like son,’ or ‘like mother, like daughter’ that we still hear today. They reflect a very ancient truth that we are all much more like our parents than we might like to admit.

In fact, some commentators have thought that just such a saying lay behind this statement of Jesus, and that he was drawing his listeners in by adapting a well-known truth. ‘A son can do nothing on his own, but only does what he sees his father doing, for a son does whatever his father does. A father loves his son and shows him everything that he does.’

But Jesus takes this saying much further. He talks about ‘the’  Father and ‘the’ Son. Jesus makes it clear the Father he is speaking about is God, and he himself is the Son. Suddenly a truism about life and relationships becomes a lesson about the nature of God.

This speech of Jesus, of which we have heard only the first half this Sunday, is the first of several long speeches of Jesus that John includes in his Gospel. The other gospels have parables. John includes none. What John instead shares with his readers is a number of Jesus’ substantial teaching talks. And this is the first of these. In it, Jesus brings up a topic that continues throughout John’s Gospel – the relationship between the Father and the Son.

And it fits naturally in this context because Jesus has just been criticised for healing a man on the Sabbath. And his defense is simply this: ‘My Father is still working, and I also am working.” The Jews taught the God rested from creating on the seventh day. But they also held that God did not rest from being God, or giving life. They taught that on the Sabbath, God’s people rest, but God continues being God, working for his people.  So this is a big statement on Jesus’ part. Jesus is saying that he is not simply allowed to heal on the Sabbath, but that he must by nature do this because he is not just a miracle worker or prophet. He is God.

Jesus begins his talk with an image we can relate to. It is the image of a son watching and learning from his father. Notice in verse 19 that the Son ‘sees’ what the Father does, and in verse 20 we read that the Father ‘shows’ the Son all that he does. Jesus begins by showing us a close relationship between a father and son that was also, typically for that day, a relationship between teacher and apprentice.

But what work does the Father do that he shows the Son? Jesus progresses the analogy when he says, ‘Just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.’  Suddenly we are talking about much more than making tables and chairs! The authorities were concerned that Jesus healed a lame man. Jesus lets them know that he can, and would, do greater things that this. Only God can give life. When Jesus says that he too can give life, can and will raise the dead, and can do this for whomever he wishes, there is only one way the Jewish leaders can interpret this statement. Jesus is claiming to be on the same level with the Father. He is claiming to be God.

Jesus goes on to underscore this point. Whatever the Father is, that is also what the Son is. Whatever honours the Father, also honours the Son, and vice versa.

• The Father gives life, the Son gives life (verse 21)
• The Father who is judge of all, give the role of judge to the Son (verse 22)
• Just as the Father is honoured, so the Son is to be honoured (verse 23)
• Just as the Father has life in and of himself (something only ascribed to God) so the Son has life in himself (verse 26)

So Jesus’ relationship with the Father is not simply that of a human son following in the footsteps of his father or looking to his father as a role model. Jesus identifies himself with the Father in every way that was important for the Jewish conception of God.

It is because of who Jesus is, that he can talk about a future coming in judgement, of raising the dead at the end of the age, and giving eternal life. The Son and the Father are one God not just during Jesus’ earthly ministry, but into all eternity. Jeus does all these things with and through the Father. They are one in honour, one in life, one in judging and granting eternal life. They act together, as one. As Jesus will explain in a later speech about his relationship with the Father that, ‘I and the Father are one.’

The religious authorities of the day were upset about a formerly lame man carrying his mat on the Sabbath. When they confronted Jesus, demanding an explanation, he calmly explained to them who he was.

It was an explanation they could neither grasp nor accept.

John started his Gospel with the claim that Jesus was God who created the heavens and the earth. Jesus made his own claim to be God through a unique set of miracles that only God could do. And now, Jesus states clearly who he is. He is allowed to heal on the Sabbath because he is lord of the Sabbath. He is judge and giver of life.

John tells this story and records these words of Jesus not to keep us in suspense over what the religious authorities will make of this claim. We already know what they will decide. Their rejection of Jesus as God among us is a foregone conclusion. John relates this story and this speech of Jesus, rather, for us, the readers. It is for those of us who were not there, who would only have the accounts of what happened.

We should not get caught up in how the Pharisees, Sadducees and priests respond to Jesus’ claims. The question put before us is how we will respond. How will we see Jesus? What does it mean for us that the Creator and giver of life, the judge of all, lived and walked among us?

Amen.

Pastor Mark Worthing.
Port Macquarie.

Pentecost 5
John 5:1-15  

In this morning’s text we have the third of John’s seven miracle stories. Remember, John calls these events signs, because of what they point to. As you will recall, both the turning of water into wine and the healing of the court official’s son were signs that pointed to the divinity of Jesus, but in different ways. This third sign does the same thing, in yet another way. It does so by showing that Jesus is Lord of the Sabbath. And as John points out, what Jesus did and said caused great anger among the Jewish religious leaders because they understood that Jesus was ‘making himself equal to God.’ This point about who Jesus was is one John has been making since the opening of his Gospel. And he does it again in this miracle story.

But instead of focusing once more on what should be becoming obvious to us, I would like to look at this story from a different perspective – from that of the lame man and religious leaders of the time, both of whom were so preoccupied with their own concerns that they failed to see God at work before their very eyes.

So, in today’s text we have a miracle account in John that looks a bit like the miracle stories included in the other Gospels. But there are some differences that make it stand out. What strikes us immediately is that this man, unlike the desperate father in last week’s reading, does not seek out Jesus, nor does he ask for healing when Jesus finds him. In fact, when Jesus prods him to ask for healing – which he clearly wanted after 38 years waiting beside what the locals believed to be a miracle pool – he simply complains about never being able to get into the pool first when the water was stirred, likely by a intermittent spring under the pool. After 38 years waiting to be healed you would think he would know why he was there. You would think that he would have answered, ‘Yes, of course I wish to be made well,’ when Jesus asked him. But over the years he had been conditioned to expect nothing to happen. But even though he does not ask to be healed, even when prompted by Jesus, Jesus heals him anyway.

It is a reminder that God can freely work in our lives whether we ask for his help or not. Healing (like the even greater gift of forgiveness that Jesus alludes to when he encounters the man again later that day in the temple) is not a reward for asking in the right way, or for strong enough faith. The lame man in this story does not ask for healing, not even when invited to. And beyond that, he had no idea who healed him until later that day. So the man is not healed because of any amount of faith on his part. This was a pure act of grace.

In some ways he was not dissimilar to the Pharisees and Priests in the temple. They had been conditioned to see their faith as simply about rules and their enforcement. It was all they could see. So when the man showed up at the temple for the first time in 38 years – walking – what did they see? Not a lame man who had been healed after a lifetime of being unable to walk. All they saw was a man carrying a mat on the Sabbath, which was one of the items that they listed as a ‘burden’ that should not be carried on a Sabbath, as this would constitute work.

So how did the Pharisees miss this point and become hung up on a trivial rule? And how did the lame man seem to forget why he had been going to this pool every day for the past 38 years?

It is because we tend only to see what is important to us. We tend to see what we have been conditioned to see. And sometimes, that means we miss the bigger picture of what is happening.

When I was eight years old I wanted a bicycle in the worst way. Many of the kids in school had bikes. And the ‘townies’ used to ride their bikes to school when the weather was good. Their bikes all were of the same style, with banana seats and butterfly handlebars. They were completely useless as bikes, but easy for kids to ride. And I wanted one of those. After many weeks of asking, my father brought home an old bicycle someone had given him for free. What he brought home was not a kid’s butterfly handlebar bike with banana seat, but an old single speed Schwinn with balloon tyres and pedal brakes. And it was an adult size so I could not reach the pedals.  My Father said if I could ride this bike 100 yards (100 metres) he would get me one of those bikes like the other kids at school had.

So to ride this I would lean the bike against a tree at the top of small hill, climb up, then push myself off.  It took several days of trying before I was able to roll forward at all before the bike fell over. My little sister was a frequent and interested spectator in my efforts. We measured out the distances I rode by pacing them out after each ride. After a couple of weeks I was able to make it about 10 metres before falling over. Well short of the goal. I finally worked out that without being able to pedal I was not able to get of enough speed to maintain balance. What I needed was a bigger hill! So with my sister in tow, we went to a long dirt track at the back of our farm which had a hill of just over the required 100 yard distance. It was a long steep incline with quite a few tree roots across parts of the track. But it was the best chance of getting enough speed to stay up on the bike. All I had to do was make it to the bottom, where the track turned sharply to the left and headed back toward our house. We found an oak tree near the top of the hill and I climbed up, as I had with the smaller hill, and balanced myself. My sister prepared to push me off when I was ready, as we had been doing on the smaller hill. A small voice at the back of my head was saying that this was a bad idea. But I was eight, so I ignored the voice and shoved off, my sister pushing to help me get up speed. It worked. The faster speed from the hill allowed me, though wobbly, to keep upright. I soon passed my previous record and was still going. I hit the first patch of tree roots and managed to stay on the bike. I was actually riding! And gaining speed. But because I could not reach the pedals I could also not brake.

About 100 metres down the hill the dirt track took a sharp turn to the left. I didn’t’ have the bike handling skills to make the bike turn with the track and went straight instead, and right into a pile of firewood that tapered down at a 45 angle to the ground. Somehow I managed to hit the wood pile straight on and my speed sent me up the woodpile like it was a ramp. I flew into the air above the wood pile, then came down on top of the woodpile on my back, with the bike landing on top of me, then skidded off the side onto the ground, the bike now tangled around my twisted and bleeding legs. I was winded and not able to breathe or speak. The pain was intense and instant. I remember hearing my sister running up behind me to see what had happened. She said “I’ll tell Mum,” and rand off toward the house. I lay in agony waiting for my mother to come and tend to my wounds. And I kept waiting. But no one came. Finally, I managed to pull myself free and limp home. I came through the kitchen dripping blood onto the floor. My Mum exclaimed: ’What happened to You! Are you okay?”

“No,” I said. ‘Didn’t April tell you I crashed into the wood pile at the bottom of the hill?”

“No,” my Mum said. ‘She only said, ‘Mark rode his bike farther than he ever has before.”

For my sister, the main thing she took out of what happened was the fact that I had succeeded in breaking my previous record for bike riding distance. And that I had clearly made it to the bottom of the hill, meeting my father’s challenge. The dramatic crash at the end that left me broken and bleeding and tangled within my bike on a pile of firewood did not seem to have registered with her as important. I was quite upset with her. How could she not notice my pain? How could she not bring help?

All she could say was that she thought I would want our Mother to know that I made it to the bottom of the hill.

Today’s story of the healing of the lame man by the pool by the Sheep Gate is like that difference in perspective between my sister and I of what happened with the bicycle. In almost comic fashion the Jewish religious authorities, upon seeing a man who has been lame for 38 years suddenly walking and carrying the mat he had been laying on, seem to completely overlook the enormity of the miracle and the joy of the man’s healing. And this was surely the main thing they should have noticed. After all, didn’t they want to celebrate a miracle. Didn’t they believe that making the lame walk was one of the sign that the Messiah had come?

But the only thing that seems to have caught their attention was that the man was carrying his mat. And as no burden was allowed to be carried on the Sabbath, and the authorities of the day had included bed mats on the list of things that were a burden to carry, the man was clearly in violation of the rules.

Sometimes we become so focused on some minor point or get hung up on some rule that we lose sight of what is most important.

In many ways we are all like both the man who was lame, who seems to have forgotten why he was going to the miraculous pool every day in the first place when someone came along and asked if he wanted to be healed. He only complained about the unfairness of not being able to get to the pool first after the water was stirred. And the religious leader in the temple couldn’t see that a miracle had occurred. That a man’s life had been transformed. That this could be a sign the Messiah had at last come. All they could see was the offending mat.

So what things in our lives have we become hung up on? What things have we become so conditioned to see as important that we fail to see what God is doing in our lives and in the lives of those around us?

Perhaps we are overly concerned with some political issue and this is all we see. Perhaps we have become so convinced that Christian faith is about behaving in a certain way or following certain rules, that like the religious leaders in the temple, we completely miss the big things God is doing before our very eyes. Or perhaps, like the lame man, we have become so accustomed to things not going our way, and so upset about the unfairness of it all, that when Jesus offers us his love we take no notice and keep on feeling sorry for ourselves.

Today’s Gospel story points once again to who Jesus is: God in human flesh who has come to live among us. But it also reminds us to open our eyes to see what God is doing in us and around us, and not be so caught is so many other petty concerns that we can no longer see the bigger picture of God’s love active in our lives and in our world.

Amen.

Pastor Mark Worthing.
Port Macquarie.