 
# Journey- Lesson 32 The Light and the Life

by Marcel Gervais, Emeritus Archbishop of the diocese of Ottawa, Canada

Nihil Obstat: Michael T. Ryan, B.A., M.A., Ph.D.

Imprimatur: + John M. Sherlock, Bishop of London

London, March 31, 1980

This content of this book was first published in 1977 as part of the JOURNEY Series By Guided Study Programs in the Catholic Faith and is now being republished in Smashwords by Emmaus Publications, 99 Fifth Avenue, Suite 103, Ottawa, ON, K1S 5P5, Canada ON Smashwords

"Having said this, he shouted in a loud voice, 'Lazarus, come out!' The dead man came out, bound hand and foot with linen strips and his face wrapped in a cloth. 'Untie him,' Jesus told them, 'and let him go.' " John 11:43-44

COPYRIGHT © Guided Study Programs In the Catholic Faith, a division of The Divine Word International Centre of Religious Education 1977. Reproduction in whole or in part is Prohibited.

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CONTENTS

Chapter 1 The Life-Giver (4:46 - 5:47)

Chapter 2 The Bread of Life (6:1-71)

Chapter 3 I AM 8:59)

Chapter 4 Judgment by the Light (9:110:42)

Chapter 5 Life Triumphs Over Death (11:1-54)

Chapter 6 Life Through Death (11:55 - 12:36)

Appendix

Answer key to practice questions

Self-test

Answer key to self-test

Recommendations for group meeting on lesson Thirty-two

About The Author

Psalm 78:1-25

The psalmist urges the People to keep in mind all that God has done for them. He believes that if they learn from their history they will wonder at the marvels God worked for them and turn away from the rebellious behaviour of their ancestors. He recounts the mighty deeds of God and the shameful response of their forefathers. God freed them from Egypt by dividing the sea; he led them through trackless wasteland in a pillar of fire; he split a rock to give them water to drink; he gave them "bread from heaven" to eat. But with each act of love, the ancients asked for more, answering God's fidelity with unbelief.

With the coming of God in the person of Jesus things are much the same: Jesus feeds the multitude (John 6:1ff) and controls the sea (6:16ff). He offers himself as the "bread from heaven" (6:32ff) and promises living waters (7:37ff). He gives himself as the light to guide them in the night (8:12). He works miracles which reveal his goodness and his power to give life. But the People demand still more signs and few believe in him. The faithfulness of Jesus, however, is the faithfulness of God: no matter how much they may rebel he loves his People and will lay down his life for them.

**Lesson Objective** : To describe Jesus as the life and the light of the world.

Saint John's Gospel is the work of a contemplative pastor: it springs from prayerful reflection on Jesus, refined and deepened by involvement in every issue, every conflict affecting the church in his care. Everything he wrote is marked by love for Christ and concern for the com munity of disciples. His love for Jesus is sturdy, not soft and sentimental, for he knew Jesus to be God-made-man. Admiration for the Lord as a good man, a mighty prophet, and a miracle-worker simply would not suffice, because the truth about him allows no compromise, no reduction to more acceptable terms. As for the Church, John is as fiercely devoted to her as a shepherd defending his flock against ravenous wolves. This is why there is a certain sternness, a certain "no-nonsense" quality about this Gospel, especially in the chapters we are about to study. Only near the end of the Book of Signs do we begin to feel that warm and intimate love which so marks the last half of the Gospel (esp. chapters 13 to 17).

We have divided the Book of Signs (Chs 2 to 12) into seven episodes (see Lesson 31, p. 9). We have already commented on the first of these episodes and in this lesson we mean to con sider the remaining six. The principal themes of this part of the Gospel are developed around the terms _"life_ " and _"ligh_ t". Except where the text clearly indicates that mortal human life is intended (e.g. 12:25), _"life_ " means eternal life in union with God. _"_ Light" has three closely related meanings in John. It is a symbol of God's leadership, of God's will and of God's judgement. Christ is The Light because he leads the world to eternal life; he leads by revealing God's will and, in shedding light on God's will, he necessarily exposes whatever is against God's will. As The Light, therefore, he is Judge as well as Leader.

# Chapter 1The Life-Giver (4:46- 5:47)

**Section Objective** : To describe the power to give life and to judge granted to Jesus by the Father as explained by John. in 4:46- 5:47.

The second episode (4:46- 5:47) consists of two signs and a commentary. The first sign is the healing of a boy who is mortally ill; the second is the cure of an invalid on the Sabbath. The commentary develops the theme of the divine power of Jesus revealed by these signs. As in the first episode (2:1 - 4:45), the signs take place in Cana and in Jerusalem.

Note: The " _royal official_ " is probably a man in the service of Herod, Tetrarch of Galilee, who was often referred to as a king. Capernaum is on the shores of the Sea of Galilee; Cana is some thirty miles away in the high hill country of Galilee.

Reading: John 4:46-54

_"He begged him to come down and restore health to his son who was near death_ " (4:47). The official has sufficient faith to ask Jesus to cure his son; but he cannot imagine that Jesus can work such a miracle at a distance of thirty miles or so from his dying son.

Jesus reproaches him for having the kind of faith which needs to be supported by visible evidence: " _Unless you people see ..._ " But the official rises to the challenge: when Jesus tells him to go back to Capernaum and assures him that his son will live, he obeys without hesitation (4:50). Everyone in his household comes to believe in Jesus.

This miracle is a sign: the fact that the word of Jesus has the power to restore human life in this world points to the even more important fact that Jesus has the power to grant eternal life even now in this world to those who believe in his word, and the power to raise to eternal life on the last day all who have lived good lives. The commentary (5:19-30) will make this clear.

Working on the Sabbath (5:1-15)

In Jerusalem a man has been lying helpless by a pool whose waters have healing powers. For years, however, this man has been unable to get himself into the pool at the right time. The five-sided pool is probably a symbol of the five books of Moses. These books, like the pool, had real healing powers, but they could not give a person the will to be healed. To this poor cripple Jesus gives both the will and the power to walk. But the " _sign_ " in this healing has to do with the fact that it occurs on the Sabbath. By performing a miracle and ordering the man to pick up his sleeping mat and walk, Jesus is violating the rules for the Sabbath rest as these were taught by the Pharisees.

"Jesus said to him, 'Stand up; pick up your mat, and walk around.' The man was immediately cured, and he picked up his mat and began to walk." John 5:8-9

Now the learned men of Jesus' day debated long and hard on whether and how God himself observed the Sabbath rest each week. The most common opinion held by these rabbis was that God did rest on the Sabbath in all respects except two. Even on the Sabbath he con tined to give life and to pass judgment. Since people were born on the Sabbath and people died on the Sabbath, they argued, God must therefore continue to give life to those who were born and to pass judgment on those who died. Our Lord of course is familiar with this common doctrine and will make use of it to assert that in himself reside the powers to give life and to judge.

Note: The last part of 5:3, " _waiting for the movement of the waters_ ", is omitted by some manuscripts, but it is probably original. Verse 4, in its entirety, however, is absent from the earliest and best manuscripts. It was added by someone making a copy of the Gospel. Many modern translations omit verse 4 altogether.

Reading John 5:1-15

Though the man has been healed, he does not know Jesus, and does not come to believe in him. On meeting him later, Jesus warns him of the judgment to come: " _Sin no more,_ for fear that something worse will happen to you" (5:14). As we shall see in the commentary, that " _something worse_ " is the condemnation which he might receive on the last day.

The Father is at work and so am I (5:16-30)

The evangelist begins his commentary on the signs by telling us that Jesus was speaking of God as his own Father in such a way that he was understood to speak of himself as equal to God. In vss 16-30, Jesus does not openly affirm his equality with God, but he does proclaim that he has the Father's power to raise the dead to eternal life or to eternal punishment.

By restoring the sick boy to natural life, Jesus performs a sign of his power to grant eternal life; by curing the cripple on the Sabbath, Jesus is asserting that he works on the Sabbath as His Father does- by giving life and passing judgment. The evangelist's commentary brings out the meaning of both signs.

Reading John 5:16-30

As Jesus learnt his carpenter's trade from Joseph, so most boys in Jesus' day were apprentices to their fathers. This common practice lies behind the little parable of verses 19 and 20. A boy loves to imitate his father: " _For whatever He does, the Son does likewise_ "; and a father loves to teach his boy everything he knows: " _For the Father loves the Son, and everything He does, He shows him_." The relationship of Jesus to his Father is that of a son, and it is natural that he should receive the Father's supreme gifts: " _Indeed, just as the Father possesses life in Himself, so has he granted that the Son also possess life in himself_ " (5:26). If the Son has the power to grant eternal life on the last day, he must also be able to judge. But Christ is teaching something more, a truth bound to startle his hearers: it is not just as Son of God that he will judge but as Son of Man, as Word-made-flesh: " _And he has turned over to him power to pass judgment because he is Son of Man_ " (5:27). It is a man who will judge mankind so that all may be assured of a more gentle and compassionate judgment.

The divine power of Jesus is being exercised even now, long before the final judgment. Those who accept his word and believe in the Father who sent him possess eternal life even in this world: " _the man who hears my word and has faith in Him who sent me possesses eternal life_ " (5:24). Those who have faith in Christ are already alive in him, then, and will not be condemned on the last day. When that day comes, all mankind will rise again, " _those who have done what is right will rise to live; those who have practiced what is wicked will rise to be damned_ " (5:29). The decision will rest with Christ (see Matt 25:31ff).

The last verses of this episode (5:31-47) deal with the testimony which supports the claims of Jesus. John the Baptist is named first as a witness (5:33ff), then the miracles (" _the works_ "); the Father himself bears witness through the miracles of Jesus and through his word in the Scriptures (5:37ff).

Practice questions

**1**. Which of the following best describes the " _sign_ " contained in the healing of the official's son?

a. Jesus has his Father's power to give life and to judge.

b. Jesus has the power to grant eternal life in this world and to raise the dead to eternal life on the last day.

c. Jesus has the power to raise both Jews and Gentiles to eternal life. d. Jesus has the power of God because he heals at a great distance.

**2** Indicate whether the following statements on the power of Jesus revealed in John 4:46- 5:47 are true or false:

___a. Those who have lived a good life will begin to enjoy eternal life when Jesus grants it to them on the last day.

___b. Those who have lived an immoral life will be raised up on the last day and condemned.

___c. Both the good and the evil will be raised up by Jesus on the last day.

___d. The works Jesus performs on the Sabbath are signs that he has the Father's power to give life and to judge.

___e. Those who heard Jesus explain the meaning of his miracles failed to understand that he was proclaiming his equality with God.

# Chapter 2 The Bread of Life (6:1-71)

**Section Objective** : To describe Jesus as the bread of life and to describe the true motive for seeking him.

Chapter six is a unit which, like the two previous episodes, has two signs (the Multiplication of Loaves and the Walking on the Water) followed by a dialogue which provides a commentary on the signs. The Miracle of the Loaves was clearly a most important event for the first generation of Christians; each of the four evangelists report it in basically the same form and with the same purposes in mind. In each account the evangelists present the Miracle of the Loaves in such a way as to recall a past event, the gift of manna in the wilderness; and a future event, the Eucharist. Saint John does the same, except that he includes an explicit reference to the Passover (6:4), making it more obvious that the miracle points to the Eucharist, the Christian Passover.

John's mention of the Passover also provides a key to understanding the Walking on the Water, the second miracle which the evangelists associate with the Multiplication of Loaves.*

The Passover was a memorial meal in which the People of God celebrated God's mastery over the water of the sea when he delivered them out of Egypt. By connecting the Walking on the Water with the feast of Passover, John indicates that the power of God which parted the Sea at the Exodus is in Jesus who masters the waters of the Sea of Galilee.

Reading John 6:1-21

The passage begins with Jesus going to a mountain to be alone with his disciples. A large crowd, impressed by the miracles of healing, follows him. John's way of describing the scene directs all our attention to Jesus. It is Jesus who sees the multitude approaching, Jesus who asks how the crowd is to be fed, Jesus who distributes the food and gives the order to have the fragments gathered up (ct. Mark 6:30-44). Only in John's account are we given the reaction of the crowd: _"Now when the people saw the sign he had performed, they began to say, 'This is undoubtedly the Prophet who is to come into the world'_ " (6:14). The crowd is imp pressed by the power of Jesus to provide food for them. They immediately think of Moses and the manna their ancestors had received through him. They recall the promise God had made that he would raise up another prophet like Moses for his People (Deut 18:15-18). They conclude that Jesus must be this " _Prophet who is to come_." Filled with enthusiasm they begin to think what a wonderful king Jesus would make. But, aware of their intentions, Jesus escapes (6:15).

The Walking on the Water is witnessed only by the disciples. By this sign Jesus teaches his close followers that he is much more than the Prophet-to-come, much more than a Messianic king. To him belongs that divine power over the waters of the sea which God displayed at the Exodus (Exod 14). The evangelist calls our attention to the omnipotence of Jesus by the way he words the greeting of Jesus in verse 20. In English we are obliged to translate this sentence " _It is I, do not be afraid._ " In Greek, however, the phrase " _It is I_ " literally reads " _I am_ ". This expression " _I AM_ " is very important in John's Gospel: Jesus pronounces it frequently (eg. 4:26; 6:20; 8:24, 28, 58). In each instance " _I AM_ " is meant to recall the divine Name revealed to Moses: " _I am who am_ " (Exod 3:14, see Lesson 3, pp. Sf, 15f). The divine " _I AM_ " on the lips of Jesus teaches that he is no mere prophet or earthly king; Jesus who heals the sick, feeds the multitude, walks on the sea, is God present to his People and has full right to the divine Name.

* The Walking on the Water follows the Miracle of Loaves in Mark 6:45ff, Matt 14:22ff.

In the remainder of the chapter (6:22-71), John comments on these two signs, focussing our attention principally on the Miracle of the Loaves. He does this because he intends to teach a very definite lesson on the full meaning of the Eucharistic Bread and Wine of which the Miracle of the Loaves is a sign. His commentary on the signs may be divided into four parts. In each, he deals with pastoral problems which threatened both him and his flock.

Do not work for perishable food (6:22-29)

Jesus taught his disciples to share their material resources and to use them to eliminate the misery of poverty among the brothers and sisters in the community. Jesus himself shared what money he had with the Twelve; they put their funds in a common purse and used any surplus to provide for the poor (John 12:6; 13:29). We know from the Acts of the Apostles that the first community of disciples in Jerusalem took to heart this aspect of the Lord's message (Acts 2:42ff; 4:32ff). We can safely presume that the communities formed by the teaching of John the evangelist did the same. The First Letter of John, written most probably by a member of one of his communities, insists on the sharing of wealth (1 John 3:17).

Where Christians did as they were taught by the Lord, their communities became very attractive. However, people could easily be drawn to enter the Church for reasons having nothing to do with the things of God. Some could seek membership only for material advantages. Others could be attracted because they saw in the Church a power to overthrow the oppression of Rome. These saw in Christ a genuinely new kind of king, and in the Church a new sort of kingdom. For the evangelist, as for Jesus, such motives are base and false; no one seeking Christ in the hope of earthly food or an earthly kingdom should be allowed into the Church. In the next passage the crowds seeking Jesus in order to make him king stand for all who follow him for the wrong motives.

Reading John 6:22-29

It is not to be denied that when the Church lives according to the teachings of the Lord she does offer many earthly advantages, and does become a power that threatens the world's un just social, economic and political systems. But the changes which the Church can bring about

In the world are by-products, as it were, not the main purpose of discipleship. The only valid reason for seeking Christ is eternal life in union with God. Jesus teaches the crowd which has been frantically looking for him (6:22-25) that they should seek him only in order to receive the supreme gift, life with God forever. Those who want him for any lesser reason want to be disciples without faith. To see in Jesus merely a prophetic figure able to motivate people to eliminate poverty, or to hope in him simply as the ideal king able to establish an earthly kingdom of justice and love, is to see in him only a man. No faith is required, only enthusiasm for the message of a great social reformer.*

For several generations, Christians used to bring food and money to their celebrations of the Eucharist. At the time of the collection these gifts were gathered up and, after the Eucharist, they were distributed to those in need. It is quite probable that some came to Mass for no bet term purpose than to share in the general handout. The evangelist may well have had this abuse in mind as he wrote this chapter.

This is why Jesus tells the crowd which has been eagerly looking for him that they should work for food that lasts for eternal life (6:27). When they ask him what this work is that they should be doing, he tells them, " _This is the work of God: have faith in him whom He sent_ " (6:29). It is not enough to appreciate the power that the teaching of Jesus has for the transformation of this world; such appreciation does not amount to faith in Jesus as the One, and as the Only Son of Man on whom " _God the Father has set his seal_ " of total and unreserved approval. Jesus, the Son of Man, is the Son of God; the gift he offers is nothing less than unending union with the Father. It is for this gift that one should •seek Jesus.

I am the bread of life (6:30-47)

The present section forms a bridge between the passage we have just seen and the one which comes next. We shall, therefore, consider it in two ways: first, as it continues the theme of faith in Christ, begun in the previous section (6:22-29}, and secondly, as it prepares us for the teaching on the full meaning of the Eucharist to be developed in the next section (6:48-59).

The crowds who just the day before had witnessed the miracle of the loaves and fish, now ask for a more spectacular " _sign_ " (6:30). In order to believe in Jesus as the One sent by God to give life everlasting, they think they are entitled to a sign at least as extraordinary as the " _bread from heaven_ " which Moses gave their ancestors in the desert (6:31). Jesus reminds them that Moses did not give them bread which literally came from heaven. (The manna, in fact, appeared on the ground, Exod 16:14ff.) The only food which would deserve to be called " _bread from heaven (God)"_ is that which has God for its source and can impart his divine life (6:32-33).

Jesus then goes on to proclaim that he himself is this bread from heaven, " _the bread of life_ " eternal (6:35). To " _come_ " to him is " _to believe_ " that he is from God and has power to bestow life without end (6:35). Faith is a great mystery which no one but God fully understands. We are not told why God gives faith to some and not to others; we are only told that the true believer is one whom the Father has drawn to his Son (6:44). Those who believe in Jesus know that to be taught by him is to be taught by God himself (6:45), for Jesus is the Son who has been with the Father, has seen him, and so can teach everything the Father wants taught (6:45f). To benefit from the work of Christ requires faith first of all; the one who has true faith in Christ possesses eternal life now in this world and will be raised up into God on the last day (6:44, 47).

Reading John 6:30-47

Now let us consider this same passage for what it teaches about the Eucharistic Meal. At this deeper level of meaning we encounter the preoccupations of Saint John as pastor of a com munity which he is guiding towards a more profound understanding of the Eucharist. From the first days after the resurrection, Christians celebrated the Eucharist as the Christian Passover; they saw in the Lord's Supper a memorial of his death and resurrection, in much the same way as Jews saw in the Passover a memorial of the Exodus out of Egypt. Christians understood that by the Eucharist they were not merely recalling a past event, but actually taking part in the death and resurrection of the Lord made present to them in the Eucharist. This understanding of the Mass, John accepts without reserve. But our evangelist has seen still more deeply into the mystery of the Eucharist, especially into the true significance of the Bread and Wine of the Lord's Supper. John must have meditated long on the meaning of " _This is my body. . this is my blood_ " (see Matt 26:26-29). To our evangelist the Eucharist is more than a making present of the death and resurrection of Jesus, for it makes present not only the saving event but the Saviour himself. The words of Jesus at the Last Supper mean that he is present at the Eucharist, that the Bread of Life is Jesus himself, that the Cup of Salvation is the Lord actually present among his disciples. When Jesus says, " _I myself am the bread of life_ " (6:35), we are to understand that the Eucharistic Bread is Jesus. Those who know they " _come to_ " Jesus when they receive the Sacred Bread will never hunger again; those who " _believe_ " that the Cup holds the precious blood and that this is Jesus truly present for them, will never thirst again (6:35).

Faith in the true presence of Christ in the sacred Bread and Wine is as mysterious as faith in the divinity of Jesus. People can reach this faith only if drawn by the Father. This is the faith which gives eternal life now and guarantees resurrection to life with God. (We recommend that 6:30-47 be read again with these thoughts in mind.)

The flesh and the blood of the Son of Man (6:48-59)

In hi$ account of the Last Supper Saint John does not report the institution of the Eucharist, but that great event is never absent from his mind. It is in chapter six that he gives us his teaching on the Eucharist and it is the most profound of the entire New Testament. As the passage we have just seen is a commentary on the words, " _This is my body ... this is my blood",_ so the passage we are about to read is a discourse on the other Eucharistic words of Jesus: " _Take and eat, this is my body which will be given up for you ... Drink all of you from this, for this is my blood which will be poured out ..._ " (see Matt 26:26ff; Luke 22:19f; 1 Cor 11:23ff).

From the very first lines of his Gospel the evangelist has taught us that Jesus is the Word made flesh, the Son of God made man (1:1-18), at once truly human and truly divine. In chapter five John insisted on the divinity of Christ and he does so time and time again throughout the Gospel. But here, in the section we are now considering, it is the humanity of our Lord that he is asserting with equal force. The evangelist drives home the all-important truth that it is not possible to believe in Jesus as God the Son without accepting that he is human. In fact, there is for us no possible union with Christ as Son of God, except by and through his human nature. Furthermore, no one can achieve the promised eternal union with God, except through the flesh and blood of him in whom God and man are one.

It follows, therefore, that to eat and drink the sacred Bread and Wine of the Eucharist with faith is not to achieve a mysterious relationship with God the Son separated from his humanity; to eat and drink that holy Bread and Wine is to enter into union with the Son of God in his very flesh and blood.

This reflection must be taken a step further: the full realization of what it is to be human is death; " _flesh_ " is never more " _flesh_ " than in dying. It is at the moment of his death that Jesus participates most fully in human nature. And we become truly one with the humanity of Jesus when we are united to him in his death. These are the thoughts which our evangelist wishes us to find in the following words of Jesus.

Reading John 6:48-59

" _And the bread that I shall give is my own flesh tor the life of the world_ " (6:51). These words refer to the death of Jesus: to give one's flesh is to lay down one's life. In the language of the evangelist Jesus is saying exactly what he said at the Last Supper: " _This is my body which will be given up for you._ " Saint John uses the word " _flesh_ " instead of the word " _body_ " which the other evangelists use." " _Flesh_ " is a more forceful word because it emphasizes the reality of Jesus' mortal nature.

* In fact, many scholars believe that the Aramaic word which Jesus would have used at the Last Supper is more accurately translated as " _flesh_ " rather than " _body_ ". Thus Saint John may well be more precise than the other evangelists.

The Jews, that is, the unbelievers among them, are baffled and even shocked by the promise of Jesus to give his flesh to eat. Their protest is intended by the evangelist to echo that of anyone who first hears the truth about the Eucharist. To believe that through the Eucharistic Bread and Wine we enter directly into communion with the divine Son of God is difficult enough; to believe that this is accomplished by eating the flesh and drinking the blood of the Son of Man seems downright unthinkable (6:52, 60). Yet this is what our Lord's words mean.

" _For my flesh is real food, and my blood, real drink_ " (6:55). The Greek word translated as _"real_ " can have two meanings: first, what is fact, or true, as opposed to what is imaginary or false; secondly, what is in the realm of the completely true, the fully real, that is, the realm of God, as opposed to what is only partly true and real, that is, the realm of earth. Both senses apply to the food and drink of the Eucharist. In the first meaning, the flesh and blood of Jesus in the Sacra men are not imaginary but real. In the second sense, the flesh and blood of Jesus are the food and drink belonging to the realm of the fully real, the realm of God. By contrast, the manna eaten in the wilderness was only partly real; it was earthly food to sustain earthly life. The flesh and blood of Christ in the Eucharistic Meal are food and drink to sustain the life of God in those who receive it.

" _The man who feeds on my flesh and drinks my blood remains in me and me in him_ " (6:56). Par taking of the Eucharistic Meal brings about a most intimate union between Jesus and his disciples; it is union with a flesh-and-blood brother. And it is union with him in his greatest act of love for us and for the world, his death on the cross.

" _Just as the Father who has life sent me and I have life because of the Father, so the man who feeds on me will have life because of me_ " (6:57). Chapter five established the fact that the Son shares the eternal life of the Father. Now we are being taught that by union with Jesus in his humanity at the Eucharist we too may share the Father's life even in this world. Because communion with Christ through the Bread and Wine of the Eucharist gives a person eternal life now, it is by that fact a pledge of everlasting life on the last day (6:54).

The Spirit gives life (6:60-71)

The words of Jesus are direct, even blunt. Jews, who abhorred anything having to do with the eating or drinking of blood, would find his teaching outrageous. Of course our Lord did not expect unbelievers to understand his instruction on the Eucharist. But now even his disciples are having difficulty accepting his teaching.

The message of Jesus however, is not as crude as some of his listeners think. In the next passage John explains that the flesh and blood he spoke of is not the carnal body which they see before them, but that same body risen and glorified. The humanity of Christ partaken of at the Eucharist is his body and blood ascended into the realm of God, filled and transformed by the Holy Spirit.

Reading John 6:60•71

Then as now, the full reality of the Bread and Wine of the Eucharist is too much for many would-be disciples of Christ (6:60, 66). Preferring something less intensely real, they refuse this word of Christ (6:64); and in rejecting his teaching on the Eucharist, they break away from Jesus himself (6:66).

_"And so Jesus said to the Twelve, 'Do you also want to go away?' Simon Peter answered, 'Lord, to whom shall we go? It is you who have the words of eternal life; and we have come to believe and are convinced that you are God's Holy One_.'" John 6:67-69

The Eucharistic Presence of the Lord is not the limited, earthly presence of his state before his death and resurrection. His earthly flesh and blood was then like that of every man; it was imp possible for him to share it with all his disciples throughout all time. But the Eucharistic Presence is of the realm of the Holy Spirit. " _It is the Spirit that gives life; the flesh is useless_ " (6:63). Once ascended into the presence of God, the Son of God made man continues to be a man, but a man glorified, limitless, filled with the Spirit of God, able to share his perfected humanity with all who come to believe.

When Jesus challenges the Twelve, " _Do you also want to go away_?" Peter answers for them: _"Lord, to whom shall we go? It is you who have the words of eternal life; and we have come to believe and are convinced that you are God's Holy One_ " (6:68f). As in the other Gospels, Peter is the leader and spokesman for the Twelve. His confession of faith here is basically the same as the one he makes in Caesarea Philippi (see Mark 8:27-33; Matt 16:13ff). Peter accepts as fact that Jesus does indeed have the power to grant eternal life. In the language of Saint John " _God's Holy One_ " is an exalted title: Jesus is the one whom the Father has made holy, that is, consecrated (10:36); in the Priestly Prayer Jesus says that he makes himself holy (consecrates himself) for the sake of his disciples (17:19). This is the language of priestly sacrifice. In pro claiming Christ as " _God's Holy One_ " Peter is identifying him as the. one great offering made to God to bring about union between God and man.

Practice questions

**3** Which of the following statements best describes the true motive for seeking Jesus?

a. To have one's human needs met as a member of the Church.

b. To be part of a community which seeks solutions to political, economic and social injustices.

c. To form a community which is a model of justice.

d To receive eternal life in union with God.

**4** Which of the following statements best describes John's emphasis in his teaching on the

" _bread of life_ "?

a. The Eucharist is the making present of a past saving event - the death and resurrection of Christ.

b. The Eucharist is the making present of the Person of Jesus.

c. The Eucharist is the formation of a new covenant with God's People.

d. The Eucharist is the fulfillment of the hopes and expectations of God's People.

**5** Indicate whether the following statements on the partaking of the flesh and blood of the Son of Man are true or false:

___a. Eternal life is given through the humanity of Jesus.

___b. To partake of the flesh and blood of the Son of Man is to be united with him in his death.

___c. The Eucharistic Bread and Wine is " _real food and real drink_ " because it is the authentic flesh and blood of the earthly Jesus.

___d. The Eucharist offers union with Christ in his greatest act of love.

___e. The Eucharist gives assurance that faithful disciples will begin to receive eternal life at the resurrection on the last day.

# Chapter 3 I AM (John 7:1 ... 8:59)

Section Objective: To describe the background and meaning of the texts in which Jesus identifies himself as the _"source of living water_ ", " _light of the world_ " and bearer of the divine name " _I AM_ ".

This section (chapters 7 and 8) is the most tension-filled of the entire Gospel. The speeches of Jesus are interrupted again and again by angry remarks and indignant questions; there are repeated references to the plan to kill Jesus, and the section ends with an actual attempt to stone Christ to death. These are also the most obscure chapters of the entire Gospel. The main reason for this is that much of the discussion and debate is based on types of argument used by rabbis of the first century. It is a kind of reasoning totally unfamiliar to us. Since an explanation of the entire section would be too lengthy, we have chosen to summarize the principal points of chapters seven and eight and then comment in more detail on a few texts which are of special importance.

Jesus reveals his origin and his destiny

In each of the previous episodes the " _signs_ " were readily identifiable. In the present episode, however, the sign is less evident; it is also more complex. According to our interpretation, the sign spans the entire episode and points to the whole mission of the Son of God. The key to understanding it lies not only in what Jesus does but also in the way in which he does it. He goes to Jerusalem without anyone seeing him (7:10); he then appears in public and teaches in the Temple (7:11 - 8:58); after this, he departs, as secretly as he came (8:59). He goes there secretly, preaches publicly and leaves secretly. These three elements, taken together, constitute the " _sign_ " of this episode. The hidden way in which Jesus comes to Jerusalem symbolizes the mysterious way in which the Son of God entered the world in the Incarnation _("the Word became flesh_ "). His teaching in the Temple is a sign of the whole of his public ministry in which he revealed who he is and why he came. And his disappearance at the end of the episode points to the mysterious way in which he returned to the Father (his " _glorification_ "). The fact that he came from the Father and went back to Him is a truth hidden from people's minds; no one would know it if it were not revealed. Therefore it must be openly and publicly proclaimed. This Jesus did throughout his public ministry and this is what he does in these two chapters; he announces again and again that he has come from God and is returning to Him.

In the reasoning of Jewish scholars of the time, to know the origins and the destiny of a person was to know that person's identity. A human being has human origins (earthly parents) and a human destiny (death). Jesus, however, announces that he comes from God the Father, and proclaims that he is going back to God (7:16-19, 28-29, 31-36). He explains that he was sent by God, that his message is God's message. Everything he says about himself teaches that he is not a mere human being but one possessed of divinity. His hearers understand what Jesus is saying, for their fury mounts with each new statement he utters in support of his claims. Jesus persists, and, in spite of numerous interruptions, brings his message to a dramatic conclusion with a most powerful and clear statement of his divinity: " _Before Abraham even came into existence, I AM"_ (8:58). At this his listeners take up stones to kill him. But Jesus hides himself and escapes (8:59). These are the principal points of chapters 7 and 8. We will now turn to a more detailed commentary on three important passages.

Rivers of living water (7:37-39)

**Objective 3.1** To describe the background and meaning of the statement " _From within him shall flow rivers of living waters_ " (7:38).

The setting of chapters seven and eight is the Feast of Tabernacles (7:2, 11, 37). Our evangelist presumes that his readers know what this festival was and what it meant at the time of Christ. Some of the statements Jesus makes are understandable only against the background of the feast.

Tabernacles was the third* and last great pilgrimage feast of the Jewish year. It was originally a celebration of the harvest of fruit. Coming at the end of the dry season (September/October), it was natural that the feast should also become the occasion to pray for the return of the rains which would guarantee the crops for the following year. Accordingly, on each of the seven days of the festival there were water-ceremonies and prayers for rain.

The feast was called " _Tabernacles_ " (" _Booths_ " or " _Tents_ ") because the People constructed shelters of branches and leaves and lived in them during the feast. This may well have been in imitation of the makeshift shelters farmers built for themselves in their orchards and vineyards during the harvest.

The feast always retained its connection with the harvest and prayers for abundant rain. Over the centuries, however, it had taken on deeper significance. The People were taught that the camping out in flimsy shelters during the hot dry days of the feast was to remind them of the years their ancestors spent wandering in the desert with no habitat ion but tents (Lev 23:42f). During the festival they recalled the events of those days in the wilderness when God guided them by means of a pillar of fire at night and of cloud by day, when he fed them with manna and quail and gave them water to drink from the rock which Moses struck (Exod 17:1-7; Num 20:7-11).

The feast also became a way of honouring the Temple. This was probably because Solomon dedicated the first Temple during the Feast of Tabernacles (1 Kgs 8:2). In honour of the Temple large golden candelabra were lit in the Court of the Women, illuminating the Temple during the night for all to see and admire.

But this feast, like Passover and Pentecost, was not simply a celebration of the past. The great pilgrim-feasts drew Jews from all over the Mediterranean world, and the hearts of these pilgrims reunited in the homeland would inevitably turn towards the hopes and expectations of God's People. In times when their country was occupied by a foreign power, any celebration which brought Jews together in large numbers would be potentially explosive. Rumours of revolt would spread through the city accompanied by talk of a leader able to rally his people against the oppressor. People expected that the Messiah would make himself known during one of the great festivals. During the Feast of Tabernacles, therefore, hopes ran high. Discussions concerning the Messiah, where he would come from (7:27, 40-44) and who he might be (7:10-16), were going on everywhere.

The prophet Zechariah wrote several chapters on the hope God offered his People. To describe the future God had in store for them, Zechariah used the images and ceremonies of the Feast of Tabernacles (Zech 9-14). He wrote of the Day of the Lord, the day of God's final intervention into the history of man, the day when God would make all things right. He tells us that on the great and final Feast of Tabernacles the messianic king would enter Jerusalem triumphantly (Zech 9:9), the Lord would open up a fountain of water for the House of David (Zech 13:1) and would make living waters flow out in abundance from Jerusalem (Zech 14:8).

* The other two were Passover and Pentecost.

On each day of the festival, water was ceremonially drawn from a spring at the bottom of the hill Jerusalem is built on and taken in solemn procession to the Temple where it was poured into the ground. As the water was drawn a choir sang, " _You will draw water joyfully from the springs of salvation_ " (lsa 12:3), and during the procession people chanted, " _We beseech you_ ,

" _Lord, save us; we beseech you, Lord, send us prosperity_ " (Ps 118:25). These songs were much more than petitions for rain and abundant harvests; along with other hymns they expressed the hopes and expectations of the People, their longing, their " _thirst_ " for the Messiah. It is against this background that the words of Jesus in the passage you are about to read are to be understood. On the last day of the festival, when the emotions of all his listeners were at their peak, Jesus proclaims that he is the One for whom they and their forefathers have waited so long.

Reading John 7:37-39

During the feast, when the " _thirst_ " for the Messiah was deeply felt, many people were wonder in whether Jesus might be he (7:25-27, 31, 41-42). Some were convinced of it (7:31, 41). To all who were sincerely seeking the Messiah Jesus proclaims: " _If anyone thirst, let him come to me; and let him drink who believes in me." Jesus is offering the true waters of salvation_ (lsa 12:3) about which they have been singing in the procession of the water. He invites those who believe in him to come to him and drink, that is, to take into themselves the truth he teaches about himself. Jesus is using the highly personal language of the Books of Wisdom: they present Divine Wisdom shouting out her invitation to all who are seeking her, " _Come and eat ... drink ..._ "(Prov 9:5). His words recall God's invitation, " _Oh, come to the waters all you who are thirsty_ " (lsa 55:1).

_"As the Scripture says, 'from within him shall flow rivers of living water'_ " (7:38). This line raises a few problems of interpretation: does the pronoun " _him_ " in the phrase " _from within him_ " refer to the believer or to Christ? Both interpretations can be defended. If " _him_ " refers to the believer, then the meaning is the same as 4:14: the person who thirsts for and finds Christ and who takes his teaching to heart, receives the Holy Spirit who becomes within him a well spring of eternal life. If it is Christ himself who is meant, then it is from him the rivers of living water are to flow, for it is he who will bestow the Spirit. We prefer this second interpretation, even though the presentation of it entails certain complications.

First we should note that our evangelist writes the passage as though it were a direct quotation from the Old Testament: " _As the Scripture says, 'From within him ..._ ' "However, there is no passage in the Old Testament which conforms exactly to John's wording. It appears that the evangelist has adapted phrases from Psalms which refer to the rock in the desert which was struck and gushed forth water to quench the thirst of God's People: _"(God) split a rock .. . and he brought water out of the rock, and caused waters to flow down as rivers ... He smote the rock and the waters flowed_ " (Pss 78:15-16, 20; 105:41). John would be identifying Christ with the rock, teaching us that Jesus is the true rock, the one from whom the living waters flow. In the context of the Feast of Tabernacles, when the wandering in the desert and the incident of the Lord providing water from the rock were recalled, this interpretation seems appropriate. Just as the manna in the wilderness pointed to Christ as the true bread from heaven, so the rock which gushed forth water was a sign of Christ from whom flow the true waters of life.

The evangelist then goes on to tell us that the rivers of living water are the Spirit which Jesus will give: " _Here he was referring to the Spirit which those who came to believe in him were to receive_ " (7:39). The prophets had long ago proposed water as an image of the Spirit. Ezekiel had written that God would one day renew his Covenant by pouring clean water over his People and by sending them his Spirit (Ezek 36:25-27). Another prophet wrote: _"I will pour out water on thirsty ground. ... I will pour out my Spirit on your descendants_ " (Isa 44:3). In line with this tradition, John uses water as a symbol of the Holy Spirit (e.g. John 3:5f).

The waters which Jesus offers, therefore, refer to the Spirit which he will give. John reminds us, however, that Jesus can pour out the Holy Spirit only after his " _glorification_ ", that is, his death and resurrection: " _For there was as yet no Spirit, since Jesus had not been glorified."_ This does not mean that the Holy Spirit did not exist before the death and resurrection of Jesus; nor that he was inactive before then. Rather, it means that the gift of the Holy Spirit through the glorified humanity of Jesus is a totally new way for the Spirit to come. Never before was the Spirit given in the way Christians receive him, that is, through the sacred humanity of the Son of God.

When he writes of the crucifixion, John deliberately recalls the passage we are studying: _"(Jesus) exclaimed, 'It is finished'_ ; _and bowing his head, he handed over the spirit . .. one of the soldiers stabbed at Jesus' side with a lance, and immediately blood and water flowed out_ " (19:30, 34). The death of Jesus is the hour of his glorification, and now that he is glorified, he _"hands over the Spirit_ "; the water which is then released from his pierced side symbolizes the outpouring of the Spirit from the sacred body of the Son of God. The rock which was cleft in the wilderness and gave water to quench the thirst of the ancient People was an image, a " _sign_ " pointing to the Messiah, the Rock from whose pierced side would flow the true Living Water.

It is quite possible that John intends his readers to remember also the prophecies of Ezekiel and Zechariah in connection with the words of Jesus in 7:37-38. Ezekiel had written of the great and perfect Temple of God from which would flow a great river of water giving life to all things (Ezek 47:1-12); Zechariah had spoken of an ideal Feast of Tabernacles when waters would gush out in abundance from Jerusalem (Zech 14:8). John may well want us to remember that the new and perfect Temple is the sacred body of the risen Lord (John 2:21), the true source of eternal life.

Note: For a commentary on the woman caught in adultery (7:53- 8:11) see Appendix, p. 38

The light of the World (8:12)

**Objective 3.2** To describe the background and meaning of Christ's declaration, " _I am the light of the world_ " (8:12).

As mentioned above, during the Feast of Tabernacles large golden candlesticks with a multitude of wicks were lit in the Temple area. From many parts of the city, the Temple could be seen shining in the dark, reminding the People of the presence of God in their midst. The prophet Zechariah looked forward to a perfect Feast of Tabernacles when the presence of God would shine with such power as to overcome all darkness: " _And there shall be continuous day for at evening time there shall be light_ " (Zech 14:7).

This feast, as we have seen, commemorated the years of wandering through the desert. The flaming candlesticks would, therefore, remind the People of the pillar of fire, the symbol of God's guiding presence during the long nights of their pilgrimage towards the Promised Land (e.g. Exod 13:21).

The writer of the Book of Wisdom tells us that the pillar of light represented the Law by which God made his will known: " _You gave your people a pillar of flaming fire to guide them on their unknown journey ... the imperishable light of the Law_ " (Wis 18:3-4). For this author and many others in the Old Testament, the guidance which God gave his People through the Law was symbolized by light. Because he made his will known to his People God was a light dispelling darkness (Ps 18:28), a lamp to their feet and a light to their path (Ps 119:105, 130).

Furthermore, God himself dwells in light and is wrapped round in purest light (Ps 104:2). And whenever he appeared on earth his presence was marked by fire and light (Exod 3:2; 19:16ff).

Reading John 8:12

_"I am the light of the world_." By these words Jesus applies to himself the symbol of light which the Old Testament attributed to God and his Law. The lights in the Temple on the Feast of Tabernacles signalled the presence of God, but Jesus is the real Temple, the presence of God among men. The pillar of light in the wilderness represented God guiding his People to the Promised Land, but Jesus is God guiding all mankind to their eternal home. The flaming pillar was seen as representing the Law by which God made his will known to his People, but Jesus is the full manifestation of the will of God for all mankind. Jesus is the light of the whole world, for he is the divine presence guiding the entire human race to their destiny, union with God the Father.

To understand the full meaning of the phrase, " _I am the light_ " it is not enough to consider that what he revealed is light, or that his teaching about God and human life is light. No, we must realize that he is designating himself. It is he who is the Light, he himself.

" _No follower of mine shall ever walk in darkness_." This line supposes the familiar image of life as a journey in the night (Ps 119:105, 130). The traveller needs light, a lamp to find the path and a beacon in the distance to mark his destination. For all who believe in him, Jesus is the light; it is he who will guide their every step and mark the goal of their journey- eternal union with the Father. In fact he not only points them to the goal, he is himself their goal, for he is the man who is one with God.

Saint John once again reminds us that every true disciple already possesses eternal life, even in this world. The follower of Jesus does not walk in darkness, " _No he will possess the light of life._ " The light is eternal life, and this life of union with God begins here on earth in everyone who accepts Jesus as the Light of the World.

I Am (8:58)

**Objective 3.3** To describe the background and meaning of the proclamation, " _I solemnly assure you, before Abraham even came into existence, I AM_ " (8:58).

The last part of chapter eight (vss 31-59) contains the most violent exchange of words in the entire Gospel. Jesus accuses his listeners of having the devil for their father (8:44ff). They denounce him as a heretical Samaritan and as insane (8:48, 52). At the end of the section the infuriated audience picks up stones to hurl at Jesus (8:59). What is most astounding is that this heated argument takes place between Jesus and " _Jews who believed in him_ " (8:31). Who are these people? If they are disciples, why does Jesus denounce them as people who want to kill him (8:37, 40)? If they are indeed followers of Christ, why do they insult him and finally attempt to stone him to death?

The identity of this group, the " _Jews who believed in Jesus_ ", is revealed first by the peculiar language of the evangelist and secondly, by the community of the evangelist himself. First, in John's vocabulary the term " _Jews_ " normally refers to those compatriots of our Lord who did not believe in him (see Lesson 31, p. 25). We also saw in the previous lesson (Lesson 31, pp. 24-25) that the word " _believe_ " can have two levels of meaning in this Gospel. People can believe in Jesus with a faith that is incomplete: they may accept him as a great man, a prophet, a wonder-worker; they might even believe that he is the Messiah. But if they do not believe that he is the Son of God, truly divine, their faith is inadequate. The only full and complete faith in Christ is that which accepts his divinity. In the light of these observations on the language of Saint John, we can understand the phrase " _Jews who believed in Jesus_ " as referring to people who were ready to accept Jesus as a great prophet and even as the Messiah, but were still far from recognizing him as the Son of God. They claim to be disciples but in effect they are still " _Jews_ ", that is, unbelievers. The fierce dispute that breaks out between them and Jesus shows that they are anything but authentic disciples.

The second way of identifying the " _Jews who believed in Jesus_ " of 8:31 is to consider the com munity of the evangelist himself. It appears that John was writing for a community in which there were a large number of people of Jewish origin. These were prepared to be Christians in the sense of being recognized as disciples of Jesus. They openly belonged to the Christian community. But as the faith of the Church matured, as it became more and more obvious that Jesus was not simply the Messiah or a great prophet, but in full truth the eternal Son of the liv in God, some of the Jewish " _Christians_ " rebelled. Though willing to accept Jesus as the Messiah, a true messenger from God, the model for upright living, they fell back before the awesome truth that he was divine. Yet they continued to insist that they were his disciples.

The evangelist could not permit this situation to continue. Such would-be disciples had to be exposed, and in no uncertain terms. John had to make it clear beyond all dispute that to be a true disciple meant to embrace the whole truth about Jesus, and the whole truth is that this man is God. To Saint John it is nothing short of diabolical that people who claim to be Christians should deny the divinity of the Lord. The vehement language of this passage is to be attributed as much to the evangelist as to Jesus himself.

In chapter 7 Saint John points out that while Jesus was teaching during the Feast of Taber ankles a number of people were won over to him: some said, " _he is good_ " (7:12), others, remembering the miracles he had worked, came to believe he was the Messiah (7:31, 41); still others held him to be the great Prophet God had promised (7:40; see Deut 18:15-18). But all of these titles, true as they may be, remain inadequate. To be a genuine disciple requires faith in the divine Sonship of Christ. It is to people of imperfect faith, to those with a merely human understanding of Jesus, that the following words are addressed.

Reading John 8:31-38

Gently at first, Jesus urges his hearers to be true disciples, to live in his word, to take to heart what he teaches (8:31-32). The reward for this complete trust in the teaching of Christ is knowledge of the truth about him (8:32), and it is this knowledge that will set them free. What Jesus wants his half-convinced followers to accept is that he was with the Father from all eternity, and that the teaching he offers was learnt in the Father's presence (8:38). If the " _Jews who believed in him_ " want to know freedom from sin and the slavery sin imposes, they must come to accept the truth that Jesus is THE SON, and has the full power of God to forgive all sin (8:34-36). Their faith, their hope, is in the divine Sonship of Jesus and in nothing less.

But it is in something much less that his listeners put their trust; they place their hope in belonging to the blood-line of Abraham (8:33, 39). Jesus tells them that if they were really children of Abraham they would have the faith of their ancestor (8:39ff: " _works worthy of Abraham_ " = faith). The argument becomes more heated and bitter; accusations are hurled back and forth. Jesus accuses them of wanting to kill him.

Finally Jesus makes a statement on his identity which is clearer and more forceful than any yet made in this Gospel. Still keeping to the subject of Abraham which his hearers introduced earlier, Jesus states that Abraham himself saw him, but the listeners do not understand what he means. Then Jesus proclaims his eternal pre-existence.

Reading John 8:56-59

" _Your father Abraham rejoiced at the prospect of seeing my day. When he saw it, he was glad"_ (8:56). The rejoicing of Abraham was caused by the promise of a son (Gen 17:17) and even more so by the birth of Isaac (Gen 21:1-8). Abraham obediently offered up his beloved son and God restored him alive (Gen 22). These events in the life of Abraham, like the events in the wilderness during the Exodus, are signs pointing to Jesus. The manna, the rock which gushed forth water, the pillar of fire, all foreshadowed Jesus, the true Bread from Heaven, the giver of the waters of eternal life, the Light of the world. So Isaac the beloved son of Abraham is a sign of Jesus. When Abraham rejoiced at the fulfilment of the promises made to him, he was in fact rejoicing at the complete fulfilment of all God's promises - Jesus.

Furthermore, in the Prologue to the Fourth Gospel we have already learned that all God did for his People was done through the Word, his Son. Accordingly, when God called Abraham, promised him a son, fulfilled that promise, rescued Isaac from death, God was acting through the Word. When God appeared to Abraham (Gen 15; 17; 18), it was through the Word that he made himself known. But Jesus is the Word-made-flesh. Therefore the visions of God which Abraham was granted were in fact visions of Jesus.

" _I solemnly assure you (Amen, Amen I say to you), before Abraham even came into existence, I AM"_ (8:58). The person of Jesus is the divine Word, the Son of God who is eternal as God is eternal. The Word did not come into existence; he simply exists as the Father exists. The Son is. Before Abraham was born, the Son was already in existence. Jesus, who is the Son of God made man, can therefore use the eternal present tense, " _I AM_ ". As we have already seen, the " _I AM_ " Jesus uses so frequently in this Gospel is derived from the divine Name revealed to Moses (Exod 3:12ff): " _I am who am_ ".

The hidden origin and destiny of Jesus have been made known; throughout these two chapters Jesus has proclaimed that he came forth from God and is returning to God. He does not expect his listeners to be able to come to a knowledge of his divine person until taught by himself. Genuine disciples will submit to his word, and acknowledge that he is indeed God present among them. False disciples will reduce Jesus to the status of a great man. This kind of discipleship is the work of the devil, the father of lies (8:44, 55).

Practice questions

**6** Which of the following statements best summarizes the meaning of the passage: " _If anyone thirst, let him come to me; and let him drink who believes in me_ ". As the Scripture says, _'From within he shall flow rivers of living water._ ' "?

a. Jesus reveals his divine origins and his destiny as giver of eternal life.

b. Jesus, in anticipation of his resurrection, makes a clear and powerful statement of his divinity.

c. Jesus portrays himself as a baptismal font that can alleviate man's thirst for salvation and freedom from sin.

d. Jesus fulfills the hopes of God's People that he is the Messiah, the one from whom the true living waters, the Holy Spirit, would flow.

**7** Which of the following statements best summarizes the meaning of the passage: " _I am the light of the world."_?

a. Jesus, in anticipation of his glorification, makes a clear and powerful statement of his divinity.

b .Jesus reveals himself as the presence of God among men to guide them to eternal life.

c. Jesus tells the People that his teaching about the Father is light to the world.

d. Jesus tells the People that those who follow his light already possess eternal life.

**8** Which of the following statements best summarizes the meaning of the passage: _"I solemnly assure you, before Abraham even came into existence, I AM."?_

a. Jesus makes a clear and powerful statement of his divinity to the hostile Jews.

b. Jesus, in saying that he pre-exists Abraham, identifies himself as the Messiah that the Jews were expecting.

c. Jesus, in saying that he pre-exists Abraham, clearly states that the promises made to Abraham are completely fulfilled in him.

d. Jesus is saying that belonging to him, not to the blood-line of Abraham, is the way to eternal life.

# Chapter 4 Judgment by the Light (9:1 - 10:39)

Section Objective: To describe how Jesus leads us to eternal life.

I am the Light (9:1-41)

A man born blind is given sight and comes to see the Light of the World. It is Jesus who leads him from the night of blindness to the light of faith. As he is being led by Christ, other " _leaders_ " attempt to steal him from the Lord, but the man has courage and strength: he is threatened and insulted, but does not waver; he is thrown out of the synagogue, but he stands by what he knows to be true. When Jesus hears that the man has been expelled from his own community, he seeks him out. When he is found, the man recognizes Jesus as the Son of Man and the Lord. This is the extraordinarily simply and beautiful narrative of chapter 9 which forms the sign of this episode in John's Gospel (9:1 - 10:42). The sign speaks of leadership and discipleship, master and follower, the Shepherd and his sheep. And this is the meaning drawn out in John's commentary which follows in chapter 10.

In the man born blind John gives us an example of the way a person comes to faith in Christ. The man does not immediately arrive at the fullness of faith; he does so by degrees. At the start he simply says he was healed by " _that man they call Jesus_ " (9:11). Later he is able to say that Jesus is " _a prophet_ " (9:17). Then he comes to the point of professing Jesus to be a virtuous man, a man from God (9:33). Finally, on meeting Jesus face to face, he bows down in worship confessing, " _I do believe, Lord_ " (9:38).

The man grows in faith and understanding, not in spite of, but because of persecution. The more he is badgered by the Pharisees, the deeper his understanding becomes. When he is totally rejected as a " _man steeped in sin_ " (9:34), he is then disposed to make his greatest act of faith.

As this man's inner power of vision grows, so does the blindness of the false leaders. At first they are divided about Jesus, some saying he cannot be from God because he breaks the Sab bath, others wondering how a sinner could possibly heal a blind man (9:16). Then they resolve their differences by attempting to discredit the miracle altogether (9:18ff). They condemn Jesus as a sinner (9:24). In their minds it is he who is tried and found guilty. But by their own actions they have judged themselves: they claim to have sight, but they are blind; they condemn Jesus as a sinner, but by their own behaviour manifest that they are false leaders. They had no use for the man when he was blind, they treat him badly when he is healed, they reject him when he stands by the truth that Jesus has healed him.

Reading John 9:1-41

Saint John and the community he led could easily recognize themselves in the blind man. His persecution by Pharisees paralleled their own treatment at the hands of Jewish authorities; his expulsion from the synagogue was much like their own rejection by the Jewish community. We might think that excommunication from the synagogue would cause little more than embark assent, but for Christians in the first century of our era, it could mean death. The reason is this: Jews throughout the Roman Empire enjoyed certain privileges granted to them by the Romans. One of these was exemption from taking part in the official religious ceremonies of the empire, ceremonies which could involve worship of the emperor. As long as Christians were considered part of the Jewish community, they were exempt from this pagan worship.

"'It was no sin on this man's part, nor on his parents' part. Rather, it was to let God's work be revealed in him.' "John 9:3

Once publicly thrown out of the synagogue, however, Christians lost this exemption and were expected to take part in the idolatrous cults of the empire. Should the emperor (or one of his high officials in a province) demand public worship, Christians who refused could be executed for disobedience. In the first two centuries, many Christians met their death because they had lost the protection of the synagogue.

The evangelist's community could see their own baptism in the blind man's washing in the pool of Siloam, the waters of the " _one who has been sent_ " (9:7), that is, Jesus. They could sense in the fear of the man's parents (9:22) not the fear of embarrassment but of death. For John's first readers, the man's expulsion from the synagogue was tantamount to being thrown " _to the wolves_ ". In this light, the figure of the man born blind takes on the dimensions of a hero, the devoted and fearless disciple who acknowledges his Lord in the face of the gravest dangers. The Pharisees in the story take on the character of false leaders, shepherds who want to lead their sheep astray and, failing this, expose them to death at the hands of the enemy. By contrast, Jesus is seen as the true, the good, the model Shepherd.

I am the Gate (10:1-10)

The history of the People of God is a history of leadership. This is so because the People were never thought of as a collection of individuals, but as a society, an orderly community with recognized leaders. God gave them David, the shepherd-king who brought peace to the land and ruled with justice. Indeed, the ideal of the kingly ruler was based upon David (e.g. lsa 9:5ff; 11:1ff; Ps 72), and eventually this developed into a kind of portrait of the Messiah, the Anointed One. Of course the greatest leader the People ever had was Moses, a man totally devoted to God and unselfishly dedicated to God's People (e.g. Exod 32:7-14, 30-35; 33:12-23). Their greatest prophet, he brought God's word to men, and interceded on their behalf before the Lord. " _To him God spoke "face to face", and yet he was the humblest man on earth"_ (Num 12:1-8). Later prophets would develop a model of leadership based on Moses and other great messengers of God. They hoped for the coming of that great Servant of the Lord who would be all that Moses had been and more: a leader who would lay down his life for those in his care, even for those who rejected him (lsa 52:13- 53:12).

Ultimately, all leaders of Israel were measured against God himself, the one and only true Shepherd of Israel. He was the Good Shepherd who led his flock to green pastures, who brought them to running streams and defended them with his staff (Ps 23). The prophet Ezekiel, angry and disgusted with the kings and princes of his nation, passes a typical judgment upon them (Ezek 34:1-16; see Lesson 14, pp. 18-19): through this prophet, God himself is condemning them for the ruthlessly self-serving way they treated the common people. In no way does their treatment of the poor and defenceless reflect the Lord's own care of his sheep. God casts aside these wretched shepherds and promises to come himself to his flock: _"I myself will shepherd my sheep ... I will look for the lost, bring back the stray, bandage the wounded and strengthen the weak ... And you, my sheep, are the flock of men I will pasture, and I am your God"_ (Ezek 34:11, 16, 31).

As Jesus describes his leadership in chapter 10, it becomes clear that he is the Shepherd in whom all the hopes of God's People are fulfilled and surpassed; in him they find the ideal that took its origin in David's rule and was represented by all that was great in Moses and the pro pets; in him the promises of God made through Ezekiel come true. As Jesus reveals his leadership, he is casting his light on all leadership. When he who is the Light of the World makes known the nature of a true shepherd, all shepherds are exposed to judgment. They are judged by the Light.

The first verses (10:1-10) describe the true shepherd and his sheep. Between them there is a relationship that is intimate, even affectionate: he knows his sheep by name and they recognize his voice; he is no stranger to them. He goes before them, ready to be the first to meet any danger; he does not drive them where he himself would not go. They follow him with quiet trust.

The shepherd enters the sheepfold through the gate, the normal and expected way for a shepherd to approach his flock. The " _gate_ ", therefore, becomes a symbol for the proper way of approaching, of handling or dealing with the sheep. In effect, " _I am the gate_ " has basically the same meaning as, " _I am the Good Shepherd_ ".

Reading John 10:1-10

" _I am the gate_." Jesus is the perfect leader; in him lives the ideal of all shepherds of God's flock. He is the gate, because his is the right approach to the sheep, his is the only true way of tending the flock.* Every leader, in any age, who models himself on Christ, will find salvation for himself and for his people: " _Whoever enters through me will be saved; and he will go in and out and find pasture"_ (10:9; see Num 27:15-17).

" _A thief comes only to steal, slaughter and destroy. I came that they may have life and have it to the full_ " (10:10). In the last analysis the leader must give his people the one and only thing they truly need, and that is life. What the perfect leader offers is eternal life in union with the Father. This is the life " _to the full_ " of which he speaks. Hence, the leader who directs his followers away from eternal life is not merely a cause of distraction and delay, he is a thief and a murderer. Anyone who offers the People of God anything less than union with God is a false and treacherous shepherd.

I am the Good Shepherd (10:11-18)

Jesus now gives us a more detailed description of himself as the Good Shepherd. The Greek word translated as " _good_ " (10:11, 14) literally means " _beautiful_ ", but its sense is " _perfect_ ", " _ideal_ " or " _model"._ The perfection of leadership is found in Jesus because he is the full expression of love. The language of 10:11-18 is that of love: he lays down his life for his sheep (vs 11), and there is no greater love a man can show than to lay down his life for those he loves (15:13; see also 13:1); he " _knows_ " his sheep and they " _know" hi_ m (vs 14) with the knowledge that unites in the most intimate way those who love each other. The Father " _knows_ " the Son and the Son _"knows_ " the Father; from all eternity they are one in love (vs 15; see also 10:30, 38). In his human nature the Son reveals his undying love of the Father by willingly and freely laying down his life, for he was sent by the Father out of love for the world (10:17; see 3:16).

Reading John 10:11-18

The great prophet who wrote of the Suffering Servant of God had foreseen the plan of God to save mankind through one who would willingly undergo death for the sake of sinful men (lsa 52:13- 53:12). In Jesus, who _"lays down his life for the sheep_ ", this prophecy is fulfilled. False shepherds abandon the sheep the moment their own lives are threatened; they care more for their own lives than for those of the sheep (10:12).

*Verse 8 poses problems of interpretation. It appears to be a condemnation without exception of all leaders who came before Jesus. However, verse 8 is not well preserved in the ancient manuscripts. Since we are not certain how it should read, we should not make too much of it.

" _I know my sheep and mine know me_ " (10:14). " _To know_ " is here used in the common Old Testament sense of the knowledge that unites lovers to each other. Our Lord has already made it clear how close is his union with his flock: the sheep actually belong to the Shepherd, they are his very own (see Pss 95:7; 100:3). But even this image does not satisfy him. Nobody could be closer to the disciples than Christ. So in chapters 13 to 17 he speaks of this intimacy as of a mutual in-dwelling. He lives in them; they in him.

" _I have other sheep too ..."_ (10:16). Jesus is shepherd of all people; his flock includes Gentiles as well as Jews.

_"I have power to lay it down, and I have power to take it up agai_ n" (10:18). The New Testament usually speaks of the resurrection of Jesus as an act of God the Father (e.g. Acts 2:24; Rom 4:24; Zeph 1:20). But Jesus as Son of God has all the power of God and can raise himself from the dead; it is therefore quite proper to speak of the resurrection of Jesus as his own act. The words of Jesus in vs 18, however, are not intended to emphasize the omnipotence of Jesus so much as the total freedom with which he both lays down his life and takes it up again. Both in dying and in rising Jesus acts freely in obedience to the Father's will. Jesus did not die because men decided to put him to death, nor because of some accident or chance. His death was freely chosen because it was necessary in order to reveal the Father's love and to accomplish his will of uniting mankind to Himself. In like manner, by his own free choice he rose from the dead; it was not imposed upon him from outside as it were, but willed by him from the heart. His free choice to rise again is linked, not only to his desire to return to the Father from whom he came, but to be one with all his disciples forever (see 17:22f).

The Father and I are one (10:19-42)

This last section of chapter 10 takes up again the reaction of the Jews, that is, of the unbelieving compatriots of Jesus. Some condemn him as possessed by a devil and insane; others are inclined to think he must be sane because he cured the blind man (10:19-21). But none has understood Jesus' saying, _"I am the Good Shepherd_ ". At a later date, when Jesus is walking in the Temple, they ask him to state clearly whether he is the Messiah, the great Shepherd-King they are awaiting (10:22-24).

Jesus has proclaimed himself to be much more than the expected Messiah; he has announced that he is the Model Shepherd. He has revealed that he is the fulfilment of Ezekiel's prophecy in which God himself promises to come and shepherd his People: " _I myself will shepherd my sheep_ " (Ezek 34:11). In Jesus God the Father is present and shepherding his flock because the Father and Jesus, his Son, are one (10:30, 38).

Reading John 10:19-39

To the charge of blasphemy Jesus replies by quoting from Ps 82:6 in which judges are called " _gods_ " because they were the recipients of the judgments (words) of God. If those mere mortals who received the word can be called " _gods_ ", then how much more proper to call God the One who is himself the Word, the One whom the Father has sent into the world (10:34ff).

Practice questions

**9** Which of the following statements best describes the sign contained in chapter 9, the cure of the man born blind?

a .Jesus used natural elements to bring about healing.

b. Jesus can cause division between a man and his religious leaders

c. Jesus leads a man to discipleship.

d . Jesus can cause division between a man and his parents.

**10** Saint John and his community would see in the fear of the parents of the man born blind their own fear of " _expulsion from the synagogue_ " because this meant:

a .public embarrassment.

b. possible persecution by the Romans.

c. loss of their religious heritage.

d. loss of the social benefits within the Jewish community.

**11** Indicate which of the following statements on Jesus as the " _Gate_ " and the " _Good Shepherd_ " are true or false:

___a. Jesus is the " _gate_ " because his is the perfect way of approaching or dealing with the sheep.

___b. The Good Shepherd is as careful to preserve his own life as he is to protect the life of his sheep.

___c. Jesus is called the " _good_ " shepherd because he is the model of leadership.

___d. The main reason why the Good Shepherd dies is that evil men decide to take his life from him.

___e. In Jesus, God the father shepherds his flock because the Father and Jesus are one.

# Chapter 5 Life Triumphs Over Death (11:1-54)

**Section Objective** : To describe the meaning of chapter 11 in which Jesus, at the risk of his own life, raises to life the one he loves.

Once more we come to a narrative which displays the exquisite artistry of Saint John. The story moves forward with the simple logic and vivid realism of a factual report, yet it is charged with symbolism communicating truths of the highest order. For the evangelist, the raising of Lazarus is the most important sign in the public life of Jesus, first because it is the immediate cause for the official decision to have him killed (11:45-53), and secondly, because it speaks most clearly of both the death and resurrection of Jesus and the resurrection to eternal life of his disciples.*

The evangelist has composed the account of this miracle in such a way as to make of it a witness to the truth of what Jesus has taught in previous chapters. As we hear Jesus call out to Lazarus, we are reminded of the words, " _the dead shall hear the voice of God's Son. Those in the tombs will hear his voice and come forth_ " (5:25, 28). That Jesus could restore life to a man four days in the grave is the strongest testimony to his power to raise the dead to eternal life.

The Raising of Lazarus shows us Jesus as the Good Shepherd who does not run away from danger but risks his life for his sheep (10:11f).He is perfectly aware that the Jewish authorities in Judaea are intent on killing him (11:7f}, but chooses to return there for the sake of Lazarus, the man he loves.

Chapter 11 also illustrates the freedom with which Jesus prepares to lay down his life. He has already taught that he would go to his death freely: " _I lay down my life ... no one takes it away from me; rather, I lay it down of my own accord"_ (10:17f). Now we see him freely deciding to go to Judaea. In doing so he is motivated, not by his friends' request, but by the knowledge that this is to be his final journey to Judaea and that the time for his death has come. If Jesus delays two days and arrives at the home of his friends only four days after Lazarus has died, it is because he has decided to make the raising of Lazarus the miracle which will culminate his public ministry and cause the officials in Jerusalem to take definite steps to put him to death. It is of his own accord, then, that Jesus moves toward his death.

As Son of God Jesus knows that the " _hou_ r" of his death and resurrection has been set from all eternity (e.g. 12:23; 13:1; 17:1). This " _hour_ " can neither be advanced nor delayed by any human agents; all attempts on his life before the appointed time must fail (e.g. 7:30; 8:59). When Jesus says, _"Let us go back to Judaea_ " (11:7), he is declaring that the time has arrived to go to his death. This is the sense of his little parable about walking while the sun is up. Should Jesus refuse to go to Judaea now, at the appointed time, he would be like a man walking by night, certain to stumble and fall.

Note: In 11:9-10, " _the light of this world_ " refers to the sun; it is not to be confused with " _the light of the world_ ", which is Christ. The phrase, " _there is no light in him" simply means_ "he is in the dark".

The Jews spoke as though light came into a person through the eyes, filling the body with light. If, for example, a man were blind, they could say he was filled with darkness (see Matt 6:22f). The same was true of a man who was out after sunset. Since there was no light to shine into him from the sun, they could say there was " _no light in him_ " (11:10).

*There is no distinguishing " _sign_ " from _"commentary_ " in chapter 11. The account is so written as to include both " _sign_ " and " _commentary_ " in a unified narrative.

As we explained in the previous lesson (Lesson_ 31, p. 25), the term " _Jews_ " bears different meanings. In this Gospel. While it often refers. To hostile compatriots (especially those in power), it sometimes simply means the .People of God (e.g. 4:22);-and sometimes, as in chapter 11, the inhabitants of the province of Judaea (e.g. 11:19, 31, 33, 36, 45, 54). In 11:8, however, it appears in its more usual sense: Jewish authorities hostile to Jesus.

Reading John 11:1-54

_"This sickness is not to end in death; rather it is for God's glory, that the Son of God may be glorified through it_ "(11:4). By these words Jesus tells his disciples that the sickness (death) of Lazarus will bring about his own death (glorification). The disciples may not understand all the implications of what Jesus says, but they know that to visit Judaea at this time is extremely dangerous. This is why Thomas says, " _Let us go too that we may die with him_ " (11:16).

" _Our beloved Lazarus ..._ "(11:11). Saint John emphasizes the love Of Jesus for Lazarus. Lazarus thus comes to represent every disciple, for every disciple is one who is loved by Jesus. That Jesus is willing to die in order to give life to Lazarus whom he loves, is symbolic of his willingness to lay down his life in order to give eternal life to all whom he loves. In this sense the Raising of Lazarus is a sign of the perfect love of Christ: "No man can have greater love than this: to lay down his life for those he loves" (15:13).

_"I know (my brother) will rise again in the resurrection on the last day_ " (11:24). Martha's faith is typical of the devout Jews of her day. She expresses the belief which the Pharisees had been teaching for some time (Dan 12:2). To this traditional belief Jesus adds: " _I am the resurrection and the life_." For Disciples of Christ the resurrection is not a kind of impersonal universal event at the end of time, but the perfection of their union with--the person of Jesus. The resurrection is a personal event in every way: it will be the day when all those with whom Jesus is united in this life will enter body and soul into the fullness of his divine life. At the resurrection disciples will become completely one with Him who loved them and laid down his life for them. The share in divine life which disciples receive in this world is not at all the participation in God's life which all living beings enjoy by nature (as in Acts 17:27ff), nor is it even a general kind of participation in the supernatural, eternal life of God. The " _life_ " which disciples enjoy in this world is " _Jesus_ ", for. He is himself eternal life, that is, union with God.

None of those who accompany Jesus as he stands before the tomb of Lazarus so much as imagine what he is about to do. Though Martha makes an extraordinary profession of faith in him (11:27), she does not expect Jesus to raise her brother to life (11:39). Mary also shows faith, but she weeps as though Jesus can do nothing (11:32f). The Judean neighbours accept the fact that Jesus has worked many miracles, but it does not occur to them that he can raise the dead (11:37).

As he approaches the tomb and is about to call Lazarus back to life, Jesus " _shudders_ " and is " _moved by the deepest emotions_ " (11:33, 38). In part this is explained by the lack of faith in those bout him, for he prays that their faith may be perfected through the miracle he is about to perform (11:41-42). But the main reason for the turmoil within Christ is not to be found in the unbelief of the bystanders. Nor are his tears to be explained as expressing sorrow over the loss of a friend (11:35-36), for he knows he will raise Lazarus and will enjoy his company again (12:1f). The real reason for the tears and the profound distress of Jesus is that he is at this moment face to face with his own death. He knows that the miracle he is about to perform will provoke the authorities to turn on him with determination and that the result will be his crucifixion. From the beginning our Lord knew that this miracle would mean his death and he willed it, " _that the Son of God may be glorified through it_ " (11:4).

Saint John does not give us an account of the Agony in the Garden (see 1i:1-3), but does make it clear that Jesus underwent intense suffer, as he awaited the coming of his " _hour_ ": Jesus weeps (11:35), his soul is greatly distressed (11:33, 38), he is dee.ly troubled (12:27). Though our evangelist constantly stresses the divinity of Jesus, he does not diminish the mystery of the Incarnation by ignoring the intense, human feelings of our Lord as he approached his passion. " _Untie him and let him go_ " (11:44). Lazarus comes out of the tomb still wrapped in the signs of Death; the burial cloths hold him fast. He has come back to life, but it is to ordinary human life.

He will die again. But when Jesus rises from the dead, he rises free of death forever; the burial Cloths are set aside. And our evangelist will make sure that this mighty contrast does not escape us (20:6f).

The prayer of Jesus is answered, for many of the people who witnessed the astounding miracle now put their faith in Jesus (11:45). His enemies hear of what Jesus has done and of the multitude of new followers. They insist on a meeting of the Sanhe4rin, the highest authority in the land. Their concern is for their own lives; they fear that the Romans will consider Jesus and his followers as a band of rebels, and will hold them for the Sanhedrin responsible (11:47f). The Pharisees do not propose that Jesus be put to death's is Caiaphas, the high priest, who does so. His words mean far more than he intends (11:50-54): Jesus will in fact lay down his life for his own nation and for the entire world.

Practice questions

**12** Indicate whether the following statements on the raising of Lazarus are true or false:

___a .It is a sign which speaks of the death and resurrection of Jesus himself.

___b. It is the most important sign Jesus worked because it was witnessed by such a large crowd.

___c. It gives the strongest testimony to Jesus' power to raise the dead to eternal life.

___d. It shows Jesus' sense of duty to answer the call of his friends.

___e. It is the immediate cause for the official decision to have Jesus killed.

___f. It is a sign of Jesus' love for all mankind.

**13** Jesus' response, " _I am the resurrection and the life_ " to Martha's expression et faith, _"I know he (Lazarus) will rise again in the resurrection on the last day_ " clearly indicates that:

a .eternal life or union with Jesus will occur in the resurrection on the last day.

b. eternal life or union with Jesus begins now in this world.

c. Jesus has been granted power over life and death by the Father.

d. Jesus anticipates his glorification that comes about through his own death and resurrection.

# Chapter 6 Life Through Death (11:55 .. 12:36)

**Section Objective** : To describe how it is through his death that Christ offers life to the world as presented in 11:55-12:36.

Jesus is now bringing his public ministry to an end. The raising of Lazarus has had the in tended effects: many have come to believe in him, and, the Sanhedrin has taken its final decision to put him to death. The Passover during which he is to lay down his life is only six days away (12:1). With these thoughts in mind the reader is prepared for the instruction that Saint John is about to give.

The evangelist presents two events, the Anointing in Bethany and the Triumphal Entry into Jerusalem (12:1-19); these serve as signs which are commented upon in the remaining verses of the section (12:20-36). In the Anointing and the Entry into Jerusalem, John is careful to keep before his readers both the death and resurrection of Jesus: in Bethany Mary anoints Jesus for his burial, but present at the supper is Lazarus whom " _Jesus had raised from the dead_ "; the triumphal entry of Jesus into the Holy City suggests the majesty of the risen Lord, but in this same passage John reminds us twice of Lazarus who had died and been raised to life, and in forms us that the chief priests are now intent on killing not only Jesus, but Lazarus as well. In this subtle way the evangelist is preparing us for his teaching, namely, that the death and resurrection of Jesus must be held together as two aspects of one saving act. In the passage on the Entry into Jerusalem, John repeatedly notes that large crowds are going over to Jesus (12:9, 11, 12, 17, 18). These crowds represent the entire human race, and, in a special way, all future disciples. The passage comes to an end with the Pharisees declaring their frustration, in words which carry more meaning than they intend: " _Look, the world has run off after him_ " (12:19).

Reading John 12:1-19

In his commentary on these two signs (12:20-36), John uses all those special words of his which refer to both the death and resurrection of Jesus: " _the hour_ ", " _glorify_ ", " _lifting up_ " (see Lesson 31, p. 27). The " _hour_ " is the appointed moment for Jesus to die and rise again; the Son of Man is " _glorified_ " by doing the Father's will in laying down his life and taking it up again; the upward movement by which Jesus is raised on the cross is for John a sign of his being " _lifted up_ " to the Father in the resurrection. The first point, therefore, which our evangelist wishes to make is that we shall never truly understand the death of Jesus if we detach it from his resurrection. The two make up one saving act.

At first glance verses 20 to 36 appear to have little unity. For example, in the opening lines some Greeks ask to see Jesus; but Jesus appears to pay no attention to them. His answer to Philip and Andrew, their go-betweens, seems to have nothing to do with their request. A closer reading of the passage, however, reveals that Jesus is speaking directly about the fact that he must die and rise again in order that all may be able to come to him.

Reading John 12:20-36

" _Unless the grain of wheat falls to the earth and dies, it remains just a grain of wheat_ " (12:24). The sense of this line is that unless a grain of wheat " _dies_ " it remains a single grain. If a seed is preserved intact and is not allowed to undergo the transforming (and destructive) process of sprouting in the earth, it will remain one seed and nothing more; if it is placed in the earth it will germinate and grow into a plant which will produce many grains each alive with the life of the first, and with the power to pass it on: " _but if it dies, it bears much fruit_ " (12:24).

So it is with Jesus. If he preserves his human nature as he received it in the womb of Mary, he will remain as limited as any man. In his mortal flesh he was not able to have even a passing ac quittance with all the people who lived in Palestine in his day; and it would certainly be imp possible for him to know each of his future disciples by name (10:3). As an individual man in the ordinary sense, Jesus could not be united to all his disciples in the intimate and personal way he intended. Like the grain of wheat which remains a single grain unless it falls to the earth and dies, Jesus would remain a limited individual, alone and apart, if he did not die. Death in the earth is not the end of the grain of wheat; nor is the cross the end of Jesus Christ:* dying and rising are two aspects of the same mystery.

Through death the finite, limited human nature of Jesus comes to an end. By being raised again in glory his human nature breaks through all earthly limitations. By his death and rising Jesus becomes the man who is the human presence of God to all mankind: " _And when I am lifted up from the earth, I shall draw all men to myself_ " (12:32). All will be drawn to union with God through the glorified human nature of Jesus; " _all men_ " will have a human access to God through Jesus risen from the dead.

The Greeks who want to see Jesus (12:20-23) stand for all the Gentiles who will become disciples. These too Jesus wishes to gather into one fold along with his fellow Jews who have faith in him (10:16), but while Jesus is on earth as a human being limited in energy, time and movement, he cannot take to himself all " _the Greeks_ ". But the fact that they are seeking him, reinforces his conviction that the hour for his death has come, because it is only through his death that he will become the man within reach of all men, the man in God, limitless in his capacity to draw all people to himself.

" _The man who loves his life destroys it_ " (12:25). The basic instinct for survival, noble as it is in itself, must not become the dominant motive in a person's life. To love one's life in this world above all else is to act as though no greater life existed. Disciples of Jesus must learn that limited human existence in this world is not the goal of man.

Jesus invites his followers to love the immortal life he offers, even if it means giving up this earthly life. To love this life alone, is to live for it alone. To " _hate_ " it, is to set it below life in union with God: " _If anyone would serve me, let him follow me; and where I am, my servant will also be_ " (12:26). After Jesus is glorified he returns to the Father, and all who serve Christ will one day be with him in God.

" _Now my soul is troubled_ ..." (12:27-28). After urging the people to follow him by prizing union with God more than their love of life in this world, Jesus suffers the pain that all men feel in the face of death. But he accepts the Father's will: " _Father, glorify your name_ " is the prayer he taught his disciples, " _Father, hallowed be your name . .. Your will be done_ ", and the prayer he cried out in the Garden, " _Father ... your will be done, not mine_ " (Luke 22:42).

What Satan, the Prince of this world, wants more than anything is that people set their hearts first and foremost on clinging to life in this world. He wants to rule, and he rules when men seek only what he can offer them this side of eternity; for it is of this world and this world only that he is Prince. Jesus, by his death and resurrection, passes judgment on the Prince of this world, and in so doing destroys Satan's hold on mankind. By the power of Jesus risen from the dead all men are snatched away from Satan and his earthly princedom and drawn into the kingdom of the King of kings (12:31 f).

* St. Paul also makes use of the imagery of the grain of wheat to teach the mystery of the resurrection (see 1 Cor 15:35-53).

The passage concludes with Jesus pleading with the crowds to put their faith in him so that they can become " _sons of light_ " (12:35-36). In John's Gospel these are the last public words of Jesus.

Conclusion to the Book of Signs (12:37-50}

The evangelist now brings the first half of the Gospel to an end. He has presented Jesus as the Light and the Life of the World, he has recorded many of the great miracles of our Lord and shown how each bore witness to the fact that Jesus was sent from God. He has given us the teaching of Jesus on his own identity as the Son of God, equal to the Father and one with him. But the evangelist has also noted that though Jesus worked signs of power and goodness, he was accepted mostly by lowly people and rejected by the majority of the leading men of his country. Saint John, reflecting on the blindness of these leaders, recalls that, in fact, their reaction to Christ is the same as the response which the great prophets received from the men of their day. When Isaiah was sent out to bring the word of God to his countrymen, he was told by God to expect nothing but rejection. Blindness was• the commonest characteristic of the rulers of God's People.

Saint John, however, makes a note of the fact that even among the most powerful group in the land, the Sanhedrin, there were some who believed in Jesus. The pity was that these men loved the life of this world more than the life Jesus offered: they were disciples in secret.

Reading John 12:37-43

" _Lord, who has believed what we have heard? To whom has the might of the Lord been revealed_?" (12:38). Saint John is quoting from Isaiah's Song of the Suffering Servant (lsa 52:13-

53:12). We believe that the evangelist chose this verse carefully, and counted on his readers to recall the entire passage from which it comes:

" _See, my servant will prosper,_

He shall be lifted up, exalted, rise to great heights.

As the crowds were appalled on seeing him

So disfigured did he look

That he seemed no longer human -

So will the crowds be astonished at him, for they shall see something never told

And witness something never heard before:

'Who could believe what we have heard,

And to whom has the power of the Lord been revealed?'

... Without beauty, without majesty (we saw him), no looks to attract our eyes;

A thing despised and rejected by men,

A man of sorrows and familiar with suffering...

And yet ours were the sufferings he bore, Ours the sorrows he carried ...

Yet he was pierced through tor our faults, crushed for our sins.

On him lies the punishment that brings us peace,

_And through his wounds we are healed ..._ "(J B, Is a 52:13ff)

The evangelist gives us yet another quotation from Isaiah: " _He has blinded their eyes and numbed their minds._ ...11 (12:40). This is taken from Isaiah 6 where the prophet describes the vision of God which he was granted. He saw the Lord God seated in majesty surrounded by myriads of angels singing, " _Holy, holy, holy is the Lord of hosts. His glory fills the whole earth."_ It was after this vision that Isaiah received his prophetic calling and was told to expect nothing but rejection and disbelief (blindness) from the People.

_"Isaiah uttered these words because he had seen his glory, and it was of him (Jesus) that he spoke"_ (12:41). Saint John wants us to understand _"these words_ "as referring to both texts from the prophet, and the two texts are to be taken together if we are to understand how Isaiah saw the glory of Jesus. When the prophet beheld the glory of God it was Jesus he saw; when he " _saw_ " and wrote about the Suffering Servant it was Jesus again, not as God this time, but as the suffering Son of Man. Isaiah saw the glory of Jesus in both the death and the resurrection.*

The Book of Signs comes to a conclusion with a final statement by Jesus. It is a summary of the message found in the first part of the Gospel. We notice especially that he reminds us once more that he comes from the Father and speaks only as the Father commands him.

Reading John 12:44-50

Saint John considered Isaiah to be the author of the entire Book of Isaiah. Today, we would attribute the Song of the Suffering Servant to a later prophet. It matters nothing to John's argument whether one or two different prophets saw Jesus long before his birth.

Practice question

**14** In 11:55- 12:36 John teaches us that Jesus offers life to the world through his death. Match the interpretation in Column B with the corresponding text in Column A. There will be only one answer to each item in "A". Each item in "B", if used, will be used only once.

A. Texts

a. _"Unless the grain of wheat falls to the earth and dies it remains just a grain of wheat_." (12:24)

b. " _And when I am lifted up from the earth, I shall draw all men to myself_." (12:32)

c. " _The man who loves his life destroys it_." (12:25)

d. " _If anyone would serve me, let him follow me; and where I am, my Servant will also be_." (12:26)

e. " _Now my soul is troubled_." (12:27)

B. Interpretation

i The true disciple will be with Christ in union with God.

ii Jesus urges his disciples to neglect their earthly needs.

iii Jesus must die in order that all men have access to him.

iv Jesus suffers the pain that all feel when faced with death.

v It is through his death and resurrection that Jesus unites mankind to himself.

vi To make this life the sole purpose of existence is to lose eternal life.

vii Jesus' death on the cross attracts all men because of his great love for them.

# Appendix

**The Woman Caught in Adultery (John 7:53 - 8:11)**

The story of the woman caught in adultery is certainly, a part of Sacred Scripture, but it is not the work of John. Many ancient manuscripts place it after John 7:52, but some place it elsewhere in the Fourth Gospel and some omit it altogether. Still others place it in Luke's Gospel (in fact the language and style of the story are closer to Luke than to John). This precious section of Scripture was incorporated into the Gospels not by the evangelists, but by the Church after the Gospels were written. For this reason we are treating it separately.

This story depicts beautifully the great wisdom and mercy of Jesus as he is challenged to pass judgment in a situation where justice and mercy seemingly cannot meet. The scribes and Pharisees bring him a woman who has been caught in the very act of adultery and they ask him for his opinion on what should be done. The Law, they remind him, is clear: the penalty for such a crime is death by stoning (Lev 20:10; Deut 22:21).

The Law contained strong legislation against the act of adultery because of the great injury it causes to marriage and family life. But it was only rarely, if at all, that the sentence was actually carried out. The Old Testament contains no record of anyone actually being put to death for adultery and, by New Testament times, divorce was the usual action taken by a man whose wife had been unfaithful. The scribes and Pharisees, by appealing to a law the letter of which was no longer observed, show how evil is their intent. We are told that they wanted to trap Jesus into saying something they could use against him and their trap was cunningly devised.

They ask Jesus for his judgment, certain that he cannot avoid a reply which will contradict his own teaching. If he agrees that the guilty woman should be stoned he will be rejecting his own teaching about mercy and love. Moreover, the Jews were forbidden by Roman law to put anyone to death (see John 18:31), so if Jesus declares that the woman should be executed he could be denounced to the authorities for inciting murder. If, on the other hand, Jesus says she should be pardoned he will be guilty of inviting them to ignore the Law, something which he had said should never be done (Matt 5:17-19). To refuse these options leaves him with only one other way out: he could propose the settlement usual at the time, namely divorce. But then he will contradict his own strict teaching against divorce (Matt 5:32).

Jesus replies to the woman's accusers in the well-known words, " _The man among you who is without sin- let him be the first to cast a stone at her_ " (John 8:7). This response does not com promise his teaching; it simply makes them realize that he sees through their crafty scheming. They asked him for a judgment on the woman and they receive one pronounced upon themselves. Only after they have gone away does he give his judgment on the crime of adultery, and then it is to the guilty woman alone. To her he pronounces a judgment which does not con demon but forgives; at the same time he does not minimize the seriousness of what she did. He commands her to go and sin no more (vs 11).

Since the first centuries of the Church this story has been used in instructions for persons seeking Baptism. The woman who is brought before the Lord is like every person, a sinner deserving only condemnation. Her meeting with Jesus parallels every person's encounter with Christ in Baptism; the Lord's mercy is superabundant, he will always forgive even the most serious sin, but will also expect the forgiven sinner to avoid and renounce all sin. This story is fittingly used as one of the Gospel readings during Lent, when the whole Church enters into a spirit of penance and conversion in preparation for making or renewing the promises of Baptism.

# Answer key to practice questions

**1** b.

**2** a. F

b. T

c. T

d. T

e. F

**3** d.

**4** b.

**5** a. T

b. T

c. F

d. T

e. F

**6** d.

**7** b.

**8** a.

**9** c.

**10** b.

**11** a. T

b. F

c. T

d. F

e. T

**12** a. T

b. F

c. T

d. F

e. T

f. T

**13** b.

**14** a. iii

b. v

c. vi

d.i

e. iv

# Self-test

**1** In 4:46- 5:47 John teaches us about the powers of the Father which Jesus possesses, that is, to give life and to judge. Match the interpretation in Column B with the corresponding text in Column A. There will be only one answer to each item in "A". Each item in "B", if used, will be used only once.

A. Texts

____a. Jesus says to the cripple who has Eternal life is given in this world to been healed: " _Sin no more, for fear those who believe the Father sent that something worse will happen to you._ " (5:14)

____b." _And He has turned over to him power to pass judgment because he is Son of Man._ (5:27)

____c." _The man who hears my word and has faith in Him who sent me possesses eternal life._ " (5:24)

____d." _Indeed, just as the Father possesses life in Himself, so has He granted that the Son also possess life in himself_." (5:26 )

____e." _Those who have done what is right will rise to live; those have practiced what is wicked will rise to be damned._ " (5:29

B. Interpretation

i Eternal life is given in this world to those who believe that the Father has sent Jesus.

ii True disciples will enjoy the fullness of eternal life on the last day

iii On the last day all mankind will be raised up and judged according to their actions in this life.

iv The judgment of Jesus on the last day will be compassionate because he shares our human nature

v Loss of eternal life is a greater evil than any physical infirmity.

vi The Father and the Son share the same divine life

vii Judgment by Jesus will be just because he is the Son of God.

**2**. In 6:22-71 John teaches us about the meaning of Jesus as the Bread of Life. Match the interpretation in Column B with the corresponding text in Column A. There will be only one answer to each item in "A". Each item in "B", if used, will be used only once.

A. Texts

a. " _I myself am the bread of life_."(6:35)

b. " _And the bread that I shall give is my own flesh for the life of the world_." (6:51)

c. " _For my flesh is real food, and my blood, real drink_. 11 (6:55)

d. " _The man who feeds on my flesh and drinks my blood remains in me and I in him_. (6:56)

e." _The man who feeds on me will have life because of me."_ (6:57)

f. " _It is the Spirit that gives life; the flesh is useless._ " (6:63)

B. Interpretation

i The Eucharistic Bread and Wine is truly the flesh and blood of Jesus ascended to the realm of God.

ii Union with Christ in the Eucharist is achieved through his human nature.

iii Eternal life is given to those who partake of the Eucharist.

iv In the Eucharist Jesus offers up his human life to give eternal life to man.

v As long as the human nature is not taken up into the realm of God, Jesus is not able to share himself with all mankind.

vi Faith is necessary to benefit from the Eucharistic presence of Jesus.

vii The Eucharistic Bread is the person of Jesus himself.

viii The Eucharist is the making present of the death and resurrection of Christ.

**3** Indicate whether the following statements about the texts in which Jesus identifies himself as the " _source of living water_ ", " _light of the world_ " and bearer of the divine name, " _I AM_ ", are true or false:

___a. Jesus celebrates the Feast of Tabernacles and through it fulfills the hopes and expectations of God's People that he is the Messiah, the one from whom living waters flow.

___b. In the context of the Feast of Tabernacles Jesus' identity as the " _source of living water_ " is an appeal to harvest a new crop of disciples.

___c. Jesus' identity as the " _source of living water_ " is a powerful and clear statement of his divinity.

___d. In the text " _I am the light of the world_ " Jesus tells the People that those who follow his light already possess eternal life.

___e. Jesus' identity as " _the light of the world_ " is a powerful and clear statement of his divinity.

___f. In the text " _I am the light of the world_ " Jesus presents himself as the presence of

God among men to guide them to eternal life.

___g. When Jesus assumes the divine name " _I AM_ " he makes a clear and powerful statement of his divinity.

___h. When Jesus assumes the divine name " _I AM_ " he identifies himself as the Messiah that the Jews were expecting.

___i. When Jesus assumes the divine name " _I AM_ " in the context of his discussion with the Jews on Abraham, he clearly indicates that the promises made to Abraham are completely fulfilled in him.

**4** The main teaching in the passage on the " _Good Shepherd_ " is best summarized in the following statement:

a. Jesus proclaims his desire to seek out those other sheep that are outside the fold of Israel.

b. Jesus illustrates the intimate and personal relationship that exists between him and his disciples.

c. Jesus models the perfection of leadership by knowing and calling each of his disciples by name.

d. Jesus is the model of leadership because he lays down his life for his sheep.

**5** The main reason why Jesus " _shudders_ " and is " _moved by the deepest emotions_ " as he is about to call Lazarus back to life is:

a. the unbelief of the bystanders.

b. the distress he caused Mary and Martha in his delay in arriving at Bethany.

c. his deep sorrow over the death of his friend, Lazarus.

d. that he comes face to face with his own death at this moment.

**6** The main reaction of the majority of those who had seen what Jesus did in raising Lazarus was to

a. put their faith in Jesus.

b. report Jesus to the Pharisees. c. decide to put Jesus to death.

d. believe in resurrection on the last day.

**7** Indicate whether the following statements about eternal life through the death of Jesus are true or false:

a. Lazarus' presence at the anointing of Jesus reminds one of both the death and resurrection of Jesus.

b. The response of the crowds at Jesus' entry into Jerusalem is one of turning towards him.

c. According to Saint John the death of Jesus can be understood apart from his resurrection.

d. All men have human access to God through Jesus risen from the dead.

e.The statement, " _And when I am lifted up from the earth, I shall draw all men to myself_ " means that Jesus' death on the cross attracts all men because of his great love for them.

f. " _The man who loves his life destroys it_ " is a warning to those for whom eternal life is a secondary motive.

**8** In the sign of the Raising of Lazarus, Lazarus represents:

a. the Jews who accept Jesus as the Prophet and Messiah.

b. that special group of intimate friends of Jesus.

c. the ideal, faithful and devout follower of Jesus.

d. all those Jesus loves.

# Answer key to self-text

**1** a. v

b. iv

c.i

d.vi

e. iii

**2** a. vii

b. iv

c. i.

d. ii e. iii f. v

**3** a. T

b. F

c. F

d. T

e. F

f. T

g. T

h. F

i. F

**4** d.

**5** d.

**6** a.

**7** a. T

b. T

c. F

d. T

e. F

f.T

**8** d.

# Recommendations for group meeting on Lesson Thirty-two

**1** The teaching of the Gospel on the Eucharist emphasizes the necessity of our union with the human Christ in the moment of his greatest act of love. Discuss John 6:51•58 and apply it to the devotion with which Christians receive the Eucharist.

**2** Discuss the meaning of the passage on The Good Shepherd (10:11•18) and apply it to leadership in the Church, in the Christian family, in Christian schools.

**3** Discuss Jesus' declaration, " _Before Abraham even came into existence, I AM_ " (7:58).

**4**. Discuss the following statement: "Many in our world claim to be Christians but deny the divinity of Jesus, and many say he is God but give his words no more weight than those of a great man."

# About The Author

#  Archbishop Gervais was born in Elie Manitoba on September 21 1931. He is the ninth of fourteen children. His family came from Manitoba to the Sparta area near St. Thomas Ontario when he was just a teenager. He went to Sparta Continuation School and took his final year at Saint Joseph`s High School in St. Thomas. After high school he went to study for the priesthood at St. Peter's Seminary in London, Ontario. He was ordained in 1958.

He was sent to study in Rome. This was followed by studies at the Ecole Biblique in Jerusalem. He returned to London to teach scripture to the seminarians at St. Peter's Seminary.

In 1974 he was asked by Bishop Emmett Carter to take over as director of the Divine Word International Centre of Religious Education. This Centre had been founded by Bishop Carter to provide a resource for adult education in the spirit of Vatican II.

This Centre involved sessions of one or two weeks with many of the best scholars of the time. Students came not only from Canada and the United States but from all over the globe, Australia, Africa, Asia and Europe.

By the time Father Gervais became the director Divine Word Centre was already a course dominated by the study of scripture to which he added social justice. This aspect of the course of studies was presented by people from every part of the "third world"; among which were Fr. Gustavo Gutierrez and Cardinal Dery of Ghana.

In 1976 the Conference of Ontario Bishops along with the Canadian conference of Religious Women approached Father Gervais to provide a written course of studies in Sacred Scripture for the Church at large, but especially for priests and religious women. This is when Fr. Gervais began to write Journey, a set of forty lessons on the Bible. He was armed with a treasure of information from all the teachers and witnesses to the faith that had lectured at Devine Word.

He was assisted by a large number of enthusiastic collaborators: all the people who had made presentations at Divine Word and provided materials and a team of great assistants, also at Divine Word Centre.

The work was finished just as Father Gervais was ordained an auxiliary bishop of London (1980). He subsequently was made Bishop of Sault Saint Marie Diocese, and after four years, Archbishop of Ottawa (1989).

He retired in 2007, and at the time of this writing, he is enjoying retirement.

"~~~~~~"

" to see other works by Marcel Gervais go to "www.journeywithbible.com

**"Journey-Lesson-33 It Is Accomplished** " is next in this series.

**JOURNEY** a series of 40 lessons on both the Old and New Testament

**"The Word Made Flesh** "- A commentary on the Gospel of John

" **The Teaching of the Church on the Bible** "- a commentary on the document "Dei Verbum"

"~~~~~~~~~~"

