(Gospel of John 14:1 - 14:31)
"Let not your hearts be troubled," Jesus said to his disciples. "For you believe in God and you believe in me as well. In the home of the Father are many dwelling chambers. If that were not the case, I would not have told you that I am going there to prepare places for you. When I go and have prepared a place for you, I will return and take you with me, so that where I am, you may also be. You know the way to the place I am going."
"But Master," interrupted Thomas, "we don't know where you're going, so how can we know the way there?"
Jesus responded, "I am the way, the way to truth and life everlasting. No one comes to the Father save through me. If you really knew me, you would know my Father as well. Henceforth, you do know him -- and have seen him."
"Master," questioned Philip, "show us the Father and we'll be satisfied."
Jesus replied, “You’ve been with me all this time, Philip, and still you don’t know me? Whoever has seen me has seen the Father. So why must you ask, ‘Show us the Father’? Don't you believe that I am in the Father and the Father in me? The words I speak are not my own, but are of the Father, who abides within me and does his work through me. Believe me when I say that I am in the Father and the Father is in me. At least believe it because of the miracles you have seen me perform. Truly I tell you that those who believe in me will be able to perform the miracles that I have been doing; indeed, they will be able to work greater wonders because I am going to the Father. I will then accomplish anything you ask in my name, so that the Son might bring glory to the Father. Ask anything in my name, and I will do it!
"If you love me, obey my commandments. I will ask my father and he will send to you another counselor who will be with you always -- the spirit of the truth. The world does not accept him: it neither sees nor recognizes him. But you know him, for he lives among you and will live within you.
"I will not abandon you to be orphans, for I will come to you. Soon the world will see me no more, but you will see me. Because I live, you will also live. When I have been resurrected, you will realize that I am in my Father, that you are in me and I, in you. Those who receive my commandments and obey them are the ones who really love me. And because they love me, the Father will love them. And I will love them and reveal myself to them."
Judas (not Judas Iscariot) asked Jesus, "Master, why is it that you will reveal yourself to us, but not to the world?"
Jesus replied, "Those who love me will obey my teachings. My Father will love them. We will come to them and make our home with them. Those who do not love me will not obey my teachings. These words you hear are not mine, but come from the Father who sent me. I have said these things while I am still among you. Later, the Counselor, a holy spirit whom the Father will send in my name, will teach you everything and remind you of all the things I have said to you. I leave you with peace, the peace I give to you, but not as the world gives. Let not your hearts be troubled or be afraid.
"You have heard me say, 'I am going away, but will come back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I. I am telling you this now, before it happens, so that when it does happen you will believe it. I have little time to speak to you further, for the ruler of the world is approaching. He has no real power over me, but I must do as the Father has commanded, so that the world may know that I love the Father. --- Get up, let’s be on our way!"
Notes
1. Jesus makes it clear that when he dies he will be resurrected and live again, but he does not say he will live again upon the earth as a man. Rather he will ascend to Heaven to be with the Father. In a sense, this is not resurrection at all since it is his spirit, or, at most, his spirit body that will have renewed and continued life. He is not to be resurrected as Lazarus was supposedly resurrected, physically -- a dead man brought back to life. He promises that his disciples will later join him, but he does not say when or how. Is it be when after they have died? It is necessary for Jesus to prepare a place for them, as if he has to reserve a hotel room for them and make sure the bed linen and the towels have been changed before they arrive. What sort of preparation must be done and why hasn't the Father, who presumably knows everything, already taken of it? This place, is it a physical abode, or is the place an office, an honorary position, or something of that nature? And if they are to be in Heaven with Jesus, how will they occupy themselves? Is there a need for evangelists in Heaven?
2. Jesus makes another unfulfillable promise, that he, after he has gone to Heaven, will answer their prayers and give them anything they ask for. And he will do this not out of love for them or out of the need of those whey may pray for, but only so that he, Jesus, may bring glory to the Father. If the Father is God, the universal deity, the Creator, why on earth, or in Heaven, does he need glory and aggrandizement, why does he need to have someone else make him look good?
3. Jesus, as he is wont, refuses to give a direct answer to a direct question, but is evasive and purposefully vague, constantly mixing the literal and the metaphorical so that one is often at a loss as to his meaning. His disciples are often left clueless, (although, in truth, it doesn't seem as if he picked a particularly smart or even canny lot to be his followers). He will not tell them where he is going. (Can't he just be straight and honest with the disciples who love him and give them a satisfying response, like "I'm going to be killed, but I will rise from the dead and go to Heaven.) Nor does he say why he won't be revealing himself to the world, only to his disciples. He dodges like a politician who unfailingly falls back on his talking points when faced with a tough question he doesn't want to answer.
4. After he is gone, Jesus will send to his disciples the Counselor who will instruct them in his message. It is unlikely that this Counselor is actually some sort of entity, even a spirit entity, although it could be. It is a spirit of truth or is it the spirit of truth, that is, the personification of truth. It is probable that Jesus meant the disciples would be divinely inspired and that they would continue to have spiritual guidance, this Counselor being, like Jesus, an intermediary between God and man. Apparently Jesus hasn't tutored and groomed his disciples sufficiently that they will know what to do and say to take his place as evangelists of his message. They will need help, and he promises to send it to them.
5. The Counselor Jesus will send is traditionally interpreted as being the Holy Spirit, the third member of the Trinity. The Greek word is paraclete, meaning comforter, advocate, adviser. However, the Paraclete, as it is defined here, seems a subordinate of Jesus, which would not be the case if it were a member of the Trinity. The Paraclete seems another Greek philosophical abstraction favored by the author of John.
6. Jesus leaves his disciples a gift of peace. It seems unlikely, though, that if they continue to preach his message that they will know anything like peace, more likely harassment, persecution, even martyrdom. But perhaps he means that they will have the peace of mind knowing that their own salvation is assured. Wouldn't satisfaction in knowing that they were spreading the truth, helping others, inspiring people and improving their lives with a positive belief, be a better gift?
7. Among the mind games that Jesus plays with his followers is the continuing rebuke, familiar to nagged spouses, "If you really love me, you will believe me and do what I say. If you don't, it can only be because you don't love me." Once one is committed to love someone, the loved person can use that love as a weapon to get what he wants from the lover. Here, Jesus is in effect saying, "You must not think on your own, you must dismiss logic and critical thought and your own observations and believe unquestioningly what I am telling you. If you don't believe, you obviously don't love me. Those who don't believe me are only those who don't love me." Thus, if you love Jesus, you must believe in what he says. But Jesus goes further by connecting himself with the Father, God. Everything he does and says comes from God, he claims. Therefore, to deny Jesus is to deny God. To love Jesus is to love God, and to love God is to love Jesus. The disciples are shamed into believing and obeying Jesus. If they do otherwise, they are up against God himself. Everything, though, is based on the premise that Jesus is the Son of God, an unproven claim, miracles notwithstanding.
8. Jesus seems resigned to the destiny that, it seems, the Father has allotted him. He is to be in conflict with princes and powers of the world, specifically the provincial government of Rome and the Judaic religious establishment -- although ruler or “Prince of the World" can, and often is interpreted as the Devil, or the evil forces at work in the material world. He has the power to evade that destiny, but chooses not to do so, but to submit to it in order to please the Father. One may question why a father would send his son into the world merely to be killed, but Jesus feels duty bound not to question, but to accept.
9. The identity of Judas the Apostle, a different person from Judas Iscariot, is problematic. He is often called Jude and may be Jude, the brother of Jesus, or could be the same person as the Apostle Thaddeus. And there is Saint Jude who was martyred in Beirut in 65 AD, killed with an ax. This Jude has also been identified in legend as the groom at the wedding at Cana.
Showing posts with label Philip. Show all posts
Showing posts with label Philip. Show all posts
Saturday, February 14, 2015
Thursday, December 25, 2014
Jesus Speaks of His Death
(Gospel of John 12:27 - 12:36)
Some Greeks who came to Jerusalem to attend the Passover festivities paid a visit to the disciple Philip, who was from Bethsaida in Galilee, and expressed a desire to see Jesus. Philip told Andrew about it and they in turn informed Jesus.
To these Greeks Jesus said the following: "The time has come when the Son of Man will achieve his glory. I tell you truly that unless a kernel of wheat falls to the ground and dies, it remains but a single kernel, but if it does die, it then produces more kernels, an abundance of wheat. Those who crave the life of this world will lose that life, but those who care nothing for it will keep their life -- forever. Whoever wishes to serve me must follow me, for where I am, there also should be my servant. And whoever serves me, the Father will honor.
"At present my mind is deeply troubled. Should I pray to my Father and beg him, "Spare me from this moment!" But it was for this very moment that I have come into the world. Father, may your name be glorified!"
And then from the sky a voice spoke. It said, "I have already glorified it and will do so again." The crowd below heard this. Some, though, thought it was only thunder, while others concluded that some heavenly being had spoken to Jesus. Jesus told them, "It was for your sake, not mine that the voice spoke. Now the punishment of this world is at hand; now the ruler of this world will be cast out! And when I am lifted up from the earth, I will then draw all the people to me." (He mentioned this to suggest the means by which he would die.)
The Greeks questioned him. "It is our understanding of the Scriptures that the Messiah will live forever. What do you mean when you say the Son of Man will be 'lifted up'? And who is this 'Son of Man'?"
"The light will remain for you just a little longer," he told them. "Walk while you still have the light, for soon the darkness will overtake you. And when you walk in the darkness, you will not be able to see where you are going. While the light is still with you, believe in it, so you may become children of the light."
After he had finished speaking, Jesus departed and went into seclusion so they could not find him.
Notes
1. The apostle Andrew was from Bethsaida, as was Philip. He was, as the reader might recall, the brother of Simon-Peter.
2. Andrew and Philip tell Jesus about the Greeks who want to see him. The narrative does not say if he grants their request. At first it seems that Jesus is speaking only to his disciples, but then it becomes clear his audience is a crowd, who are, one presumes, the aforementioned Greeks, perhaps augmented by crowds of curious persons.
3. Jesus is aware that he will be crucified and, as a man, he understandably dreads that painful destiny. He admits to being troubled, conflicted, which one might interpret as his divine spirit at odds with his carnal human body. A great deal of the dramatic tension of the Passion narrative would be removed if Jesus experienced no fear or weakness which he must overcome.
4. Jesus often refers to his death as being "lifted up" or "exalted." This is meant not only in a physical way, being raised on a cross in crucifixion, but is to be interpreted metaphorically, a spiritual raising or exaltation. The symbolism is often lost on his audience.
5. At Jesus' request the voice of the Father speaks down to the crowd from the sky. As is common with spirit manifestations, both visual and aural, what is perceived by those who experience them will vary from individual to individual. A good example of this are the manifestations at Fatima, where some saw a second sun dancing in the sky, some felt something numinous, while others saw or felt nothing. In this instance, some hear the celestial sound as a voice speaking, while others think it is just thunder. This leads one to believe that the voice of the Father was not a physical sound, but something akin to an auditory hallucination that those without sufficient psychical sensitivity could not properly hear. Again we have a miracle compelling enough to reassure believers, but not compelling enough to convince unbelievers. It is reminiscent of controversial fields of study, such as such ghosts, UFOs, Bigfoot, etc., where the evidence presented is persuasive, but never constitutes the kind of proof that can win over skeptics.
6. Jesus tells his audience that the world will be punished and its ruler driven out. (Most translations use the word "judgment," but should be taken in the archaic sense of inflicting punishment and not merely assessing guilt.) Modern readers see this as the prediction of the End of Days and identify the ruler of the world as Satan. The Greek word used is archon, which means “ruler” in a fairly generic sense. In both Jewish and Christian theology the “prince of the world” is invariably Satan, the Devil. This may have been the meaning intended by Jesus, but it certainly would have been interpreted differently by most of his audience. For them the ruler of the world would be the Roman emperor; Jesus is obviously prophesying the destruction of that empire. Jesus is also prophesying that his death by crucifixion will draw all the people to him, that is, the Hebrew people, and they will, at his death, rally to overthrow the rule of Rome. This is why the priesthood, who had a vested interest in the status quo and were resigned to rule by Rome, saw Jesus as such a threat, a dangerous incitement to civil unrest. (Since Christians had a desire to live peaceably within the Roman Empire, it is very likely that gospel writers may have softened or censored any remarks Jesus may have made that seemed anti-Roman. First-Century Roman converts to Christianity may have been offended by any specific attacks on Rome and may have wished to squelch remarks that would invite persecution -- or recast them in a spiritual context)
7. Jesus again makes the analogy of light and darkness, spiritual enlightenment and ignorance. He is, of course, the light and he urges people to appreciate him while he is still with them. What he does not say is significant. He does not say that he will bring the people an enlightenment that will remain with them after he is gone. His followers will be children of the light, but the only thing demanded of them seems to be belief, belief in him. Nothing is said about following specific teachings or even being a good person (defining goodness as something more than mere belief in Jesus).
8. The Greeks ask of Jesus some reasonable questions, but as is customary, Jesus does not directly answer them, but, rather like a modern politician, keeps on message and sticks to his talking points. After saying his piece and dodging the questions the Greeks put to him, Jesus went into hiding. Did he wish to avoid interrogation? He is like the politician who loves to give speeches to adoring audiences, but is uncomfortable at press conferences where real questions are put to him and answers demanded.
Some Greeks who came to Jerusalem to attend the Passover festivities paid a visit to the disciple Philip, who was from Bethsaida in Galilee, and expressed a desire to see Jesus. Philip told Andrew about it and they in turn informed Jesus.
To these Greeks Jesus said the following: "The time has come when the Son of Man will achieve his glory. I tell you truly that unless a kernel of wheat falls to the ground and dies, it remains but a single kernel, but if it does die, it then produces more kernels, an abundance of wheat. Those who crave the life of this world will lose that life, but those who care nothing for it will keep their life -- forever. Whoever wishes to serve me must follow me, for where I am, there also should be my servant. And whoever serves me, the Father will honor.
"At present my mind is deeply troubled. Should I pray to my Father and beg him, "Spare me from this moment!" But it was for this very moment that I have come into the world. Father, may your name be glorified!"
And then from the sky a voice spoke. It said, "I have already glorified it and will do so again." The crowd below heard this. Some, though, thought it was only thunder, while others concluded that some heavenly being had spoken to Jesus. Jesus told them, "It was for your sake, not mine that the voice spoke. Now the punishment of this world is at hand; now the ruler of this world will be cast out! And when I am lifted up from the earth, I will then draw all the people to me." (He mentioned this to suggest the means by which he would die.)
The Greeks questioned him. "It is our understanding of the Scriptures that the Messiah will live forever. What do you mean when you say the Son of Man will be 'lifted up'? And who is this 'Son of Man'?"
"The light will remain for you just a little longer," he told them. "Walk while you still have the light, for soon the darkness will overtake you. And when you walk in the darkness, you will not be able to see where you are going. While the light is still with you, believe in it, so you may become children of the light."
After he had finished speaking, Jesus departed and went into seclusion so they could not find him.
Notes
1. The apostle Andrew was from Bethsaida, as was Philip. He was, as the reader might recall, the brother of Simon-Peter.
2. Andrew and Philip tell Jesus about the Greeks who want to see him. The narrative does not say if he grants their request. At first it seems that Jesus is speaking only to his disciples, but then it becomes clear his audience is a crowd, who are, one presumes, the aforementioned Greeks, perhaps augmented by crowds of curious persons.
3. Jesus is aware that he will be crucified and, as a man, he understandably dreads that painful destiny. He admits to being troubled, conflicted, which one might interpret as his divine spirit at odds with his carnal human body. A great deal of the dramatic tension of the Passion narrative would be removed if Jesus experienced no fear or weakness which he must overcome.
4. Jesus often refers to his death as being "lifted up" or "exalted." This is meant not only in a physical way, being raised on a cross in crucifixion, but is to be interpreted metaphorically, a spiritual raising or exaltation. The symbolism is often lost on his audience.
5. At Jesus' request the voice of the Father speaks down to the crowd from the sky. As is common with spirit manifestations, both visual and aural, what is perceived by those who experience them will vary from individual to individual. A good example of this are the manifestations at Fatima, where some saw a second sun dancing in the sky, some felt something numinous, while others saw or felt nothing. In this instance, some hear the celestial sound as a voice speaking, while others think it is just thunder. This leads one to believe that the voice of the Father was not a physical sound, but something akin to an auditory hallucination that those without sufficient psychical sensitivity could not properly hear. Again we have a miracle compelling enough to reassure believers, but not compelling enough to convince unbelievers. It is reminiscent of controversial fields of study, such as such ghosts, UFOs, Bigfoot, etc., where the evidence presented is persuasive, but never constitutes the kind of proof that can win over skeptics.
6. Jesus tells his audience that the world will be punished and its ruler driven out. (Most translations use the word "judgment," but should be taken in the archaic sense of inflicting punishment and not merely assessing guilt.) Modern readers see this as the prediction of the End of Days and identify the ruler of the world as Satan. The Greek word used is archon, which means “ruler” in a fairly generic sense. In both Jewish and Christian theology the “prince of the world” is invariably Satan, the Devil. This may have been the meaning intended by Jesus, but it certainly would have been interpreted differently by most of his audience. For them the ruler of the world would be the Roman emperor; Jesus is obviously prophesying the destruction of that empire. Jesus is also prophesying that his death by crucifixion will draw all the people to him, that is, the Hebrew people, and they will, at his death, rally to overthrow the rule of Rome. This is why the priesthood, who had a vested interest in the status quo and were resigned to rule by Rome, saw Jesus as such a threat, a dangerous incitement to civil unrest. (Since Christians had a desire to live peaceably within the Roman Empire, it is very likely that gospel writers may have softened or censored any remarks Jesus may have made that seemed anti-Roman. First-Century Roman converts to Christianity may have been offended by any specific attacks on Rome and may have wished to squelch remarks that would invite persecution -- or recast them in a spiritual context)
7. Jesus again makes the analogy of light and darkness, spiritual enlightenment and ignorance. He is, of course, the light and he urges people to appreciate him while he is still with them. What he does not say is significant. He does not say that he will bring the people an enlightenment that will remain with them after he is gone. His followers will be children of the light, but the only thing demanded of them seems to be belief, belief in him. Nothing is said about following specific teachings or even being a good person (defining goodness as something more than mere belief in Jesus).
8. The Greeks ask of Jesus some reasonable questions, but as is customary, Jesus does not directly answer them, but, rather like a modern politician, keeps on message and sticks to his talking points. After saying his piece and dodging the questions the Greeks put to him, Jesus went into hiding. Did he wish to avoid interrogation? He is like the politician who loves to give speeches to adoring audiences, but is uncomfortable at press conferences where real questions are put to him and answers demanded.
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