I am the true vine

John 15: 1-8 (May 3, 2009)

1) The Text

15”I am the true vine, and my Father is the vinegrower. 2He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. 3You have already been cleansed by the word that I have spoken to you. 4Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8My Father is glorified by this, that you bear much fruit and become my disciples.

2) The Context

John 14 ends with the word, ‘Arise, let us go from here.’ At an earlier stage in the composition of the gospel, chapter 18 would have come next, but now chapters 15-17 intervene. This is an expansion of Jesus’ last words to his disciples, found in John 13-14. It was a feature of accounts of the lives of significant people that writers focused on their last words. They are their parting advice. Already we see this in the blessings of Jacob at the end of Genesis. Similarly Deuteronomy represents Moses’ final words. Literature sprang up devoted to portraying the parting advice of holy people like ‘The Testaments of the Twelve Patriarchs’ and ‘The Testament of Abraham’. In the gospels we see this development already in Mark with Mark 13. Luke relocates Jesus’ final speech to the context of the last supper (Luke 22:21-38). John also has it there, but in an expanded form. John 14 picks up many of the motifs found in Mark 13.

The symbol of the vineyard is common in Judaism. In the "Song of the Vineyard" (Isaiah 5:1-7), the "house of Israel" and the "people of Judah" are "the vineyard of the LORD of hosts" (v. 7). They are expected to yield the proper fruit, but they don't and they are destroyed. In Jeremiah 2:21, God is pictured as the planter of a choice vine. (Some other OT images: Ezekiel 19:10-14; Hosea 10:1; Psalm 80:8-19; Isaiah 27:2-6; Ezekiel 15:1-8; 17:7-8.) The idea that the people of God are a vine which God tends and from which God expects good fruit is not new. However, the connection between Jesus as the vine and the people as the branches does appear to be new.

3) Interpretation

There are six, I AM, sayings in the Gospel of John e.g. “I am the bread of life,” “I am the resurrection and the life,” “I am the way, the truth and the life,” “I am the door,” “I am the good shepherd,” “I am the true vine.” It seems that Jesus also implied that he was “the living water” in John 3:7-41, even though Jesus did not use the actual words, “I am the living water.”

Each one of the ‘I AM’ teachings from Jesus teaches us something slightly different about Jesus Christ. Each metaphor is unique and helps us to see a different aspect of who Jesus was and is. Each teaching gives us a particular insight into the nature of Christ. So it is when Jesus taught about being the true vine. Jesus is thereby teaching us that a branch needs to be IN the vine, part of the vine, growing out of the vine, in order to produce much fruit.

It begins, however, with a familiar image: the vine. Remaining in, abiding in, the vine is crucial. The language of abiding in or simply being ‘in’ is the language of intimacy, but expressing a continuing relationship of closeness. For John, salvation is, above all, a relationship with the Son and with the Father through the Son. This fits well the image of the vine. Branches need to ensure they remain connected. Fruitful branches will be carefully pruned. In fact the pruning is likened to purifying. What purifies is the word (15:2-3), so care for the branches means teaching and nurturing them. The word is the word of love, the word of life which Jesus brings.

The image of the tree, vine or plant is a rich source for spiritual reflection. It invites us to sense the divine as beneath us, rising up, rather than above us condescending. The top down model has its attractiveness, but it is often associated with notions of power which confuse or abuse. The simplicity of the image of life from below suits John’s spirituality well, where relationship is what matters, and how we live is determined solely by that relationship, what flows from it. The vine and its resources enable the branches to grow and bear fruit. The image invites us to transcend its contours and imagine ourselves as being able to connect and disconnect from the source. Our spirituality consists in letting the flow happen. John is practical enough to know that this is not automatic. It needs encouragement, instruction, leading.

The promise that we receive what we ask for (15:7), also echoes an early tradition (‘Ask and it will be given to you’ Matt 7:2; Luke 11:9). It has already appeared in 14:13-14. Here, as there, it belongs within the context of living for love. There, the disciples will do what Jesus did, and even more, as the Spirit enables them to do so (14:12,16). So neither here nor there is it the foundation for a prosperity theology. We will receive what we need to be a connected branch bearing fruit. Asking seems another way of opening ourselves to the vine, to the resources.

Faith is always changing, even though one is connected to the true vine and even though one's faith is firmly rooted in Jesus Christ. Though the "root" of one's faith never changes, from year to year one's faith needs pruning by God. Maybe some old habits or thoughts or attitudes or behaviors need to die, so that, through the power of Jesus, even more fruit will be produced in one's life.

4) Thought Exercise

What ways can you continue to build your relationship with Jesus?

What aspects of your faith may need pruning?

The Spiritual Present

Psalm 4 (April 26, 2009)

1) The Text

1Answer me when I call, O God of my right! You gave me room when I was in distress. Be gracious to me, and hear my prayer.
2How long, you people, shall my honor suffer shame? How long will you love vain words, and seek after lies? Selah
3But know that the Lord has set apart the faithful for himself; the Lord hears when I call to him.
4When you are disturbed, do not sin; ponder it on your beds, and be silent. Selah
5Offer right sacrifices, and put your trust in the Lord.
6There are many who say, “O that we might see some good! Let the light of your face shine on us, O Lord!”
7You have put gladness in my heart more than when their grain and wine abound.
8I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety.

2) The Context

Psalms is a collection of collections. The psalms were written over many centuries, stretching from the days of Solomon's temple (about 950 BC) to after the Exile (about 350 BC.) Psalms are of five types: hymns of praise, laments, thanksgiving psalms, royal psalms, and wisdom psalms. Within the book, there are five "books"; there is a doxology ("Blessed be ... Amen and Amen") at the end of each book.

The psalmist calls on God, knowing that God is on his side (“of my right”). God has helped him in the past; may he hear his plea now. The psalmist addresses his foes in v. 2: how long will you slander me? You need to realize that God considers me (“the faithful”, v. 3) to be his, so he will respond to my prayer – so beware! Angry (“disturbed”, v. 4) as you are, seek inner quiet through silent meditation. Further, offer the “sacrifices” (v. 5) demanded by the Law (“right”) and trust in God. Others seek what is “good” (v. 6); I pray that God may favour them. I know that inner joy, given by God, which I have received, is much more valuable (v. 7). So as I go to sleep, I rest assured of God’s peace and protection (v. 8).

3) Interpretation

Almost everyone can point to a time in life when they were deeply happy. For some, courtship and marriage were those times of joy. For others, high school or college days stand out. Some even point to the birth of children. In hindsight, some events stand out as times to savor.
Then, there are times that are unpleasant. Events can verge on tragic; the burdens of daily life become overwhelming. These are the times we might reminisce in the experiences of our youth, even indulge in melancholy. Then, we might pray for better times ahead.

Why are some times better than others? Why do some yearn for the “good old days” or look forward to the “green pastures” that lie ahead? Isn’t today enough? These were the kind of questions Psalm 4 posed. It was a prayer of supplication that could be divided into three sections: 1) call for God’s answer (4:2) from the criticism of enemies (4:3), 2) a reminder of God’s power and the need for faith in the Lord (4:4-6), and 3) the popular prayer for better times (4:5) with the caveat that the present can give more joy than any imagined future (4:6-9). These three sections created an implied dialogue between the person under attack and the desire to escape to a better time.

Notice night time sleep marked the test of happiness. 4:6 had the imperative to cease sinning and to reflect in silence on one’s bed. 4:9 was an act of faith that the faithful person could lie down and sleep in the peace only the Lord could provide. Sleep was a time of restoration and rest; dreams were also a means for God to reveal his will. For the ancient Jew (and many modern believers), the quantity and quality of sleep implied a test for a clear conscience and a place close to the Lord.

There is certainly nothing wrong with fondly remembering the past or planning for the future. But, should we look behind or ahead for some sense of spiritual fulfillment? If we do, we will only play a game of “what was?” or “what could be?” and not “what is.” If nothing else, Psalm 4 plants us in the spiritual present. We might not have everything we want, but God gives us all we need for now and that is more than enough.

Take time to consider how God provides for you at this moment. Despite your desires for better times, thank him for his providence.

4) Thought Exercise

How does God provide for you at each moment?

How can we find spiritual fulfillment by focusing on ‘what is’?

Peace be with you

John 20: 19-31 (April 19, 2009)

1) The Text

19When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” 24But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”

26A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28Thomas answered him, “My Lord and my God!” 29Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.” 30Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

2) The Context

The story of “Doubting Thomas” is always told on the Second Sunday of Easter - and is, in fact, the only Gospel that is used in all three Years of the liturgical cycle. This familiar and remarkable passage describes the first appearance of the resurrected Jesus to the assembled disciples. The text stresses the fear felt by the Twelve, even though it doesn't specify precisely what their fear consisted of. Were they afraid of the Jews because the Jews suspected them of stealing the body? Of leading some kind of insurgency movement? In the midst of this fear Jesus appears, calms their fears, gives them the Spirit and a mission and then, a week later, appears again to them to convince a doubting Thomas. The theme of the whole is how belief is confirmed first by touching, then by seeing and then by neither touching nor seeing. In other words the author is trying to create a sort of chain from those who were actually present with Jesus to those of us who must believe without seeing. He does this through the instrument of Thomas. But the Thomas theme appears in the midst of an even greater theme--that of the giving of the Spirit for the forgiveness of sins (vv. 22-23).

3) Interpretation

"Overwhelmed" is a good way to describe the disciples after Jesus died, huddled together in their fear and confusion, not knowing where to turn or what to do next. Their leader and teacher who had held them together all those long months was dead and buried, executed like a common criminal, and lying in a tomb. They were left only with an overwhelming sense of failure, loss, and shame because they knew they had deserted Jesus in his hour of need. Suddenly, quietly, there he was, right there, in their midst, before their very eyes. Isn't it reasonable to assume that the disciples might have been just a little bit afraid that Jesus might be understandably angry with them for abandoning him?

But that's not what happened. There were no recriminations, no anger, no condemnation or judgment, not even an understandable "venting" of disappointment and hurt. Instead, the first words Jesus offered were both greeting and gift: "Peace be with you." He knew what was in their hearts and why they had barred the door. He saw right through them and knew that they weren't re-grouping, getting it together and deciding on their next move, that is, how they were going to carry on Jesus' legacy or spread his teaching. They were scared and hiding out. Yet, suddenly, in the midst of their fear and confusion, there he was, not with angels, trumpets, or legions, but quietly. He brought only peace, and the gift of the Holy Spirit, and a commission. In fact, he breathed the Spirit into them. This is John's "Pentecost," but here the Spirit comes not with wind and flame but with Jesus' own breath, the very life-force of the one raised from the dead who tells them to go out and be peace and forgiveness and love for the world.

However, he does not give them the gift of a personal, "private" faith, a just-you-and-me-Jesus faith that has nothing to do with the world that God loves so well. Instead, these weak and overwhelmed disciples, now Spirit-gifted, are Jesus' gift to the world. Jesus first talks about that thing that's more difficult to talk about in the church than sex or even money: forgiveness, which gives us some sense of what's uppermost in Jesus' mind. Jesus sends us out into the world, to put our hands on the marks of its suffering, to bring good news and hope to all of God's children. We may feel overwhelmed on the Second Sunday of Easter, like those disciples one week later, even though we have experienced the risen Jesus. We are back to our lives with their own "overwhelmings;” two wars that drag on; an economic crisis threatening thousands with foreclosure and bankruptcy, high unemployment, high gasoline prices, high health care costs. And there are our own private griefs and burdens: health problems, kid problems, too much work, too much worry, too much coming at us, so much to run away from, so much to fear. What's an overwhelmed person of faith to do? Even one week after the music of the trumpets and the splendor of the lilies have faded, how are we to live "as Easter people"?

The heart of this lesson is that Jesus comes again and again to these scared and confused disciples. The disciples have not warranted a second visit by Jesus, but they get one, and a renewed gift of his peace. In the same way, if we long to see Jesus, he offers us the same gift of himself, not just once, but over and over. Whatever overwhelms us, God comes to us in the midst of our fear and says, "Peace be with you." Whatever doubts churn in our minds, whatever sins trouble our consciences, whatever pain and worry bind us up, whatever walls we have put up or doors we have locked securely, God comes to us and says, "Peace be with you." Whatever hunger and need we feel deep in our souls, God calls us to the table, feeds us well, and sends us out into the world to be justice and peace, salt and light, hope for the world. We can do it, if we keep our eyes open, our minds limber and our hearts soft and willing to love. As God sent Jesus, God sends us, too, into the world that God loves.

4) Thought Exercise

How can we live as “Easter people” once Easter is over?

How can you offer the peace of Christ to others in your daily life?

Easter

John 20: 1-18 (April 12,2009)

1) The Text

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3Then Peter and the other disciple set out and went toward the tomb. 4The two were running together, but the other disciple outran Peter and reached the tomb first. 5He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9for as yet they did not understand the scripture, that he must rise from the dead. 10Then the disciples returned to their homes.

11But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). 17Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

2) The Context

The Gospel of John is the only gospel in which we have a full description of the resurrection stories. The other three gospels are more fragmented in their telling of the resurrection story, but John’s gospel gives us his complete version of these events. His emphasis certainly falls on the reality of the resurrection as much as it does in Luke, but the focus is not a resurrected Jesus who materializes to his disciples. It is the fact that resurrection means that God has vindicated Jesus and that, as the Son, he has returned to the Father, initiating the new stage in God’s history with humanity: the sending of the Spirit which will equip the disciples. John paints a scene in 20:19-22 which combines this into one event. Thus what elsewhere appears as Pentecost and the great commission takes place in John on Easter Day. Likewise in his words to Mary, Jesus announces his immediate ascension (20:17); Easter Day is also Ascension Day.

From the covenant language at the end of v. 17, it would seem that the ascension is necessary for us to have the same relationship with God the Father as Jesus has with him -- a relationship mediated through the Spirit. The resurrection is not a return to the past, but a movement to the future. Neither Mary nor we nor our congregations can hold on to the past after resurrection. We look to the even greater future that God has in store for us through the power of the Holy Spirit.

3) Interpretation

All the disciples saw when they got to the tomb on that first morning was two piles of old clothes. Mary didn’t even see that much. The moment she saw the door to the tomb standing wide open, she ran to tell Simon Peter and the other disciples that Jesus’ body had been stolen. They beat her back to the tomb and found that she was right, at least about his body being gone.

Only why would grave robbers have bothered to undress him first? The cloth that had been on Jesus’ head was rolled up in a place by itself. Odd, that someone should go to all the trouble of rolling it up. None of it was making any sense to them because no one there that morning understood the scripture, that Jesus must rise from the dead. Still, when the beloved disciple saw the clothes lying there, he believed. Believed what? John does not say. He simply believed and he and Peter returned to their homes.

The rest of the story belongs to Mary. She is the one who saw the angels and the risen Lord. Peter and the beloved disciple saw nothing but a vacant tomb with clothes in it. They saw only emptiness, and on that basis one of them believed, although neither of them understood.

Any way you look at it, that is a mighty fragile beginning for a religion that has lasted almost 2000 years, and yet that is where so many of us continue to focus our energy: on that tomb, on that morning, on what did or did not happen there. Resurrection does not square with anything else we know about physical human life on earth. No one has ever seen it happen, which is why it helps to remember that no one saw it happen on Easter morning either.

The resurrection is the one and only event in Jesus’ life that was entirely between him and God. There were no witnesses whatsoever. They all arrived after the fact. Two of them saw clothes. One of them saw angels. Most of them saw nothing at all because they were still in bed that morning, but as it turned out that did not matter because the empty tomb was not the point.
The living being that had once been inside of it was gone. He had outgrown his tomb, which was too small a focus for the resurrection. The risen one had people to see and things to do. The living one’s business was among the living, to whom he appeared not once but four more times in the Gospel of John. Every time he came to his friends they became stronger, wiser, kinder, more daring. Every time he came to them, they became more like him.

Those appearances cinch the resurrection, not what happened in the tomb. What happened in the tomb was entirely between Jesus and God. For the rest of us, Easter began the moment the gardener said, "Mary!" and she knew who he was. That is where the miracle happened and goes on happening -- not in the tomb but in the encounter with the living Lord.

In the end, that is the only evidence we have to offer those who ask us how we can believe. Because we live, that is why. Because we are not alone. We never know where he will turn up next. Never get so focused on the empty tomb that you forget to speak to the gardener.

4) Thought Exercise

What objective evidence do we have for the Christian faith?

In what sense do we live now in Christ?