'I came that they may have life'
'Preach as you go, saying, 'The kingdom of heaven is at hand'
By Steve Hall
We tend to think in terms of salvation and redemption, and we read the Gospels accordingly. But these terms are not the ones most prominent for Jesus; in fact, I could only find a few verses of their use. If we listen carefully to his words, we hear something a bit different.
Saturday of the Fifth Week of Lent
Ezekiel 37:21-28
John 11:45-56
The Scriptures of the Old Testament might appropriately be called the Books of Promise. Over and over again, our God makes promises. Sometimes to individuals, but most frequently to a people. Jesus would reference one passage of such promises when he spoke at the synagogue in Nazareth:
"The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord." (Luke 4:18-19)
This text, like so many others, foretells the coming of the Messianic Kingdom.
The promises made by Ezekiel in today’s first reading are promises of restoration after many years of Babylonian captivity. But there are intimations that these promises, when established in their fullness, will be even more impactful in their realization than here described. They, too, envision a time beyond that of the mid-fifth century BC, the time of Ezekiel and the exiles.
“They shall live on the land that I gave to my servant Jacob,
the land where their fathers lived;
they shall live on it forever,
they, and their children, and their children’s children,
with my servant David their prince forever.
I will make with them a covenant of peace;
it shall be an everlasting covenant with them,
and I will multiply them, and put my sanctuary among them forever.
My dwelling shall be with them;
I will be their God, and they shall be my people.”
For the past several weeks, our Gospel readings have come from John. His Gospel differs from the other three in many ways. Among these differences, we note that the incidents described by John are frequently longer than the same incidents in Matthew, Mark, or Luke. John tells us less and at the same time tells us more.
The first half of John has been called the "Book of Signs" by many academics. There are no miracles in John’s Gospel, only signs. And these signs of Jesus are not just mighty works, but miracles that unveil the glory and power of God working through Christ. The signs of Jesus also recall the signs performed by Moses during the Exodus, signs that likewise revealed the glory of Yahweh (Num 14:22) working through Moses (Ex 3:12; 4:28-31; Deut 34:11).
John draws our attention to seven of these signs: the changing of water into wine at the Wedding Feast in Chan’an, the healing of the official’s son with a few words "Go; your son will live." The healing of paralytic which so upset the Pharisees because it took place on the Sabbath, the sign of the loaves and fish which would ultimately set the stage for the teaching on the Bread of Life. The fifth describes the healing of the man who had been blind from birth. Then, of course, we have the raising of Lazarus and finally the Resurrection itself.
Like our opening Old Testament text, John’s Gospel talks of promises, not of promises for the future, but of promises fulfilled. The promises heard in the Old Testament describe many things to come. Among these is the promise of wholeness and healing. John sees this fulfilled in the wholeness given to the official’s son and in the gift of sight for the one blind from birth.
In the Old Testament, we hear that the establishment of the Messianic Kingdom will be like a great banquet. John sees this fulfilled in the multiplication of loaves, the water becoming wine, and the Bread of Life.
In the Old Testament, we are captivated by the promise of everlasting life. John sees this fulfilled in the raising of Lazarus — a forerunner of what is to come — and in the Resurrection of Jesus himself.
The signs are there, says John, and he has personally witnessed them.
The Pharisees also recognize the import of these signs but not their significance. “This man is performing many signs.” they said. They could see that Signs were leading to belief, even as they were blind to the Signs as fulfillment. Jesus had, by this time, already noted that the Signs would not be enough: “If they do not hear Moses and the prophets, neither will they be convinced if someone should rise from the dead.” As for the Pharisees, their poverty of Spirit and their embrace of personal power would lead to a self-satisfying conclusion:
“It is better for you
that one man should die instead of the people,
so that the whole nation may not perish.”
Proceeding through John’s Gospel story, the Signs become more and more remarkable, commanding attention and reflection. As noted before, these signs of Jesus are not just mighty works, but miracles that unveil the glory and power of God working through Christ.
And what exactly is being unveiled?
We tend to think about salvation and redemption, and we read the Gospels accordingly. But these terms are not the ones most prominent for Jesus; in fact, I could only find a few verses of their use. If we listen carefully to his words, we hear something a bit different: “I came that they may have life, and have it abundantly.” (John 10:10)
And how exactly is this abundant life to be acquired?
It is the Kingdom that Jesus most often preaches. “And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom...” (Matthew 9:35) Jesus himself identifies this as the reason for his presence among men. “I must preach the good news of the kingdom of God to the other cities also; for I was sent for this purpose." (Luke 4:43)
The Kingdom is upon you, it is here, it is at hand, it is upon you. Seek first the Kingdom of Heaven and all else shall be given you besides. It is the core of his instruction to the disciples: “Preach as you go, saying, 'The kingdom of heaven is at hand.” (Matthew 10:7)
The Gospels, particularly that of Matthew, who was writing specifically to the Jews, are replete with parables of the Kingdom. The Kingdom of Heaven is like this. The Kingdom is like that. The Kingdom can be compared to.
With that in mind, maybe we should reconsider the signs he gave and those that John recorded. Perhaps we should view them as indicators of the presence of the Kingdom among us. Here and Now!
Back in the mid-1800s, a painting gained such notoriety that it went on display throughout the Western world. The artist was an Englishman named William Holman Hunt, and he titled the painting The Light of the World. However, you may know it by a slightly different name, one similar to the one I give it: Jesus Knocking at the Door.
Hunt did the painting as an illustration of Revelation 3:20: "Behold, I stand at the door and knock; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me." Generally, people view the picture as if Jesus is asking to be invited in, and that image is undoubtedly worthwhile for meditation. However, there is another way to see it. Jesus is knocking at the door to see if we will come out … If we will come and join in his Kingdom … If we would like to enjoy the banquet he has prepared … If we might turn to him for the peace and justice we desire … If we might be willing to set aside completely our insular selfishness.
Are we willing to acknowledge the Signs given?