John 5: 33-36 – Advent Week 3, Friday (Audio Bible, Spoken Word)
33 Ye sent unto John, and he bare witness unto the truth.
34 But I receive not testimony from man: but these things I say, that ye might be saved.
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
36 ¶ But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
Jesus pays tribute to John as a great prophet, bringing the truth of God to the people, as a burning and a shining light. There is perhaps a veiled rebuke as Jesus reminds the people that they flocked to him for a period, as if theirs was a fickle and fleeting regard. Nonetheless, Jesus speaks of John now to help the people, because John witnessed Christ and that witness could help people to believe and so be saved.
According to Jewish custom, it was not enough for a man to testify in his own cause – he needed the witness of others. While Jesus has no need in himself for another man’s testimony, still John was there to proclaim Jesus Christ for the sake of Jews.
John was a great prophet, and yet there is a greater witness: the miracles Jesus performs are signs that the Kingdom of God is present, that God’s active presence within the world has been renewed and changed in character through the works of Jesus. God is with us. This is truth.
See also: John 5: 31-47 – Lent Week Four, Thursday [link pending]
The Jews – often in the Gospel of John a generic term for those who reject Christ, or those who are so muddled, contentious and sectarian among themselves that they threaten the continuity of themselves in the Law – do not reject Jesus for any good reason. They do so rather because they cling to what precious little they have, within their prison walls, and so they deliberately blind themselves to the universal, and universalizing, truth which Christ brings. Jesus knows this. Nevertheless, through justice, he must give to the Jews this additional opportunity to listen to his teaching and recognize the truth of who he is. We may imagine that Jesus is truly desperate for the people of God to put aside their differences and truly be with God.
Jesus, God the Son, humbles himself now by saying that he will not now ask to be recognized by his own testament. Nonetheless, he wishes to save the people and, in order to achieve this, have them recognize the truth of his being and of his preaching.
Jesus cites, therefore, the witness of John the Baptist, of his own miracles, of his Father, and of the prophets of the Old Testament of the Bible.
Jesus celebrates the life of John the Baptist. His doing so points additionally to some of the failings of the Jews, who may not have been true and constant in their regard for the teachings offered to them. ‘He was a burning and a shining light: and ye were willing for a season to rejoice in his light.’ There is the suggestion of a passing regard, whereas in truth John the Baptist prepared the way for the people to welcome Christ.
We recall the fate of John the Baptist, as of other prophets.
Jesus tells the Jews to search the scriptures. He implies both that through doing so they will discover the truth about who he is and also that they have been blind to the scriptures for too long, reading and re-reading and re-reading them, while failing all the while to grasp the truth of God. Their persistence in their false way of reading will not bring any benefit; rather the converse, as they will grievously discover in AD 70.
Jesus is here, on earth, in the name of the Father. He is God the Son. He wants people to know this because this is important. Jesus must feel great frustration, and this also because the Jewish people not only do not recognize him for who he is but also do not seem to have read the scriptures properly. ‘For had ye believed Moses, ye would have believed me.’
John’s Gospel tells us that it is through the whole course of the Bible, not the New Testament alone, that Christ’s message is proclaimed. In this passage of the Bible, we are taught a part of what has been missing from our reading of the Bible. The people have not responded to the Old Testament Bible teaching of the Law with love; they have not welcomed God into their hearts and souls; belief has gone missing amid a mass of confused detail.
Now God has seen this and cares so much that he has sent his Son to remedy the situation. Some will listen, some will not. The sacrifice of Christ will, though, be the central redeeming fact of all time.
‘He was in the world, and the world was made by him, and the world knew him not.’
‘Ignorance has been taken away, difficulties have been made easier, and the sacred blood of Christ has extinguished the flaming sword which blocked the way to life. The darkness of the former night has given way to the true light.’ Pope St Leo the Great
‘6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.
7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
8 And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.
9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son.
10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.
11 And this is the record, that God hath given to us eternal life, and this life is in his Son.
12 He that hath the Son hath life; and he that hath not the Son of God hath not life.’ (1 John 5: 6-12)
The poem is an expression of praise and resurrection, where the poet calls upon his ‘heart’ to celebrate the Lord’s resurrection and to rise spiritually with Him. The poem opens with a command to the heart to ‘Rise’ in response to the Lord’s resurrection, suggesting a spiritual ascent that mirrors Christ’s victory over death. The poet then emphasizes that, just as Christ’s death reduced the believer to ‘dust’, Jesus Christ’s new life will refine them, transforming them into something valuable and ‘just’, akin to ‘gold’. This allusion to spiritual purification conveys that through the resurrection, believers attain not only forgiveness but a path to becoming more righteous [ … ]
We process. Glass exhibition cases, old reliquaries. A forearm here; here a nun’s fingertip. In chapel, at a glance, there are the usual faces. But they all stand to attention. Jonathan breaks from the procession to – fire the organ with oomph and dignity: Ride on! ride on in majesty! The angel-squadrons of the sky look down with sad and wondering eyes to see the approaching sacrifice. When we’ve done the readings, the Arch holds that tree in his hands to deliver the homily. He rocks quietly on his feet, some few seconds, as if balance defeated it. A way you might affect as the Spirit moves… Copying. Then he says: ‘Our palm fronds may seem to us today rather dry. I mean this not in a literal sense, but by the standards of those who originally lined the roadways in order to welcome Jesus into Jerusalem, as they proclaimed Jesus to be the Messiah, who would be clambering up and ripping their palm branches fresh from off the trees. I think perhaps also our faith is somewhat distant from that of the people there on that highroad into Jerusalem, and something of our sense of the meaning has shifted in vividness from what it was then. And of course the expectation of all those many people is markedly different, but in many important respects the same. There are the same essential qualities to all our faith in God, which springs complete from our humanity, and that is one and the same in value for all of us, and time is consistent on this point. So then, let us renew the fullness of Catholic faith, and let us ask the Lord’s blessing as we embark upon our Holy Week. ‘Our Lord enters into Jerusalem in order to refresh us. He is to die in order that we may have life. There is a living reality here, both spiritual and as entangled in the joy of our daily living. We have Ladies’ Day where I grew up. They still have it, and they close the roads off, and little children parade, dressed-up like spring brides. When I was a boy, there was a May Day festival, and there was a May pole on the field, with the people dancing, like Morris dancers might be one way of visualizing this if you’ve never seen it, with their ribbons tied onto the top of the May pole, and they would weave around each other, dressing the pole, which is what we called it. It was like a dance with red and white and blue ribbons all hung off of the top of the May pole, which stood there all year, only like a telegraph pole, but it was concreted in, and then there was a slide, and swings – one baby-swing and two you could have a go at – terrible health and safety but that’s what it was in those days. ‘There was a round-a-bout – we used to run it round and round to try to get it off its central axis. It were rusty as anything and creaked like mad – on concrete. And climb up where it was all greased up at the top. Ruth, who was big as the next four of us, used to sit there sucking on the lollipops we nicked for her from Raddies, and she’d direct matters. We were trying to destroy it, and get it to dislodge from its central axis, and fly away – roll off into that farmer’s field, which he only ever kept for silage, but we never succeeded. There was a car someone had left there so we spent forever smashing that up, until someone who lived in one of the houses there took exception to our doing that, so he put thick grease under the door handles and gave us a right talking to. ‘It would only be a few stands, hot-dogs and things like that. The man selling the hot dogs would have his records on full blast. There’d be a couple of set-up stalls. Air-rifles – that sort of thing. But we all had them, and we all went shooting, of course, if not with twelve bores then with smaller gauge. Or pay a pound – I have no idea how much it was in actual fact then – it might have only been a few pennies – and we’d get all that time smashing up the crockery the man would put up for us to smash on the dressers. That was my particular favourite thing to do at these festivals, by the way, in case you were wondering. You got a little bucket of so many cricket balls. ‘I dread to think what went into those hot dogs. Probably EE rules would forbid it now. But it was a fair mix in those days. A lot of young people then were C of E. We’ve done a lot to hang onto our young people, which is a tremendous encouragement when you consider how things are, while in recent decades the Church of England hasn’t been so successful. People still want it on feast days and what are essentially now civic celebrations. It’s strange to see, though, how all the little stands there people have are run by the police and people like that along those lines. There’s no May pole. That was a sort of faith that ran and ran beneath all the theoreticals of it in the 1960s and the 1970s and into the 1980s. The May pole isn’t there now in the particular place I’m thinking of. Considering May poles were officially suppressed hundreds of years ago – as a part of the protestant reformation. One or two of you are probably thinking I’m remembering things from that time! ‘I should have liked to say that those processionals were so hardwired into us, that even after the last thirty years, when I became a bishop, they are still with us. They were […]
The creation of the King James Bible was an extraordinary event in literary and religious history. This was a political act of nation-building and it was a great spiritual gift, of ‘one more exact translation of the Holy Scriptures into the English tongue’, this new translation stamped with royal approval [ … ]
