Learning To See As Well As A Blind Man

Posted on April 20, 2017 by Editor

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John 9:1-8

There is an old joke about a man walking through a park. He meets a stranger standing next to a dog.

“Does your dog bite?” The man asks.

“No,” says the stranger.

So the man reaches down to pet the dog.

Immediately the dog bites the man.

“I thought you said your dog doesn’t bite!” the man shouts.

“That’s not my dog,” says the stranger.

Often we laugh at the joke, but we rarely notice what makes the joke funny, namely: The man asked the wrong question. Because the man asked the wrong question, he was bitten even though he received a correct answer.

This is also the case of the disciples in today’s scripture.

When the disciples see the blind man, they turn to Jesus and ask, “Rabbi, who sinned, this man or his parents, that he was born blind?” This is the wrong question. How do we know? If we continue to read the Bible, we will see that Jesus is crucified six months after this event. When Jesus says, “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work,” he is referencing his own death. Jesus knows his time is limited, so he is finishing the work that must be done. The disciples, however, are blind to the events that lay ahead. They are busy asking idle theological questions that help no one.

When Jesus says, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him,” he is saying, “You are asking the wrong question! This isn’t about the man or his parents! This is about God’s character!”

The problem with human beings is that we almost always focus on ourselves. One of the few times we think outside of ourselves is when we stop to judge someone else. Our questions are often about ourselves, or for our benefit.

Jesus reminds the disciples of the key reality that the man is blind. Jesus says that the man was born blind so “that the works of God might be displayed in him.” This does not mean, “God made this man blind so that I can heal him and make a point or impress you.” Instead, it means that when God sees people who are suffering, he does not waste time by lecturing on philosophical or theological questions. He helps the person who suffers.

This is exactly what Jesus does.

After responding to the disciple’s question, he spits on the ground and makes mud. Then he rubs the mud on the man’s eyes and instructs him to wash in the pool of Siloam. The man washes in the pool. His sight is restored. But in the gospel of John, events happen on multiple levels. Therefore, this story is not only about a blind man receiving physical sight, it is about spiritual blindness and spiritual sight, as well.

Everyone except Jesus in this story is spiritually blind. The disciples are spiritually blind, the neighbors are spiritually blind, and the Pharisees are spiritually blind. Just like Nicodemus, they have not been reborn and can know nothing about spiritual things. Jesus is the only person in this story who can see. This is why Jesus knows the right question to ask: How will God respond to this man’s blindness?

Jesus answers that essential but unasked question by spitting on the ground and making mud. Jesus does not need the mud to heal the man—he healed the Centurion’s servant with a single word—but he uses the mud to remind us of Genesis 2. In Genesis 2, God created mankind from “the dust of the ground” and “breathed into [man’s] nostrils the breath of life.” Jesus is recreating the man with earth and spit because Jesus is God. Even though Jesus’ own crucifixion is only six months away, he responds to the man with compassion. Through this, we see the true character of God.

Jesus commands the man to wash in the pool of Siloam. Like the mud, this action is as symbolic as it is practical. Washing in Siloam is intended to remind us of baptism. Through baptism, we receive spiritual sight.

In baptism, submersion represents dying to self and world. We accept Christ’s death as our own. When we surface, we are reborn, receiving Christ’s resurrection as our own. The Holy Spirit comes to live within us. He gives us spiritual sight and bring us into the knowledge of God.

Spiritual sight, however, is a sense that grows gradually. We do not immediately understand God fully after baptism, nor are we fully aware of spiritual realities. Like any other sense, spiritual sight requires time and experience to develop.

We can see this best through the example of the blind man in this passage. Recovering his physical sight must have been a surreal experience for the man. After all, he “had been blind from birth.” His world was primarily composed of sounds, smells, and textures. Now, an entirely new world was revealed to him. Like a child, the man would have to learn how to differentiate objects in the world. He would have to learn which sounds, smells, and textures belonged to which appearances.

This was also the case with his spiritual sight, for when neighbors asked him how he was healed, the man replies, “The man they call Jesus made some mud and put it on my eyes.” Later, when the man was brought before the Pharisees, he refers to Jesus as “a Prophet”. Finally, when Jesus, himself, appears, the man confesses Jesus to be “the Son of Man”. He worships Christ. His spiritual awareness has grown even in a short time.

The blind man is different from everyone else in this passage; not because he is blind, but because he is the only person who realizes that he is blind. This makes the blind man much closer to sight than any of us, for we think we understand life on our own. The blind man, however, is willing to be led by Christ. He is willing to have mud spread on his eyes and willing to be sent to wash in the pool of Siloam. It is for this reason that his sight is healed—and not only his physical sight.

What must we do to grow spiritually?

First, we must stop asking the wrong questions! This isn’t to say that we shouldn’t ask questions at all. However, like the man in the joke or the disciples in this passage, we often ask pointless questions that do not prevent harm from occurring. After all, knowing whether the man or his parents sin does not help the man’s situation in the slightest. Instead, we must learn to ask the right questions. To do this, we must watch, listen, and pray.

There is no reason to judge others—especially when we realize our own spiritual blindness. Instead, we should be quiet and do what Jesus instructs us to do: to do the works of him who sent Christ. Gradually, our eyes will open and we will be able to see.

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Good Friday Meditation: What Does Christ Mean When He Says, “It Is Finished”?

Posted on April 14, 2017 by Pastor Foley

When he had received the drink, Jesus said, “It is finished.” With that, he bowed his head and gave up his spirit. —John 19:30 (NIV)

In this scripture from the Gospel of John, we hear Jesus’ final words on the cross: “It is finished.”

What does Jesus mean when he says, “It is finished”?

We could give an easy answer to that question and say that what is finished is Jesus’ mission to save us from our sins.

That would be a true statement. But it would not be a very deep one. It does not capture the full meaning of what is revealed in the Gospel of John and in the scriptures overall. And it does not capture the full meaning of what the early church fathers shared about Jesus’ crucifixion.

To understand Jesus’ final words on the cross, it will be helpful for us to go back to the very first words of the Gospel of John. The very first words of that Gospel say: “In the beginning…” That should remind us of the very first words of the Bible. By starting his Gospel this way, John gives us a clue that the work Jesus finishes on the Cross begins all the way back in Genesis, at the very beginning of creation—even before Adam and Eve had fallen into sin.

Throughout the whole Gospel of John, John gives us other clues, or signs, about the work that Jesus is finishing on the cross. In John 5:17, Jesus says, “My Father is always at work to this very day, and I too am working.” That means that what Jesus finishes on the cross is a project on which the Father and the Son have always been working together, from the beginning of creation all the way through Jesus’ crucifixion. That means it must be even bigger than Jesus’ mission to save us from our sins.

In John 19:5 we receive perhaps the biggest clue of all about this eternal “work project” of the Father and the Son. After Pilate has Jesus beaten, after the soldiers mock Jesus and hail him as king of the Jews, Pilate presents Jesus to the crowd. Then Pilate says:

“Behold the man!”

There is a contemporary theologian named John Behr. He focuses on the writings of the early church fathers, which, unfortunately, don’t get read much these days.[1] Behr points out that the Greek word that Pilate uses for “man” is Anthropos. The word doesn’t just mean “man,” like “Here is a male person.” It means “human being.” Pilate is saying, “Behold the human being.”

That word is the same word that is used in Genesis 1:26-27 in the Greek Old Testament, when God creates human beings. It says:

Then God said, “Let Us make man [Anthropos] in Our image, according to Our likeness… God created man [Anthropos] in His own image, in the image of God He created him; male and female He created them.

In the Gospels of Matthew, Mark, and Luke, Pilate uses the title “King of the Jews” when he talks to Jesus. But in the Gospel of John, Pilate gives Jesus an even higher title: Anthropos. And Pilate doesn’t even realize the importance of what he is saying! But through this title, we can come to understand what Jesus means when on the cross he says, “It is finished.”

What is finished? The creation of the world.

The great church father Athanasius said that the creation of the world was not actually completed until Good Friday afternoon. That’s because it was on Good Friday that the first human being was revealed to the world.[2] Jesus was that human being. In other words, from the sixth day of creation until Jesus’ death on the cross, God was bringing the human being into existence. The crucifixion is the completion of creation.

We usually think of creation as ending in Genesis chapter 2. And we usually think of Adam, not Jesus, as the first human being. But as John Behr notes, the early church fathers call us to read Genesis more carefully. When God creates the world, God creates everything through his speaking. He says things like, Let there be light! And there was light! And God says it is good!

God creates everything this way—except for human beings. When God creates human beings, God does not say, “Let there be human beings! And there were human beings! And it was good.” Instead, God says, “Let us make human beings.” Human beings are not just spoken into being. That is because human beings have a special role in creation and a special relationship to God. Making human beings is an ongoing project for God, not a one-time event.

After God creates Adam, God does not say, “It is good.” There is something about Adam’s creation which is still an unfinished project. Instead of saying, “It is good,” God says, farm the garden. Take care of it. “But don’t eat from the tree of the knowledge of good and evil, because on the day you eat from it, you will die.” And then God puts Adam to sleep and draws Eve from Adam’s side.

So Adam is in the garden. Eve is in the garden. The tree of life is in the garden. The tree of the knowledge of good and evil is in the garden.

And the serpent is in the garden.

Many of the early church fathers teach that we should not think that Adam and Eve lived a long and happy and obedient life in the garden before they sinned. The Bible does not show that. Instead, as Thomas Hopko said, “The first act of humanity is to commit suicide, by breaking communion with God.”[3]

The first thing that Adam and Eve do after they are both present is to eat of the tree God had forbidden. The serpent tempts them to hear God’s commandments as death—death to their needs, interests, desires, and goals.

We might think of this act as simply a sin that needs forgiveness. But that is a very small understanding of sin. God’s commandments are his communion with us. As Jesus says in John 6:63, “The words that I speak unto you, they are spirit, and they are life.” He says in John 8:51, “Very truly I tell you, whoever obeys my word will never see death.” So, to break the commandments of God is to break communion with God, and to break communion with God is to die. That is why Paul says in Romans 5:12, “Sin entered the world through one man, and death through sin.”

So, sin is not just disobedience that needs to be forgiven. It is a cutting off of the source of life. It is exchanging life for death.

But the worst part is, we children of Adam cannot tell the difference. We are born dead but do not even notice. God says that life is to live according to his commandments, and death is to live outside of his commandments. But for the children of Adam, life is to live according to only our own desires, to be our own masters. Death is to live according to the commandments of others, even God. What God calls death is what we children of Adam call freedom., and what God calls freedom is what we children of Adam call death.

So, we like to say that we are created in the image of God, and that we sinned and need to be forgiven and restored. But in fact we are not created in the image of God. We have not read the Bible carefully enough. Thomas Hopko directs our attention to Genesis 5. There in verses 1 and 2 it says:

On the day God created humanity, he made them to resemble God and created them male and female.

That sounds good. But then in verse 3 it says:

When Adam was 130 years old, he became the father of a son in his image, resembling him, and named him Seth.

We, the children of Adam, are not created in the image of God. We are created in the image of Adam.

This means that we aren’t human beings who sinned and who need to be restored. We children of Adam are not yet human beings at all! Human beings are creatures who bear the image of God. But the children of Adam bear the image of fallen Adam, not God. We are under the dominion of Adam, who is under the dominion of Satan.

This means our situation is far worse than we could have imagined! As Jesus says in John 8, we are “children of [our] father the devil.” The great church father Augustine said that the children of Adam are simply one giant “mass of sin”.[4] As Jesus says in John 8, we want to carry out the desires of our father the devil. In the words of church father Nikolas Cabasilas, we are “so corrupt that [we do not] even desire to free [ourselves] from the tyranny of sin.”[5] Cabasilas says what made the saints of the Old Testament different from the rest of the children of Adam was that the children of Adam “felt comfortable and happy with their sinfulness,” but the Old Testament saints “were sighing and desired to see the destruction of their bondage to sin.”[6]

For children of Adam, to create our own lives and identities and rules does not feel like tyranny to us; it feels like freedom. That is why the Bible can describe sin as being “in Adam.” Sin is not just a breaking of the law that needs forgiveness. It is a complete and total descent into death.

And because of that, said Athanasius, we are quite literally nothing. That is because, says Athanasius, “If you choose yourself, you are choosing nothing.” Cabasilas says we are “non-existent”. We are “darkness.”[7]

We sometimes wrongly think that Christ dies for us because we are valuable. But that is incorrect. We are valuable because Christ dies for us. The highest status we have as children of Adam is not that we have some value in ourselves. We do not. We are nothing—a mass of sin, reveling in sin, desiring only sin. Our highest status as children of Adam is not that we were created in the image of God but fell. Our highest status is that we are at least enemies of God, and God loves his enemies. That’s what Romans 5:10 says: It is because we are enemies of God that we are saved.

So, we need more than forgiveness from God. We need existence! We need to become human! We need the image of God imprinted on us at last!

Who bears the image of God? Only Jesus.

That’s what Paul writes in Colossians 1:15. He says, “The Son is the image of the invisible God.” He adds in that same verse that Christ, not Adam, is “the firstborn over all creation.” Christ is the only one who can say, “Whoever has seen me has seen the Father,” which is what he says in John 14:9.

Whereas we children of Adam identify themselves completely with our needs, desires, and goals, Jesus identifies himself completely with God’s commands. Jesus is the one who says, “Look, I have come to do Your will’” (in Hebrews 10:9). He is the one who knows that God’s commands are not restrictions on freedom but communion and life. “My food,” said Jesus (in John 4:34), “is to do the will of him who sent me and to finish his work.”

And what is that work?

It is the work of completing creation through the revealing of the first human being—the one created in the image of God.

Shortly before the crucifixion, we see man back in the garden again. In this case, it is Jesus in the Garden of Gethsemane, rather than Adam in the Garden of Eden. But the test is the same. The tree of the knowledge of good and evil is set before him, along with the tree of life. Like Adam, Jesus can reject God’s commandment and take what has been forbidden him—his freedom. Or he can partake of the tree of life.

But what is the tree of life?

According to Augustine, the tree of life is the cross.[8] With that knowledge, we can understand why Adam and Eve did not want that tree. To partake of that tree meant to willingly die to everything in this world. It meant to take care of the garden by pouring out one’s own body and blood on that tree, as “an act of self-giving love and mercy,” in the words of one commentator.[9] It meant giving up the life you can see and holding on only to the command of God. Adam and Eve looked at that tree and said no. Jesus looked at that tree and said yes.

You may say, “But Adam and Eve didn’t need to partake of the tree of life because there was not yet sin.” But laying down one’s life is not just God’s response to sin. It is God’s essential character. And because human beings were created to bear the image of God, then laying down one’s life is also the essential character of what it means to be a human being.

So Jesus partook of the tree of life by hanging on it. His body and blood—the Lord’s Supper—is the fruit of that tree. Revelation 22:1-2 says that fruit is what brings healing to the nations.

That is why creation was completed on Good Friday afternoon: God’s crowning work, the human being created in the image of God, was revealed that day.  Thomas Hopko says it like this:

Jesus is the real Adam, because He is the One who really obeys God. [He is] the man who was literally, totally, and completely dedicated to God, His Father. His word was the word of the Father, His will was the will of the Father, His work was the work of the Father, everything He did was the Father, and when you saw Him you saw the Father.[10]

That’s not just what it means to be God. It’s what it means to be a human being. Cabasilas says that on the cross, Jesus “manifests the true nature of the human person…restored to its original beauty.”[11]

That is why Pilate says, “Behold the man!”

That is the eternal work that Father and Son bring to completion on Good Friday.

That is why Jesus’ last words on the cross are, “It is finished.”

After Jesus partook of that tree, he laid down in death, and his perfect companion was drawn out from his side. Genesis 3:20 says, “Adam named his wife Eve, because she would become the mother of all the living.” But the great church father Tertullian tells us that this companion who was drawn from the side of Christ is the church, and she is the true “mother of all the living”.[12]

How can one be born of that mother? That will be the subject of an upcoming post.

But first, we most pause in a moment of worship, for the completed work of the Lord of creation. As he is laid in the tomb, it is at this moment the words of Genesis 2 are fulfilled:

Thus the heavens and the earth, and all the host of them, were finished. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done.

 

[1] Let me recommend especially Behr’s The Mystery of Christ: Life in Death (2006; Crestwood, NY: St. Vladimir’s Seminary Press) for a book-length theological and historical treatment on several of the themes noted here. As Behr explains in the book, the ideas are blessedly un-original with him and represent the early church theological “streams” that came together at Nicea.

[2] Hopko, T. 2012. “The Death of Christ and our Death in Him Parts 3 and 4,” YouTube.  https://www.youtube.com/watch?v=gyTYHnMWcbg.

[3] Hopko, T. 2012.

[4] J. Behr. 2006. The Mystery of Christ. Crestwood, NY: St. Vladimir’s Seminary Press. pp. 84-85.

[5] D. Bathrellos. n.d. “Understanding of Christian life by St. Nicholas Cabasilas and its contemporary significance.” Bogoslav. http://www.bogoslov.ru/en/text/1243132.html.

[6] D. Bathrellos. n.d.

[7] D Bathrellos. n.d.

[8] Augustine, The Literal Meaning of Genesis, VIII, 4, 8 (On Genesis, New City Press, pp. 351-353).

[9] Castruccio of Lucca. 2016. “Jesus said: ’It is finished’, what does that mean?” Christianity. https://www.reddit.com/r/Christianity/comments/3v3h6y/jesus_saidit_is_finished_what_does_that_mean/.

[10] Hopko, T. 1999. “Life after death… Mysteries beyond the grave.” Orthodox Christian Info. http://www.orthodoxchristian.info/pages/afterdeath.htm.

[11] V.M. 2012. “St. Nicholas Cabasilas and the Life in Christ.” Mode of Life. http://modeoflife.org/st-nicholas-cabasilas-and-the-life-in-christ/.

[12] J. Behr. 2006. The Mystery of Christ. p. 125.

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What Is Living Water and How Can I Get Some (Er, Him)?

Posted on April 8, 2017 by Pastor Foley

To watch other Voice of the Martyrs videos, visit the Voice of the Martyrs Video Page!

John 4:7-26

What is the “living water” that Jesus offers the Samaritan woman in this passage?

Sometimes when we are reading a book, if we come to a new vocabulary word in the book, we will either look back through the pages we have already read to find the definition, or we expect the author to tell us right away.

But the Bible—especially the Gospel of John—doesn’t work that way at all.

In the case of “living water”, for example, Jesus first mentions the term in John 4. But he takes his time in telling us what he means. In fact, the definition of the term only appears several chapters later, in John 7, long after the Samaritan women has left the well and Jesus and his disciples have left Samaria. Long after everyone else has forgotten about living water (including many readers of the Gospel of John), Jesus is in Jerusalem during the Feast of Tabernacles. He suddenly stands up and cries to the crowd, “Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’”

John adds—finally–“Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.”

When Jesus tells the Samaritan woman that he can give her living water, unbeknownst to her, he is actually offering her the Holy Spirit.

Now that John has finally given us the definition of living water, we are left with a new mystery: Who is the Holy Spirit? What does he do?

The Nicene Creed tells us that the Holy Spirit is, with the Father and the Son, worshiped and glorified. The Creed also says he is the Lord and the giver of life. It says, further, that he has spoken through the prophets. That means that the Holy Spirit is a person and not a force, and that is exactly how Scripture presents him. We learn in Genesis 1:2 that the Holy Spirit hovered over the waters at the creation of the world.  At Jesus’ baptism, the Holy Spirit is again hovering over the waters as he descends upon the newly baptized Jesus.

As Christians, we believe in one God that is three persons, not three separate gods or one God appearing in three modes. We believe that all three persons within this Trinity are to be worshiped and glorified. The scriptures frequently show all three persons in the Trinity at work jointly.

Scripture also shows us that the persons of the Trinity are united in love. This is reflected in their speech. The Bible opens with the Father, and yet the Father does not only speak about the Father. The Father speaks about the Son, through the Holy Spirit who speaks through the prophets. Then in the New Testament, when the Son talks, he does not only speak about the Son but also about the Father and the Holy Spirit. The Holy Spirit, as the Nicene Creed says, proceeds from the Father and the Son. It is the Holy Spirit who reveals Father and Son to us, guiding us into all truth.

When in our Bible study method we ask, “What is God’s action in this passage?”, we would reply that Jesus, who is God the Son, (1) talks about the Holy Spirit, who is God, and (2) offers the Holy Spirit to people through the Son’s glorification. Because the Father, Son, and Holy Spirit are one God, we could say that God (1) talks about God, and (2) joyfully offers God to all.

So what does John 4 specifically command us to do in response? Nothing–yet. We must keep reading further into the gospel of John. Why? Because in John 7 we learn, “the Spirit had not yet been given, because Jesus was not yet glorified.” We should rightly ask: If Jesus was not yet glorified in John 7, then when was he glorified?

As with the “living water” of John 4 that we only come to understand in John 7, we must keep reading and awaiting God’s revelation, which comes later in John.

While I won’t give you a specific answer—as it is a golden opportunity to practice prayerfully seeking God through the scriptures—I will tell you that Jesus has most certainly been glorified, and in a way that only God could have imagined. Because he has been glorified, he can now offer us the “living water”—the Holy Spirit.

But this raises another question:

Is all of this just religious language, or does it really make any difference?

To understand what it means to receive the Holy Spirit, let’s look at verse 14.

“…But whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.”

Never being thirsty again sounds useful, but this examination of verse 14 has given us more questions than answers. And this is intentional. It is part of God’s character. He does not seek to quickly resolve our questions with clear and easy answers. He speaks always to increase our thirst—intellectually, spiritually, relationally. His speech leads us to ask: What is eternal life?

As you might have guessed, God calls us to keep reading, seeking, and thirsting for the answer.

As we keep reading in John—way ahead to John 17:3—we learn that eternal life means something far greater and more grand than living forever. Jesus says, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” Eternal life, in other words, means being drawn up into the Trinity itself. It means sharing in the knowledge—the love-defining relationship—that is shared between the Father and the Son. That love is so real, so deep, so completely God that the love is a person: The Holy Spirit.

This is why Jesus says in John 4 that a time is coming when people will not worship on mountains or in temples, but in the Spirit.

The Nicene Creed says that the Holy Spirit is the Lord, the giver of life. When we are baptized and are born into the Spirit, we receive life—spiritual birth—from the Holy Spirit. Through that life, we are drawn up into the fellowship of the Trinity. It is a fellowship where the Father is always loving the Son and the Son is always loving the Father. Because in baptism we are born into the Spirit, we are located where the Spirit is: proceeding between the Father and the Son.

When we are first born into the world, we have our physical being in God—as Paul says in Acts 17:28, “For in him we live and move and have our being.” But because we are born as fallen beings into a fallen world due to the sin of our first parents, we are born physically alive but spiritually dead. Our spirits not only cannot fellowship with God, we cannot even understand him. Only through the gift of the Holy Spirit can we have the spiritual life that makes knowledge of God and fellowship with the Trinity possible.

But how do we know if we have the Holy Spirit?

Some say that speaking in tongues is the litmus test: If you can’t speak in tongues, they say, then you do not have the Holy Spirit. However, speaking in tongues is a gift that comes from the Holy Spirit, and it is one of many. We should not confuse gifts given by the Holy Spirit with the gift of the Holy Spirit himself.

Instead, the Bible is very clear that the Holy Spirit is received through baptism. When Christ was baptized, the Holy Spirit came to rest upon him. When we confess Christ as Lord and are baptized into the death of Christ and raised into the life of Christ, the Holy Spirit comes to live in us. More correctly, we come to live in the Spirit, and because we are in the Spirit we can come to know God and live within the personal love that is shared between the Father and the Son. You can’t get that no matter what church building or mountain you go to. You can only get the Holy Spirit from the Father and the Son, as a result of the Son’s glorification.

So, when and how is the Son glorified?

Ask the Holy Spirit, and keep reading in John!

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