31016 Reflection - Only Words?

http://www.usccb.org/bible/readings/031016.cfm

Exodus 32:7-14
John 5:31-47

This morning's reading is from the conclusion of John's fifth chapter. It is the final portion of an exchange between Jesus and the Pharisees which began when, at the very beginning of that same fifth chapter, Jesus encountered a man at the pool of Bethesda in Jerusalem and healed him on the Sabbath. That man, who was there at the poolside, "had been ill for thirty-eight years. When Jesus saw him and knew that he had been lying there a long time, he said to him, "Do you want to be healed?" The sick man answered him, "Sir, I have no man to put me into the pool when the water is troubled, and while I am going another steps down before me." (John 5:5-7)

So, here we are, thirty-one verses later, and the exchange between Jesus and the Jews is still going on. Jesus has been accused of violating the Sabbath and, according to Jewish practice, any vindication requires witnesses whose word can be trusted. We enter the story today just as Jesus, in his frustration, brings up this need for witnesses and their testimony. Jesus calls to mind one potential witness after another and just as quickly explains to the Jews why that witness is unacceptable to them — not to him, but to them. Some of his observations are remarkably blunt statements.

John the Baptist has borne witness to me. He told you that I was coming. He was a light that shone brightly for a while; and for a time you even rejoiced in his light. But you see by his light no longer. So his testimony as a witness is now meaningless for you.

The works that I am doing themselves bear testimony, and witness to the One behind the signs I give you. But these very signs are what you question. You thereby cloud and confuse the very evidence they offer.

The Father who sent me could have been a witness if you heard his voice or had his word abiding in you. But you don't hear him and his word doesn't live in you. So you can't even hear or understand the witness he gives. 

Finally, Jesus turns to the sacred texts, the Torah, which was attributed to Moses, and the words of the prophets. These, too, could be the necessary witnesses offering the testimony which these teachers of Israel demanded. But the Jews should have already been well versed in precisely what Jesus did for the disciples on the road to Emmaus when he ". . . interpreted to them in all the Scriptures the things concerning himself." (Luke 24:27) As the teachers of Israel, they should not have needed Jesus to provide an interpretation like the disciples did. The fact that they could not see on their own along with the fact of their obvious antagonism practically guaranteed that no interpretation from Jesus would be well received.

     You search the Scriptures, He said to them,
     because you think you have eternal life through them;
     even they testify on my behalf.
     But you do not want to come to me to have life.

In the end, the discussion leads no where. All of the legitimate, potential witnesses have been considered, and none are found acceptable by the 
Pharisees. We are left with many questions, not least of which is the question of the sacred texts themselves. 

Although, like Jesus with Nicodemus, we may wonder at their lack of understanding. In all fairness, it is not our place to judge the minds and hearts of these people who came to Jesus with their accusations. Still, we know that men and women, even today, read the Scriptures and then set them aside as just another 'good book.' How is that possible?

I was raised with a Bible in the house — not that it was ever read. And while there was a certain inexplicable reverence for this leather bound volume with colorful ribbons, full color pictures and gold foil edges, it was essentially, just another book to me. I never argued when others used the term 'good book;' but it's 'goodness' was viewed as being tied to the life lessons which it taught and that these life lessons were from God. In the decades since my perspective has radically changed. 

The lessons were slow in finding way to my understanding; but eventually I came to know Scripture as the living, creative Word of God, unlike any other. It speaks to me in the broad strokes of God's faithfulness to Israel. It speaks to me in the unexpected awareness of his presence. It speaks to me with words that guide my footsteps and words that light my way — not because they are 'good' words, but because they are themselves words of eternal life. In these texts God reveals both his immanence and his transcendence and breaches the obstructions of my stubbornness and my ignorance.

Along with the Psalmist, and many others I am sure, I have agonized over the questions.

     How long, O LORD?
     Will you forget me for ever?
     How long will you hide your face from me?
     How long must I bear pain in my soul,
          and have sorrow in my heart all the day? (Psalm 13:1-3)

And along with the Psalmist I have known his answer.

     You, O LORD, have not forsaken those who seek you. (Psalm 9:10)

So long as I read the Sacred text as words and phrases and sentences, as paragraphs and stories in a book — so long as I simply read it as the 'good book' the fullness of its truth was hidden from me and its power was constrained in my life. Only the Spirit can release the explosive presence of the Father's love and his unending faithfulness that he has imbedded in his life giving words. 

When Jesus said to his disciples: "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you." surely, the Scriptures themselves were among those things to which he was referring. The Lord has taught me many things over the years. One primary lesson is the simple truth that the words of Scripture do not fully reveal themselves unless the author is invited to be present. But amazingly, I need only ask; I need only seek; I need only knock and a torrent of divine love pours forth from his word.