Easter 3: The Encounter with Simon Peter 21:1-25

We conclude our study of the gospel of John with one of the most moving stories of the Bible. Peter was the leader of the disciples, yet, in the moments that mattered most he faltered, denying Christ just as the Savior told him he would. John uses this encounter between Jesus and Peter as the finale of his gospel, or as I have stated yesterday, as an epilogue (a summary miracle and statement, or should I say, reinstatement).

One of the things I enjoy about the end of a movie is "the curtain call," a closing scene in which many of the main characters are brought together. In this case, the scene is "The Sea of Tiberias" (or Galilee), home base for Jesus' ministry. At seaside are Peter, Thomas, Nathanael (the one in whom there was no guile in the end of John 1), James and John. I am surprised Andrew is not there and that Nathanael is there. They decide to go out fishing (which says that they still don't realize that the dream of the kingdom is still on). This scene is remarkably similar to when the disciples were first called in Luke 5. In fact, it would be good to read both accounts to get the full impact of what Jesus was doing in John 21.

They don't recognize that it is Jesus on the seashore (just like Mary confused him with the gardener in John 20). They aren't catching fish, so Jesus invites them to cast their nets on the other side. The old phrase I have heard in ministry is "go where the fish are," and "be part of what God is blessing." So many times, the church (preachers included) are not where the fish are. We are doing and saying things by methods that no longer catch new disciples. We are not around them, choosing to spend our time with those who already are disciples. Most United Methodist churches will not have a single person join this year by profession of faith in Jesus Christ. They have cast their nets from the wrong side of the boat. When the disciples do cast their nets where the fish are, they are unable to bring in the load of fish they catch.

Peter then figures out that the fishing tip (not to mention the yield of fish) had come from the Lord. I love it, he puts on clothes before he jumps in the water. When they get to shore, Jesus has breakfast ready (fish and bread - a reminder of a certain feeding in John 6). The haul they are able to bring in has 153 fish. No doubt John was there, the number is unusally precise.

After breakfast, Jesus asks Peter, "Do you love me?" In Greek there were three words for "love." The common word was "eros", the word for romantic and erotic love. The love most commonly sung about in our music is "eros." The second word is "philos," from which we get the city name, Philadelphia (the city of "brotherly love"). This is the love shared by family and close friends. The third word is "agape," the Jesus kind of love that is selfless and sacrificial, asking nothing in return.

The question "Do you love me?" is asked three times. The "more than these" part is the fish and the fishing life. The first two times the word "agapao" is used (from agape). And each time, Jesus responds, "Feed my lambs" or "Tend my sheep." Jesus is trying to get Peter's attention that he has a job to do, and going back to what he already knew or what he did before was not it. But the third time Jesus asks the question, he uses the word "phileo", asking "Do you even love me like a brother?" At that question, Peter comes completely apart and with tears in his eyes says, "Yes, Lord, you know I love you." I picture a beautiful embrace here. Then Jesus commissions him for ministry for the rest of his life. He even gives a hint as to the sacrifice Peter will give for the gospel. Tradition is that Peter was crucified upside down on an "X" cross, at his own request, because he was not worthy to be crucified in the way that Christ was.

What a great lesson here about failing in life and ministry and God's ability to redeem us and help us start over...that the greatest chapters of our life are often written after loss and failure. I just love this story, because it is also our story.

Following Jesus and Peter is none other than our gospel writer. He is the only disciple who is recorded to have died a natural death. The final verse is a great finish. I can almost hear the music that would go with it.

"Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written."

Indeed. What a privilege it has been to share in this study with you. My prayer is that through it the gospel has spoken to you in a fresh way and that now more than ever you have come to "believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." (John 20:31)

Easter 2: The Encounter with Thomas John 20:19-31

Part I: The Appearance to the Disciples (19-23)

Following the horrific death of Jesus, the disciples understandably are in hiding, both in stunned grief and abject fear. Jesus appears to them and says, "Peace be with you," his way of saying "Hello, there." "Shalom" was the typical greeting and for John, of course, it is more than that, as we discovered in John 14, "My peace I give to you." He shows them his hands and side, so his glorified body does go through doors or walls, but the marks of the crucifixion remain. Then just for good measure Jesus repeats his greeting. I imagine it with a bit of a chuckle,seeing the reaction and the shaking heads of the disciples. The disciples are ecstatic.

But not only is Jeuss alive, so is the dream. "As the Father as sent me, so send I you." The mission to transform the world by making present God's alternative way of life (the kingdom) now enters the dimension, he talked about in the Upper Room in John 14 & 15. Jesus is the death that is the seed that goes into the ground and dies so that there will be many more seeds. So he breathes on them (reminds me of Genesis 2 in which God breathed into a creature of dirt and made him a living soul) and tells them to "Receive the Holy Spirit" (the word for Spiritin both Hebrew [ruach] and Greek [pneuma] means "wind" or "breath"). Jesus has come to let them know he has beaten death and also, that the anticipated launch of the kingdom movement into hyperspeed is now to begin as Christ is multiplied in and through them. My guess is that the disciples didn't understand that until Pentecost and beyond. But John who writes this is in his older years does understand. I wonder if we do.

In verse 22, we have another reference to the power of forgiveness and the freedom we have to give it or not give it. It's that "binding and loosing" thing I talked about in the raising of Lazarus and found also in the first confession of Christ by Peter in Matthew 16. God has placed the power to set people loose into new life within us.

The Appearance to the Disciples (24-31)

Thomas has been spoken of earlier. He was the one who sarcastically said, "Let's go die with him, then" when they went to Bethany before raising Lazarus. He was the one who said to Jesus in John 14, "We don't know where you're going, so how can we know the way?" Thomas is a "show me" kind of disciple. He is not there when Jesus appears. Perhaps he had gone on an errand and sneaked out or perhaps he just needed to be alone and get some air. The giddy enthusiasm of the other disciples seems wishful thinking at best and delusional at worst. He's not buying.

A week later (a week of hearing the disciples say over and over that they saw Jesus alive), Jesus comes through still locked doors. For the third time in just 7 verses, Jesus says, "Peace be with you." Then he meets Thomas on the terms he stated, inviting him to put his fingers in the prints of the nails in his hands and put his hands in the hollow of his side. There comes a time when doubting must give way to belief. But Jesus did meet him in his doubts, a fact in which I take great comfort. Thomas then calls him, "My Lord and my God."

The last words to Thomas (in verse 29) are more about you and me than him. Only a very few got to see and believe, billions would not see and believe. The two verses that follow comprise what some manuscripts have as the ending of John's gospel. It certainly makes a great ending. But there is an epilogue to the gospel of John - the Easter encounter with Peter. Our study in the gospel of John will conclude with that tomorrow.

Easter I: Encounter with Mary Magdalene John 20:1-18

One of the remarkable things about the Easter accounts is how much they vary. In John's account, as has been the case throughout his gospel, the appearances happen mainly for the benefit of certain individuals: Mary Magdalene, Thomas and Peter.

Mary comes to the garden tomb and sees that the stone has been moved away, but she evidently doesn't go in (perhaps she only saw it from a distance and ran for help). She immediately gets Peter and John to come see and they go inside. The relationship of Peter and John at the end of this gospel is interesting. He is with him at the denial. They are together at the empty tomb. They are also together in the early ministry after Pentecost (Acts 3-4). We know that Peter, Andrew, James and John were associates in the fishing business. But Andrew and James seem to fade at this point of the story. John mentions that he is the first to walk to the empty tomb, because he outran Peter (he would have been 20-30 years younger than old Pete), but he only looks in. As we might expect, Peter walks right in. The scene is eerie, with the shell of perfumed linens now empty and the facecloth folded neatly. John then goes in and sees for himself. The body of Christ has been removed, and the disciples fear the worst. To add insult to injury, someone has stolen the Master's body - and they will be blamed for it. Who removed it? Certainly, not the soldiers. But what about those who set up the whole plot? Had they set this all up so the disciples would be implicated, arrested, and executed, too? They return to tell the other disciples.

Mary stays behind. But she sees something in addition, two angels. They ask why she is crying, and then a "gardener" from behind her asks the same thing. She doesn't recognize that the gardner is Jesus until he calls her by name. Did Jesus look that different that she doesn't recognize him? Or was she so consumed with grief that she cannot see him for who he is? What a moment that must have been when she realizes she is seeing Jesus back from the dead! But he already clues her in that his time with her and anybody else will be limited. He will be going to the Father.

Two songs come to mind that try to capture the moment. Both are available for your viewing on youtube.com: "He's Alive" by Don Francisco (either by him or by Dolly Parton are great renditions) and "I've Just Seen Jesus" (duet with Sandi Patti and Larnelle Harris). Mary goes to the disciples to share the news, but they are not sure that they buy it. They will have to see for themselves...and so they shall.

Death and Burial John 19:28-42

The Death of Jesus

In verses 28-30, we read the fifth and sixth words from the Seven Last Words of Jesus. The fifth word is "I thirst." John is right, his reference to thirst fulfills the scriptures, but it is also one of the profound sensations of crucifixion. The constant motion, struggle for breath and trauma caused severe dehydration. All four gospels mention that Jesus was offered a hyssop (a sponge with wine vinegar) that helped not only satisfy thirst but dull the pain a bit.

The sixth word is indeed just one word that we translate "It is finished," a word of resignation and triumph at the same time. He has completed the task of dying for the sins of the whole world and making his life a representation of God's alternative kingdom in the world. From here on, it would happen through generations of others. In John's gospel, Jesus dies after saying this word. Other gospels have him saying other things as his last word. The seventh of the Last Words of Jesus comes from Luke's gospel (23:46), "Father, into your hands I commit my Spirit".

Those who died by crucifixion did not bleed to death, but rather suffocated. When they were no longer able to prop themselves up by their legs or arms, they could no longer get their breath. That's why breaking the legs of the crucified would have hastened their demise. But Jesus is already gone. In Mark's gospel, Pilate is surprised Jesus went so quickly. The piercing of Jesus in his side was indeed a fulfillment of scripture (Zechariah 12:10), but the mixture of blood and water was a signal that his suffocation was complete. The mixture was also a signal that the individual had been through severe psychological and emotional trauma. Some scholars have noted that Jesus quite literally "died of a broken heart."

Burial by two Secret Disciples

Joseph of Arimathea (a wealthy secret disciple of Jesus) and Pharisee Nicodeums (now mentioned for the third time in John's gospel) ask for Christ's body and he is the first to be buried in Joseph's family garden tomb. Jesus was buried by Jewish custom (a mumification of sorts) with layered strips of linen that were held together by myrrh and aloes (a paste like substance that both perfumed and formed a shell around his body) with a seperate linen for his face. A similar thing had been done to Lazarus in John 11. Good Friday is now over and the Sabbath (what we call Holy Saturday) has begun. But as the great sermon of Tony Campolo says, "But Sunday's Comin'!"

Sentencing and Crucifixion John 19:1-27

Where John handles major events of Jesus at length compared to the other gospel writers, the crucifixion is actually shorter.

The Sentencing (19:1-16)

John says simply that Jesus was flogged. But flogging was more for the discouragement of similar behavior than for the punishment of the criminal. The flogging victim would be obliged to bend over a pointed rock at the pit of his stomach and then have a cat-of-nine tails (a whip with nine lashes that were covered with shards of embedded rock) take the flesh and adjoining cartilage etc of the victim's back. Many never survived a flogging. The soldiers enjoyed the sport of it all and Jesus is certainly no exception, the twisted crown of thorns, the royal robe for "the king". They beat him about the face such that he would probably been unrecognizable.

When Pilate says in verse 5, "Behold the man!," it is in cruel sarcasm, for he is yet another man that has been broken before the might of Rome. Pilate is quite willing for the whole thing to end there, for he has broken Jesus to the point where he was utterly harmless, hoping that would appease the whole situation. So twice now he has tried to avoid crucifying Jesus, once by offering them Barabbas and once by embarrassing his accusers for such pitiful charges.

But Pilate underestimates the zeal and runaway coldness of these religious leaders. They cry out for Jesus' crucifixion. Their accusation of his claim to be the Son of God disturbs Pilate. We know from Matthew 27:19 that Pilate has further fears for his own wife has had a dream and asks Pilate to not have anything to do with the plot on Jesus. He tries to get Jesus to defend himself, but he does not. Pilate claims to have life or death power over him, but Jesus contests it saying only God has that power. Remember however that his claim to be the Son of God was more of a religious crime than a state one (though later emperors would be called "son of the gods" and even "lord of lords.").

Beginning in verse 12, the crowd (surely at the insistence of the coaching religious leaders) takes up the chant that Pilate is allowing a rival to assert himself as king instead of Caesar (a capital crime in the eyes of the Roman state). Pilate toys with the crowd asking if he should crucify "their" king, which only incenses them more. Finally, Pilate caves and allows the crucifixion.

Just a word about mob violence. Reinhold Niehbuhr called sin in groups "collective egoism," and said that the sin of groups is usually more than the sum of the sinfulness of the individuals involved. In other words, groups create their own energy and will toward sin that individuals on their own would not do. We have seen that in street riots, athletic stadium violence and gang activity. It also happens in groups in school politics, or governmental politics, or dare I admit it, in church politics. Here the religious leaders have manipulated a hand-picked crowd to do things they would never have done on their own, and they would no doubt have justified themselves in doing it. For me, this is an important dimension of the crucifixion. When we say that Jesus died for our sins, we are also saying he died for corporate sin as well as individual sin.

The Crucifixion (19:17-27)

Pilate continues to be "the great manipulator" (he was later removed from his post because of his underhanded, cruel and vicious leadership)as he taunts his accusers with the placard on the cross. Usually, the crime is put on the placard, which might have said, "sedition" or "claimed to be a king," but instead he had place there "King of the Jews." It was his parting shot at the ridiculous behavior of the religious leaders.

It's worth noting at this point that it was not "the Jews" (as a religious group or as an ethnic group) that engineered the plot against Jesus, but rather a power-hungry, status quo protecting leadership group. There has been much anti-Semitism in USAmerican religion that has accused Jews in general for the death of Christ (which could not be more untrue).

The sport of the soldiers continues at the cross as they divide his clothing among them and cast lots for his inner garment. Most likely, Jesus was crucified without clothing. Remember that the goal of the gratutitously cruel and dehumanizing process of crucifixion was meant to deter any kind of rebellion. Stripped of dignity and beaten beyond recognition, crucified ones desparately pushed their legs and braced their arms against the nails and gasped for every breath in a slow death that often took days - the ultimate in agony and humiliation. During this time in Roman rule, crucifixions were common at the edge of most major cities.

Our passage concludes with what is known as the second of "The Last Words" of Jesus. It is where Jesus puts his mother in the care of John. He was one of the younger disciples so he would be more able to care for her for a longer time. The homes of the two of them can still be seen in ancient Ephesus today (as mentioned in an earlier blog). The words in verse 25-27 are full of passion. Jesus calls her his pet name, "woman," the one he used at the marriage of Cana. He tells John that she is his mother now and that he is her son, a tough moment indeed.

The crucifixion is an intensely human event: threated and power-hungry leaders who dehumanize a man so that they are able to do anything to him; sporting assistants who have become part of a process in which the people they oppose are objects for cruelty and sadistic punishment; a small crowd manipulated by propoganda and fear to be part of the unthinkable; disciples who run for it to save their own skins or betray because things are not going as hoped; a son who gives away his beloved mother because he has no other choice - a horrific goodbye. When I see the real dynamics here, I fear we would still crucify Jesus and the same kinds of tatics (just maybe more high tech) would likely occur. For me, this begs for a time of examination of conscience where I look at the motives for what I do as a disciple of Jesus Christ and as a human being both as an individual and in groups.

A True and False Exam John 18:15-40

In the latter part of the gospel, you will find references to “the other disciple” (18:15). In the Easter story “the other disciple” outruns Peter to the tomb (John 20:3). At the crucifixion, he is called “the disciple whom Jesus loved (John 19:26).” That disciple is none other than John himself. He here claims to have been with Peter when he denied Jesus. The denials happen right outside the high priest’s house.

At the same time, Jesus is interrogated by Annas. Because he doesn’t “cave in” to the high priest he is abused. Annas sends Jesus to his nephew, Caiaphas (the one with whom the role of high priest was exchanged year after year).

The second and third denials happen at the same location. One of them is Malchus’ relative (Jesus followers rarely get away with anything). In the synoptics, Peter’s Galilean accent is also cited as evidence. The rooster crows and Jesus’ prediction of the denials in John 13:31-38 is fulfilled.

Note already that several laws have been broken. There were to be no secret trials and they were only to happen in the daytime. There also had to be corroborating witnesses (which there were not). But the accusers of Jesus have a problem. Their real charge is blasphemy for claiming to be God’s Son. Jewish law called for the death penalty for such a crime, but Roman law did not allow the Jews to enforce it. They would need something else, which they eventually did – the charge of sedition (for claiming to be king). Jesus claims to be a king of a “different kingdom” (the kingdom of God).

The trial finishes with the famous line of Pilate, “What is truth?” We need not get too philosophical over this question. Pilate was a master manipulator with almost no conscience. Truth was what he decided or what other powerful people decided was truth. Interestingly, the passage shows how distorted things would get. The pre-chosen group chooses to free Barabbas (a known seditionist and insurrectionist). The name Bar-abbas was certainly an alias, literally meaning “son of papa.” How ironic that the “son of papa” goes free, while the true son of the Father is prepared for crucifixion.

The other interesting tradition is that Barabbas’ real name might have been Jesus. The people may have been choosing between Jesus who is called Bar-abbas and Jesus who is called Christ. Pilate asks “What is truth?” and the people choose the lie. Again, we see the power of corrupt spiritual leadership and the depths to which it will go.

The Arrest John 18:1-14 (Today's Reading)

We now arrive at John's version of the Garden of Gethsemane. This quiet and rugged place was a place the disciples came to often. Judas arrives, knowing well that was where Jesus would likely be. A religious posse approaches with all kinds of weapons to take Jesus. When Jesus says "I am he," the arresting people fall to the ground. No doubt John is thinking of the other times he has written "I Am" statements about Jesus (before Abraham was, "I am"; "I am the bread of life," "I am the living water," "I am the light of the world." They speak of both his humanity and his divinity as the Son of God.

Jesus, like a good leader, takes the risk upon himself and asks that the disciples be let go. But Peter is not going to go down without a fight and defends his Savior (only John tells us that the one who lost his ear and had it restored was Malchus). Jesus rebukes Peter. Soon Peter will prove to be a very fickle defender in just a few verses.

The posse brings Jesus before Annas. I've already discussed the corrupt relationship between Annas, Caiaphas and the Herods. This plot is so thorough in its execution that it defies any sense of decency or rightness. They are "spiritual leaders" and yet their self-protection and corruption has made them wicked beyond description. I used to be quick to pass judgment on them, but I have discovered over time that it can happen to any one of us.

We are now about to enter into the religious and secular trials of Jesus. The Pharisees (the liberals of the day) and the Saducees (the conservatives) have now become "bedfellows" in opposition to Jesus. Where might you find yourself in these characters around the arrest and crucifixion(the conservative or liberal religious leaders, the disciples, the pawns of the leaders, the family members, Herod, Pilate, Jesus, the stunned crowd)?

The Real Lord's Prayer John 17:1-25 (Monday's Reading!)

I know, we say "The Lord's Prayer" every Sunday (Matthew 6, Luke 11). But it really is a model for how we are to pray. The prayer in John 17 is not a pattern to follow, but Jesus' actual prayer before his arrest and crucifixion. I wonder how John knew about this prayer. Did Jesus pray it in front of the disciples or did John somehow overhear it (the other gospels do not refer to it)? It is really a prayer of relinquishment in which Jesus gives over responsibility for those who he has been in ministry with during the previous three years. This moving and powerful prayer also has a future edge.

"Glorify Your Son" (17:1-5)

The intimacy of these words is striking, a statement from a son to a Father. "Dad, I'm done now. Tell me if I did a good job." Jesus is ready to return to the relationship they had before he became flesh. He has brought glory to God through his obedience and self-sacrfice. He now needs the validation and sense of His Father's presence.

Prayer for the Disciples (17:6-19)

The whole success of the mission of making present the kingdom of God is now about to be put at risk in the disciples. Jesus will not be able to restrain them from wrong actions or bad decisions, like he could on earth. Besides, it has become abundantly clear that the disciples are not fully "getting it," and that it will be really tough on them, maybe more than Jesus expected. So Jesus prays for them. By the way, according to Romans 8, Jesus through the Spirit still prays and intercedes for us.

He prays for four basic things for the disciples: 1) protection from despair,falling away and from "the evil one", 2) for their unity, as they will soon be scattered and needed to regroup, 3)for their joy, 4)and for their ability to stay holy and true. Jesus asks the Father to "sanctify" them, which means to "set them apart as holy." It has the notion of cleansing in it, but even more, it is a sense of purpose and calling for which Jesus is praying. For the disciples, it will seem as though everything was over, but it is actually going to be a new beginning for them, should they be open to it. Jesus sets himself apart for the cross, so that the disciples will be able to set themselves apart for the purpose of taking the good news of God's life-changing, society-changing love to the world.

Prayer for Disciples Yet to Come - Like You and Me!
(17:20-25)

The same things he prays for his disciples, he now prays for all those who follow. For John, this part of the prayer would be richer as the years went by - the early Jewish converts, and the surpising success among the "God fearers" and Gentiles. Jesus' vision for the kingdom was much bigger than he thought...and so it continues to be. So he prays for unity (something the church has always struggled with), for glory (both in eternal life and in close relationship with the Father and with Christ), and that they too will be the incarnation of God's love. What a visionary and high-minded prayer this is. I'm beginning to wonder if memorizing this prayer might be as important as memorizing the other Lord's Prayer we say each week. It has our job description in it.

"More on the Holy Spirit" John 16:5-33 (Friday's & Saturday's Reading!)

Well it's time to catch up. Last week, my schedule got way out of control. So I'm getting back to a little more regular sleeping pattern (which is a good thing) this week. In the first part of the Upper Room Discourse, we were introduced to the Holy Spirit as the no-longer confined to a single body presence of Christ in and through us. The Spirit was described as our "inner tutor" or teacher in 14:25-26. Here the Spirit is described as the one who keeps us truly Christian.

When I was growing up people would say "The Holy Spirit is your conscience." It reminds me of the cartoons in which there would be a little angel on one shoulder and a little devil on the other trying to sway Fred Flinstone toward good or evil. I believe that the Holy Spirit is a lot more than conscience, but it does seem to be part of it. There is a ministry of "conviction" that the Spirit provides, a sense that we are out of step with God's ways and His purposes for our lives. When we are in sin, it tends to show up as guilt (guilt can be a good thing), and when we are nursing bad attitudes it tends to show up as a gnawing discomfort. Both are meant to spur us to repentance and to change of attitude and behavior. When we ignore that ministry of God in us, we can grow spiritually and relationally cold, what Paul calls "grieving the Holy Spirit." I don't like this ministry of the Holy Spirit (I would rather be guilt and shame-free), but it is absolutely necessary if we are going to authentically follow Jesus.

In verses 17-33, Jesus returns to preparing them for his coming death. They soon are to experience a grief like they have never known - the loss of a friend, the apparent end of a movement and their reason for living. The disciples have followed him for three years, leaving their work and their families, so that being Jesus followers is who and what they are. But Jesus promises that their sorrow will become joy. Interestingly, the joy of hollow victory will happen for Jesus' opponents - picture the high priest and his cronies giving high fives to each other when Jesus is crucified. The agony of defeat is for Jesus, his famil, his disciples and his friends. But that all reverses by Sunday morning!

The big message here is that in the lowest points of our lives (what seems to be our end) is when joy and new beginnings seem to enter the picture. I have watched it in the lives of hundreds of people and have experienced it personally. Like the Phoenix that rises from the ashes, joy trumps sorrow, and the empty tomb trumps the crucifixion.

"In the world you will have trouble", says Jesus, "but take heart, because I have overcome the world."

This, too, is a ministry of the Holy Spirit. Paul says in Romans 8:11 that the Holy Spirit that raised Jesus from the dead is in us. So we, too, by the grace of God, become "overcomers," not just someday in heaven, but over and over through the tough times of our lives. That makes me want to just about shout - which is saying quite a bit for a hybrid United Methodist/Presbyterian!