Tag: scripture

I write these things … that you may know (1 John 5; Easter 7B)

“I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 Joh. 5:13). That’s how the author of the work we know as the first letter of John begins the final section of this work, drawing to a close the extended reflection that has been offered in the previous sections, regarding belief in Jesus and what it means for believers.

Of course, as I have already noted, although this work is described as a letter by John, it does not show many characteristics at all of the classic letter style, nor does it anywhere explicitly identify its author as John. The closest we get to an indication that this could have been a letter is in the phrases “little children, I am writing these things” (2:1), “beloved, I am writing you” (2:7), and the immediately-repeated “I am writing to you” (2:8, 12, 13). And the closest we get to any sense of Johannine authorship is the claim for eyewitness status, “what we have seen and heard”, in the opening lines (1:1–4). See more at

We declare to you what was from the beginning (1 John 1–2; Easter 2B)

The verses that come immediately before this statement are proposed by the lectionary as the Epistle reading for this coming Sunday (1 John 5:9–13). This is the final selection from this letter, which we have been following during the season of Easter. It begins with a reference to “the testimony of God” and continues by declaring that, for believers, this this testimony in “in their hearts” (5:10). Then, the content of the testimony is given: “this is the testimony: God gave us eternal life, and this life is in his Son” (5:11).

The Gospel attributed to the author with the same name that is applied to this letter—John—refers a number of times to the testimony that was given concerning the Son. That testimony begins with John, who “came as a witness to testify to the light, so that all might believe through him; he himself was not the light, but he came to testify to the light” (John 1:7–8). It continues in the words and actions of Jesus himself, as he regularly states (John 3:11, 33; 5:31–36; 8:14, 18; 10:25;18:37).

Testimony comes also through scripture (John 5:39), from the crowd that witnessed the final sign involving Lazarus (12:17), from the work of the Spirit (15:26), by the disciples themselves (15:27)—and by the author of this Gospel himself: “he who saw this has testified so that you also may believe; his testimony is true, and he knows that he tells the truth” (19:35).

This statement towards the end of John’s Gospel is echoed in two statements in the first letter of John. The letter begins with the author’s claim to eyewitness status: “we declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— we declare to you what we have seen and heard so that you also may have fellowship with us” (1 John 1:1–3).

A second such claim is made in the discussion about God’s love being revealed in the Son; “we have seen and do testify that the Father has sent his Son as the Saviour of the world”, the author maintains (1 John 4:14). This is followed, some verses later, with the statement that “there are three that testify: the Spirit and the water and the blood, and these three agree” (5:7). This is a passage which has been the focus of controversy amongst interpreters, for two reasons.

The first is that it seems to come from nowhere, and lacks consistency with the rest of this letter. The Spirit as witness does echo John 15:26, noted above; as for the other two elements being witnesses, there are no such indications elsewhere in the letter (or the Gospel). And in the letter itself, the affirmation is made just a few sentences later, that the testimony is actually that “God gave us eternal life, and this life is in his Son” (5:11).

The second reason is that there is an extension to this verse that does not appear in many manuscripts; it is very clear that this is a later scribal addition designed to make the initial claim consistent, at least, with the developing orthodox theology of the church. The “three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one”, clearly aligns this letter with the theology that is articulated by the Council of Nicea (in 325 CE); the parallelism is signalled in the final phrase, “and there are three that testify on earth”.

The final verse in the selection proposed by the lectionary (5:13) introduced the epilogue for the whole letter (5:13–21), in which key themes of the letter are reprised. This verse itself includes three key Johannine words, which figure prominently in both Gospel and letter: belief, knowledge, and life.

The author addresses those who “believe in the name of the Son of God”, echoing earlier injunctions to “believe in the name of [God’s] Son Jesus Christ and love one another, just as he has commanded us” (3:23), the affirmation that “we have known and believe the love that God has for us” (4:16), and the statement already noted in 5:10.

The author also indicates that they write so that those receiving this letter “may know that you have eternal life”. Knowledge figures earlier in the letter (2:3–4, 13–14, 18, 21, 29; 3:2, 5, 14–16, 19, 24; 4:2, 6, 8, 13; 5:2).

It is also prominent at key moments in the Gospel, when the woman in Samaria convinces the people of her city to know that Jesus “truly is the Saviour of the world” (John 4:42), Peter confesses on behalf of the twelve that “we have come to believe and know that you are the Son of God” (6:69), and Martha affirms that she knows that Lazarus will rise “in the resurrection on the last day”, which leads Jesus to push her further so that she can affirm to him, “I believe you are the Messiah, the Son of God, the one coming into the world” (11:23–27).

Life, eternal life, is what is known (3:14; see also 1:2; 2:25), as the words immediately prior to this affirm: “this is the testimony: God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life” (3:11–12).

Life, eternal life, is what Jesus promises and delivers in the Gospel, as is stated in the most famous verse of the Gospel (3:16) and in the two great affirmations by Jesus, “I am the resurrection and the life” (11:25) and “I am the way, the truth, and the life” (14:6), and at many other places (1:4; 3:15, 36; 4:14, 36; 5:21, 24, 26, 29, 39–40; 6:27, 33, 35, 40, 47–48, 51–54, 60–68; 8:12; 10:10–17, 28; 12:50; 17:2–3).

It is also noteworthy that this statement of purpose by the author of the letter closely parallels a statement of purpose made by the author of the Gospel. In the Gospel, the author writes “so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (John 20:31).

In the letter, the author says, “I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). It is a most fitting conclusion to the sequence of passages that we have read from this letter throughout Easter.

The last enemy to be destroyed is death (1 Cor 15; Narrative Lectionary for Easter 7)

Paul’s letter to the Corinthians canvasses a wide range of matters. First, he spends time addressing the serious divisions emerging within the Corinthian community. Paul declares that this matter “has been reported to me by Chloe’s people” (1:11); it is thought that this must have been a verbal report passed on to Paul when he met with a group from Corinth, perhaps slaves, sent by Chloe (about whom nothing else is revealed).

A second matter is introduced by a similar phrase, “it is actually reported…” (5:1), although the informant is not named. Some scholars think that the similarity of wording suggests that this news may also have been conveyed by “Chloe’s people”. A little later on, another matter is introduced by Paul with the phrase, “now concerning the matters about which you wrote” (7:1). Clearly, there had been written correspondence with Paul as well as the verbal report already indicated.

Towards the end of the letter, Paul refers to “the coming of Stephanas and Fortunatus and Achaichus” (16:17). This might suggest that they visited Paul; perhaps they bore a letter from the community (or a section of it), asking for Paul’s opinions about these matters? The fact that their names are Roman names reflecting an educated status, would lend support to this hypothesis.

Regardless of who actually brought this news, Paul is willing to deal with the matters raised, introducing them in turn by the shorthand formula, “now concerning”. Such matters include “food sacrificed to idols” (8:1), “spiritual matters” (12:1), “the collection for the saints” (16:1), and “our brother Apollos” (16:12).

The final theological issue which Paul addresses in his first letter to the Corinthians concerns the resurrection of believers. A rather stronger formula is used to introduce a major theological issue at 15:1: “now I would remind you, brothers and sisters, of the good news that I proclaimed to you…”.

Paul writes at length about this matter, which many scholars regard as the fundamental problem in the Corinthian community of faith, underlying other issues already explored. From comments later in this chapter (15:12, 15:29, and possibly 15:35), it is clear that divergent views about resurrection were held within the community of faith in Corinth. Paul’s response deals with each of them in a theological and rhetorical fashion.

Paul begins dealing with the issue with a series of affirmations concerning the crucifixion and resurrection of Jesus. There is an apologetic tone at the start, as Paul insistently underlines the validity and authority of what he says (15:1–3a). The “good news” which “I proclaimed” is described in technical terms indicating the passing-on of pre-existing tradition: “I received”, “I handed on”, “you received”.

Associated with this is an insistence that the Corinthians “stand” in this news, and must “hold firmly” to it, as the basis for “being saved”.

The foundational tradition which he then reports (15:3b–7) is based on an early four-part affirmation of faith: “Christ died…he was buried…he was raised…he appeared”.

The first and third elements are elaborated with the formulaic “in accordance with the scriptures”. The fourth element, the appearances of the risen Jesus, is extended beyond the list received by Paul (to Cephas, the twelve, more than 500, James, all the apostles; 15:5–7) to include Paul himself (“as to one untimely born”, 15:8), leading on to an assertion of Paul’s apostolic credentials and divinely-assisted activities (15:9–11).

The beginning of this lengthy discussion of resurrection reaches back to the “theology of the cross” at the start of the letter by references to the crucifixion and death of Jesus; but Paul does not develop this connection. Instead, he moves straight to the first pastoral situation in Corinth regarding the resurrection (15:12–19).

The “resurrection of the dead” (the Greek word is plural, reflecting a raising of many believers) was a Jewish belief that had developed in preceding centuries; not all Jews accepted it (see Acts 23:6–8) and amongst some Gentiles there was scepticism about the idea (see Acts 17:32).

The community in Corinth contained sceptics (15:12); Paul’s counter-argument attempts to refute their opinion in a series of logic-based steps, beginning with a questioning of the reality of the resurrection of the one person, Jesus (15:13–16) and leading to the conclusion that “your faith is futile” (15:17). He cannot countenance this, so launches into an exposition of what he sees as eschatological realities (15:20–28), explaining the places allocated, at the end, to humans, Jesus, and God.

The rhetorical structure of the first part of this argument (15:21–22) returns to the pattern of juxtaposing two different entities, which Paul has used in earlier sections of the letter. We can see this pattern as follows: for since death came through a human being / the resurrection of the dead has also come through a human being; for as all die in Adam / so all will be made alive in Christ. An expanded version of this argument takes place in Rom 5:12–21.

Paul then continues by explaining that Christ is “the first fruits”, who has “all things put in subjection under his feet” (15:23–27). But Christ himself is subjected to God; finally, God is “all in all” (15:28). Paul has not proven the resurrection as such, but has explained how it fits into his view of the end days.

A second pastoral situation is noted (15:29) but abruptly dismissed with two rhetorical questions; the clear inference is that there is no validity at all in the viewpoint held by those who practice “baptism on behalf of the dead”. Then follows a poetic reflection (15:30–34) in which Paul draws on Hebrew scripture (Isaiah 22:13) and Greek poetry (Menander, Thais) to denounce those who “have no knowledge of God” (15:34).

A third pastoral situation might possibly be indicated at 15:35, although the form employed (a rhetorical question attributed to an indefinite person) was commonly used by a skilled rhetorician to raise an objection which he knew could be raised, allowing it to be dealt with in advance (the same technique is found in Rom 2–6 and 9–11).

The question provides an opportunity for further eschatological teachings about the nature of the resurrection body (15:35–49) and a further display of Paul’s rhetorical prowess.

Once again, the rhetorical structure of the argument provides contrast by juxtaposition, advanced in a sequence of logical steps:

What is sown is perishable / what is raised is imperishable.

It is sown in dishonour / it is raised in glory.

It is sown in weakness / it is raised in power.

It is sown a physical body/ it is raised a spiritual body.

If there is a physical body / there is also a spiritual body.

Thus it is written, “The first man, Adam, became a living being”/ the last Adam became a life-giving spirit.

But it is not the spiritual that is first / but the physical, and then the spiritual.

The first man was from the earth, a man of dust; / the second man is from heaven.

As was the man of dust, so are those who are of the dust; / and as is the man of heaven, so are those who are of heaven.

Just as we have borne the image of the man of dust, / we will also bear the image of the man of heaven.

The symmetry is certainly poetically and rhetorically satisfying.

Some concluding reflections (15:50–58) allow for a final glimpse into the eschatological drama that awaits. The argument now is no longer logic-based, as Paul moves through a sequence of vividly-imagined images in a dramatic rhetorical style. The whole long discussion of this matter ends with the concise ethical exhortation, “be steadfast, immovable” (15:58).

The last word after this word of encouragement is a word of hope-filled assurance to the Corinthians, whom he has criticised so mercilessly at many places throughout the letter: “you know that in the Lord your labor is not in vain” (15:58).

With Love to the World at Pentecost and beyond

The next issue of With Love to the World is currently being distributed to subscribers across Australia, and overseas. The issue provides resources for personal use, as well as in church groups, for thirteen weeks, starting with the week that leads to Pentecost, in mid-May, and stretching through to mid-August.

With Love to the World is a resource published by the Uniting Church in Australia, although it is used by many UCA people as well as people from many denominations in a number of countries. I have been editing it for three years, now. It is based on the Revised Common Lectionary that is used in churches around the world. It is a resource which exhibits a core commitment of the Uniting Church: to present “an informed faith”.

This commitment was articulated in the Basis of Union for the UCA, which “gives thanks for the knowledge of God’s ways with humanity which are open to an informed faith” and thus commits the church “to sharpen its understanding of the will and purpose of God by contact with contemporary thought” (para. 13).

Each contributor to With Love to the World offers a reflection on daily biblical passage which is informed by their theological training as well as their engagement in pastoral ministry. The resource seeks to assist worshippers to come to Sunday worship with an awareness of the Bible passages they will hear read and proclaimed.

With Love to the World also seeks to be faithful to the UCA commitment to diversity in our common life, and especially to shape “a destiny together” with the First Nations Peoples of Australia. The period covered in this issue includes a week of commentaries by a First Nations person, as well as people with Tongan, Korean, and Anglo heritages.

The President-Elect, the Rev. Charissa Suli, has written the commentaries for the week leading to Trinity Sunday. For the first time, this issue of With Love to the World will include a week of commentaries from a South Sudanese Uniting Church minister, the Rev. Amel Manyon.

There is a succinct article on “Ten Things about Pentecost”, and an introduction to the sequence of Hebrew Scripture passages from Samuel and Kings that will be read and explored each week during this issue. The striking cover image for this issue is a photo taken by one of the contributors, Michael Brown, during a series of day-long walks that he recently undertook along the full extent of the south coast of New South Wales.

Michael reflects on the way that the image, a long-fallen tree in the Seven Mile Beach National Park between Gerroa and Shoalhaven Heads, signals a central dynamic of the biblical story: “In its death this log supports a vast network of life: mosses, small plants, fungi, insects, and small animals. Most of these lives would not have happened without the tree dying. They in turn will die, and in death will support further life.”

You can subscribe to With Love to the World on your phone or iPad via an App, for a subscription of $28 per year; just search for With Love to the World on the App Store, or UCA—With Love to the World on Google Play. For the printed hard copy resource, for just $28 for a year’s subscription, email Trevor at wlwuca@bigpond.com or phone +61 (2) 9747-1369. Or I am happy to supply a complimentary copy if you would like to sample the resource; send me your details by direct message.

The greatest of these is love (1 Cor 13; Narrative Lectionary for Easter 6)

For the passage to be read and heard this coming Sunday, the Narrative Lectionary has proposed what is perhaps the most well-known part of Paul’s first letter to the Corinthians: the chapter on love (1 Cor 13:1–13). Paul waxes lyrical about love, telling the Corinthians that love “bears all things, believes all things, hopes all things, endures all things; love never ends” (13:7–8), and builds to a wonderful rhetorical climax in which he affirms that “faith, hope, and love abide, these three; and the greatest of these is love” (13:13).

As well as being a rhetorical tour de force, and the most beloved part of this letter of Paul, this chapter is also, in my view, the most misunderstood and misused chapter of this letter—as I will attempt to explain below.

It is clear from Paul’s description that, when the community in Corinth gathered for worship, there was a high degree of disorder manifested. Paul devotes four chapters to this issue (11:1—14:40). Throughout this section of the letter, Paul writes with a single focus in mind; he writes to bring order and decency to this situation (14:40).

He begins his consideration of the disorder evident in the community by asserting the importance of maintaining “the traditions just as I handed them on to you” (11:2), reminding them of words that “I received from the Lord” and duly “handed on to you” (11:23). He instructs the Corinthians to seek to speak to others in worship “for their upbuilding and encouragement and consolation” (14:3).

He advises them to exercise their spiritual gifts appropriately; to “strive to excel in them for building up the church” (14:12), to “not be children in your thinking … but in thinking be adults” (14:20). He advises them, “let all things be done for building up” (14:26), noting that “all things should be done decently and in order” (14:40), for “God is a God not of disorder but of peace” (14:33).

The hymn in chapter 13 is an integral part of that overarching purpose. As well as his reminder of “the traditions just as I handed them on to you” (11:1), Paul asserts that they must acknowledge that “what I am writing to you is a command of the Lord” (14:37). He happily draws from various authorities; he alludes to scriptural ideas (11:3, 7–9, 10; 14:4), directly cites Hebrew scripture (14:21, 25), refers to the words of Jesus (11:24–25), claims the precedent of nature (11:14) and church custom (11:16), and in a controversial passage, refers to what takes place “in all the churches of the saints” (14:33b–34).

Chapter 12 contains an adaptation of an image which was extensively used in political discussions about the city state (“the body is one and has many members”, 12:12) as well as what may be a reference to a developing baptismal liturgy within the early church (“we were all baptised into one body”, 12:13) and a very early creedal statement (“Jesus is Lord”, 12:3).

Throughout these chapters, those who are inclined to diverge from Paul’s commands are portrayed in negative terms: they are “contentious” (11:16), showing “contempt” (11:22), acting “in an unworthy manner” (11:27) and with “dissension” (12:25); their behaviour conveys dishonour (12:22–26) and shame (14:35).

The selfish behaviour of some at the common meal warrants their condemnation (11:32) and justifies the illness and death that has occurred within the community (11:30). The individualistic participation of others in communal worship builds up themselves, but not others (14:4, 17); they are not intelligible in speech (14:9), but are unproductive in their minds (14:14) and childish in their thinking (14:20), leaving themselves open to the risk, “will they not say that you are out of your mind? (14:23).

In the centre of this section stands the famous “hymn to love” (12:31–13:13), now often treated in isolation and over-romanticised. In context, the passage provides a sharp, pointed polemic against the Corinthian community. The qualities they possess are consistently inadequate when measured against love.

The speech of the Corinthians is like “a noisy gong or a clanging cymbal” (13:1), an allusion to the mayhem brought about by speaking in tongues in worship (1:5; 12:10, 28–30; 14:6–8). Whilst they readily express their “prophetic powers” in worship (11:4–5; 12:10, 28–30; 14:1, 4–5, 23–24, 29–32, 37, 39), for Paul, these abilities are nothing without love (13:2).

Likewise, they claim that they are able to understand mysteries (2:7; 4:1; 14:2, 23) and have knowledge (1:5; 8:1–3, 7, 10, 11; 12:8; 14:6) as well as faith (2:5; 12:9; 15:14, 17; 16:13); but Paul insists that all of these are nothing in isolation from love (13:2).

Elsewhere in his letter, Paul directly accuses the Corinthians that they are precisely what love is not. Love does not boast (13:4), but Paul regards the the Corinthians as being boastful (1:29; 3:21; 4:7; 5:6). Love is not arrogant (13:4), but in Paul’s eyes the Corinthians are arrogant or “puffed up” (translating the same Greek word in 4:6, 18–19; 5:2; 8:1).

Love does not rejoice in wrongdoing (13:6), but Paul berates the Corinthians for taking fellow-believers to court to seek redress for wrongs; indeed, “you yourselves wrong and defraud—and believers at that” (6:7–8). Love means that people do not insist on their own way (13:5), but Paul considers that the way that some behave in relation to meat offered to idols in the marketplace advantage; “do not seek your own advantage”, he advises them, “but that of the other” (10:24).

In like manner, when they gather to celebrate the supper of the Lord, “when the time comes to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk” (11:21). Selfishness and acting without regard for the other characterises their common life.

Love “hopes all things” (13:7), but some in the community at Corinth are accused of failing to share in the hope of the resurrection (15:12–19). The assertion that “we know only in part” (13:9–10) is directed squarely against the Corinthian claim to have full knowledge (8:1, 10–12) whilst the image of the child, not yet adult (13:11), reflects Paul’s criticism of the Corinthians as infants, not yet ready for solid food (3:1–2; 14:20).

So the hymn alleged to be in praise of love is, more accurately, a polemical censure of the Corinthians’ shortcomings, in which every word used and every phrase shaped by Paul cuts to the heart of the inadequacies of the Corinthian community. Try preaching that at a wedding!!

The true vine (John 15; Easter 5B)

The Gospel passage that the lectionary designates for reading this coming Sunday opens with the statement by Jesus, “I am the true vine, and my Father is the vinegrower” (15:1). In a later verse, the statement is reworked: “I am the vine, you are the branches” (15:5).

“I am the vine” is the last in a series of seven I AM statements found within the book of signs, the Gospel we attribute to John. “I am the bread of life” (6:48) is the first such instance in this series. The others are “the light of the world” (8:12), “the door of the sheep” (10:7, 9), “the good shepherd” (10:11, 14), “the resurrection and the life” (11:25), “the way, the truth, and the life” (14:6), and “the true vine” (16:1).

The vine, of course, was a standard image for Israel. The psalmist sings, “you brought a vine out of Egypt; you drove out the nations and planted it; you cleared the ground for it; it took deep root and filled the land; the mountains were covered with its shade, the mighty cedars with its branches; it sent out its branches to the sea, and its shoots to the River” (Ps 80:8–10). The prophet Hosea reflects a similar understanding, declaring, “Israel is a luxuriant vine that yields its fruit; the more his fruit increased, the more altars he built; as his country improved, he improved his pillars” (Hosea 10:1–2).

In the book of Judges, Jotham, the youngest son of Jerubbaal, tells a parable in which the trees seek a king, asking first the olive tree and the fig tree, before approaching to the vine, saying, “You come and reign over us”. However, the vine replied, “Shall I stop producing my wine

that cheers gods and mortals, and go to sway over the trees?”, before the bramble ultimately accepted the role (Judg 9:8–15).

Various prophets portray Israel as a vine. Isaiah sings God’s “love-song for my beloved … concerning his vineyard”, in which Israel is portrayed as the vineyard. He ends it by declaring that God “expected justice, but saw bloodshed; righteousness, but heard a cry!” (Isa 5:1–7).

In similar vein, Jeremiah laments the state of Israel, conveying God’s plea, “I planted you as a choice vine, from the purest stock. How then did you turn degenerate and become a wild vine?” (Jer 2:21). In a later oracle, the lament continues: “I wanted to gather them, says the Lord, there are no grapes on the vine, nor figs on the fig tree; even the leaves are withered, and what I gave them has passed away from them” (Jer 8:13).

Fellow prophet Ezekiel also utilises the imagery of the vine as a way to berate Israel for its sinful state. He reflects on the uselessness “the vine branch that is among the trees of the forest”—nothing useful is made from it, it simply provides wood for the fire (Ezek 15:1–8). The prophet draws the pointed comparison: “thus says the Lord God: like the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so I will give up the inhabitants of Jerusalem; I will set my face against them” (Ezek 15:7–8).

Another parable told by Ezekiel involves a vine, planted and flourishing; it bore fruit and became a noble vine (Ezek 17:3–19). The parable ends with the rhetorical questions, “Will it prosper? Will he not pull up its roots, cause its fruit to rot and wither, its fresh sprouting leaves to fade? No strong arm or mighty army will be needed to pull it from its roots” (Ezek 17:9). Regarding the king who presides over this situation, God declares, “I will surely return upon his head my oath that he despised, and my covenant that he broke. I will spread my net over him, and he shall be caught in my snare; I will bring him to Babylon and enter into judgment with him there … all the pick of his troops shall fall by the sword, and the survivors shall be scattered to every wind” (Ezek 17:19–21).

A third use of the image begins positively, as Ezekiel speaks to the people, “Your mother was like a vine in a vineyard transplanted by the water, fruitful and full of branches from abundant water. Its strongest stem became a ruler’s sceptre; it towered aloft among the thick boughs; it stood out in its height with its mass of branches” (Ezek 18:10–11). But the sins of the people meant that God plucked out the vine and burnt it in fury, “so that there remains in it no strong stem, no sceptre for ruling” (Ezek 18:12–14).

In developing this parabolic image, Jesus applies it to his followers, both positively and negatively. The negative application comes directly from the way the prophets used this image in their parables and oracles; Jesus declares that “whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned” (John 15:6).

The more positive dimension of the imagery receives a more extended treatment by Jesus, both in this chapter and in other places in John’s Gospel. “Those who abide in me and I in them bear much fruit, because apart from me you can do nothing”, says Jesus (John 15:5b). “If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you”, he continues (15:7).

The close relationship of the vine and the branches thus provides significant statements about the mutual indwelling of the Son with the disciples, in these verses. This is a theme that runs throughout John’s Gospel. “Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches.” (15:4–5a).

The sense of “abiding in” is a mysterious inner connection that binds followers to their master; but because that master has likewise been bound with the Father, the intimacy of connection between Father, Son, and disciples is clear. In an earlier chapter, where the saying “I am the bread of life” is prominent, the Johannine Jesus had introduced this theme in relation to Eucharistic practice: “those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day … those who eat my flesh and drink my blood abide in me, and I in them” (6:54, 56).

Thus, in the extended explanation that Jesus had provided in response to the request of Philip, “Lord, show us the Father” (14:8), he affirms that “you will know that I am in my Father, and you in me, and I in you” (14:20). Those who are linked inextricably with the Son, who abide in him, are linked through his intimate connection with the Father, as he abides in the Father. Father, Son, and Disciples: this is what I refer to as the Johannine version of the trinity; it comes to full fruition in the chapter that provides the Gospel,passage for the Sunday after this coming Sunday (John 17).

On the way that this three-part unity of Father, Son, and Disciples is developed in John’s Gospel, see more detail at

Father, Son, and Disciples (I): the *real* trinity in John’s Gospel (John 17; Easter 7A,B,C)
Father, Son, and Disciples (II): the *real* trinity in John’s Gospel (John 17; Easter 7A,B,C)

I am the good shepherd [who] lays down his life for the sheep (John 10; Easter 4B)

Each year, on the fourth Sunday of the season of Easter, the Revised Common Lectionary provides a section of John 10 as the Gospel reading for the Sunday. That chapter is where Jesus teaches about his role as “the good shepherd” who lays down his life for the sheep. The chapter is divided over the three years: 10:1–10 in Year A, then 10:11–18 in Year B, and 10:22–30 in Year C. For this reason, this particular Sunday is sometimes called the Good Shepherd Sunday.

The section offered in Year A concludes with the classic claim of Jesus, “I came that they may have life, and have it abundantly” (10:10). The passage set for Year B, this year, begins with the famous affirmation, “I am the good shepherd; the good shepherd lays down his life for the sheep” (10:14-15).

Both passages develop the image of Jesus as the shepherd of the sheep, in intimate relationship with the sheep; the shepherd knows his own (10:15), calls them by name (10:3), shows them the way of salvation (10:9), and lays down his life for the sheep (10:11, 15, 17–18).

These two sections of this chapter (10:1–10, 11–18) follow on from the story of the man born blind (9:1–41), which itself has emerged out of the conflicts between Jesus and Jewish authorities (7:10—8:59), reported as taking place in Jerusalem during the Festival of Booths (7:2). That sequence of conflicts had culminated with the Jewish authorities picking up stones to throw at Jesus (8:59).

The story told in chapter 9, like the whole Gospel, reflects the situation of a group of followers of Jesus towards the end of the first century CE, inheriting the richness of the Jewish faith, convinced that they have found The Teacher of the way that God requires, in Jesus of Nazareth. As a result, they have encountered opposition, argumentation, and expulsion from their familiar faith community, and through this they have engaged in verbal warfare with those who have pushed them out.

Retelling the story of the man born blind, who encounters Jesus and claims faith in him, validates their perspective on life and faith. The story reveals what God intends and desires, through the way that an unknown member of their community has constructed this narrative. The story reinforces the views that have been developed by members of the community, as they hope that others might “come to believe that Jesus is the Messiah, the Son of God, and that through believing [they] may have life in his name” (20:31).

See

We do not know how it is that he now sees (John 9; Lent 4A)

John’s Gospel is known for its series of I AM statements. In the first offering from John 10 (verses 1–10), Jesus has said, “I am the gate” (v.9)—the avenue for entry into the sheepfold, which was a place of care and protection for the sheep.

But “I am the gate” makes sense only because of what goes before it; the gatekeeper, who opens the gate for the sheep (v.3). This image then morphs into the more familiar image of the shepherd of the sheep (vv.11, 14)—the one who knows the sheep, calls them by name, and guides them in the paths that they should follow.

In fact, Jesus refers to his followers as “sheep” 13 times throughout the chapter. This draws on the common description of the people of Israel as sheep, found in a number of psalms. The exodus from Egypt is described as the time when “he led out his people like sheep, and guided them in the wilderness like a flock; he led them in safety, so that they were not afraid” (Ps 78:52–53).

The psalmist encourages the people to sing with joy, for “he is our God, and we are the people of his pasture, and the sheep of his hand” (Ps 95:7). The people rejoice that it is this God who “made us, and we are his; we are his people, and the sheep of his pasture” (Ps 100:3; see also Ps 44:11, 22; 74:1).

Alongside this, in Hebrew Scripture, God is explicitly identified as a shepherd; the psalmist declares that God is the “Shepherd of Israel, who lead[s] Joseph like a flock” (Ps 80:1). Elsewhere, the opening line of perhaps the best-known psalm is simply, “the Lord is my shepherd” (Ps 23:1).

But many other passages contain mentions of shepherds. As he was dying, with his sons gathered around him, Jacob spoke to his son Joseph, praying, “the God before whom my ancestors Abraham and Isaac walked, the God who has been my shepherd all my life to this day … bless the boys [Ephraim and Manasseh]” (Gen 48:15–16).

Later, Jacob indicated that Joseph’s strength came “by the hands of the Mighty One of Jacob, by the name of the Shepherd, the Rock of Israel, by the God of your father, who will help you, by the Almighty who will bless you” (Gen 49:24–25). Then, when David was anointed as king, Samuel said to him “it is you who shall be shepherd of my people Israel, you who shall be ruler over Israel” (2 Sam 5:2; 1 Chron 11:2).

Subsequent rulers in Israel were accorded this title; yet key prophets during the exile lamented that there had been “stupid shepherds” with “no understanding” (Jer 10:21; Isa 56:11) and had done evil (Jer 12:10–13; 23:1–2; 50:6–7; Ezek 34:1–10). Some prophets in the Exile then looked beyond this to a better kind of shepherd-leader.

The anonymous exilic figure we know as Second Isaiah declared that the Lord God “will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep” (Isa 40:11). Later, he declares that Cyrus, king of Persia, would be anointed as Messiah, to carry out God’s purpose (Isa 44:28–45:1). He is the one of whom the Lord says, “he is my shepherd and he shall carry out all my purpose” (Isa 45:28). That is a striking extension of the strong scriptural imagery of the shepherd, normally applied to the God of Israel or rulers within Israel, which is now placed onto a foreign ruler.

Also during the exile, the prophet Jeremiah looked to the time when God would restore “shepherds after my own heart” in their midst (Jer 3:15) and Ezekiel prophesied God’s intentions: “I myself will search for my sheep, and will seek them out. As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness.” (Ezek 34:12). Ezekiel then extends this role to the king when he reports God’s words: “my servant David shall be king over them; and they shall all have one shepherd” (Ezek 37:24).

This is the scriptural heritage that Jesus draws on in his famous statement, “I am the good shepherd” (John 10:11, 14). Jesus refers to his followers as “sheep” 13 times throughout the chapter, drawing on the equally common description of the people of Israel as sheep, found in a number of psalms (Ps 44:11, 22; 74:1; 78:52; 95:7; 100:3).

Jews would have recognised immediately the claim that he was making for himself—and the way that he has intensified it by noting that “the good shepherd lays down his life for the sheep” (John 10:11; see also v.15). The passage thus looks forward to the death he will suffer on the cross—the example supreme of “the good shepherd”.

See also

I am the gate for the sheep (John 10; Easter 4A)

and

The Father and I are one (John 10; Easter 4C)