Posts Tagged ‘miracle’

JOHN 6:1-21

After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. A large crowd kept following him, because they saw the signs that he was doing for the sick. Jesus went up the mountain and sat down there with his disciples. Now the Passover, the festival of the Jews, was near. When he looked up and saw a large crowd coming toward him, Jesus said to Philip, “Where are we to buy bread for these people to eat?” He said this to test him, for he himself knew what he was going to do. Philip answered him, “Six months’ wages would not buy enough bread for each of them to get a little.”One of his disciples, Andrew, Simon Peter’s brother, said to him,“There is a boy here who has five barley loaves and two fish. But what are they among so many people?” 10 Jesus said, “Make the people sit down.” Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, “Gather up the fragments left over, so that nothing may be lost.” 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, “This is indeed the prophet who is to come into the world.”

15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

16 When evening came, his disciples went down to the sea, 17 got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. 18 The sea became rough because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were terrified. 20 But he said to them, “It is I; do not be afraid.”21 Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going.

Miracles are dangerous because the lead us to believe that God acts through the suspension of physical laws, interrupting the cause-and-effect chain of events that we take to be ordinary and natural. Thus our words ‘extraordinary’ and ‘supernatural’ for naming the miraculous. The problem with this explanation is that it drains the miraculous from what is, in fact, not an ordinary universe at all!

But when we come across accounts of the miraculous in the scriptures and folklore of religion, our responsibility is to ask more than whether or not this really happened. The writer of the Fourth Gospel acknowledges the critical importance of this ‘something more’ when he refers to the miracles of Jesus as “signs” – things or events that point beyond themselves for their full value and meaning. We can get hung up in a debate over the scientific accuracy of this account, or we can follow the indication of the sign itself. What is it really saying? Where is this miraculous feeding of five thousand directing our meditation?

The writer is drawing a parallel between the New Testament prophet-messiah Jesus and the  First Testament (the so-called ‘Old’ Testament) prophet-messiah Moses, under whose leadership the exodus community had been liberated from slavery in Egypt. In that earlier era also, God had provided miraculous meals in the desert.

JOHN 20:1-18

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.

11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). 17 Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

We should find it a bit peculiar how an empty tomb and folded grave clothes might validate a belief that Jesus was alive. Strictly speaking, the absence of a dead body doesn’t logically imply a resurrected one. The story tells us that Peter and “the beloved disciple” (a self reference to the author of the Fourth Gospel, traditionally identified with John) went home not quite understanding what had happened.

Interestingly, the Gospel according to Mark, which was written perhaps thirty years before this account, has everyone confused and afraid, once the disciples discover the empty tomb. There is no encounter with the risen Jesus and no resurrection appearances to confirm the miracle. The reader is left wondering what’s going on.

With the intervening narratives of Matthew and Luke, more confirmation details are added to the story: visitations of angels, an earthquake at the very moment of Jesus’ resurrection, his appearance to a couple of downcast disciples on their way to Emmaus, and his reunion with the whole group on a mountain.

It seems that early Christians were working hard to rebut the skeptics who may have been calling into question the whole platform of their movement. Jesus is alive? Prove it. 

                                                                                            

At first, the best the Christians could do was get the reader closer and closer to the resurrection event – visitors in white, quaking ground, and the real-time descent of an angel who rolls aside the stone (Matthew). But then again, the empty cave is really nothing more than a statement that “he is not here.” Then where is he?

Scholars conjecture that this is when the appearance narratives became necessary. Here he is! He appeared to this one, these two, a few women early in the morning, and to those eleven on the mountain. John will add his own appearance episodes: on Easter evening to most of the disciples, and again a week later when Thomas is there.

As John tells the story, the first witness of the risen Jesus was not one from the inner group of male disciples, but Mary of Magdala. The earlier Gospels of Mark (longer ending) and Luke introduce us to Mary as one out of whom Jesus had cast no fewer than seven demons. As the details around the resurrection are changing across the four canonical Gospels, the presence of Mary Magdalene is a noteworthy constant.

This narrative figure – devoted follower of Jesus and walking personification of New Life – had become the very embodiment of what the resurrection is all about. Not a vacant tomb, folded grave clothes, angelic visitors, nor even the reported appearances of Jesus himself could match the convincing testimony of one whose life had been transformed by him.

Still today, there is no more solid evidence that Jesus lives than the courageous freedom and joyful presence of those who carry his spirit within them. The resurrection cannot be proved or disproved as an historical event.

It either happens now, or it doesn’t really matter.

JOHN 11:1-44

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.  Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. So the sisters sent a message to Jesus, “Lord, he whom you love is ill.” But when Jesus heard it, he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.” Accordingly, though Jesus loved Martha and her sister and Lazarus, after having heard that Lazarus was ill, he stayed two days longer in the place where he was.

Then after this he said to the disciples, “Let us go to Judea again.” The disciples said to him, “Rabbi, the Jews were just now trying to stone you, and are you going there again?” Jesus answered, “Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. 10 But those who walk at night stumble, because the light is not in them.” 11 After saying this, he told them, “Our friend Lazarus has fallen asleep, but I am going there to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will be all right.” 13 Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep. 14 Then Jesus told them plainly, “Lazarus is dead. 15 For your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Thomas, who was called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

17 When Jesus arrived, he found that Lazarus had already been in the tomb four days. 18 Now Bethany was near Jerusalem, some two miles away, 19 and many of the Jews had come to Martha and Mary to console them about their brother. 20 When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that God will give you whatever you ask of him.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. Those who believe in me, even though they die, will live, 26 and everyone who lives and believes in me will never die. Do you believe this?” 27 She said to him, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.”

28 When she had said this, she went back and called her sister Mary, and told her privately, “The Teacher is here and is calling for you.” 29 And when she heard it, she got up quickly and went to him. 30 Now Jesus had not yet come to the village, but was still at the place where Martha had met him. 31 The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there. 32 When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34 He said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus began to weep. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?”

38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, already there is a stench because he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed, you would see the glory of God?” 41 So they took away the stone. And Jesus looked upward and said, “Father, I thank you for having heard me. 42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.” 43 When he had said this, he cried with a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”

Near the beginning of the Fourth Gospel, the author refers to Jesus’ miracle of changing water to wine as “the first of his signs” – thus tipping us off at the start that the miraculous deeds related in his Gospel are intended for the reader’s interpretation rather than astonishment. As examples of hagiography – stories told of a hero, saint, or savior by his or her disciples and followers – the New Testament Gospels are not concerned with reporting facts, so much as they are with representing what they understand as the “essence of Jesus” and persuading our belief in what he means.

We need to careful, then, not to diminish the Gospels – and the entire Bible for that matter – by reducing them to mere factual reports or even eye-witness accounts. We are dealing here with mythic literature, which means that much more is going on than what might be described on the page, miracle or not. Even a so-called miracle is merely a surface event intended by the storyteller not just to impress us but to open a view into deeper truth and, we might say, more reality.

Throughout the narrative of this Gospel, the author describes seven such “signs” that we are supposed to look through to grasp his meaning of Jesus. These seven signs are arranged in a very deliberate order, not according to their linear sequence but upon a narrative structure known as “chiastic” (often shaped like an ‘X’, the Greek letter Chi). In this case, the first sign makes a pair with the seventh sign, the second sign with the sixth one, and so on until the center is reached, which is where the “main point” of the structure is located.

The raising of Lazarus from the dead lines up with the sign where Jesus turns water into wine at a wedding party. In that miracle, Jesus orders six very large empty jars, the kind used to hold water for the rinsing and ritual washing of guests’ hands and feet upon entering a house, to be filled with water. He then tells the steward to ladle a cup of the water and bring it to the party host, by which time it has changed into wine. The opposition playing out here is between water and wine, social convention and spiritual transformation, ritual washing and internal change – what we might today name “religion” and “spirituality.” The Gospel writer’s message is that Jesus has freed us from conformity and obligation, bringing us joy and new life instead.

In the acrostic structure of the larger narrative, the raising of Lazarus stands as “complementary opposite” to this water-to-wine miracle. Again we have an outer-to-inner dynamic going on, as the dead body of Lazarus is filled with life again. The “bound” once-dead man is liberated from his bandages and given back his life.

As signs, these stories are pointing to the essence of Jesus (according to this author), which is his power to give joy, life, hope and new meaning to those who are empty and dead inside.