In John 4:35, Jesus says “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” And later in the same chapter (v48-51), he says,
I am the bread of life. Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down from heaven. Whoever eats this bread will live forever.
Earlier in John’s Gospel (4:13-14), Jesus says something similar to the Samaritan woman at the well:
Everyone who drinks this water [from the well] will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.
When we are going through stressful, difficult times, or are feeling out of sorts, we have to choose what kind of bakery we go to, to get some bread to satisfy and calm ourselves.
Sometimes, we engage in things that are psychologically and socially healthy, like meditation, going for a walk or some other kind of exercise, meeting up with a friend or resting.
But oftentimes, we engage in things that are not psychosocially healthy and that can even have harmful consequences, like going on a shopping spree, drinking too much alcohol, watching pornography, lashing out physically or verbally at our loved ones, driving too fast, using drugs, skipping work and so on. These mechanisms provide temporary relief, but leave us hungry for more, and often create more problems than we had in the first place. They do not truly satisfy our hunger. Indeed, we might end up more hungry than before, and need more of this kind of bread next time.
Jesus invites us to come to his bakery when we are hungry for something to satisfy our souls. The bread he offers is healthy, wholesome, long lasting and satisfying.
When we reach these points of difficulty in life, we have the opportunity to make a choice – to pick our bakery. Do we go to the one on the corner where we can buy the soft white bread that lasts only a moment? Or do we choose to drive a distance to get the healthy bread that lasts a long time?
Or can we choose to turn to Jesus, the master baker, to get the bread that will last for eternity, bread from heaven?
The final chapter of Luke’s Gospel (chapter 24) tells us of the fall and rise of faith. Ordinarily in English, we’d talk about the ‘rise and fall’ of something, but in this narrative, the order is truly first the fall of faith and then the stumbling, feeble rise of faith. It is a story of the fragility of faith, and tell us about some of the key ingredients that help to build faith: walking, friends, scripture, fellowship, the Eucharist, and worship. It is through our encounters with these elements – in all of which Jesus is fully incarnated and present – that we discover faith. With all its ups and downs and faltering.
v1-10: The women visit Jesus’ tomb early on the third day, on Easter Sunday, and find it empty. But they encounter shining men, like angels. They rush back to tell the men.
v11: But the men “did not believe the women”. Just so. Perhaps a clear example of patriarchy, because Peter immediately goes to verify what they have said. Or perhaps a clear sign of the fall of faith.
v12: Peter finds the tomb empty, but is baffled. We goes away, wondering to himself what had happened. We applaud his thoughtful reflection. But there is a sense of Peter feeling disoriented and lost – wandering alone. His faith falters and falls.
v13: Still on that same day, two of the disciples leave Jerusalem to head to a village called Emmaus. It’s still Easter Sunday and already we see the start of a scattering of the disciples, a fragmenting of the fellowship that had sustained them for three years, and of a movement away from the centre of the Easter narrative – away from Jerusalem. Faith falters when we fall out of fellowship with each other and when we walk away from the church.
v14-18: As they walk a man joins them – it is in fact “Jesus himself” – but their eyes are kept from recognising him. So they engage him as a stranger, and we get insight into their true feelings and thoughts about current events.
v19: When they describe Jesus to this traveller, they use language associated with Moses – a great man, but just a man. A powerful prophet, but just a human prophet. All sense of Christ’s divinity and majesty, all the prophesies he mentioned, linking himself to the suffering servant in Isaiah, are forgotten. Faith has fallen.
v21: “We had hoped” they say – meaning the hope they had had, has now been lost. And they mention that “it is the third day since all this took place”. Somewhere they remembered Jesus saying that on the third day he would rise again. It was now the third day and there was no sign of him (or so they thought). Whatever shreds of hope – of faith – they had had were rapidly slipping away. Faith falls further.
v22-24. They mention the women – that the women “amazed” them – and confirm that the tomb was found just as they said. “But they did not see Jesus.”
v25-29: The traveller (Jesus, but still not recognised) then explains to them how everything in the first testament scriptures point towards Jesus. But still they do not recognise him. Though they appreciate him enough to persuade him to stay and join them for dinner.
v30: “At the table with them, he took bread, gave thanks, broke it and began to give it to them.”
v31: THEN!! Ah, this wonderful THEN! “Then their eyes were opened and they recognised him!” It was in this moment of sharing a meal together that they recognise him. No fanfare. No miracle. No sermon. No revelation. Just a simple meal, where Jesus took, blessed, broke and gave the bread, just like at any other Jewish meal. And then their eyes were opened. Faith surges!
v32: And though he disappears from their sight, they then remember that as he taught them from the scriptures, their hearts were burning within them. Faith rises!
v33: Two two rush back to Jerusalem, still that same Sunday night. They rush back towards the fellowship with the other disciples and the women. Back towards the ‘church’ – the gathering of the believers in Christ.
v34: Simon had, in the meantime, also seen Jesus, and the disciples were exclaiming, “It is true! The Lord has risen!” Jesus, no longer just a prophet, but The Lord. Faith rises some more! And the two disciples share their story with the group. Through sharing faith continues to rise.
v36: In that moment Jesus appears among them, with his familiar post-resurrection assurance, “Peace be with you.”
v37-38: Immediately, however, they are startled and frightened, thinking him a ghost, troubled and doubting. Faith so quickly falls.
v39: Jesus’ response is to provide evidence: “look, touch, see”.
v41: But “they still did not believe it”! When faith falls, it struggles to rise.
v42: Jesus provides more evidence by eating food, to demonstrate that he is no ghost, but flesh and blood. But still no faith response.
v44-49: Then Jesus teaches, as he taught the two on the road to Emmaus. And he “opened their minds so they could understand the Scriptures”. We are not, however, told how the disciples received this and how it influenced their faith. Indeed, curiously, neither of Jesus’ teachings (in vv25-27 and vv45-49) appears to prompt a rise in faith.
v50-51: Jesus then goes out, blesses them and is taken up before their very eyes into heaven.
v52-53: THEN!! Ah, this wonderful THEN again! “Then they worshipped him and returned to Jerusalem with great joy, and stayed continually at the temple, praising God.” Finally! Faith rises. In v32, faith rose through the simplicity of a shared meal, friendship and the symbolic breaking and sharing of bread. In v51, faith rose through the lifting up of the Son of God and of the disciples’ eyes towards heaven – a visual lifting up towards God.
Your faith, like my faith, like the disciples’ faith, rises and falls, falls and rises. It is seldom a nice smooth, continuous, upwards line. It ebbs and flows, waxes and wanes, rises and falls. But we see in this narrative, with all the real humanity of humans, the important ingredients of walking, friends, scripture, fellowship, the Eucharist, and worship.
For God did not send his Son into the world to condemn the world, but to save the world through him.
This follows probably the most well-known verse in the Bible, John 3:16, where Jesus says,
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
In both passages, there is a pattern of speaking from Jesus: not this, but this:
Not to condemn, but to save
Not perish, but eternal life
This ‘not-but’ pattern helps to make Jesus’ mission in the world – or rather, God’s mission for Jesus in the world – clear. Jesus’ mission is NOT about condemnation, judgement and death, BUT rather about salvation, health (in the Greek, the word for ‘save’ also means ‘heal’) and life (eternal and abundant).
A first implication of this is about our own thinking. Often we get caught up in spirals of negative thinking, where we focus excessively on the negative things about this world. While there are, of course, many negative things around us, dwelling or ruminating on these does not lead us towards salvation, health and life, but rather towards condemnation and death. In our obsession with negativity, we overlook or miss the many good things that there are in this world, the many gifts and blessings from God.
In the same way that Jesus’ mission is oriented towards salvation, health and eternal life – in a world that is full of darkness, corruption and despair – so should our thinking about the world be oriented towards salvation, health and eternal life.
A second implication of this ‘not-but’ pattern concerns what we stand for as Christians in this modern secular world. Too often, when Christians decide to stand up for something in our faith and to speak into the world, we stand up to condemn something – gays, trans, premarital sex, abortion, and so on. And our standing up for the things of God is often expressed in angry, judgemental, condemnatory and even hateful ways. All the things that Jesus says he did NOT come for.
Instead, let us stand for salvation, for health and for life abundant. For example, let us stand for access to health care, for quality and free education, for decent housing, for a higher minimum wage, for expanded social services. Let us stand for the sustainability of our planet, for building human fellowship and compassion, let us stand for the poor, let us stand for life. These are the things Jesus stood for. As Christians we should be standing for the same things.
For God did not send his Son into the world to condemn the world, but to save the world through him.
1 John 1:1 – 2:2 provides a remarkable account of sin in the life of the Christian. John’s point of departure is that God is light, which comes up also in the opening chapter of John’s Gospel. In 1 John 1:5, John affirms that because God is light, no darkness can exist in or around him at all. The consequence of this is that if we are walking a path of darkness – in other words, a path of sin – then we cannot be in God’s light, because darkness cannot exist in the light. (In the message I provide an explanation of how darkness disappears in light, and apply this to John’s account in 1:6.
However, the reality for Christians is that we do sin, as John says in v 8 (If we claim to be without sin, we deceive ourselves) and v 10 (If we claim we have not sinned, we make God out to be a liar). Clearly, in John’s mind and experience, sin is inevitably part of the life of the Christian. And merely claiming that we are without sin is to sin! We deceive not only ourselves, but also God. So the question is not whether you or I sin, but rather what sin(s) we are committing. What is important is to at least acknowledge that we sin, to own it, to be honest about it.
But even though John sees sin as inevitable for Christians, he does also say that we should not sin: “My dear children, I write this to you so that you will not sin” (2:1). There is an expectation that we ought to be sinning, since (as we saw before) sin cannot exist within God’s light. How then to we resolve this conundrum?
Jesus Christ is solution to this challenge. His incarnation, life, ministry, teaching, death, resurrection and ascension together create a solution for our inevitable sin. His blood purifies us from sin (1:7). If we confess our sin, God will (because God is faithful and justice) forgive us and purify us (1:9). And Jesus will serve as our advocate, speaking on our behalf with God the Father, atoning for our sins, and indeed the sin of all humanity (2:1-2). Everything we have focused on over the past weeks, since Ash Wednesday, has been laying the foundation for this understanding: the great salvation work of Christ on behalf of all of humankind.
In summary, John gives three steps for a Christian response to sin:
Try hard not to sin! Avoid stepping out of the light into the darkness.
When to you do (inevitably) sin, be honest about it. Don’t pretend like you’re not sinning. But also don’t beat yourself up about it. We are all sinners!
When you sin, stepping into the shadow and the path of darkness, turn as quickly as you can back towards Christ, the Light and Life of the world. Say you’re sorry. Ask for his forgiveness and accept it. Go back to step 1 and repeat (many times).
Today we celebrate Easter Sunday – the culmination of weeks of Lenten fasting and penitence, and a week of daily soul-searching services. On Good Friday, we watched our Lord’s life slip away on the cross and experienced darkness fall over the earth as the Light and Life of God was snuffed out. And then we waited, through Friday and Saturday – wondering, what might happen, how might this all turn out.
It is relatively easy for us, because we are so familiar with the outcome of the story. But for those first believers – such as Mary and the other women in Mark 16:1-8 – it must have been surreal and terrifying. The unthinkable had happened. No wonder Mark relates the confusion of the first women to arrive at Jesus’ grave, and their fear and silence after encountering what they thought was a young man (but probably an angel).
For us, though, we now understand and appreciate the resurrection of Christ as the fruit of Christ’s triumph over death, of God’s generous and complete forgiveness of sins of all humanity, of a profound and utter reconciliation with God, and the restoration of Christ as the light of the world. God gifts back to humanity the very one that humanity sought to extinguish, as a sign of their joint unconditional and extravagant love for humankind, and indeed the whole cosmos.
Alleluia! Christ is risen indeed!!
In Romans 6:3-11 we gain further insights from Paul into the ways in which our salvation follows the same path as Christ’s death and resurrection. In our baptism, we die to self in a watery grave; only to be raised again to new life in Christ, a life filled with Holy Spirit. In our service today we baptise little Onyedikachuckwu Christian Okafor – a visible sign of God’s salvation – and renew our own baptismal vows, said originally on our behalf as infants, and today renewed freely by ourselves.
Lord, you have nourished us with your Easter sacrament. Fill us with your Spirit and make us one in peace and love. We ask this through Jesus Chris our Lord. Amen.
Watch the video of today’s Good Fridayservice here. The Gospel reading and sermon start at about 25 minutes and continue for a total of about 25 minutes. If you want to hear me sing, you can also skip to about 1 hour and 18 minutes, as I lead the singing of “Sing, my tongue, the glorious battle”.
Today is Good Friday on which we commemorate the suffering and death of Christ, the Son of God. Part of what is so remarkable, even shocking, is that it is not just Jesus the man who suffers and dies, but God the Son who suffers and dies.
From the moment of his incarnation, separating out the second person of the Trinity into human form, God began to experience life as a human. This reaches a climax on the cross, when the evil and darkness of this world crashes into the Son of God. It is the whole person of Jesus – with both his human and his divine natures – who suffers and dies on the cross – not just the human Jesus.
Christ experiences the sins of all the world – past, present and future – falling upon him, leaving him feeling dirty, tainted, defiled. No wonder he says, “I thirst”.
Christ experiences sin’s separation from God – an ocean of sin distancing him from the Father with whom he had already existed for eternity. No wonder he says, “My God, my God, why have you forsaken me”.
Christ experiences the surprise of human love, and the ways in which compassion between people brings God into our midst. Thus he says to his mother, “Woman, here is your son” and to his beloved disciple, “Here is your mother”.
Christ experiences the grace of God, able to transform the darkest and most painful into a moment of salvation and glory. Thus he is able to say, “It is finished!”
Christ experiences death – the loss of life, the loss of this world, the loss of self. John writes poetically, “He bowed his head and gave up his spirit”.
As much as we might want to end today’s story with a ‘Happy Easter’, scripture does not permit this. We have to end with the darkness that covers that earth as the Son of God’s light and life is snuffed out. And we wait in silence and hope for his resurrection.
Tonight is Maundy Thursday, when we co-celebrate Jesus’ washing his disciples’ feet and Jesus’ institution of the Lord’s Supper (also known as the Eucharist or Mass). This year we read about these events in John 13:1-17 and 1 Corinthians 11:23-26. (I’ve preached about some of this before in a chapter in my book entitled the Kenotic U.)
What stands out for me this year is the extent of Jesus’ willingness to humble himself and serve humanity. Remember that this is God the Son we’re talking about. Not just a Rabbi, not just a priest, not a Bishop, not the Pope – God in human human form! Yet, Jesus, knowing his identity, gets up from the dinner table and strips down to his undergarments and dons a towel and washes the feet of his disciples. Peter, is so uncomfortable with this demonstration of humility from his master. And one wonders about Judas, who has already decided to betray Jesus, and Jesus already knows this – yet Jesus washes Judas’ feet also.
And he offers them his body – broken for us – and his blood – shed for us – for our salvation. He calls us to remember this every time we sit down for a meal. For Christians who follow the sacramental tradition – like us Anglicans – we celebrate this Eucharist at least once a week, because we regard this as the central demonstration of God’s love for us and so we re-enact Jesus great service to humanity.
Jesus whole stance, throughout his life, was one of servanthood. He is the lamb of God, foreshadowed by the Exodus story in Exodus 12:1-14. A life of sacrifice, of service, of humility, of love, of other-centredness.
After washing their feet, Jesus gets up and dresses again and takes up his place at the table and teaches them:
“Do you understand what I have done for you? You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.
And shortly thereafter he summarises his entire ministry (John 13:34-35):
A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.
May God give us the courage to walk his path of service.