Great lines. John 9.

I don't know how universal this is (in America anyway), but our family accumulates lines from movies like they were photos stuffed in a box. (Does anyone do that anymore, or do we stuff them on a computer disk somewhere?) My guess is that it's common, since the American Film Institute has a top 100 movie quotes. Our family has a somewhat eclectic collection. It includes many of the famous lines, but other lines delivered with an interesting inflection or accent, or lines that fit family circumstances are more the norm. So while "Mama always said life is like ..." from Forrest Gump is the memorable quote (#40 on the list), our girls are more likely to burst out with "Run, Forrest, run." For years, a simple line from Mrs. Miniver, shaped how our three daughters addressed one another. In the movie, set during the London Blitz, the vicar delivers a stirring speech that begins, "This is the people's war!" But our girls were captivated by the son of the Minivers who is a cheery, naive, young soul who goes off to join the army to fight the Nazis. Every entrance he makes in the movie seems to start with a "Hello ..." The line our girls picked up on was "Hello, dad." said with an aristocratic, English lilt. And so it went ... younger daughter steps into the room and says to oldest sister, "Hello, dad." And oldest sister responds, "Hello, sonny."

Chapter 9 of John's gospel is filled with great takeaway lines and mini-scenes like that. I'll get to those in the next paragraph, but first a couple other thoughts. Remember that chapters are artificial divisions in these writings. Even so, this passage fits into a neat package, one story, of a length that matches other "chapters." One story in the chapter. A great story. I can imagine John really enjoying writing up this account, a smile on his face as he recalls how this blind beggar confounded the Pharisees with his plain-spoken words, and the seeing/blind contrasts and paradoxes in the rabbi's words and teaching.

First quote (John 9:9): Some people said, “This is the man!” while others said, “No, but he looks like him.” The man himself kept insisting, “I am the one!” Can you imagine the people talking amongst themselves as if the formerly blind man doesn't exist. Maybe shouting in the background in a DeNiro, Taxi Driver, voice, "You talkin' 'bout me? You talkin' 'bout me!"

Second quote (the simple report -- John 9:15b): The beggar is asked twice about his restored sight, once by the people, and once by some Pharisees. In both cases, his answer is essentially the same, and straight reporting: “He put mud on my eyes and I washed, and now I am able to see.” No extra words -- "it's a miracle, praise God, yippee skippee." We don't know, maybe the man's inflection or excitement said all that. Like the woman in Star Trek IV (the whale movie) who had been given a pill by Dr. McCoy, and as she's wheeled down the corridor is shouting, "The Dr. gave me a pill and I've got a new kidney." I'm sure that some times our witness needs to be this simple and matter of fact -- "I decided to follow Jesus, and now I'm able to see."

Third quote (the parents -- John 9:20,21): “We know that this is our son and that he was born blind. But we do not know how he is now able to see, nor do we know who caused him to see. Ask him, he is a mature adult. He will speak for himself.” Once again, no one seems to want to pay attention to the testimony of the blind guy. Here, it's how the parents protect themselves by answering the Pharisees' questions with indisputable facts, but with no conclusions or opinions about those facts that gets to me. "Go ask him for yourself." Maybe they said this like Tevye in Fiddler on the Roof in the opening scene when he introduces the song, Tradition, by talking about tradition:

For instance,
we always keep our heads covered,
and always wear a little prayer shawl.
This shows our constant devotion to God.
You may ask,
how did this tradition get started?
I'll tell you.




I don't know.

Two really great quotes (John 9:25, 27b): “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.” and “Look!" the man exclaimed. "I told you once. Didn’t you listen? Why do you want to hear it again? Do you want to become his disciples, too?” (NLT) This is the place where I hear John chuckle thinking about those Pharisees, with all their learning and nuance and rhetorical skill, all twisted up by a simple fact, the blind man can see, and a simple conclusion, "this isn't hard to grasp, but you keep asking, so you must be really interested."

Final quote (the devastating rejoinder -- John 9:41): “If you were blind, you would not be guilty of sin, but now because you claim that you can see, your guilt remains.” The Pharisees are ready to argue with Jesus, dispute his claim that they're blind, and he turns the tables on them. If only ...

In the beginning ... John 1.

Beginnings are so important. John starts his gospel at the beginning of time. No, that's not quite right. Maybe at the creation of time. However exactly we might describe this moment, it's the parallel to the Genesis account. "In the beginning, God ..." "In the beginning was the Word ..."

Volumes have been written about the first fourteen verses of John's gospel. His beginning that tells of the beginning. John speaks of the other John, the baptizer.

John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’” ... John said, “I am the voice of one shouting in the wilderness, ‘Make straight the way for the Lord,’ as Isaiah the prophet said.” ... John answered them, “I baptize with water. Among you stands one whom you do not recognize, who is coming after me. I am not worthy to untie the strap of his sandal!” These things happened in Bethany across the Jordan River where John was baptizing. (John 1:15, 23, 26-28 NET)

More testimony from the baptizer:

On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away the sin of the world! This is the one about whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.” (John 1:29-31 NET)

Parallels to the Old Testament are heaped onto the beginning.

• The Word was life, which was light -- let there be light.
• The law through Moses, grace and truth through Jesus Christ.
• John fulfilling Isaiah's prophecy.
• John working in Elijah's territory.
• Jesus, the Lamb of God.

As you read through this gospel over the next several weeks, you may want to come back each day and read these first 39 verses, soaking up the richness of John's beginning.

Two thoughts resonated with me this morning. John the baptizer said that he wasn't even worthy enough to be Jesus' servant -- "to untie the strap of his sandal." Thinking ahead, there will be more imagery associated with Jesus' feet? More importantly, how is it I can be worthy enough to be His servant?

The other thought was about way in which John (the gospel writer) has tied to Jesus to great figures and events from the text -- the law and prophets. John (the baptizer) in the continuation of Elijah's work. John also as the way-maker spoken of by Isaiah, and Jesus as the one for Whom the way was prepared. Jesus as Moses' fulfillment. And the allusion to father Abraham contained in the phrase, the Lamb of God. From Genesis 22:6-8:

Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, and the two of them walked on together. Isaac said to his father Abraham, “My father?” “What is it, my son?” he replied. “Here is the fire and the wood,” Isaac said, “but where is the lamb for the burnt offering?” “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Think of it. God will provide for Himself the lamb of sacrifice. And He did.

Friend of the family.

While most blogs have a Links section, I've refrained from doing that here. There have been plenty of links in the posts and pictures, but not a permanent list of other blogs. But I'd like you to be aware of, and visit if you're so inclined, a remarkable blog by Sarah, a BCC member studying in Cairo.

The blog is remarkable in several ways. Sarah is articulate and thoughtful. Her blog is a record of this new experience in her life, one that is pretty unique. It's full of pictures, in word and image. And it's a way to explore another part of the Mediterranean world; 21st century, yes, but I expect with some ties to the New Testament world as well.

Sarah's blog is an excellent example of what blogging is all about and can be found at http://www.aukake.blogspot.com. Leave a comment if something strikes your fancy -- words from home are always welcome.

Why? 3 John 1.

If the question, "Who?" comes quickly to mind when reading 2 John, then the question, "Why?", is likely the one that comes to mind when reading 3 John. Why, as in, "Why is this letter in the Bible?" What is it we're supposed to learn from it?

That last question, of course, is something we need to ask whenever we read the text. Sometimes, the answer is not so much a rule we need to follow, or a lesson to learn, but knowledge about God, or ourselves, or community, or some aspect of what it means to live as God's creatures. Being a Jesus-follower is not just following a set of rules. David wrote:

LORD, our Lord,
how majestic is your name in all the earth!
You have set your glory
above the heavens.

Through the praise of children and infants
you have established a stronghold against your enemies,
to silence the foe and the avenger.

When I consider your heavens,
the work of your fingers,
the moon and the stars,
which you have set in place,

what are mere mortals that you are mindful of them,
human beings that you care for them? (Psalm 8:1-4 TNIV)

When we read this Psalm, we can join with David in considering and meditating on the vastness, the glory, of God, and on our own insignificance within the universe -- yet exalted because God chooses to concern Himself with us. I can imagine David out in the night tending the sheep, contemplating the enormity of what it meant to be cared about by the Creator. When I'm in a similar situation, I often have similar thoughts. But I don't need to be in that situation, because the words of God through David, are right there for us to ponder and learn from.
Why, then, is this letter in our Bible? If the short and somewhat facetious answer is, "Because God wants it in there.", what is the more serious answer? Well, what do we learn from this letter? Here's a list of some of the observations I made:

1. Gaius is the recipient of the letter, a beloved brother of the writer of the letter, "the Elder."
2. Gaius lives according to the truth -- presumably the truth of faith in Jesus.
3. The Elder (let's call him John from now on), has had word of Gaius' situation.
4. Gaius was a disciple of John's ("my children"), who has continued to live according to the teachings of John.
5. Faithfulness is demonstrated by showing hospitality to other brothers in the faith. (Hospitality was an especially important behavior in their culture.)
6. Keep up the good work, Gaius, in showing hospitality.
7. Diotrephes is causing trouble, and that trouble seems to stem from a conflict with John (he wants to be first).
8. The trouble Diotrephes is causing is more than disagreement. He's interfering with the support of others sent from John, even to the point of inciting others to also withdraw support (hospitality).
9. Actions signify belief. Good actions from godly belief, evil actions from no godly belief.
10. Demetrius is a good guy. Help him out.
11. John hopes to come visit the church and Gaius.

That's a sufficient list for now. There's no doubt that there are lessons in here, and a reinforcement, especially, of the larger teaching in 1 John. We might say that 3 John shows us a practical application of what John means in his teaching letter about walking in the light. Dark and light -- contrast -- Gaius and Diotrephes.

I also think it's significant to see that there was rancor even in the early church, and that ambition was at the heart of it. This isn't any different than what Paul wrote about to the Corinthians ("some follow Apollos, some follow Paul"), except for the specificity of who's involved. We learn, too, that John had hopes of being able to straighten things out, which is encouraging.

Much of the teaching in the Bible is captured in the stories and history of real people. Narrative, not exhortation or discourse, is the norm. In this, 3 John is more typical, not less typical, of most biblical teaching.

Finally, we should make sure that we catch the primary purpose of John in this letter, which drives his comments to Gaius and the contrast with Diotrephes. Here it is, verse 8 says, "Therefore we [not the pagans] ought to support such people" and then John writes in verse 12: "Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true." In other words, "Take care of Demetrius, Gaius."

Abraham hosts 3 angels. 16th century German icon.

Who? 2 John 1.

Backfilling of the blog is ongoing, but here's something for today's reading.

If you're reading in the NIV, you might stop before finishing the first verse, wondering, who's the elder? Who's the chosen lady? If you're reading 2 John online using the NET Bible (where most of the Bible quotes on the blog are from), there are hyperlinked footnotes for each of these two people. These footnotes are quite a window into the translation process, as well as an incredible resource for the reader. As long as the reader remembers they're not inspired. When I use the footnotes I do my best to make sure I re-read the verse in context both with the explanation in mind, and without it in mind (difficult to do if you don't do it before looking at the footnote). But the NET Bible has another resource that makes that easier to do, and that's to "listen to the chapter." While no substitute for reading out loud yourself, I found it useful today to hear the reader's expression of the letter, after reading the footnotes.

The NIV starts this letter with the words: "The elder, To the chosen lady ...". So, who is the elder? And who is the chosen lady? I'm going to put a link here for the NET Bible footnotes. The translators have a "study note" that deals with the issue of who the author, the elder, is. It's John. Well, of course, the title of the letter is 2 John. I don't want to get too arcane here, but the titling of the various books of the Bible are later additions to the manuscripts. The reasons for calling this book the second letter of John include: historical attribution, similarity to the other two letters and the gospel identified as written by John, and later copies of the letter where this title has been added. The footnote in the NET Bible talks about John's own reticence to identify himself in the gospel of John, and here in the letter, "the elder" replaces his calling himself "beloved disciple" in the gospel.

I like that. The impression I have when reading "beloved disciple" is of a young guy. In the letter, at the last stage of his life, John calls himself "the elder." (It may be this is a claim to office, but even as a description of age, the implication is one of authority.)

As to the chosen lady, the NET Bible footnotes discuss a couple of possibilities. One is that there was a specific person the letter was addressed to. This would lead to a translation that was either: "to the lady, Electa" or "to the chosen one, Kuria." A second possibility is that the translation "chosen lady" is correct, but refers to some anonymous Christian woman who received the letter. A third possibility is that the translation "chosen lady" is correct, but it is a collective noun, signifying that this is metaphorical language for the church. The translators' notes then provide evidence to confirm the idea that this is a collective noun, because of its usage later in the same letter.

This is the kind of information that is fun to learn, but not fully necessary to our understanding of God's message for us.. Without knowing whether John is referring to a church or a person, the lesson inside the letter is the same. Further, without knowing the language details, the Bible provides parallel information that help us see the metaphor of church as chosen lady -- in 2 Corinthians, Paul talks about the church as the bride of Christ. John himself refers to the wedding of the Lamb in the Revelation.

Still, I like the immediacy of the reminder (in the footnotes) of the metaphor, and the confirmation from the language, not being a Greek-speaker. (It's also good to see how faithful the translators are trying to be to the original language.) As the church, we are chosen, and intimately connected to Jesus. The elder friend of the bridegroom, has a few words to say to us.

And the words aren't new -- love one another. But we get a clear definition of what that love looks like: "that we walk according to his commandments."

There's also a warning in the letter. Don't give any sign of allegiance (in hospitality in this case) to those who come with false teachings. That makes good sense even today, and the implication is that we're able to recognize such. John says two things about these "antichrists". First, they won't confess Jesus [as] Messiah, a real human being. Second, they will teach something other than the gospel.

Both the warning and the command imply this -- we know his commandments. Back to the text!