After this there was a festival of the Jews, and Jesus went
up to Jerusalem. Now in Jerusalem by the Sheep Gate there is a pool, called in
Hebrew Bethezda, which has five porticoes. In these lay many invalids—blind,
lame, and paralyzed. One man was there who had been ill for thirty-eight years.
When Jesus saw him lying there and knew that he had been there a long time, he
said to him, “Do you want to be made well?” The sick man answered him, “Sir, I
have no one to put me into the pool when the water is stirred up; and while I
am making my way, someone else steps down ahead of me.” Jesus said to him,
“Stand up, take your mat and walk.” At once the man was made well, and he took
up his mat and began to walk. Now that day was a Sabbath.
May
the words of my lips and the meditations of all our hearts be acceptable to
you, O Lord.
Jesus
is in Jerusalem and he goes to the Pool of Bethesda. Imagine for a moment that
you are there: maybe close your eyes and try to imagine the heat of Palestine;
the smell of food; the sound of a dog barking or of children playing; the
murmur of a group of people nearby. You are at a pool, surrounded by arches
offering shade and shelter and the area has become a gathering place for anyone
with some sort of sickness: they are watching the surface of the water for
the smallest sign of the rippling of the waves. A bubbling from the underground
spring or even a breeze could cause a stampede of invalids trying to be the
first into the water. You hear Jesus talk to one invalid and offer to heal him
- an offer which is accepted - and your curiosity takes over and you move
closer.
Now
what’s this business of getting into the water all about? Religious
commentators explain that when the waters of the pool moved – that movement
which triggered the rush of the hopeful to be first into the water for divine
healing – the belief was that an Angel had touched the water. I have no doubts
that the people of Jesus’ time had a stronger belief in Angels than we have
today: or is it that the distance in time and knowledge between then and now has
left us question some of these more awkward bits of religious belief? I’ve
heard it said that most British Christians are "functional atheists".
While we believe in God, we function as if God were still resting after the
creation. We don't expect God to break into our lives. Our God tends to be seen
as a very passive God.
I
certainly grew up questioning much of the traditional elements of the Bible and
I suppose like many I simply decided to concentrate on what was clear to me: the person, the
teaching and the sacrifice of Jesus. Some of the other stuff, I reasoned, was fringe,
a bit too fantastical or not relevant to where I was in my faith at that time.
After all, these people didn’t have the scientific and medical knowledge that
we take for granted today but had to find some explanation for what they didn’t
understand.
In
the end, I suspect it comes down to definitions and I’d like to illustrate that
with a little scenario from the classroom because the parallel with today’s
Gospel is very strong: angels and miracles.
I
used to be a High School teacher of RE. My Yr. 8 students - aged 12/13 - had been
studying Miracles and it had been a struggle from the outset, if for no other
reason than spelling. You see “miracles” on the board, look down to your book
and write “miricals.” How does that happen? Every. Single. Time?
Of
course, the first problem was that of definition: what are we talking about
when we talk of miracles? Blank looks. It took some time, and with heavy
guidance from me, to decide on “A dramatic and unusual event which goes against
the laws of nature and is caused by God or one of his agents.” This is where it
all started to unravel as we were taken down an unexpected line of discussion
in relation to what constitutes an agent of God. Predictably angels came in for
some considerable forensic examination and I found myself explaining the mind-set
of the medieval artist.
“O.K.”
I say, “I’m a Medieval Pope.” They look less than convinced.
“Chris,
you’re Michelangelo.” Chris looks pleased.
“Chris,
I need a nice painting on the ceiling of my new chapel - a Biblical story. How
about the Christmas story?”
“Right
you are Guv.”
Later
Michelangelo gets out his Bible. “What’s in the story that I need to include?
Stable, check. Mary and Joseph, check. Infant, check. Cattle, check. Shepherds,
check. Wise men, Check. Innkeeper, check. Angels, ch … Angels? Oooh, Angels.”
“What
does an angel look like?” I ask.
How
about you guys? Any ideas?
Surprisingly
for a group of avowed Atheists they soon build up a picture: M & S floaty
nighty, pigeon’s wings and a tinsel halo.
“Musical
Instrument of choice?” I ask.
“Harp.”
They chorus happily, entering into the spirit of the occasion.
“Trumpet.”
Someone else offers.
(I
ponder, briefly, how far we have moved in five minutes from my carefully
crafted lesson plan on miracles – sorry: miricals.)
I
draw said angel on the board. It takes about six pen strokes but they pronounce
themselves happy with the result.
So I
ask them, “How did we get to this?”
“Well,
it’s in pictures.”
“And
adverts. Sir, Sir, Have you seen that advert for cream cheese where …..?”
And
so it goes on. Having established that this image is firmly established in the
international imagination, I try to point out that medieval artists were faced
with a no-win situation in attempting to represent something visually where
there’s not much in the way of description to go on.
I
explain, “They needed to get over the idea of something spiritual rather than
human otherwise we’d be looking at these paintings asking “Who’s that man in
the background?” or “Why are those ladies falling out of the sky?” The angel as
we know it is an artistic compromise.”
“Are
you saying they don’t look like that then?”
“Well,
I’m saying they might not.”
“What
do they look like then?”
“O.K.”
I take a deep breath. “What does “angel”
mean?”
There
is no response.
I ask
again.
“Mernerner”
(That’s
teen-speak for “I don’t know”)
I
offer them a clue, “It’s a Greek word.” Why did I tell them that? This is
bottom set of 12 year olds. What are the chances they know New Testament Greek?
What is the matter with you man?
Still
no ideas.
How
about you? Any ideas?
“It simply
means messenger of God. What does God’s messenger look like?” Perplexed looks.
This is marginally encouraging as it indicates some level of mental activity
above and beyond maintaining a heartbeat.
“Do
you remember when Mrs. Stanley sent a pupil down with a message last lesson?”
“Are
you saying Emily was an angel?”
I’m
saying Emily was a messenger. What does a messenger look like?
“Could
be anybody.”
“Exactly.”
“I
don’t get it.”
I
sigh. I do that a lot with Yr 8. “Why does God’s messenger have to look picturesque?”
“Coz
it’s an angel.”
Now,
you will recognise that this is a circular argument.
“And
angel means messenger.” I persevere. “Why couldn’t anyone be God’s messenger?
Please don’t say “because we don’t have wings.””
“So,
right? Are you saying Sir that anyone could be an angel because they’d be being
God’s messenger?
“I’m
just saying that the images of medieval artists might not always be helpful,
that’s all. What was an aid to faith in the middle ages seems to be quite the
opposite today: "Who'd believe in one of those winged things?"
There
is a glimmer of hope that we might, at last, move on to talk about miricals.
“Any
questions on anything we’ve looked at so far?” I ask. “Yes Chris?”
“Sir,
who’s Michelangelo?”
And
yes, much like my lesson, we are moving on to talk about miracles. “A dramatic
and unusual event that goes against the laws of nature and is caused by God or
one of his agents.” The agent of the Godhead here, being Jesus the Son.
By
the way: any ideas why it the passage mentions that it was the Sabbath? It’s
important because Jesus has cured on the Sabbath when nothing that could be
understood as work might be done.
Surely
healing is a necessary, compassionate act which the Sabbath law allows for?
Well, yes – in an emergency but this man had been suffering for 38 years so his
condition hardly counts as an emergency so his healing could surely wait until
the Sabbath was over.
So
what? Interesting enough – or maybe not. Why are we considering this passage
today? Well, I think there are two
possible approaches: I think the challenge for us today is to consider whether
Jesus’ words as spoken to this man and the Pharisees are also words for us
today? What am I going to do with this passage? What are you going to do with
it?
Let’s
try this approach: And Jesus asked the man, “Do you want to be made whole?”
Do we
fear the cure more than the illness? When we cease being a victim – “I can’t
get to the water Jesus; there’s always someone else who gets there first” – and
start being responsible then we begin to become strong enough to walk beside
others who are in pain and need help. We are more able to accept our enemies
and the outcasts no one else wants to know. We no longer make excuses; instead
we walk forward to new life in Jesus and go to work serving, healing, hoping,
and living a life which involves helping others.
But we
know that to get up and follow Jesus will involve us in people’s lives in ways
we’re not sure we really want, because to be whole means to be re-connected
with God and with God’s people and God’s creation. No more isolation. No more
living my own private life where no one bothers me. To be whole means to get
off of our backsides and get involved. It means working hard, often doing behind
the scenes work that is tedious and overlooked: talking quietly to people;
offering a shoulder to cry on; a listening ear; moral and practical support as
far as we are able and praying for each other and others – even the ones we
don’t much like. We know that to say, “Here, am I Jesus! Send me!” is something
that in our heart of hearts we really don’t want to say because it may require
us to do something.
But there
is another way of looking at this passage: If we are really the modern audience
of today’s passage, then are we being invited to examine how the knowledge of
God brought by Jesus is rejected because it is too challenging to the way we’ve
always done things? “You can’t do that!
It’s the Sabbath!” When do the safe and comfortable ways of doing things help
to keep people "sick" or "stuck in their condition" rather
than offering new life through the power of God? I think that was the situation
in today’s Gospel: the man had the opportunity for a new life, a fresh start
but the religious rules of his day would have kept him where he was. The
rejection of Jesus later in this story, then, is a rejection of the possibility
of new ways of knowing God and living the life of faith. Jesus could have
avoided the controversy of this healing by waiting until after the Sabbath; or
not commanding him to take up his mat.
Jesus did both as a deliberate act.
So
what might those things be today?
I
remember a lady once complaining about teenagers coming to church in jeans. She
was especially upset when they went up for communion in trainers: so
disrespectful! Would she rather have had them in church in jeans and trainers,
or have her idea of the proper way of doing things keep them away?
Many
years ago I was a member of a congregation where the morning service was
broadcast live on the Radio. A few days later the vicar received a letter of
complaint from a member of the public because the Lord’s Prayer, which had been
set to music, had been accompanied … by a guitar! Does obedience to these unwritten
“rules” help or hinder the spread of the gospel? Perhaps we should be asking
ourselves: "What are we willing to do differently so that more people
might hear the Gospel?"
So,
look around you. Think about what we do here and what you do afterwards as a
result of being here. Is there anything in our practice that keeps people away
from the message of Christ?
So,
at the start I asked you to try to imagine that you were there. Who in the
story did you most identify with: those who stood for the old ways of doing
things or those who stood for the new? Your answer to that question may well
influence the way you think and act from now on.
Well,
there was a miracle by the pool of Bethezda. Why? Not just because Jesus
performed a healing but because in that healing the people glimpsed new possibilities.
I think that our prayer should be for Jesus to touch many more people so that
they, too, can see new possibilities.
Amen
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