God’s grace, peace and mercy be with you. My sermon is entitled Signs,
Symbols and Significance. My focus is our Gospel (John 2:1-11). Let us pray.
Heavenly Father, the psalmist wrote, “I rejoiced when they said to
me, ‘Let us go to the house of the Lord.’” Now that our feet are
within your gates, we rejoice to hear your Word. As we listen, may your Spirit
enlighten our minds and move our hearts to love deeply as Jesus loved. This we
pray to you, Most Holy Trinity. Amen.
Did you know that there are thousands of books, songs, movies
and quotes with the word sign in the title? I was going to list some, but it is
sufficient to mention only one. Robert Schuller once said, “Problems are not
stop signs, they are guidelines.”
Everyone knows what to do when you come to a stop sign. You
stop. Most people know which restroom to enter because you can read the sign.
Recently, I had to install big red arrows at the end of my driveway showing
where to enter because some guy delivering a package drove over the reflectors
alongside the driveway.
A sign is a conventional mark, figure or gesture that conveys
information. Our English word, sign, is derived from the Latin word, signum,
which is an identifying mark,
token, military standard or omen. If you can read the sign, you know what to
do.
On the other hand, not everyone knows the meaning of a symbol. The Greek noun symbolon means
token, watchword or sign by which one infers a greater reality. Literally, it
means that which is thrown or cast together from syn (together) and bole
(throwing or casting a missile, bolt or beam). Symbols express the
invisible or intangible by means of visible or sensuous representations. Through
symbols we recognize divine beings and spirits.
As I
said, not everyone understands symbols. If you are not introduced to a culture
or a religion, you may not understand the difference between stars, bars or
chevrons; the appropriate colors to wear to weddings, funerals or football
games; or what foods to serve on particular holidays. Most Christians know that
we use symbols to point to a greater reality. The fish, dove and lamb have
meaning. The Bible, cross and ship have meaning. The symbols of bread and wine
are the true Body and Blood of Christ. The symbol of Baptism is the forgiveness
of sins and new life for the sinner through the death and resurrection of Jesus
Christ. I mention signs and symbols today, because we must know the difference
when reading the Gospel of John.
There
are seven signs in John’s Gospel. The first two occur in Cana, and five others[1] occur throughout the first
half of the Gospel, also known as the Book of Signs. The second half of John is
known as the Book of Glory. At the end of the proper ending of John, we read, “Jesus
did many other signs in the presence of the disciples, which are not written in
this book; but these are written so that you may believe that Jesus is the
Christ, the Son of God, and that by believing you may have life in his name.”[2] As you will
see, these verses explain the purpose of the signs.
Whereas
the Synoptic authors (Matthew, Mark and Luke) employ the term miracle, John
uses the term sign. While the Synoptics relay dozens of exorcisms, healing
miracles and power over nature and death, John records only a few nature and
healing miracles and one account of raising the dead. In the first three
Gospels, people often praise God after witnessing miracles, and in John, people
create controversy. The former Gospels relate Jesus’ powerful deeds to the
Kingdom of God and authority of Jesus, especially over Satan; the last Gospel
sees that symbolic actions reveal Jesus' origin, identity and relationship with
God the Father. The role of faith in the Synoptics is usually a prerequisite
for Jesus being able to perform miracles; and in John, people should come to
believe as a result of seeing the sign that Jesus performed.[3]
In
the Synoptic Gospels, people test Jesus by asking him to perform signs and
wonders; but he refuses.[4] In John, signs are the works
which Jesus willingly performs in order to bring people to believe in him. If
people do not come to believe, despite having seen the signs, then the signs
did not fulfill their intended purpose.[5]
Note
that in contrast to the Synoptics and Paul, John's Gospel never uses the nouns
faith or belief, but only the verbs believe or trust. Believing is an action
that one does, not an object or thing that one possesses; thus, the translation
believing is better than possessing faith. And since believing involves
relationship, an even better translation in English would be entrusting oneself
to God or Jesus.[6]
As
I said earlier, there are two signs or miracles in Cana. In these, the mother
of Jesus and a royal official entrust themselves to the efficacy of Jesus’
word, whatever the cost. In between these two accounts, there are other
examples of faith, and by means of them, John challenges his readers to deepen
their faith. The Samaritan woman at the well, like Nicodemus, demonstrate
partial faith initially, and eventually both come to believe.[7] As the examples of the
mother of Jesus and the royal official indicate, true faith is an unconditional
commitment to ‘the word,’ that is, the revelation of God in the Word and Person
of Jesus.
In
this first story, Jesus is pressed by his mother to do something about the lack
of wine. His remark to his mother reflects the tone often asked in the Old
Testament and also by demons possessing humans: What does this have to do
with me?[8]
In his own words, Jesus objects that his hour of glory and return to the
Father’s right hand has not yet come, but is approaching. Hence, the sign Jesus
is about to perform is a prophetic symbol of that hour.
After
ordering the servants to fill the empty jars with water, he replaces it with
wine. This represents the revelation and wisdom that he brings from God. In
Proverbs 9, we read, “’Whoever is simple, let him turn in here!’ To him
who lacks sense she says, ‘Come, eat of my bread and drink of the wine I have
mixed. Leave your simple ways, and live, and walk in the way of insight.’”[9] In essence, Jesus fulfills
the Old Testament promises of abundance of wine in the messianic days.
Jesus’
signs are not to astound people, but point the way to glory. This first sign is
a revelation of Jesus’ glory that leads disciples to believe in him. Yet, Jesus
appears to be critical of a faith based on signs,[10] even though the Gospel
ends with the Evangelist declaring that he has written a book which tells the story
of the signs of Jesus to lead people further into faith.[11]
These
verses do not contradict one another, but may complicate matters. The takeaway
for me is that signs are important for John, but when believers base their
faith on signs alone, that faith is insufficient. Recall that Jesus said to
those whom he fed, “Truly, truly, I say to you, you are seeking me, not because
you saw signs, but because you ate your fill of the loaves.”[12] Signs that become an end
in themselves and do not lead a believer into a deeper revelation of God in the
Word and Person of Jesus are useless. However, signs can lead a believer into
recognizing that Jesus is the Son of God and have life in his name.[13]
Now
a word about symbols. If you have ever noticed a different feel between John
and the other Gospels, credit that to Clement of Alexandria who in the 2nd
century referred to it as a “spiritual Gospel.” John accomplished this feel by
using themes, metaphors and symbols. His poetic introduction or Prologue
included the symbols of light and life.
Light
is a metaphor for life throughout the Old Testament. We find it in Psalms,
Proverbs and the Prophets, particularly Isaiah.[14] In Greek thought, the
word light represents the ordered entirety of the universe, and is similar to
the concept of Spirit. Light is also a unifier and represents an omnipresent
force in the cosmos.[15]
John
uses light symbolism in two ways. First, there is a dualistic comparison to
darkness which provides readers with a distinct choice. They can either choose
to live in the light or in the darkness.[16] In this way, light
symbolism presents distinction to the reader and draws the reader toward a choice.
The
second way John uses light is to demonstrate the process of coming to believe
in Jesus. On one end of the spectrum is darkness, and in the story of the blind
man,[17] it is associated with
physical blindness. The other end of the spectrum represents light as full
belief in Christ. Mary Magdalene's resurrection account typifies the coming to
faith as recognizing Jesus in the full light of day.[18]
There
are other symbols that Jesus uses to describe himself. We find them in the ‘I
am’ statements. He identifies himself as the Bread of Life, the Good Shepherd,
the Resurrection and the Life and other symbols.[19]
Now
because we cannot grasp fully and clearly the reality of Jesus’ identity, we use
material goods as symbols to point to the greater reality that Christ is
present to and with us.
Like
the early persecuted Christians, we use symbols common to the pagan eye to
represent Christ. For example, the Greek letters Alpha and Omega mean Jesus is
the beginning and the end of all things. The Greek word for fish, IXOYC, is an
acronym for Jesus Christ, God's Son, and Savior. Butterflies, lilies, stars and
even geometric shapes were common in the world. Unbelievers would see these and
think nothing of how they symbolized Christ, but believing Christians
understood the meaning. Most of what we see in this church is symbolic of God’s
presence, including the cross, pulpit, font and seasonal colors.
To
a greater degree, bread and wine are his Body and Blood. Water washes away our
sins and gives us new birth. Of course, these symbols are accompanied by
Christ’s words, making them not simply a representation, but real. And to an
even greater degree, Jesus Christ himself is the symbol pointing to the greater
unseen reality we know as our Triune God.
So,
how is all of this significant to us today? What do we gain from an
understanding of signs and symbols in John’s Gospel? How does the story of
Jesus turning water into wine make any difference to me today?
First
of all, for anything in John to make sense, we must read each passage in light
of the Prologue[20]
because there John takes us behind the scenes of Jesus’ earthly ministry, and
lets us see the eternal origin and divine nature of this Man who was more than
a man. The Prologue explains that Christ was eternally present with God, and
was active in creating the world with the Father, who is the source of the
moral and spiritual nature of Jesus.[21] The Prologue tells us
that Jesus comes from above and speaks of what is true or real. So that we can
understand that, Jesus must use language and symbols.
For
John’s community, the symbols of Baptism and Eucharist, more than any of the
other signs, revealed the efficacy of Jesus’ words. Clear references to these
two symbols are found in Jesus’ conversation with Nicodemus, “Truly,
truly, I say to you, unless one is born of water and the Spirit, he cannot
enter the kingdom of God.”[22] Reference to Eucharist is
clearly found in Jesus’ words in the Bread of Life discourse.[23] Finally, the two symbols
are joined together on the cross when “one of the soldiers pierced his
side with a spear, and at once there came out blood and water.”[24] The life-giving
sacraments of Eucharist and Baptism flowed down upon believers as their king
was being lifted up on his throne. In these two sacraments, we today find the
presence of the absent one.
To
understand who Jesus is, we must read and know the solution offered in the
Prologue. People who misunderstand Jesus are not familiar with this. They see
signs and hear his words but are unable to penetrate into the mystery of Jesus
– where he comes from, who he is, or what he came to do. Yet, at the end of the
story, readers are informed that it has been told so that they may grow deeper
in faith in Jesus Christ as the Son of God, and have life in his name. In other
words, this story is not written for the characters Jesus encounters and their
faith experiences. This story is written for you and me who ask ourselves,
“Where do we stand?”[25]
So,
where do we stand? We stand for life in His Name. If Christ’s signs and symbols
all point to the greater reality of our Eternal Triune God, then nothing else
is eternal or real. The problems that we face in life – sickness, disease,
disability, physical handicap – may have knocked us down, but the grace of God
in Word, Sacrament and fellowship with other believers lifts us to new life in
Christ. Death of a spouse, parent, child, relative or close friend may bring met
us to our knees, but the grace of God raises us to stand once again. Satan, the
world and our sinful inclinations may cripple us, but God’s grace heals us.
My
friends, the year is young, but like every year, we will face trials and temptations.
Some will experience loss of employment or income. Others will face decline in
health or surgery. Sadness, separation, anxiety, depression and a host of other
emotions may lead us to believe that God indeed is absent from our world and
lives. That is why we stand together for and with Christ through His means of
grace. We stand for and with one another for this reason: You may be the only
Gospel others may know. There were four written by the Evangelists; the fifth
is written in your heart. That Gospel may be the only one available to people
facing the array of downturns and disappointments in their lives. You and I are
called to be sign and symbol of the greater reality of a living, loving Christ
in our lives. And so, I encourage you to believe that all your problems are not stop
signs, but guidelines leading you to a deeper belief and life
in reality, in Christ. And when you do, may the peace of God, which surpasses
all understanding, guard your hearts and your minds in Christ Jesus.
[1]
The others are in 5:1-9ff; 6:1-4ff; 6:16-21; 9:1-7ff; 11:1-45. Although some
think the resurrection Appearance at the Sea of Tiberias (21:1-14) is a sign,
most disagree.
[2] John
20:30-31. See 2:23; 3:2; 6:2; 7:31; 9:16; 11:47; 12:37; 20:30-31; cf. 4:45.
[3] Felix
Just, “Signs in the Fourth Gospel” in The Johannine Literature Web. See https://catholic-resources.org/John/index.html.
[4]
See John 4:48.
[5]
Ibid.
[6]
Felix Just, “Believing in the Fourth Gospel” in The Johannine Literature Web.
[7]
See John 4:1-15; 3:1ff; 4:15-26; 19:38-42.
[8]
See Judges 11:12; 2 Samuel 16:10; 19:23; 1 Kings 17:18; Matthew 8:29; Mark
1:24; 5:7; Luke 8:28.
[9]
Proverbs 9:4-6.
[10]
John 2:23-25.
[11] Pheme
Perkins, “The Gospel According to John,” in The New Jerome Biblical Commentary.
Edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. Englewood
Cliffs, NJ: Prentice Hall (1990), p. 954.
[12]
John 6:26.
[13] Francis
J. Moloney, “Johannine Theology,” in The New Jerome Biblical Commentary. Edited
by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. Englewood
Cliffs, NJ: Prentice Hall (1990), p. 1426. See John 20:30-31.
[14]
See chapters 9, 42, and 60.
[15]
Dale Loepp, “The Use of Light and Darkness as Symbols in John’s Gospel” in The
Johannine Literature Web.
[16]
John 3:20-21.
[17]
John 9:1ff.
[18] Loepp.
[19] I
am the bread of life (6:35); light of the world (8:12); gate (10:7.9); good
shepherd (10:11); resurrection and life (11:25f); the way, the truth and the
life (14:6); true vine (15:5).
[20]
John 1:1-18.
[21] The
New Oxford Annotated Bible with the Apocrypha: Revised Standard Version, Edited
by Herbert G. May and Bruce M. Metzger. New York: Oxford University Press
(1977), p. 1286.
[22]
John 3:5.
[23]
See John 6:51-58.
[24]
John 19:34. John later reaffirmed these two symbols to faithful Christians in his
First Letter.
[25] Moloney,
p. 1426.
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