March 27, 2009
Sunday Scripture
Fifth Sunday of Lent
BY FATHER DONALD DILGER
John writes, “There were some Greeks among those who went up (to Jerusalem) to worship at the feast (Passover).” Passover was one of the three annual pilgrimage feasts. Who were these “Greeks?” They were non-Jews, Gentiles. There were many Gentiles who felt a strong attraction to the Jewish way of life, its morality, its temple liturgy. A comparison for our time would be the devout Protesants who are attracted to the Catholic way of life and liturgy. Luke in Acts referes to such Gentiles as “devout God-worshippers.” Such devout people later became an important element in early Christianity to which they were attracted through their partial practice of the Jewish religion.
In the previous chapter Jesus had been put on trial in absentia. The high priest Caiaphas, presiding judge, concluded that Jesus must die not only for the good of his own nation but “to gather into one the children of God who are scattered abroad.” The “Greeks” at this Passover represent these “children of God scattered abroad.” Just before today’s gospel reading begins, we see that John has not forgotten that statement, when he depicts some religious leaders saying, “There is nothing we can do. The whole world has gone after him.” The “Greeks” at Passover represent that world. Thus John recalls a theme from the introduction to his gospel, that Jesus, Word of God, gave power to become children of God not just to the nation which was his own flesh and blood, but to anyone who believes in him. The Greeks’ request, “We want to see Jesus,” is a request for faith.
John is writing a theology of Jesus, not a biography. Therefore he never tells us whether a meeting took place between Jesus and the Greeks. Instead John, as he often does through a question, redirects us to higher thoughts which explain the purpose of Jesus’ glorification. In John’s gospel glorification is not just the resurrection of Jesus. It is also his being lifted up, exalted on the cross. The cross is this King’s throne. The crucifixion and death and resurrection are his coronation. Therefore when Jesus is told the Greeks, (“the world, the children of God scattered abroad”) want to see him, he replies, “The hour has come for the Son of man (himself) to be glorified.” This statement will be completed toward the end of this gospel reading, when Jesus will say, “When I am lifted up from the earth, (crucifixion, death, resurrection), I will draw all people to myself.” His glorification will give “the power to become children of God” to all nations here represented by the Greeks who request to see him.
With a double oath, “Amen, Amen,” Jesus now swears to the necessity of giving one’s life or spending one’s life in service to others. “Unless the grain of wheat falls into the ground and dies, it remains alone, but if it dies, it bears much fruit.” In the impenetrable wisdom of God, that is the way things are. We grow by serving. John adds his own version of “Gethsemane” even though Jesus at this point is not in the garden. See how these words echo the Gethsemane experience of Jesus in the other three gospels. “Now is my soul troubled.” But the “troubled soul” in the garden of the other gospels, takes a very different approach in John’s gospel. There is no begging to be relieved of the burden of dying. There is instant acceptance. Jesus asks instead, “What shall I say? ‘Father, save me from this hour?’ No way! That’s why I have come to this hour.” Then he praises the Father, whose answer affirms that Jesus’ own glorification will bring glory to the Father, as Jesus has already done by his ministry on earth.
This reading, the “new covenant passage” of Jeremiah, 626-580 B.C., is one of the best known and most important Jeremiah passages. It is foundational for the New Testament development of the Eucharist as the “new covenant.” The prophet proclaims a future new covenant with Israel and Judah, unlike the ancient covenant (Sinai). In this new covenant the Torah or teaching will be written on the heart rather than on stone. This corresponds to the words of Jesus at the Last Supper in the Gospel of John, “A new commandment I give to you. This is my commandment, that you love one another as I have loved you.” That love “as I have loved you” in the context of the Last Supper means, “Unless the grain of wheat falls into ground and dies, it remains alone, but if it dies it bears much fruit.” The commandment of love, written on the heart, compels us as Christians to live for others.
The author of Hebrews refers to the “prayers and supplications with loud cries and tears to the one who was able to save him from death.” This description of Jesus fits the Passion narrative in Mark, Matthew and Luke, but not in John, as was noted above. In John’s gospel Jesus rejected (in today’s gospel) any thought of begging that he be spared from his death. Together with the resurrection, Jesus’ death was glorification and that of the Father.