In John’s Gospel, hostility exists between Jesus and the Jews from the very beginning of his public ministry. This is probably a reflection of the situation in which John’s community finds itself: that of being excluded from the practice of Judaism after Christians had been ousted from synagogue worship. We should not, therefore, read this text as a criticism by Jesus of Judaism generally. If we read this text only as an example of Jesus’ righteous anger over the greed of those who controlled commerce in the temple precinct, we miss much of the point that John is making. The Jews believed that the offering of sacrifice to God in the temple was a central part of their religious observance. Jesus now brings that practice to an end. He speaks of his own body as the new temple, the new centre of worship. Effectively, Jesus is reinterpreting the religious traditions of the Jews to centre on himself. He becomes the physical embodiment of ‘my Father’s house’. He’s the living temple of the Father’s presence among us.
In the biblical tradition, a mountain is often used as the setting for close encounters between God and his people. In this text, Jesus’ appearance takes on the imagery of the divine. Those who join Jesus are significant: Moses was the receiver of the Law, and Elijah was the first prophet. Here the Law and the Prophets, the fullness of Scripture, meet Jesus transfigured. Understandably, the disciples are terrified, and Peter suggests they build three tents. This would allow them to remain on the mountain and contemplate the face of God. But this is to misunderstand the true call of the disciple. Gazing heavenwards is not enough; the disciple must also listen and act. The mystery of this response will only become clear when placed in the context of the death and resurrection of Jesus. There can be no side-stepping of the cross and its invitation to all who are followers of Jesus that they too must loose themselves for the sake of others. How do you understand the divinity of Jesus? When you contemplate the face of Christ, what do you see?
The Baptist had promised that Jesus would baptise with the Holy Spirit, and at his baptism the Holy Spirit had descended on him. Now that same Spirit drives Jesus into the wilderness. He is not the master of his own destiny. He is the object of the action of God. There is no murmur of opposition to this. Jesus accepts God’s Spirit and God’s will. As a consequence, the harmony of creation is restored and Jesus ‘is with’ the wild beasts. It is a fulfilment of the prophecy of Isaiah that ‘the wolf shall live with the lamb, the leopard shall lie down with the kid, and the calf and the lion and fatling together’ (Isaiah 11:6–7). The new creation has begun in the person of Jesus, the Christ, the Son of God. Indeed, he proclaims that the Kingdom of God is close at hand. But Jesus also summons his followers to repent and believe the Good News. Lent is a time to listen attentively to the Gospel and to turn back to the ways of the Father. It is a time for us to consider how close we are to the Kingdom of God. What is ‘good’ for you at this point about the Good News of Jesus Christ? Jesus heralds the new creation. What would be the perfect world for you? Describe what might be different from our present reality in the Kingdom of God. How can you help to bring this about? What tempts you away from the Good News?
This is yet another confrontation between Jesus and evil. In recent gospels, we have seen Jesus overcome possessing demons, sickness and social taboos; many of the themes merge in this text. The leper takes an audacious step in approaching Jesus, defying all the rules and conventions of his society. Despite his exclusion and isolation, he has not lost hope. Jesus reacts in exactly the opposite way from that which may be expected. He is moved by pity not revulsion. Instead of sending the man away, he responds with immense compassion to the man’s courage and faith. He reaches out and touches him. This is not only an act of ritual impurity but of human foolhardiness! Not wanting to be known only as a miracle worker, Jesus orders the leper not to speak of his cure but to undergo the necessary rituals to enable him to re-enter the people of Israel. The priest should be able to recognise that in the cure of the leper, the prophecy of Isaiah is being fulfilled and the Messiah is among them. The great irony is that by curing the leper and allowing his re-entry into the community, Jesus places himself in a position where he is forced to go out into isolation in places where no one lived.
In touching Simon’s mother-in-law and then allowing her to serve him, Jesus is breaking down traditional barriers. He brings wholeness and holiness to her by his presence. The kingdom of God cannot tolerate prejudice and taboo, just as sickness and evil have no place in the kingdom. This text shows us a typical day for Jesus—the first of his ministry. He listens to the Word of God, then worships with his community; he relaxes in the home of a friend; he pursues his work of healing and preaching and, before dawn, he withdraws alone to develop his relationship with the Father through prayer. There is a wonderful pattern of balance here between prayer, work and rest. When the disciples find him, they want him to return to Capernaum to the acclaim he is receiving. Instead, Jesus insists that the boundaries of the kingdom be pushed out. The kingdom of God must reach further and further. It is for this that he came!