Jn 7:37-39 (37-53)

The golden Pitcher and the River of Life

(Jn 7:37-39)

During the Feast of Tabernacles - on the occasion of the fruit harvest - the priests performed the ritual of water, carrying it in a golden jug from the pool of Siloah ['Sent'] to the Temple (where it was poured to ask for autumn rain).

The rite is customized by Jesus, who invites the crowds to drink from Wisdom: those who welcome Him will have within them a spring of life, an expression of the divine gold that is bestowed upon all his intimates - enabled to renew all things.

Invitation to come to Christ and quench one's thirst of Him, and Promise of the same divine Spirit for those who drink from his Person. Here the Lord replaces the Torah.

To say: we cannot fully exist without humanity quenching its thirst at Beverage that provides fullness of being.

The Lord matches what we seek, and exceeds it, making of each one a sanctuary that irrigates.

A personal, abundant Source of life-giving currents - even in deserts, to turn them into gardens.

Pentecost is in Christ an ultimate and springing moment. Fire and Wave.

Unlike in Acts 2, the Master does not use the impressive imagery of natural phenomena of the First Testament [thunder, earthquakes, hurricanes, lightning, fire] to narrate the living manifestation of God in believers.

In order to portray the outpouring of the Spirit, the breaking down of barriers and the project of a new Wisdom, Jesus uses the quiet image of a Water that is to be absorbed, that makes persons grow and - in time - produces life.

The path of Revelation and Covenant in the Spirit is revealed to be progressive - up to Him, in whom it finds its culmination.

Crowning that transfuses itself into the regenerated people: they (from fearless who were) become heralds and pioneers.

The new Creation, the new mothers and fathers expression of His victory over death, are not born from dust, but from the same «blood mixed with water» of the «elevated» Christ [on the cross].

Flow that now pours into disciples - to sprout life in them, so as to provide, brighten up and cheer the path of others.

In the open relationship between God and man (who by grace makes his contribution to Heaven's exuberant plan) the whole of creation also becomes a participant in the Pact of Communion.

After an initial cosmic alliance of peace with Noah, here is a personal one with Abraham - in view of the «multitudes».

The project of internalization and personal appeal had already shifted towards humanity, but with Moses it becomes energy and design of Liberation.

In Christ the chosen and holy people lay down all privileges: they become authentic in the recovery of opposing sides, and universal.

"Israel" moves from common religious feeling and from improved awareness of history lived alongside the Eternal, to the depths of his Heart - up to our own: that is, to reinterpretation and unprecedented adventure; properly, of Faith.

From the Prophets to Christ, the Covenant becomes global.

Under sudden or cadenced Action of the Spirit, 'Water' that goes beyond and overflows, but if assimilated makes everything grow - all and even dissimilarity becomes motion towards Unity: even chaos activates new cohesions.

The ancient Pact stretches far beyond borders.

Its circles become wider and wider - without making one fear that events might get out of hand with God - in moments of quietness and pauses, or even in unending upheavals.

The Water that the leaders or prophets of the First Testament had seen gushing out of rocks or cracked crags becomes Living - with no more corruptions.

How this man speaks: the primacy of the conscience of the plebs

(Jn 7:40-53)

In the Gospel passage the religious authorities judge everyone with contempt.

Those who have always fancied themselves masters will not be willing to become disciples of a subversive Revelation.

Unthinkable and undated novelty that dares to crumble pedestals and legalisms.

As the elite dump Christ, even the gendarmerie commanded to perpetuate and guard the security of the ancient world is stunned by the power of the new Word-Person.

The Lord replaces the Torah:

"Now on the last day, the great day of the feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to me and drink, he who believes in me. As Scripture has said: out of his belly shall flow rivers of Living Water" (vv.37-38).

He who comes into contact with the new Temple is guided by the intimate root in his womb, and wants to recognise it in himself.

As well as giving life, promoting it; loving, rejoicing life itself.

He himself becomes a bubbling Sanctuary, which begins to think and act in conscience - from his own (perhaps stifled, but indestructible) core.

A lesson in thinking from below, given to the 'superiors'.

An example that re-evaluates the theological judgement of the ungodly plebs (v.49).

And it is curious that the disobedience that saves the Christ present from seizure originates from a lack of minute knowledge of the Law.

There is a great confusion of opinions about Jesus among people. 

For the sects that have established the tyranny of norms, his unforeseen origin, neither mysterious nor overwhelming - unacceptable to calibrated thinking - is difficult.

Some consider him a son of David, others a Prophet; a deceiver or a good man (v.12) or someone who lacks studies (v.15).

The point is that He does not come to impose the old discipline again, nor to patch up the customs.

Not even to purify the Temple, renewing its propitiatory practice. 

Christ supplants him with the now of reality that reveals an inconceivable Face of God, which is grasped and expanded even from within each one of us.

It is by no means the quiet reconfirmation of the usual.

Tradition (written and oral) boasts deep-rooted arguments, but its fame causes confusion and harsh confrontation between opposing supporters, [even today] fashionable or not.

Nothing exceptional is ever found in this.

Fundamental is the understanding that we no longer need principals.

The distinction is the Person, in the uniqueness of his Vocation; not the point of view corresponding to a greatness or a mania.

It is in the unexpected Son that the present and the future arrive - not in a code of ideas that can summarise the cues of 'success' and embellish the already past.

Says the Tao Tê Ching (ii): 'The saint implements the unspoken teaching'. Master Wang Pi comments: "Spontaneity is enough for him. If he governs he corrupts".

Within each person dwells a naturalness that teaches, even to the masters of the law.

Spontaneity will not lead us to the feeble defence of Jesus made by Nicodemus (vv.51-53) who, in order to save the day, relies on another law, obvious after all.

When one stops wanting to be merely dependent - as one who is 'called' to stop the new that is appearing - there comes astonishment, the vertigo of God; different interests.

The Christ-icon of John 7 wants to develop in us the image and innate talent of the teacher of spirit who simply draws from personal experience of the Father, of himself and of reality.

We must not expect answers to always come from someone outside, assessed as more experienced - instead it is we who must teach the new one who comes to save us.

The Vocation by Name is entrusted to the unknown Rabbi who already dwells there - and wants to surface, expressing the unconscious divine already present.

The indispensable Gold, without induced mental burdens: only in conscience and character.

To internalise and live the message:

Do I feel capable of receiving the message of Life, or am I still stuck in the mechanism of the homologues who turn a blind eye and an ear?

Do I remain sensitive to the call of the Lord even in the details of a life without glory or under investigation?