Apr 10, 2026 Written by 

Can the Exodus be recreated?

Concordism and compromises, or chaos and different stability

(Jn 6:16-21)

 

Jn narrates the episode differently from the Synoptics: not so much as an outcome of the communion of the loaves, as Manifestation of Christ.

The centre of gravity of the story is Jesus' presentation of his Person: «I Am» (v.20), self-revelation of the God of Exodus [3:14: «I Am who I will be" - that is: «you will understand who I Am by what I will do»].

This is to end the tergiversations in the interpretation of His figure:

The Son of God is not a healer nor a miracle-worker, but the Deliverer from whom the people expect the Manna that heartens, the 'land' that is promised to them, salvation from death.

The passage is a parable of the church in the grip of the troubled waters of the abyss, dominated by doubt, uncertainty, a wavering faith, still lacking a blessed and everlasting seal.

In going hard and unsupported - amidst even internal controversies - we suddenly catch the Lord arriving.

He suddenly comes close, takes our pace and that of the events themselves - to accompany the vertigo and torment.

 

Our life proceeds towards the opposite shore, where the Master is already.

We go in hope, but sometimes adversity threatens to make us drown, and with us they seem to drag the whole boat down.

Only the Lord "walks on the sea", that is, He advances and overcomes death.

If we host Him, we realize that every element is in His power: and in Him everything is opportunity to reactivate us, also the headwind.

The invisible Friend guides, infallibly realizes, brings us to «shore». Definitive condition that the force of the waves cannot affect, even when we have the feeling of being swept away by the same waves.

Using paraphrases from the book of Exodus, Jn seeks to help his communities understand the Mystery of the Jesus’ Person.

And immersed in His story, we too grasp the vocational reality that can envelop us and characterize us, when we do not reject His Appeal.

A Calling that launches us into a different way of life, starting from unexpected resources - which can be accessed when we stop focusing our attention only on what frightens and seems negative.

 

The assemblies' debate on the Messiah, as well as the churches' relations with the world, also accentuated dissension and uncertainty.

Some Jewish converts considered Christ to be a character after all in line with their mentality and tradition, in agreement with First Testament prophecies and figures.

Conversely, some pagans who had accepted the Lord advocated a compromise with the worldly mentality. A sort of agreement between Jesus and the Empire, which the evangelist considers idolatrous contamination [the temptation of the pagan crowd to make him King immediately precedes the passage: vv.14-15].

The situation of the tiny believing families in the Empire was dark, doubtful, conflicted inside and out.

Jesus seemed absent, and the sea was rough, the wind contrary, threatening, unknown.

And yet, precisely in the condition of jolted pilgrims, in the essential Faith one experienced a strange and ‘different stability inside’: permanence, against the tide.

Hence awakening, proliferation, growth.

 

Cultural marginalization, unknowns, comparisons, trials, did not swallow up the believers, on the contrary, they made them more resolute and expeditious (v.21) - according to the Voice of the Risen One, present in the soul of everyone.

Thus, a crossing to Freedom was proposed to the disciples, which came from that intimate perception, only welcoming.

Able to nourish everyone's spirit and tear it away from phobias - in the chaos of external securities. With which the «sons» could make peace.

 

 

[Saturday 2nd wk. in Easter, April 18, 2026]

90 Last modified on Friday, 10 April 2026 04:46
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

Romano Guardini wrote that the Lord “is always close, being at the root of our being. Yet we must experience our relationship with God between the poles of distance and closeness. By closeness we are strengthened, by distance we are put to the test” (Pope Benedict)
Romano Guardini scrive che il Signore “è sempre vicino, essendo alla radice del nostro essere. Tuttavia, dobbiamo sperimentare il nostro rapporto con Dio tra i poli della lontananza e della vicinanza. Dalla vicinanza siamo fortificati, dalla lontananza messi alla prova” (Papa Benedetto)
In recounting the "sign" of bread, the Evangelist emphasizes that Christ, before distributing the food, blessed it with a prayer of thanksgiving (cf. v. 11). The Greek term used is eucharistein and it refers directly to the Last Supper, though, in fact, John refers here not to the institution of the Eucharist but to the washing of the feet. The Eucharist is mentioned here in anticipation of the great symbol of the Bread of Life [Pope Benedict]
Narrando il “segno” dei pani, l’Evangelista sottolinea che Cristo, prima di distribuirli, li benedisse con una preghiera di ringraziamento (cfr v. 11). Il verbo è eucharistein, e rimanda direttamente al racconto dell’Ultima Cena, nel quale, in effetti, Giovanni non riferisce l’istituzione dell’Eucaristia, bensì la lavanda dei piedi. L’Eucaristia è qui come anticipata nel grande segno del pane della vita [Papa Benedetto]
First, the world of the Bible presents us with a new image of God. In surrounding cultures, the image of God and of the gods ultimately remained unclear and contradictory (Deus Caritas est n.9)
Vi è anzitutto la nuova immagine di Dio. Nelle culture che circondano il mondo della Bibbia, l'immagine di dio e degli dei rimane, alla fin fine, poco chiara e in sé contraddittoria (Deus Caritas est n.9)
God loves the world and will love it to the end. The Heart of the Son of God pierced on the Cross and opened is a profound and definitive witness to God’s love. Saint Bonaventure writes: “It was a divine decree that permitted one of the soldiers to open his sacred wide with a lance… The blood and water which poured out at that moment was the price of our salvation” (John Paul II)
Il mondo è amato da Dio e sarà amato fino alla fine. Il Cuore del Figlio di Dio trafitto sulla croce e aperto, testimonia in modo profondo e definitivo l’amore di Dio. Scriverà San Bonaventura: “Per divina disposizione è stato permesso che un soldato trafiggesse e aprisse quel sacro costato. Ne uscì sangue ed acqua, prezzo della nostra salvezza” (Giovanni Paolo II)
Thus, paradoxically, from a sign of condemnation, death and failure, the Cross becomes a sign of redemption, life and victory, through faith, the fruits of salvation can be gathered (Pope Benedict)
Così la Croce, paradossalmente, da segno di condanna, di morte, di fallimento, diventa segno di redenzione, di vita, di vittoria, in cui, con sguardo di fede, si possono scorgere i frutti della salvezza (Papa Benedetto)
[Nicodemus] felt the fascination of this Rabbi, so different from the others, but could not manage to rid himself of the conditioning of his environment that was hostile to Jesus, and stood irresolute on the threshold of faith (Pope Benedict)
[Nicodemo] avverte il fascino di questo Rabbì così diverso dagli altri, ma non riesce a sottrarsi ai condizionamenti dell’ambiente contrario a Gesù e resta titubante sulla soglia della fede (Papa Benedetto)
Those wounds that, in the beginning were an obstacle for Thomas’s faith, being a sign of Jesus’ apparent failure, those same wounds have become in his encounter with the Risen One, signs of a victorious love (Pope Benedict)

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