Rivers of Water from the Faithful Heart, Part 2
John 7
Delivered at Mt. Level Missionary Baptist Church, Durham, NC
Pentecost May 27, 2007

(Continued from previous post)

Jesus’ proclamation about rivers of living water was a promise of the Spirit. It was the Festival of Tabernacles this time. On another festival day, Jesus would already have ascended into heaven. On that day of Pentecost, after his death and resurrection, the Spirit would come, bringing rivers of living water. Its sign on that day would be flames of fire. But on this parched day in Jerusalem at the beginning of the hot summer, Jesus promised life-giving water that would flow in and through and from the lives of all who followed him. Praise be to God. What a blessing he was pronouncing. Anyone thirsty can come to him. Anyone ready to follow can go ahead and take a drink. And the water will be so wet, so quenching, so cooling, that it will transform the drinker into the source of a great river of refreshment and life to share with others. No wonder the crowds were ready to follow him. He was fulfilling right before their eyes the promises of God through the prophets. He was proclaiming the pouring out of the Spirit on all flesh. And as Jesus was glorified, then the Spirit’s presence would be poured out.

The chapter ends by reminding us how things go in this world. We end up back in the private chambers of the powerful. In the council chambers, in the office of the chairman, in the legislative committee, in the lobbyist’s private club, in the closed session, in the national security agency, in the cabinet chambers, in the oval office, people with money and connections and official status try to make the rules, bend the rules, break the rules, and rule the rest of us. They heard what people were saying. All their efforts to neatly do away with Jesus were not working. Their own police officers were afraid to arrest Jesus.

“Were you deceived by him, too?” they asked, but it was not really a question. It was an accusation. Then they made a clear statement of the class divisions that governed their view of the world. They said that people with an education don’t get fooled by Jesus. We know our place, and we know his place. But that crowd out there is full of ignoramuses. They don’t know the law. The law is our playground. We own the law. They know nothing. They are a bunch of god-forsaken, empty-headed morons. Because they don’t know what we know, they are cursed. We are the blessed ones. And we do not intend some half-breed bumpkin from Galilee to interfere with our way of running this city. We will defeat this man one way or another. Who elected him president of Jerusalem? We are the ones in charge, and don’t you forget it.

A lone dissenter in the room spoke up. Nicodemus, a secret admirer of Jesus among the Pharisees, asked whether a person who is charged under the law should get a hearing. But this group was way past dealing with procedural justice. Jesus had challenged them too many times. The law would now become a tool of their wills. They would twist it in whatever ways seemed useful to get this man out of the way. It might take some time and planning, but they were confident they could prevail. They did what we would expect. They questioned Nicodemus’s loyalty. “Are you with us or against us? Maybe you are a Galilean too. Are you part of that mongrel race? Maybe you are aiding the terrorists. Where is the yellow magnet that should be on your car? Are you or have you ever been a member of the Communist Party? You don’t let your daughter date Galileans, do you? Do you believe in miscegenation?” I guess Nicodemus decided to shut up at that point. He had been around long enough to know who ran things in the city of Jerusalem.

The next chapter shows how the authorities raised the stakes in their efforts to bring Jesus down. It is the story of the challenge to Jesus about a woman caught in adultery. But it turns out to be one of his greatest triumphs. He pressed them so hard and made them so angry they called him a Samaritan and said he was crazy again. But he did not let up, so they picked up stones to stone him to death, but he was able to disappear into the crowd.

What can we learn from Jesus’ days in Jerusalem during the feast of Tabernacles? First, we can see how the crowd was not fully aware of how the powerful forces at work were affecting them. They knew to be wary of the authorities, but they could not always see the way that these authorities were working to keep their privilege and advantage over others. In public, it seems that there is a debate going on between different points of view, which are worthy of consideration. But often at least one side of the debate is based on lies and deception. Someone says that this country tried to buy weapons grade plutonium. Someone says they have labs capable of producing nuclear weapons and chemical weapons. But if it is not true, then the whole debate was thrown out of balance by falsehoods.

Did the Hurricane cause the damage, or did the inadequate levees lead to flooding? Was there an adequate evacuation plane, or were the poor and the prisoners simply left to die? Was it impossible to bring in water and food and busses and trailer houses, or were the decisions and resources caught up in red tape and negotiations about how much profit the no-bid contractors would make? It’s easy to say in public, “Heck of a job, Brownie,” but what is really happening in the rooms where decisions that affect life and death are being made? The Road Home promise of up to $160,000 for homeowners took months to get organized, only to find out that not nearly enough money has been appropriated, that the money is being held up at both federal and state levels, and that as much as one-third of the funds are being taken off the top of the grants to homeowners to pay the government’s expenses rather than rebuild the homes.

Somewhere, people are making decisions, and someone is benefiting from these decisions. But the people whose homes were destroyed seem to be on the outside of all those benefits. Parts of New Orleans where the wealthy and powerful live are bustling and booming. But not far away one can see devastation in block after block of the residential neighborhoods where the average working families lived, where blacks owned homes that were flooded and destroyed, and where the poor found low-cost housing. The city’s population is half what it was before the floods from the broken levees. People wait for information. They share what they have heard. They debate the merits of this or that proposal. But mostly their fates are determined in secret places where the powerful divide up the pie.

We can also learn that the powerful make use of this confusion and lack of information to manipulate, to divide, and to conquer. The ones in power are benefiting from the status quo. They have no interest in seeing things change. They are set in their ways. They don’t want the empowerment of new groups. They don’t want any new ideas to shake up the world they have just where they want it. So they leak out enough information to keep people divided, to keep them afraid of somebody else. All the while, they are looking for ways to prey on the poor and weak. In the Lower Ninth Ward, the investment in recovery seems like it will never arrive. The city leaders say they can’t spend money there since it is almost completely deserted by its residents. The backroom discussions with developers are full of proposals to get this land and redevelop it with expensive, high-rise condos. Some rumors say Donald Trump has bought up many of the lots in the Lower Ninth Ward and that he has plans for luxury housing. One organizer explains how the homeowners, whose homes are completely demolished, are stuck in a waiting game. If they can’t get assistance, they can’t rebuild. If they can’t rebuild, they can’t move back. If they can’t move back, they can’t do much on their own to get the rebuilding started. How long will their patience last? Their pockets are not as deep as the speculators who can find venture capital and leverage big financing from banks. Who will be able to wait the longest? Are the decisions already being made that will force out the long-time residents who fell victim to this enormous flood?

We can also learn that when people are bold enough to speak the truth, there can be a turning of the tide. Jesus kept speaking the truth to power. He was careful and strategic. He did not let himself get isolated and alone to face the powers. He planned the right time. He brought the right message. He called it what it was—people with power who loved to be treated as VIPs and who did not want the people to know the truth. They did not like their masks to be taken off. They worked ever more intensely to find a way to get rid of him. He knew that the day would come when they would give him their very worst, and he knew he would be ready for it. But he also knew that he must plan for himself when that time would come. He had some building to do among his disciples and the crowds that were following him. He had to lay the groundwork. He had to get them ready to face the task that would come.

And when that time would come, they would have the power of the Spirit giving them life. God’s Spirit would be poured out on the sons and the daughters to prophesy. The old would dream, and the young would put their legs and arms and voices to the task. And out of a desert there would flow rivers of living water. One of the old who is dreaming a dream is the Rev. Dr. C. T. Vivian of Atlanta, GA. He has gathered his allies across the nation and across the denominations. Out of his dream has come the organization Churches Supporting Churches. The vision is to have three churches in each of twelve districts of New Orleans, a total of 36 churches, receive the support they need to become the leaders of redevelopment which serves the common good, the working class, the poor, and all ethnic groups. Those 36 churches will be matched with ten churches each from around the U. S. and Canada, who will pledge their support at the level they are capable of giving. These 360 churches and more will become the allies who help to build a new city in which the gospel is not a way of placating the masses. It will be a city in which the gospel helps to shape the very neighborhoods that emerge from the destruction.

The young men and women who are leading the way are pastors whose church buildings are destroyed or damaged and whose congregations are scattered across the continent. Aldon Cotton told me that when the storm was over, he rushed back thinking that the disaster would have everyone turning to the church and seeking God. He was disappointed by what he found. People were too stunned and angry to want to care about God. Moreover, most were gone. There was not even a handful of people in the neighborhood from which to rebuild a church, much less enough to fill the dozen churches that had gathered in the neighborhood before the storm. He had no home to live in. He had no building to meet in. There was no income for the church that had previously paid him as a full-time pastor. His library was a drenched, muddy mess. He quickly realized that he would have to have a whole new way of thinking about his work as a minister.

Through Churches Supporting Churches, devoted pastors like Rev. Cotton have banded together to retrain themselves. They are learning to think and plan strategically in a holistic way they never had before. They are learning to analyze their obstacles, to understand political and economic systems, and to negotiate for the good of their neighborhoods. They speak to all who need to hear, and they work together so that they cannot be merely ignored or set aside. They depend on their allies in other places for advice and support. Churches from Brooklyn and Queens, New York, who have experience in housing development, are sharing their expertise and encouragement. Churches with teams of carpenters or youth groups send workers to deal with specific needs and tasks.

The Spirit is at work in the cities where people grow, live, struggle, and overcome. In the wilderness of the Lower Ninth Ward where the Mt. Nebo Bible Baptist Church building used to be, where only a bare slab remains, there will be rivers of living water. In the Central City where the Jerusalem Missionary Baptist Church has no place to meet, Jesus is calling to anyone who is thirsty, “Come to me and drink.” In the Mill Grove community of Durham, all who believe may receive the Spirit of God to work God’s good will in them. In East Durham, in Trinity Park, in Old Farm, in Walltown, in Old North Durham, in Summer Meadow, along Alston Avenue, shall flow rivers of living water. The atoning life of Jesus has shown us the way to walk and live in the truth so that we may confront the powers with the very power of God’s Spirit.

It’s a strange thing to say, and the pastors and laypersons I met in New Orleans were careful how they said it. They said that they would never blame God for the terrible losses that people in the Gulf Coast region have endured because of the hurricanes. They said that they did not mean that they thought the terrible conditions of their neighborhoods were a good thing. But they also said that they were finding themselves to be in a unique position for envisioning what the power of God can do. Without buildings and church power structures and committees and ongoing patterns of doing things the same way year after year—with all those things swept away in the flood, their eyes have been opened to what God might do to make their neighborhoods better places to live than they were before. Their ears have been opened to listen to their neighbors and learn what they hope a church can offer to their lives and their community. They feel like they are getting a fresh start. The wind of the Spirit is blowing in that city.

Is the wind of the Spirit blowing here in this city? There is no doubt that the Holy Spirit is among us, prodding us, burning within us, calling us, awakening us, convicting us, comforting us, drawing us ever nearer to God. Are we seeing what God’s Spirit is doing around us? Are we hearing what God’s Spirit is saying through the people God is sending our way? Have we drunk of the water Jesus offers to all who thirst? Has it overflowed in our congregation to be a stream of living water flowing into the lives of others?

Perhaps today you need to come to Jesus in faith to receive the drink that will quench your thirst. He is the one who can forgive your sins. He is the one who can ease your loneliness. He can answer the questions that are nagging at your conscience. “Let anyone who is thirsty come to me.” He is the way, the truth, and the life. Through him you can come to know God. If you are ready to follow Jesus, then come today to offer yourself a living sacrifice.

Perhaps you have let yourself drift with the crowd. You’ve debated the possibilities without true insight into what God is at work to do. You are ready to set aside the foolishness and confusion and set your eyes firmly on Jesus. You are tired of claiming to know Jesus, but living as if all that water of life is dammed up inside of you to be protected and hoarded. Let it flow out from you starting today. Let your life be a channel of blessing to others. Come today to let yourself be guided by God’s Spirit, the same Spirit poured out on Pentecost so long ago in Jerusalem.

Perhaps you are in this city but not united with any church. You have been meaning to take care of this, but you have been too preoccupied with the day-to-day matters of work and bills and family, as if you could work all those things out without a constant acknowledgement of God’s call on your life. Maybe you have been straying from your service to God, and you need to make yourself accountable to this congregation on this day, saying from henceforth I will covenant with you to serve our Lord. Come today to unite yourself with this church. The doors of the church are open. All who thirst, come to the Lord Jesus today.

Rivers of Water from the Faithful Heart, Part 1
John 7
Delivered at Mt. Level Missionary Baptist Church, Durham, NC
Pentecost May 27, 2007

God created humanity as social beings, and one of the most obvious ways that we display our social natures is in the building of cities. Augustine of Hippo called his magnificent account of the history of God’s relationship with humanity The City of God. In it he explores the ways that those people who have been called to be the people of God live a distinctive life of love in the midst of the City of this World. The very word we use to describe the organized, culture-making, productive life of humanity, civilization, comes from the Latin word for city, a community of people working together.

Our own city is a complex web of interdependent people, institutions, organizations, structures, and edifices. We depend on certain stores for food and gasoline and other components of our lives. Hospitals, manufacturing plants, distribution centers, research labs, malls, apartment complexes, and all manner of buildings and organizations grow up in cities, mutually dependent on one another and on services such as roads, water supply, sewer systems, electrical grids, phone wires and towers, police patrols, jails, and garbage collection. My making these lists does not even begin to reveal all of the complicated interdependence that cities require.

The major events of the world are often connected to cities. We speak of Washington when we talk about decisions that affect the entire world. Nairobi, Baghdad, Paris, Johannesburg, Los Angeles, Beijing, Moscow, Atlanta, Athens, New Delhi, Saõ Paulo, Cairo, and New York all shape our awareness and understanding of the world and its people. Even the Bible gives special prominence to cities. Rome, Babylon, and Nineveh stand out for their power and oppression of others. Jerusalem symbolizes the relationship between the people and God, and its character wavers from faithfulness to self-serving and disobedient. After the exile, the people long for Jerusalem. In the visions of the consummation of all things, a New Jerusalem descends from on high, in contrast to the human centered effort to reach God at the great city of Babel.

In this passage from John 7, Jesus appears in Jerusalem, a great city. He has traveled secretly, for his safety, to the festival of Sukkoth, or the Feast of Tabernacles, the Feast of Booths. He did not announce his plans to go, even to his teasing brothers. He probably was still trying to make up his mind whether to make the trip. When he did join the throngs of people, he let himself remain inconspicuous and hidden in the crowds going to celebrate the harvest and make offerings and to live in huts and tents as a reminder of their ancestors who lived in huts and tents between Egypt and the Promised Land. Even more than usual, Jerusalem was filled with the hustle and bustle of activity. There were special plants to be brought as an offering to God. There were tabernacles to build. There were friends to see and relatives to locate. Officials gave readings and rabbis taught in the open places.

The crowds brought excitement and joy, but also tension and anxiety. We know from other stories, not everyone was honest about prices and trading. Visitors might be worried about thieves and unfair merchants. Local residents might worry about the rabble that could be coming to town for the festival. The crowds who did not measure up to their spiritual stature annoyed the proud Pharisees and Scribes. Herodians and Romans would be concerned about political and military intrigue that could be going on among the many visitors.

Jesus had a reputation from previous trips to Jerusalem. He had already crossed enough leaders and shown up enough pretentious religious pretenders that plots had been launched to kill him. He was not taking chances on letting that happen. He knew that if he was going to have to die, it should be on his terms and at a time when his mission would be ready to go forward without him. This was not that time. His closest followers were loyal, but they did not understand who he was or what they were called to do.

When he did not make a grand entrance at the beginning of the festival, people started talking about him. “Where is he?” they asked. The differences of opinion about him became a regular part of the conversation. “How ´bout them Eagles?” “What’s the price of gas today?” “Think it’s gonna rain?” “Do you think Jesus is a good man or a deceiver?” “What’s for dinner?” However, it was not just an insignificant matter. This was a big deal, like asking which presidential candidate you are planning to vote for. The people were confused, and on top of that, talking about Jesus could be dangerous. Verse 13 says that no one would speak openly about him for fear of the Jews.

This is a good point for us to think about the terminology used in this passage. Many times we read about the Jews in this passage. Yet often, the choice of that word in our modern English context misleads. In verse 13 it says the people were afraid of the Jews, yet the people who were afraid were also Jews. We could conclude that they were afraid of themselves, but that would not make sense. It is obvious in this passage and in most of the Gospel of John, and in some other New Testament texts, the term “Jews” has a specific meaning that does not include all of the people who are from the genetic heritage of Jacob’s offspring. For that matter, Jesus himself is a Jew, from the lineage of Judah and Tamar. We could misread this chapter and think that all Jews were against Jesus, if we did not stop to think that all the people who were following him were, as he was, Jews.

So when it says they were afraid of the Jews, it means that they were afraid of the Pharisees and Sadducees, the leaders of the Jews, the ones who were in power, who interpreted the laws, who controlled the economy, and who defined the social pecking order. They had their own police force, and they would use it against people who did not conform to their directives. They could keep people out of the temple and out of the synagogues. Everyone knew that these official leaders of the Jews, these religious and political authorities, did not like what Jesus was saying and doing. All knew that they did not like to see an outsider like him have such a following. They were glad that Herod had gotten rid of John the Baptist and saved them the trouble. But Jesus did not stay out in the wilderness. He kept coming into their midst, into the city, to face them down where everyone could see and hear. Everyone could see how red in the face they got, how they clinched their teeth, how they turned aside to whisper to one another, and how they tried to push Jesus into a corner. So they were afraid, like when the principal comes walking around the corner or when the boss wanders through the cubicles.

This chapter reveals that there was a lot of confusion in Jerusalem. People seemed to be wondering about Jesus, disagreeing on whether he was a good teacher or a clever charlatan. They wondered whether he was right in his interpretations of the law or whether the Pharisees were right in saying he was a lawbreaker. They were confused by the leaders who challenged Jesus and disputed with him but did not seem ready to condemn him.

Part of their confusion came because they did not know what the Pharisees and Sadducees said when they were in private meanings. They did not know of the plans to kill Jesus. They did not know how they plotted to put Jesus on the spot, to try to turn the crowds against him. They did not know what the Pharisees said about them, their own people, when they were behind closed doors. Instead, the Pharisees and Sadducees were pretty good at keeping their public image spic and span. They tried to stay on the high ground in their challenges to Jesus. They were performing for the crowd. Jesus was better at moving the crowd than they were, but they mostly kept themselves at least in a respectable position.

Don’t get me wrong: the conversations were heated. More than once, the exclamation rang out, “What’s wrong with you man? You're crazy!” For instance, when Jesus asked why they were looking for an opportunity to kill him, people in the crowd were exasperated. They knew of no plots to kill Jesus. They responded, “You have a demon!” which was their way of saying, “This man has lost his mind! Who’s trying to kill him? Here we are trying to listen to everything he says. Maybe the Pharisees are right about him.”

Jesus pressed on and clarified his point, and before long more of the crowd was catching on about who was out to get Jesus. He pushed the conversation back to his last visit to Jerusalem when they got all over him for healing the lame man by the pool of Bethzatha. At that time, the Pharisees had stopped the man on his way to the temple because they saw that he was carrying his sleeping mat. They had reminded the formerly lame man of the Sabbath law, which stipulated that he, should not be carrying something around. Not having been able to walk before, it had not occurred to the formerly lame man not to carry his mat when Jesus said, “Take up your mat and walk.” So he told them that the man who healed him had told him to carry it. When they found out it was Jesus, they were so tired of the way that the seemed to flaunt the Sabbath laws. They got after him for his sloppy ways, but he gave them a long lecture about Moses and where Moses got his authority. He made it clear that he could do nothing apart from God, but that they would not know the power of God if it slapped them in the face. All they were concerned about was getting recognition from other people.

Jesus did not want them to forget what he had been telling them that day, so he brought it up all over again. He pointed out that they considered it legal to perform circumcisions on the Sabbath. Circumcision was an important religious rite that showed in the body the commitment to serve God. Jesus did not challenge whether they should do that on the Sabbath. He simply compared the symbolic value of circumcision to the healing of a lame man’s whole body. How could that kind of work of God not be right on the Sabbath?

People began to wonder what was going on. Knowing that the authorities were plotting to kill him, they were puzzled that he could be so open in his criticism and not be arrested. The tide of confusion began to turn toward clarity about Jesus. Now they began to second-guess the Pharisees. “Are they hiding the truth from us? Do they already know that he is the Messiah and just don’t want the secret to get out?” But all the confusion did not go away. People started debating fine points of Messianic lore. They were saying that the Messiah would come dramatically and his origin would be unknown.

Jesus answered their disputations by boldly saying that he had been sent from God. And he challenged the Pharisees’ authority by saying to them that they did not know him. It made them mad enough to try to arrest him, but he got away. More and more of the crowd began to believe that Jesus was the Messiah. They talked about what he said. They recounted the things he had done. They listened as people told how he had stood up in the face of the rich and powerful and claimed to have higher authority than they. They looked for more opportunities to hear and see Jesus.

As the Pharisees heard this happening among the crowds, they went into a caucus with the Sadducees. In their private chambers, they agreed to give the orders that the temple police should arrest Jesus. So the guards and the leaders went out to find him. He continued to speak to the crowds. The timing never seemed right to make the arrest.

The climactic scene of chapter 7 comes when Jesus speaks on the last day of the festival. This was the highest day of the festival, the Great Supplication, when the worshippers paraded seven times around the Temple and made special prayers for the quick coming of the Messiah. The Messiah was on their minds, and Jesus was present to address their longings. The Gospel says that he was standing among the crowd, and he cried out, “Let anyone who is thirsty come to me, and let the one who is faithful to me drink. As the Scripture has said, ‘Out of the faithful one’s heart shall flow rivers of living water.’” All who were students of the scripture heard the echoes of the Prophet Isaiah. (These quotations are taken from the NKJV).

Isaiah 44:3
For I will pour water on him who is thirsty,
And floods on the dry ground;
I will pour My Spirit on your descendants,
And My blessing on your offspring;

Isaiah 55:1
“Ho! Everyone who thirsts,
Come to the waters;
And you who have no money,
Come, buy and eat.
Yes, come, buy wine and milk
Without money and without price.

Isaiah 58:11
The LORD will guide you continually, 

And satisfy your soul in drought, 

And strengthen your bones; 

You shall be like a watered garden, 

And like a spring of water, whose waters do not fail.

The worshippers were walking in procession and among them were some who carried the Torah scrolls. Perhaps they had already heard a reading from Moses. Jesus had spoken of Moses earlier in the week, and now they heard in his words the echo of water flowing from the rocks in the desert. As Jesus said it to them, these rivers of water would flow from them to the world. What an amazing proclamation he made.

Some began to say out loud, “This is really the prophet.” Others said, “The Messiah has come.” Yet the spin-doctors in the crowd began to dispute about whether the Messiah could come from Galilee. To be Galilean was not so bad as to be Samaritan, but it still raised questions about one’s lineage. Ethnic purity became the manipulative tool of the powerful against the commoners, as it so often has in the millennia since Jesus was on the earth. If the Pharisees from Jerusalem could get the festival attendees to be concerned about bloodlines and pedigrees, they could distract them from the truth of what Jesus was saying. Some confusion remained, but the temple police did not dare arrest Jesus on this day.

(Continued in next post)