One Walk

Dear Lord God, You have taught me the value You place on family, family is the most ancient institution which You founded in Paradise, when You called the first pair of human beings, Adam and Eve, into existence. The first blessing which You gave was for the wellbeing of the family. With family life, the history of the world commences. During this Lenten season You have opened my eyes to a deeper level of understanding and appreciation for Your majesty, and wisdom by teaching me more about St. Joseph and the critical role he played in Our Lord Jesus’ life. Today You do the same with Mary our blessed Mother. In Mary and Joseph You give us examples to follow. For when Mary said "…let it be to me according to your word." Our blessed Mother Mary, who like Eve had a decision to make, a decision that would changed the face of the earth, as Eve’ did the course of creation; she choose to obey and serve You, and in doing so she became the first; the first to be Jesus, disciple, member of His Church and the first to follow Jesus Christ all the way to the foot of Cross. Our Lord thank You for this wisdom through example that You have provided. Help me to be a better father, husband, brother, friend, person and disciple of Christ. Teach me how to abandon myself to Your service as Mary and Joseph did, and in and through abandonment find the joy that waits. Ever-living God, help us to celebrate our joy in the resurrection of the Lord and to express in our lives the love we celebrate through obedience and love. Grant this through our Lord Jesus Christ, Your Son, who lives, and reigns with You and the Holy Spirit, one God, for ever and ever. Amen.

The family is the most ancient institution which God founded in Paradise, when He called the first pair of human beings into existence. The first blessing which God gave was for the wellbeing of the family. With family life, the history of the world commences.

— St. John Vianney

Isaiah 7:10-14

10 Again the LORD spoke to Ahaz, 11 "Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven." 12 But Ahaz said, "I will not ask, and I will not put the LORD to the test." 13 And he said, "Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14 Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel.

Bible Study: [11] Deep . . . sky: an extraordinary or miraculous sign that would prove God’s firm will to save the royal house of David from its oppressors. [12] Tempt the LORD: Ahaz expresses in this hypocritical way his preference for depending upon the might of Assyria rather than upon God. [14] The sign proposed by Isaiah was concerned with the preservation of Judah in the midst of distress (cf Isaiah 7:15, 17), but more especially with the fulfillment of God’s earlier promise to David (2 Sam 7:12-16) in the coming of Immanuel (meaning, "With us is God") as the ideal king (cf Isaiah 9:5-6; 11:1-5). The Church has always followed St. Matthew in seeing the transcendent fulfillment of this verse in Christ and his Virgin Mother. The prophet need not have known the full force latent in his own words; and some Catholic writers have sought a preliminary and partial fulfillment in the conception and birth of the future King Hezekiah, whose mother, at the time Isaiah spoke, would have been a young, unmarried woman (Hebrew, almah). The Holy Spirit was preparing, however, for another Nativity which alone could fulfill the divinely given terms of Immanuel’s mission, and in which the perpetual virginity of the Mother of God was to fulfill also the words of this prophecy in the integral sense intended by the divine Wisdom.

Psalm 40:7-11

7 Then I said, "Lo, I come; in the roll of the book it is written of me; 8 I delight to do thy will, O my God; thy law is within my heart." 9 I have told the glad news of deliverance in the great congregation; lo, I have not restrained my lips, as thou knowest, O LORD. 10 I have not hid thy saving help within my heart, I have spoken of thy faithfulness and thy salvation; I have not concealed thy steadfast love and thy faithfulness from the great congregation. 11 Do not thou, O LORD, withhold thy mercy from me, let thy steadfast love and thy faithfulness ever preserve me!

Bible Study: [Psalm 40] A Psalm of David. A thanksgiving (Psalm 40:2-13) has been combined with a lament (Psalm 40:14-17), that appears also in Psalm 70. The psalmist describes the rescue in spatial terms–being raised up from the swampy underworld to firm earth where one can praise God (Psalm 40:2-4). All who trust God will experience like protection (Psalm 40:5-6)! The psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Psalm 40:7-11). A prayer for protection concludes (Psalm 40:12-17). [4] A new song: a song in response to the new action of God (cf Psalm 33:3; 96:1; 144:9; 149:1; Isaiah 42:10). Giving thanks is not purely a human response but is itself a divine gift. [7-9] Obedience is better than sacrifice (cf 1 Sam 15:22; Isaiah 1:10-20; Hosea 6:6; Amos 5:22-25; Micah 6:6-8; Acts 7:42-43 [quoting Amos 5:25-26]). Hebrews 10:5-9 quotes the somewhat different Greek version and interprets it as Christ’s self-oblation.

Hebrews 10:4-10

4 For it is impossible that the blood of bulls and goats should take away sins. 5 Consequently, when Christ came into the world, he said, "Sacrifices and offerings thou hast not desired, but a body hast thou prepared for me; 6 in burnt offerings and sin offerings thou hast taken no pleasure. 7 Then I said, `Lo, I have come to do thy will, O God, ‘as it is written of me in the roll of the book." 8 When he said above, "Thou hast neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he added, "Lo, I have come to do thy will." He abolishes the first in order to establish the second. 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

Bible Study: [1-10] Christian faith now realizes that the Old Testament sacrifices did not effect the spiritual benefits to come but only prefigured them (Hebrews 10:1). For if the sacrifices had actually effected the forgiveness of sin, there would have been no reason for their constant repetition (Hebrews 10:2). They were rather a continual reminder of the people’s sins (Hebrews 10:3). It is not reasonable to suppose that human sins could be removed by the blood of animal sacrifices (Hebrews 10:4). Christ, therefore, is here shown to understand his mission in terms of Psalm 40:5-7, cited according to the Septuagint (Hebrews 10:5-7). Jesus acknowledged that the Old Testament sacrifices did not remit the sins of the people and so, perceiving the will of God, offered his own body for this purpose (Hebrews 10:8-10). [1] A shadow of the good things to come: the term shadow was used in Hebrews 8:5 to signify the earthly counterpart of the Platonic heavenly reality. But here it means a prefiguration of what is to come in Christ, as it is used in the Pauline literature; cf Col 2:17. [5-7] A passage from Psalm 40:7-9 is placed in the mouth of the Son at his incarnation. As usual, the author follows the Septuagint text. There is a notable difference in Hebrews 10:5 (Psalm 40:7), where the Masoretic text reads "ears you have dug for me" ("ears open to obedience you gave me," NAB), but most Septuagint manuscripts have "a body you prepared for me," a reading obviously more suited to the interpretation of Hebrews. [8] Sacrifices and offerings, holocausts and sin offerings: these four terms taken from the preceding passage of Psalm 40 (with the first two changed to plural forms) are probably intended as equivalents to the four principal types of Old Testament sacrifices: peace offerings (Lev 3, here called sacrifices); cereal offerings (Lev 2, here called offerings); holocausts (Lev 1); and sin offerings (Lev 4-5). This last category includes the guilt offerings of Lev 5:14-19.

Luke 1:26-38

26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28 And he came to her and said, "Hail, full of grace, the Lord is with you!" 29 But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. 30 And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob for ever; and of his kingdom there will be no end." 34 And Mary said to the angel, "How shall this be, since I have no husband?" 35 And the angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. 36 And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 For with God nothing will be impossible." 38 And Mary said, "Behold, I am the handmaid of the Lord; let it be to me according to your word." And the angel departed from her.

Bible Study: [1:5-2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Luke 1:46-55) and Benedictus (Luke 1:67-79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, "Who is Jesus Christ?" The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Luke 1:76); Jesus is Son of the Most High (Luke 1:32). John is great in the sight of the Lord (Luke 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Luke 1:32). John will go before the Lord (Luke 1:16-17); Jesus will be Lord (Luke 1:43; 2:11).

[26-38] The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Luke 1:11-12, 26-29) and then told by the angel not to fear (Luke 1:13, 30). After the announcement is made (Luke 1:14-17, 31-33) the parent objects (Luke 1:18, 34) and a sign is given to confirm the announcement (Luke 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Luke 1:32-33) and Son of God (Luke 1:32, 35). [32] Son of the Most High: cf Luke 1:76 where John is described as "prophet of the Most High." "Most High" is a title for God commonly used by Luke (Luke 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17). [34] Mary’s questioning response is a denial of sexual relations and is used by Luke to lead to the angel’s declaration about the Spirit’s role in the conception of this child (Luke 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God. [36-37] The sign given to Mary in confirmation of the angel’s announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary’s pregnancy, for nothing will be impossible for God.

/      raangulo

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Today’s a long one, but a good one to get our minds focused on Easter and what it should mean to us and cause in us.

Dear Lord God, while I struggle during this Lenten Season with whether I am making the progress I had hoped for or thought of, each daily reading and reflection has taught me or opened my mind to other aspects of Lent beyond myself that I must consider, for example sacrificing, doing for others not just myself. Today marks the start of Passiontide, the last two weeks of Lent, when the readings and prayers of the liturgy focus on the Passion of Our Lord; the events of Jesus’ suffering and death. For several years now the Cross and Jesus’ passion has moved me to a greater love for Him and His Church; a desire for His Word, knowledge of historical events within the Church and an understanding of human nature and behavior within the Christian life, how we ‘walk’ under the ‘sun’. So as with many days, today’s powerful readings and reflection focus my thoughts and reminds me of what I must be on guard of within my self, and learn to understand, accept and forgive in others, loving them in spite these same weaknesses that plaque me; just as Jesus’ forgave on the Cross. And that has St. Paul teaches, ‘I too, count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I will suffer what is God’s will, even the loss of all things, and count them as refuse, in order that I may gain Christ and be found in him, not having any righteousness of my own, but that which is through faith in Christ, the righteousness from God that depends on faith; that I may know Him and the power of his resurrection, and may share His sufferings, becoming like Him in his death, that if possible I may attain the resurrection from the dead. Not that I have or can obtained this on my own; but I press on to make it my own, because Christ Jesus has made me his own. I try not consider that I cannot make it my on own; but to try and think on one thing I do, forget what lies behind and strain forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.’ So I pray today’s Lenten Prayer, the Prayer to be Freed of the Seven Deadly Sins:

O meek Savior and Prince of Peace, implant in me the virtues of gentleness and patience. Let me curb the fury of anger and restrain all resentment and impatience so as to overcome evil with good, attain your peace, and rejoice in your love.

O Model of humility, divest me of all pride and arrogance. Let me acknowledge my weakness and sinfulness, so that I may bear mockery and contempt for your sake and esteem myself as lowly in your sight.

O Teacher of abstinence, help me to serve you rather than our appetites. Keep me from gluttony – the inordinate love of food and drink and let me hunger and thirst for your justice.

O Lover of purity, remove all lust from my heart, so that I may serve you with a pure mind and a chaste body.

O Father of the poor, help me to avoid all covetousness for earthly goods and give me a love for heavenly things. Inspire me to give to the needy, just as you gave your life that I might inherit eternal treasures.

O Exemplar of love, keep me from all envy and ill-will. Let the grace of your love dwell in me that I may rejoice in the happiness of others and bewail their adversities.

O zealous Lover of souls, keep me from all sloth of mind or body. Inspire me with zeal for your glory, so that I may do all things for you and in you.

O Heavenly Father, my Lord God, help us keep in mind that Christ our Savior lives with you in glory and promised to remain with us until the end of time. For the sake of His sorrowful passion have mercy on us and on the whole world. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy.

— St. Basil, De Spiritu Sancto

Isaiah 43:16-21

16 Thus says the LORD, who makes a way in the sea, a path in the mighty waters, 17 who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick: 18 "Remember not the former things, nor consider the things of old. 19 Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. 20 The wild beasts will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, 21 the people whom I formed for myself that they might declare my praise.

Bible Study: [18] No need to think solely of the past wonders of the exodus from Egypt; equally great is the exodus from Babylon.

Psalm 126:1-6

1 When the LORD restored the fortunes of Zion, we were like those who dream. 2 Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations, "The LORD has done great things for them." 3 The LORD has done great things for us; we are glad. 4 Restore our fortunes, O LORD, like the watercourses in the Negeb! 5 May those who sow in tears reap with shouts of joy! 6 He that goes forth weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.

Bile Study: [Psalm 126] A lament probably sung shortly after Israel’s return from exile. The people rejoice that they are in Zion (Psalm 126:1-3) but mere presence in the holy city is not enough; they must pray for the prosperity and the fertility of the land (Psalm 126:4). The last verses are probably an oracle of promise: the painful work of sowing will be crowned with life (Psalm 126:5-6).

Philippians 3:8-14

8 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that if possible I may attain the resurrection from the dead. 12 Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. 13 Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus.

Bible Study: [2-21] An abrupt change in content and tone, either because Paul at this point responds to disturbing news he has just heard about a threat to the faith of the Philippians in the form of false teachers, or because part of another Pauline letter was inserted here; see Introduction. The chapter describes these teachers in strong terms as dogs. The persons meant are evidently different from the rival preachers of Philippians 1:14-18 and the opponents of Philippians 1:28. Since Philippians 3:2-4 emphasize Jewish terms like circumcision (Philippians 3:2-3, 5), some relate them to the "Judaizers" of the Letter to the Galatians. Other phrases make them appear more like the false teachers of 2 Cor 11:12-15, the evil-workers. The latter part of the chapter depicts the many who are enemies of Christ’s cross in terms that may sound more Gentile or even "gnostic" than Jewish (Philippians 3:18-19). Accordingly, some see two groups of false teachers in Phil 3, others one group characterized by a claim of having attained "perfect maturity" (Philippians 3:12-15).[2-11] Paul sets forth the Christian claim, especially using personal, autobiographical terms that are appropriate to the situation. He presents his own experience in coming to know Christ Jesus in terms of righteousness or justification (cf Romans 1:16-17; 3:21-5:11; Gal 2:5-11), contrasting the righteousness from God through faith and that of one’s own based on the law as two exclusive ways of pleasing God.[12-16] To be taken possession of by Christ does not mean that one has already arrived at perfect spiritual maturity. Paul and the Philippians instead press on, trusting in God.

John 8:1-11

1 but Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple; all the people came to him, and he sat down and taught them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst 4 they said to him, "Teacher, this woman has been caught in the act of adultery. 5 Now in the law Moses commanded us to stone such. What do you say about her?" 6 This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 And as they continued to ask him, he stood up and said to them, "Let him who is without sin among you be the first to throw a stone at her." 8 And once more he bent down and wrote with his finger on the ground. 9 But when they heard it, they went away, one by one, beginning with the eldest, and Jesus was left alone with the woman standing before him. 10 Jesus looked up and said to her, "Woman, where are they? Has no one condemned you?" 11 She said, "No one, Lord." And Jesus said, "Neither do I condemn you; go, and do not sin again."

Bible Study: [1] Mount of Olives: not mentioned elsewhere in the gospel tradition outside of passion week. [5] Lev 20:10 and Deut 22:22 mention only death, but Deut 22:23-24 prescribes stoning for a betrothed virgin. [6] Cf Jeremiah 17:13 (RSV): "Those who turn away from thee shall be written in the earth, for they have forsaken the , the fountain of living water"; cf John 7:38. [7] The first stones were to be thrown by the witnesses (Deut 17:7).

/      raangulo

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Dear Lord God, today You explain the secret that we must contemplate and consider; that is that through Jesus’ and His Word that You reveal the mystery of Your Fatherly love for us, Your true calling for us and Your will us; that is to be fully human, free to chose. From the beginning You have given us this freedom to chose, to listen and to obey; through Jesus You give us an example for us to follow, through Jesus You reveal humanity to itself and our high calling, that is us to be fully human, to freely embrace Your love and to respond to what You ask of us; to take up our mat and walk by heeding You call with love for one another, expressed in acts of charity and forgiveness, in works of mercy. Through Jesus’ Word You provide us with what we need for our walk, You feed us, You provide rest, You give us peace; in Jesus we find healing of the body, mind and soul. O Lord heal me, save me from myself, have mercy on me, use these Words and this time to mold me into Your image, to continue the work we have begun in me and through me. In Jesus name I  pray, Amen.

The first stage of contemplation, dear brothers, is constantly to consider what God wants, what is pleasing to him, and what is acceptable in his eyes. We all offend in many things; our strengths cannot match the rectitude of God’s will, being neither one with it nor wholly in accord with it; let us then humble ourselves under the powerful hand of the most high God and be concerned to show ourselves unworthy before His merciful gaze, saying: Heal me, Lord, and I shall be healed; save me and I shall be saved. And again, Lord, have mercy on me; heal my soul because I have sinned against you.

— St Bernard

Ezekiel 47:1-9, 12

1 Then he brought me back to the door of the temple; and behold, water was issuing from below the threshold of the temple toward the east (for the temple faced east); and the water was flowing down from below the south end of the threshold of the temple, south of the altar. 2 Then he brought me out by way of the north gate, and led me round on the outside to the outer gate, that faces toward the east; and the water was coming out on the south side. 3 Going on eastward with a line in his hand, the man measured a thousand cubits, and then led me through the water; and it was ankle-deep. 4 Again he measured a thousand, and led me through the water; and it was knee-deep. Again he measured a thousand, and led me through the water; and it was up to the loins. 5 Again he measured a thousand, and it was a river that I could not pass through, for the water had risen; it was deep enough to swim in, a river that could not be passed through. 6 And he said to me, "Son of man, have you seen this?" Then he led me back along the bank of the river. 7 As I went back, I saw upon the bank of the river very many trees on the one side and on the other. 8 And he said to me, "This water flows toward the eastern region and goes down into the Arabah; and when it enters the stagnant waters of the sea, the water will become fresh. 9 And wherever the river goes every living creature which swarms will live, and there will be very many fish; for this water goes there, that the waters of the sea may become fresh; so everything will live where the river goes. 12 And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing."

Bible Study: [1-12] The wonderful and superabundant stream flowing from the temple, restoring to fertility traditionally arid ground, is symbolic of the return of the conditions of primeval paradise; cf Genesis 2:10-14. Water signifies great blessings, just as dryness signifies a curse; cf Ezekiel 26:5, 14.

Psalm 46, 2-3, 5-6, 8-9

2 Therefore we will not fear though the earth should change, though the mountains shake in the heart of the sea; 3 though its waters roar and foam, though the mountains tremble with its tumult. [Selah] 5 God is in the midst of her, she shall not be moved; God will help her right early. 6 The nations rage, the kingdoms totter; he utters his voice, the earth melts. 8 Come, behold the works of the LORD, how he has wrought desolations in the earth. 9 He makes wars cease to the end of the earth; he breaks the bow, and shatters the spear, he burns the chariots with fire!

Bible Study: [Psalm 46] A song of confidence in God’s protection of Zion with close parallels to Psalm 48. The dominant note in Psalm 46 is sounded by the refrain, The LORD of hosts is with us (Psalm 46:4, 8, 12). The first strophe (Psalm 46:2-4) sings of the security of God’s presence even in utter chaos; the second (Psalm 46:5-8), of divine protection of the city Psalm 46 from its enemies; the third (Psalm 46:9-11), of God’s imposition of imperial peace.

John 5:1-16

1 After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za’tha, which has five porticoes. 3 In these lay a multitude of invalids, blind, lame, paralyzed. 5 One man was there, who had been ill for thirty-eight years. 6 When Jesus saw him and knew that he had been lying there a long time, he said to him, "Do you want to be healed?" 7 The sick man answered him, "Sir, I have no man to put me into the pool when the water is troubled, and while I am going another steps down before me." 8 Jesus said to him, "Rise, take up your pallet, and walk." 9 And at once the man was healed, and he took up his pallet and walked. Now that day was the sabbath. 10 So the Jews said to the man who was cured, "It is the sabbath, it is not lawful for you to carry your pallet." 11 But he answered them, "The man who healed me said to me, `Take up your pallet, and walk.’" 12 They asked him, "Who is the man who said to you, `Take up your pallet, and walk’?" 13 Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. 14 Afterward, Jesus found him in the temple, and said to him, "See, you are well! Sin no more, that nothing worse befall you." 15 The man went away and told the Jews that it was Jesus who had healed him. 16 And this was why the Jews persecuted Jesus, because he did this on the sabbath.

Bible Study: [1-47] The self-revelation of Jesus continues in Jerusalem at a feast. The third sign (cf John 2:11; 4:54) is performed, the cure of a paralytic by Jesus’ life-giving word. The water of the pool fails to bring life; Jesus’ word does.

/      raangulo

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