Pell?f, er? snsaf w a^a{eq oq,4A. asoqt '.paapul lro.A, srq]

rrr arEr{s o} palpl aru sSweq uurlrnq t?qt sr 'rrqluc aql

Jo lro,l\ aqt satuI}suoulep pu? rllr.( duoureq ur sr qrrq,4A.

'snsaf 3o {ro.4r srqt 3o tradse luetrodu[ tsour V(( leas srq tas reqlud eqt poC szq um{ uo ro3 lnod o1 a.q8

IFr\\ u?ur Jo uos aqt rlf,rq.4& 'a;q lzurala ot sernpue qtrrq.4N

poo3 aqr roJ tnq 'saqsuad qrrq.4o. pooJ er{} roJ rnoqBl

tou oC,, '1_7:9 urlofw xopurud arrrzs sn{] eas eA 'k-t,SSs1 I a) 1w1p pus pooJ Stmrrzlqo Jo sueaur aqt sB Ile.a se

luup puz pooJ rltoq Jlesraq sr uropsr,16 eraq.r 'uoqlpzrluropsrl6 qspaf eqt uo s,r\?rp srqJ 'af,uzuatsns sepr,rord

Jlastr ,fuerrxopered lng 'acuzualsns Jo su?au, aql uutqool rapro rn r{f,nw os lou sr {ro.4d

(sprora. raqto uI urysuwtsns wr{.l.r sr srqt puz raqtuC eqt qtr.4t .(uourruq ur

s{ro^\ aq '3urr1ro..n sr snsaf uerl,I\ (.'Irora. srq qsqdruocceo1 pue 'atu luas oq^\ um{ Jo I[,4d. aql 0p o] sr pooJ

d141,, 'leqt Srrysrsur 'dnq o1 u.4A.ot otul auo8 e,req saldrcsrp

aqt qlrq.lt pearq eqt teo ot sasnJer snsaf '7g:7 u1'uIoPSLr\ rolfl frtq'ruopsi.lr

Jo lua8e u? lou selo. snsef og snsaf ur ueurru{ eurpf,eq

PUE uonsartr oroJaq uorJ poc rilr.^\ s?ra, proa aqlt?ql tsrT3 ar{t'urorJ plot ere e^\ tzqt w 'rela.,norl 'ladsog

s,uqofu1 ]uaraJJrp ]?q,r\euros sr punor8 aql '..po8 2,, aq

ol epuur aq s$ep e qrns rq8rur (snrenso1.rq4 ;o sade aqr

w) snruolJody ail uropsr,n Jo stua8e onbrun puz lercads

Jo aser oqt w dpg 'radordun paraprsuof, era.,n arypo8aq ot su?tunq Jo rred ar{t uo sun?ll lBql lad'poo

Jo s{ro.4a. eqt op ot sr poC e)iJi aq o} luql des o1 p1ro.r.

trnsruel]aH ar{t ur apntnzld pcrqla u? assas auo ur uaeqa ?q ppo.&\ tr teq] san8w '(gt,g) ..poC ot 1znbe,, JIesuEI

operu snsaf rzql s.lo.af eqt Jo uon?sn3f,? aql ;o dprus

Irydleq puu asrcard e q'0Z€,-605 :0661) s{ae6 aulzlX'(tz,st)

(<raql?d dru pue aur qtoq pat?q pu? uaas a.Lzq daqlaaou tng fws a,req tou pFo.r\ daql 'pp esla eso ou rlf,rq.4A,

s{ro.4N ar{l ureql Suotue auop tou purl I JL, :poo8 sr lzq.not elnsoq eq ot sa lasuraqt a.rord d1du4s ssaupoo8 raqlaSpalnoulcz ol asnJar oq,a esoqt puz 'pog rotear3 aql

Jo slro.t aql dpuapr,ra-Jles aw soop aq slro,nt aq1 (1 1

'Ol:iL:gE'Zt '1Z,OI '1t l9g:g) <(aur tuas szrl roLl]ed arll

ter{t ssaulL{\ rzaq '3wop ruu I q3rg^\ s1ro.l,r dra,r asaqJ,,:11r.{\ s.raq]Bd oqt sserdxa daql esnecaq '<reqtud aqt urogsI aq wqt .4il.oqs oslz saop eq s{ro.4a. aql 'Ot,li ((sellas-ureqt s{ro.4\ ar{t Jo e{Es aqt roJ atr aaarlaq asle ro letu

ur raq]?d er{l Pu? rar{tEd er{t ur uIu I t?qt etu a^arlag,,

'raqlzg ar{l uroU sr aq lzrll ssau}I-a e sz ))e snsaf 3os{ro.a er{l snql '(11:7) ,,urr{ ur pa^erlaq saldicsrp srq puu

idro13 srq palsaJrueul pue'aaplzg trtEUv) re prp snsaf

'su8rs srq Jo tsn3 arll '.srqL, 'sn s1a1 uqof'zue3 ]? tseed

SqppeX arll te arn.4t olur ratu-t\ aqt ;o Sur8ueqtr snol-ntr?mu aqt rrUE og (esuar tsrroz orlt w tla.trsnpxa lou

lnq '.(1ensn-wnayd) q4q Jo t)s rraqt eIELLT ot uml .{\olloJorl,4A, osoql p?al puz ,(ro13 srq Iua^rr r{f,rga, '(atawar) xs8rs

aru saop snsaf lzqt s1ro.4r ariJ s{ro.4a. snolnf,Errul srq

tla,rrsnlcxe rou q8noql uago 'puu snsaf go drr,uru aqreztte))ervqr ot pro.4A, srqt sesn uqof 1i:g uqof armr:uxa

a.4A. aroJeq 'ladsog s.uqof go alor{-{\ erlt q8norql pezr::rt4efiq) x (uofua / o\ofua) ..{ro.4\,, deat oqt tu lool sn taT

lodsoc sruqor ut IJoM 'z

'lloa\ ola8rn e,rqealc srq] w arzLIS s3uteq uerunq '..u-.ro srq,, su '1r

ssardxa o1 sragard ladsog s,uqof se 'ro 'pog Jo sseuelirt

pue a8zuu aqt ur pat?arf, s8uraq sV uos pus reritzd Jopoo urr4tl.t drqsuonzlor aqt ot patf,euuor dlateurour st

qlrq.rN '<poC Jo uzd eql uo ((Tro.4d.,, o1 a8rn a^R?orl lBr{l

3o uolssardxa rJe sI uorlearf, 'paapul uopuart ol rorrdsr qf,rr1.4a. 'poC Jo aJnluu aqt go lcadse pnuossa ue .(z.r

eruos ur sr (.)iro.{\,, 'spro.r. ralllo uI (g:1) paqsrn8rmxaeq louuutr puz 'sseulrup aqt w seurqs qtrF{.4tr'tq8{

aqt se uoqeerc aqt uretsns 01 senuEuor a11 '(g:t) (.apuurse.rr Surqtou uml urog lwde puv'um4 q8norqt Suraq oltn

aurec s8r-rnl] [v,, :po]uarf, sr p]ro.tr aqt uror-lra. q8norqreuo ar{t sr aH'proA s(poC s? snsefdq parells sr {ro-4\srql 'slradsz str W ul Sqrq .{ piro.ro. lzclsdqd aqi 3rn

-uretureru puz Supearc Jo {ro.{\ aql sr reqtzC aql Jo lro.4a.aql rar{t?d rrlt Jo Iro.4N aqt ol lalerzd sr uELu aurzl eqlSurleaq rn snsaf Jo Iro.4a, aql asnef,aq '1ro.la lzer paepur

sts{ro.l\ leql sarmbar }xaluof, ar{I 'aruzurro3rad snor8

-rlar Jo pur{ awos ,(1uo s1 o1 Suuragar sr snsaf ..{ro.N,,aqt JI se 'de,loe pasqzqurds eq ]ou plnoqs puz '>1ro,n 3o

iSoloaqr ? ,oJ trrrod Su4rzts tu?uodun ue sr srql (11:g)

..8rqro.,n urz I puu '.ro.ou lnun 8un1ro.rt sr raqrzg /ytr,,

'snsaf 3o Surdus alqulreLuar tsoru aqt a Er{ e.lo, 'ladsogs,uqof ur'1a1 'lsar puu {ro.4\ 3o.(3o1oaql E uo uopragare toJ leuelevt prllqjg Sursrurord llaorecs q slql rer{tzd

aql ol sao8 snsef ueqr,r .4a,oTloJ 1p.ro, og.4d, asoqt se pue

((e^oqE urorJ uroq,, asoqt s3 urlq q e^a[eq oq..\\ asoq]

3o dtmsap eql pu" 'a,toge ruorg rer{wC aq} qtrrr ur8uo

,snsaf saaseqdtua uqof's8uqu.tr ]uerustsal ,traN ar{l

Jo ,lsntlrJds, trsouI aql 'sde.4tr dusur ur 'sr ladsog s,uqof

uorlcnpoJlul 'l,

FtnqXluorutalald './0/0N {o Aryaa1a2't(3o7oaq1 {o JooqtS aql lo laaruo$al maNI {o ustalot4

nderq'V uz(peuof

rNeu puP {rom Io ,(toloeqlv uo suollreHeu z(L, : s urlof) ,,tuplrorul

rrrv I puv moN urun tu;4ro16 s! reqlel AlA,,

E' s9vd

to go beyond what he himself does: "Ttuly, ttuly, I say toyou, he who believes in me will also do the works that Ido; and gre ter works than these will he do, because I goto the Fathet" Q,a:1,2). The goal of Jesus' $/ork is not tomake us dependent and passive, but to call us andempou/er us to do the same work of creating andsustaimn$.

Finally, Jesus' call to uzork acknowledges the funda-mental hosrJrty which this kind of work rvill meet. TheWord shines as a light in the darkness, while the darknesstries and fails to put it out. So also with human work.There ate forces (which John's Gospel often calls "thewodd") hostile to cteative work, which will try andprevent it happening at a1i: "We must work the u,orks ofhim who sent me, whjle it is day; night comes, when noone can work" (9:4; cf 11:9-10). The power holders ofthis world ate not in favour of such independent andcreative work. They determine to kill Jesus because ofhis work and they will seek to silence and kil1 those whodo the same (5:18; 10:33; 15:24).

3. The Sabbath in the Old Testament: forJustice or for Control?

Jesus' statement, "My Father is working until now and Iam wotking", comes in response to a prohibition on

Jesus' work of healing by the Judaean authorities because

it is the sabbath da,v The word translated "the Jews" inmost Bible versions of John does not refer to a racialgroup, but to "the Judaeans", the authorities of the

Judaean temple state, the pdests and their retainers, the

scribes and Pharisees (though the description of "the

Judaeans" is also cleady influenced by the contlictbetween the author's community and the synagogue

authorities of his own day; for the debate see Ashton1994:36-70). These Judaean authorities uphold a strictinterpretation of the sabbath iaws of the Torah. Thisneeds further clarification.

There is a marked difference in the way the sabbath

is undetstood between the eadiest tradition and the latertraditions of the Israelite covenant law. Exodus and

Deuteronomy ltnk the sabbath rule with God's act ofcreation. Just as God rested on the seventh day, so

human beings should rest on the seventh dav: "Remem-

ber the sabbath day, to keep it holy SLx days you shall

labour, and do all your work; but the seventh day is a

sabbath to the Lord your God; in it you shall not do any

work, you, or your son, or yout daughter, your manserv-ant, or your maidservant, or your cattle, or the sojournerwho is withrn your gates; for in si-r days the Lord made

heaven and earth, the sea and all that is in them, and

rested the seventh day; therefore the Lord blessed the

sabbath day and hallowed it" (Ex 20:8-11). Accotding toExodus, the purpose of the sabbath is hnked to justice,

to the need of human beings for a time of rest and

recreation in imitation of God's rest from creatron

(1 6:23, 35, 36, 29 ; 31, :1,3-L 6; 352-3). The book of

PAGE 44

Deuteronomy only refers to the law once, in its accountof the Ten Commandments (5:12-15) and, si.gnificandy,

includes a reference to the Exodus to jusuS, the sabbathrest: 'You shall remember that you were a servant in theland of Egypt, and the Lord your God brought you outthence with a mighry hand and an outsttetched arm:therefore the Lotd your God commanded you to keepthe sabbath day" (5:15). Because the Israelites wereexploited mercilessly by the slave labour to which theEglpti.ans subjected them, they need to remember theprinciples of justice, by whrch the workers have a nghtto rest and tecteation. The rest which is demanded by

the law extends to the servants, the foreign workers and

even to the animals. It rs, rn essence, a law for theprotection of the rights of the workers. The rest on theseventh day is seen as a means for healing and tenewalafter labour.

Howevet, in the way the law is expanded by thepriestly u/riters of Leviticus and Numbers, the sabbath

becomes the centre of a network of obligations to make

sacrifices in the temple and to bdng tithes and offeringsto the tempie. It is remarkable how frequently in these

books the word "sabbath" is linked either with the

"vords "temple" or "sacdfice" or "offedng": 'You shall

keep my sabbaths afid reuerel,ce n) JanctadrJ: I am the

Lord yout God" Q-v i9 .30.; 23:11. , 1.5, L6, 38; 24:8; 26:34;Nm 28:9-10). It is now understood as an occasion for"afflicring oneself" rather than recreation: "It is a

sabbath of solemn rest to you, andJla thall aff/ictyur-selueq rt is a starute for ever" ,4,v 16:31;23:32). The land,

tather than the workers on the 1and, becomes the focus

of the rest, for purposes of productivity: "Say to the

people of Israel, \il,hen you come into the land which Igive you, the /and tha.ll keE a vbbath to the Lord" (Lv25:2;25:4-6;26:34-35;26:13), The purpose is no longetfor the rest and refreshment of the wotker, a kind ofnarural justice, but the maintenance of the temple state

and the reJigious system which supplied the priests and

their retainers with their income and livelihood. Thesabbath laws became a means of social conttol, a means

fot the paralysis of the poor.

We might observe here, that these fwo traditions orstrands of libetatoty and priesdy/royal theology run rn a

dialectical fashion through the whole of the Brblicaltraditjon (Draper 1991:16-24).Indeed, they continue as

an uruesolved tension rn the life of the church throughhistory. Perhaps this is not accidental or even avoidable,

in that they tepresent the rwo strands within humanconsciousness: nurture and law; love and justice; motherand father. Both strands are necessary fot humanfulfilment, but both strands have the potential to be-

come negative and destructive. This observation is

important, in that it might appe t that law itself is rnquestion, or that 'Judaism" as a system of iaw is ourtarget with all the consequences that ensue from antr-

Semitism. John's Gospel intervenes in a siruation where

human life is dominated by the shadow side (usrng the

'(17:g) a3q sa.tr8

oslz uos aqt 'um{ q 'puu dpuetsuoc o;1 sa.r13 reqtedeql lsql os '8waq Jo ]uawa8rzpa 1nq Suraq Jo uop

-nururp tou sr ssaf,ord rFII Eureq ur ruaql Srmnzlsns puz

Suraq-otur serntearf, a€u ffffiur.rq dpuetsuoc sr po3 wqlteao. 1uora3;1p u q Srm{r aurBs aql dzs o1 'ro ra^o'J sI poCteqt dus ot sr r{)rq.4e 'puonzlar puz rrureudp sr poC 'uor}

-nqrunp tuaserder -{1uo ppor a8uzqc duu lzql etaldtuo:puz lce;rad os sr ori.a Sureg z 'pasoddns sroqdosolqd]ieerC ar{t sa ((ralotrAl paloturr1,, ue tou sr pog '(97:g)

((lelrzru duur no.{ legl 'umtr .4a.oqs eq rurtr esaql uerlls1ro.ro, ralzar8 pue iSurop sr Jlasruq aq tuqt 11? uml s.^\oqs

pu? '.uos oqt sa^ol reqtBg eqt rog,, :uonserf, eroJaq

tror; 'Arurala urorJ raqwd oqt ur uaas szq eq t?qaSulop dpo sr snsaf teql os '.poC Jo eruasso ro erntuu

aqr 3o rrzd E sr {ro.4\ }3rI1 sr alou o1 3rm41 rsnJ eqJ

ilsar qlzqqss aq] Jo tdacuor aqr Sur8ueliuqr

pue Srmdeccz dlsnoauelptrns dq uearu snsef prp leqzn 'aq

uuc uonsenb dpo aq1 '(81,9) ,,poC qtr,rc lunbe Jlesum{Surlytu '<reqtug u.t\o srq poC pallsr osl? tnq l{tuqqzs aql

a>1orq dpo tou eq asnzf,aq,, 'um1 111 o] permnratap puu

snotuaqdsqq srgt paraprsuof, sarJuoqtn? ueeepnf ag1 t?qlasudrns ou sI lI '..3tnr1ro.ar sr raql?d aql esn?req {ro.4A.

Jsnu, e.4(\,, '..palsal rerlled aql asnef,eq lsar lsnur a.44.,, Jo

PEslsuI 'uonlPur dpsaud eql u?rll raql?r f,Iurouoralnaclaq] rn lser qteqq"s arll Jo uonzurn6al pcrSoloeqr aqr

sr 'uaas eler{ a.4( sz 'srq1 'G-t,Z uC) q}uelas aqt uo stsar

ueqt pue sdzp xs aqt s)iro.{\ poC areq.4a. 'uonzelc 3odrols eql ot {r?q r{leqqes aqt Jo onssl alor{.4l eqt sraJar

-(1rza1c srqa '(11:g) ,,3trqro.4A. oslv ruu I pu? aou lounStrrriro.r sr raqtug [6,, 'Surdes f,Rddrr aq] q]IrN spuodser

snsaf ..'qrzqqes ar{t uo s8rmp esaql prp aq osnzf,eq,,

um-I Suqncesrsd ffieq saRlror{}nv ueezpnf aqt rratl,x\

srs^lerBd Jo ocBld u! IroM '9

'uoBetrrurop un\o srrl 3o lua8r SurJp.t

e saurof,ag aq ]?qt os 'palre1s aq arar{.4o. lcuq '..etuorpuds

druapuadep,, e su saqrrf,sap (ZSZ-tZZ,eOO1) ra8roqurn5lsn?l>I lsr{1K tml}I.4d Pa{rol suEtuar aH {lE.a .4\ou

uutr er{ q8noqr ua.l,a 'pas^(1zrsd suwurar os pu? Surleaq

urr\o srq ro3 drrpqrsuodsar a>1ut ol sesnJar eH 'trm{ papeqoq.t snsaf sBA. tr wqt tuaqr 3urJ1a1 'sanrlor{tne ueezpnf

aql ot snsaf uo surroJul pue seo8 aH esrort sralleuralzur dpo paopul saop uzur arlJ '(rl:g) ,,nod 1e;aqasro-,rr Srm{lou }zql 'arout ou qS i[eao, ar? nod 'aeg,,

:um{ surz.4d snsaf dq.lo. q slqJ 'unrJ ,Gruc o] sreqto uoacuapuedap otur {ouq &rry12; sr }nq 'aJII rr,t\o srtl ro; lrlgq

-rsuodsar Surrler 3o uossel aql luwal tou ser{ aH 'papeq

uaeq s?r{ aq ter{t .tou 'sznz1 lrund ol ro q}?qqes eqt olSupzlar raque 'dlrunufiuof, ar{] ur sntels srq ol uml arolser

o1 aldruel aql ur reqto ro Suua3go aruos Surrlzru dq

dlqzqord 'trm{ ra.l.o ruatsds aq} Jo Ionuoc aqr 3tm:rx3gz

'(y1:g) ,,a1dual aqt ur,, snsef dq puno; sr aq ]eqt atou

'<ueur palsar{ eqt peteprurnur alzq deqr rar;y 'pa8uelpqr

aq tsnur puz uralsds aq] eplslno urorJ sauroJ SrnJzoq

Jo lls aqJ, ',hll eql ur rood aL{l Jo Ioruor pue Surc4od

aAEtru neql s.lnoqs uzlrr aLIt uoururns dlrrr]pr.*.nsenrroqtn? aq] ieqt lruJ eql '(91:g) lzw aLIl Surdrrutr

Jo {ro.4t er{l pus Suqzeq Jo lro.{\ eql :senssr 'patB1ar

'o,rt aru ereql iqtuqqes aqt uo leur Surdaels naqtl:;et pue dn lcrd uosrad e erzp..4Nor{ pue 'tser 3o dup

oqt uo Suqzaq Jo >lroa e op uosrad B uEf, -{\oq :qtuqgus

u se.,tr dup ar{I lorluot reqt ot a8ualeqr e qcns ldaccz

louuzf, sraurzJer stl pue alu1s a1dwa1 aqr ;o ruersds

eqr asn,f, aq "u'*'1ffi H,'l*,:f ;Hl:lT ;:1*,,,

's11e.lr puz dn sia8 aH 'sreqlo dq umf ot ua.rr8 aq olSurpaq roJ Srmizm u?qt raqtgr JIasumI ro; -&rpgrsuodsar

8uryel dq papeq sr all Suqzaq o1 dz.ro.qrzd oqt '[rrm{

ro3 'sr qcrq.r,r'(g:g) ,,:1iz.lo. puz 'la1zd rnol dn alut 'asry,,

'o1 um1 sa8ualuqe snsef 'lofluoc go stuelsds dq palcryursrsdlz:rzd aql Sursra,rar rn dats tsrrJ aqr sl slql eJr[ u..lt.o

lnod 3o 1ra(qns aql ;1asrno.( aluur nod op ro 'sraqto 3o

1p.lo, ar{l go ica[qo a,usszd s 'urqtrrl z ;lasrnod elutu nod

oo iuonlpuoc u.aro rnol ro3 lrrpqrsuodsar alzt o1 8uryp-tr

nod ere ro 'nod ro3r Srmllaruos op ol auoauros ro3 8ugrz.lo.

prre asle auo.{ra.l,a Srmuelq araqt aq no.( oq 'pouref,uol

uosrad ar{t Jo I[L&\ aq] uo srseqdura aqt slnd lr tng'.4lou ro uaqt uosrad eqt Jo tlnu3 sqt sr &rpqesrp prrsdqd

regl lzs o] lou sr sr-ql (9:g) ,,ipepaq eq ot 1uzr,r nod

oC,, :uralqord loor eql sasserppe uonsanb lsrr3 ,snse{'(srsdprzd Jo urroJ u se pacuouadxe

eq uauo dzur ln9 'raqlla lsal tou sr luatudoidruaun tzql'Swssed ur {es lq8nu a,lo, ara11) 'pasdprzd dpo tnq tsar

t? lou sr aq'qleqqzs aqt uo alnf,uur u aq q8noqrlv uml

fortuoc o1 dpo 'um{ ra,ro,odtue pus alqzua ol SurlTtou

saop .4A.?l puu aldruel go rualsds eql 'in?^ ur stw,r aq

os pu? ra]u.&\ aqt u] u{q lnd ot auo ou suq aq lng paleaq

sla8 w uosrad tsrr3 eqt teqt sr uortrpsn 3rlt '.pelqnon sr

ratz.4e aql uerl.4A. :altrBrru, u roJ slIB-4N all Errrleaq roJ ur.zl

tn Suqru,rt'sread rq8ra lrrnlr rog J]asum{ dlaq ro e,roru

ol elq"un araqr 3urd1 uaaq srr{ waql Jo ou6 (qrro1eqt Jo s{ooq a^rJ eqt ol Suura;ar sdzqrad) srelpd a,tg s1r

qtlr,r dz.ru11z,t pera^or aqt Jo epsqs aql w a[ 'pasdlured

aqt 'aurz1 aql 'puflq eqt '.Ilrs aql 'rood palqusrp Jo pra.orl

ar{t erar{.^r'a1zg daaqg eqr dq zpsaqteg Jo lood aqr

ot atruaraJar aql dq pedola^ap rar[trnJ sr lurq srql i(ozru

-nr8ai puz ll4zsra,trun str uonsenb plno.4d. <(seBlrorllnuuzaepnf arl] Jo tsua3 e,, se duar srqt w tr ot Swrro;ar

uaqt (lf,errof, sI srqt JI 'seltuoqtn? aldruol ueaupnf aqr

ol atruareJer E sE pootsrrpun puu ..sueaepn],, potelsurrlaq pFoqs puz Swpealsrur sr ,.s.ro.af,, petulsuvrt trlznsn

pro.t\ aqt 'polsf,rpw dpearJu a^pq I sy '(1:g) .,sarluoqrneuzazpnf arl] Jo tsee; 8,, roJ urelzsnref ol dn sao8 snsaf

epsor,.llog

Jo lood ol.ll lB uBl t pos^lPJed oql ','raqlou 'a.rro1 'arrulnu 'uonzraqrl Jo prlur]s aql

Jo surral ur f,nf,eprp aqt stresszar lr pue 'durouolne puzllr,tnzerc qsm8rrnxa ol suatzerql qf,rga. 'raqtz] 'acqsn(

'.lo,e1 'lortuoc Jo puBr:IS aql 3o (8unf go dSolounural

9? sSVd

This creative, life-giving and continually changrng$/otk is what God's creatures ate also cal1ed upon toparticipate in. Just as Jesus participates in the work ofthe Father, so those who believe in him participate in his

works and, indeed, do greater works after he goes to theFather (74:12). This can ptovide the basis for a theologyof work znd labour. Work is not simply a means toobtain a Jivelihood, but is a patticipation in the divineimage, an aspect of human dig-ty and worth. If humanbeings tefuse to participate h working as autonomoussubjects, and accept the krnd of lirnitations imposed onthem by the powerholders of the day, they will end upparalysed like the tn n

^t the Pool of Bethesda. This

man is physically healed by Jesus, but is liable to suffer"what is 'worse", namely, to become again a pavn, a

controlled object of the ruling elite.

"Do you vant to be healed?" is the challenge ofJesus to workers aLenated by the condi.tions of labourimposed on them by the power systems of the world.Ag*, this is does not mean that labour, howevermenial, is to be devalued, but rather that it is a matter ofwill. Do u/e accept the alienation which makes us a pawnin the workplace, or do we take tesponsibility for ourown labour and make ourselves the subject of our ownlife. This reve.rses the paralysis of will rnflrcted by theporrer systems of society on workers, which alienates

them from their own means of ptoduction (to use

Marxist terminology). Needless to say, such an assertionof agency on the part of wo{kers is quickly tecognizedby those who police the system, and is a move liable tobring hosuhty or even danger dowo on them.

6. Rest in John's Gospel

'Work, as a theological theme rnJohn's Gospel, is, as wehave suggested, patalleled by a theme of rest. How does

Jesus' insistence that his Father "has been working untilnow and he is working" date to God's rest after crea-

tion. Is the rest for God and for human beings simplyabolished? Not at all: Jesus' disciples are cailed to rest inhim, as the Father rests in the Son and the Son rests inthe Father. So also, he is to rest in the disciples and theyin him. The word John uses is not the Greek workkatapaao, as we might have expected from the Sepruagint

ttanslation of Genesis 2:2-3,bt meno,which occursforty times in the gospel and usually with a special

significance.

Stdcdy speaking, katapauo means properly "to cease

to do something", and in thi.s sense "to rest", whiTe meno

means "to stay somewhete ot with someone", "toremain in a place", and can, in this sense, also have an

extended meaning wlr-ich overlaps with the semanticfield of "to test". This is why the English translationsare not content to translate meno tnJohn with "stay", butprefer to use the old fashioned word with a ritual feel toit, "abide". A glance at the usage of this word inJohn

PAGE 46

conftrms that it has a special meaning. The Spirit is seen

by John the Baptist to rest/ stay on Jesus, just as Johnwas told beforehand it would. \X/hen the disciples ofJohn foilow Jesus, they ask where he is resring/ stayhgand then fest/ sta)r with him (1:38-39; cf.2:12;4:40). Thebeliever has the word/ Word resting / stayng in her/him or else cannot have l-ife (5:38; 8:31; 15:7). So too,those who believe must eat the bread or drink which

Jesus gives, which rests/ stays in them to eternal life(4:14, 32; 6:27, 56). A son rests/ stays in the home forever, while a slave does not (8:35). The F'ather rests/stays inJesus (14:10) and so works in himl So too theSon rests/ stays in the Father (15:10). The Spirit rests/stays in the disciples (,a:1,7), as does Jesus rest in thedisciples (,a:25) and the disciples rest/ stay in hnm (15:4,

7) like branches in the vine-stock which bear fruit whichrests/ stays for ever (15:6).

The centtal image is provided by the vine, which has

branches resung/ stayng/ united to the main stock. Byresting in the stock, the branches draw life and suste-

nance from it. Tlus in turn enabies them to producefruit, to work in a life giving and sustaining way. In thisimage, I believe that paradox we discovered in the stotywe began wrth, of the man healed on the sabbath is

revisited and explicated. If the Father has never ceased

u/orking until now and Jesus is working, then the Fatherhas never ceased resting until now and Jesus is restingResting is a qualiry which sustains working, and workingis the ftuit of resting If a branch is plucked out of thestock and ceases to draw the renewing and creative loveof the €reator God, then it ceases to produce fruit, tocreate, to work creatively, in its turn. Thus, vzhile work inthe Johanmne sense represents individual human agency,

taking responsibiliq, for myself, making myself a subiectof my own life, rest rmplies solidarity and communiry.The restoration of individual human agency and subjec-tivity is not possible without drawing on the source ofhfe rn God and in human community. \7ork which does

not stay in continuiry with community is alienation. Thishas its practical side: work which prevents socializationby long hours, destructive working conditions or ex-

ploitative wages is alienation and works contrary to thewill of God. Wotk which denies or holds in contemptthe fundamental meaning of life and human values is

also alienation and v/orks cofltr^ry to the will of God.So, fot the author of John's Gospel and his conullu-

rury work and rest are inextticably connected. Workexpresses and characterises the nature of God's rest,

rvhj-le rest enables and also completes God's work.Neither can be conceived of without the other. Since

dorng the work of the Father inevitably brings rn itswake the hostJrty and persecution of "the wodd", it is

only by resting/ staying in the Father and the Son and ineach other that we are able to work at all. It is somethingof the same dilemma which Paul finds between law and

grace, with a peculiarly Johannine twist.

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