Some of our more astute readers emailed in and asked why we chose to stop yesterday's article at verse 30, right in the middle of Jesus' discussion about his upcoming glorification through his death and resurrection. Admittedly it was on odd place to leave off, but I did so because the article was already a bit longer than usual and verse 31 confused me. I needed more time to try and understand what Jesus was saying. I think I figured it out, though my understanding is not that of traditional commentaries. I'll lay it out for you, you decide who is right.
Passover season was upon them again, and most people from outlying regions made their way to Jerusalem for the celebration. As had become a kind of tradition, many looked for Jesus on the streets of the capitol city. This year, however, had a different feel. Everyone knew the Temple rulers had commanded them all to report any sighting of Jesus in the city. Some thought the Savior might stay away, while others scoffed saying, "“What do you think? That he won’t come to the feast?” Of course Jesus would come, its what his followers — and the Pharisees — were counting on.
Chapter ten brings us half way through the fourth section of John's gospel, the conflict of men against the Messiah. Even when Jesus tells two parables about the good shepherd and the shepherd's gate, controversy arises. Perhaps it was the speaker and to the message that caused such dispute? Only the text can answer that. Even though this passage may be familiar, there are three more obscure truths that are important to note. Before we get to that, however, we ought to first examine Jesus' teaching and what was so contentious about it.
While it is unclear if all these teachings of Jesus were on the same occassion or different events strung together (probably the later), the point isn't when Jesus taught these truths but what truths Jesus taught. Today's passage (8.31-59), however, is directly linked to yesterdays (8.21-30). John links the two by informing the reader this discussion was to those who believed him to be the Messiah. This is amazing seeing as how the passage ends with the people wanting to stone Jesus. We're getting ahead of ourselves, however, so let us see how this transformation takes place.
Today's passage doesn't present much in the way of new material and is confusing due to constantly shifting topics, so we're going to do our best to unravel this ball of string and make it easy to understand. By way of example, in verse 20 it states that some Greeks had gone "up" (meaning to Jerusalem) to worship at the feast (Passover). Who are these Greeks? They are new to the story and, as we'll see, not particularly important. Because John calls them Greeks, they are probably "God-fearers" (people who worship Elohim but are not a part of the Jewish nation).
There is no greater darkness that descends upon a person's life than the death of a loved one. There is a very real understanding that comes from the soul that the loved one will not be there any longer. There is an anticipation of missing them, even though it may be to early to actually do so. There is a grief from the loss of fellowship. Only in the account of the death of Lazarus do the Scriptures record — twice — that Jesus was greatly moved. He even weeps. The One who knows what happens after death was still moved by the curse.
Last time we witnessed Jesus heal a man who was blind from birth. Some were astounded, other's couldn't believe it was the same man, but it all ended well with laughter and slaps on the back. That is, until, the Pharisees heard about it. Jesus was healing people again, on the Sabbath again, and after they had already explained why he shouldn't be doing that back in chapter five. It would seem the Messiah needed a lesson in who was in charge. Step one, try and debunk the miracle. They called in the beggar formerly known as "the Blind Man."
Jesus continues to teach the crowds, and the Jewish leaders have still not moved to arrest him. In his usual fashion, Jesus makes some statements to teach and others to confuse his adversaries. Still testifying about himself and his Father, Jesus speaks in such a way that some will understand and others will not. This is evidence by the various reactions the people have to his teaching as recorded by John. Verse 21 is a typical example of such language, "I am going away… Where I am going you cannot come," he said. The religious leaders immediately tried to discern his meaning.
It is five days before Passover, and Jesus is still in Bethany. Why is this important? Because of Zechariah 14.4-9 which states that God's kingship over the world would be revealed in Bethpage (called Bethany by Jesus' time). This is only one example of the many prophecies fulfilled in these few verses (John 12.1-11). Jesus traveled the short two mile to Jerusalem where a large crowd greeted him, shouting the same praises the people of Israel did back when David took the throne. It is a symbol of Jesus' kingship over the nation (Psalm 118.25).
This marks the start of a prolonged series on the Gospel of Luke. As we’ve already examined the book of Acts, it seems reasonable that the first Gospel we study should be Luke as both share a common author. Ask anyone to compare the gospels and two facts will almost always be mentioned: (1) that John is the Gospel of Love, and (2) that Luke is the Historical Gospel. While it is true that John gives us a look into Jesus’ personal struggles and relates stories not contained in any other gospel account, it is not true that Luke is purely a historical account.
As Christians God has entrusted us with a lot of knowledge. Unfortunately, even good people often fall into narrow perspectives. Take the disciples, for example. In chapter nine Jesus and his troop happen upon a blind man. Knowing that sometimes the sins of the father are visited upon the son, they asked Jesus (thinking themselves very holy and smart, I'm sure), "was it his father or mother whose sin caused the blindness?" A narrow perspective indeed. Jesus widens that perspective. It wasn't sin that caused the man's blindness, it was God who had great things in mind for the man.
If we remove the first 11 verses of chapter eight we have a continuity problem with today's passage, 8.12-20. Chapter seven ends with the religious leaders planning Jesus' fateful end, and in chapter 8 verse twelve Jesus is again teaching in the temple. The story of the Adulterous Woman provides us with the reason Jesus is back in the temple teaching, which is another reason I think it is a mistake to simply eliminate the pericope from the Bible. In today's passage, Jesus is at the temple, standing near the offering box, to teach the gospel using a metaphor.
