Category: John - Wittenberg Door Campus Ministry

John 3:1-17 - Lectionary for Trinity B

5/24/2018

5/24/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Gospel reading for this week Jesus makes an oddly cryptic remark. When Nicodemus is confused by Jesus’ statement about being born again, Jesus speaks of the Spirit and wind (the same word) and says that you can hear the wind but can’t really tell where it came from. How is Nicodemus supposed to understand this? In verses 10 and following Jesus points out that being a teacher is not merely a matter of having a particular knowledge base. Nicodemus needs to believe God even though he doesn’t fully understand him.

Like Nicodemus, we often fail. We may fail to understand what should be clear. We may fail to believe what would be easily trusted by a child. Regardless, we depart from the power of God’s love when we leave trust behind and depend only on what we can analyze.

Here Jesus calls Nicodemus and us to trust him. Just as we can feel and hear the wind, we can know that Jesus is present, working forgiveness and restoration in our world.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 15:26-27; 16:4b-15 - Lectionary for Pentecost Sunday, Series B

5/17/2018

5/17/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

With very few exceptions, Christians want to be known as spiritual people. We want the work of the Holy Spirit in us. Yet very often our hope is that the Holy Spirit would make us outstanding. We want the glory. We want the honor. We want the praise.

Our reading from John 14-15, however, shows the Holy Spirit in a different light What is the work of the Holy Spirit? In John 15:13 he does guide the disciples. But in verse 14 we find that the truth is all about Jesus’ glory, not ours. The Holy Spirit testifies about Jesus, not about you or me

This is actually very comforting. We may wish to have fame and fortune But when push comes to shove, we don’t want to be the standard for anything. If I am the standard of truth, goodness, and beauty, your standards are too low. Rather, we let Jesus be the standard. All else can be compared to him. This is the work of the Holy Spirit - to exalt Jesus. He alone is worthy.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 17:11b-19 - Lectionary for Easter 7B

5/10/2018

5/10/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In John17:11 and 15 Jesus specifically prays for his followers to be protected in this world by his name. He doesn’t ask the Father to rescue them out of the world, but to protect them in the world. Time after time we find ourselves wishing for release from this world and its trials. Yet that is not Jesus’ prayer for us. He is still using his people in this world to do his work, bringing his truth, bringing his love, showing the results of his grace.

On one level I understand very well why we would pray to be removed from the world. Our mortal lives are full of disappointment, hurt, and pain. One friend of mine recently commented that as she waited for a medical appointment that had been shifted from one physician to another one she suddenly had to deal with fear that was rather like an abandonment situation many years in the past. She knew it was irrational. That didn’t mean it wasn’t real. Others I work with deal with chronic pain. They may wish every day that the pain would go away. They are told in Scripture that in their heavenly home there will be no more pain. That sounds awfully good. Others live out the nightmare of trying to care for people who are suffering in poverty and who have nothing, no food, no clothing, no means of protection. It’s a nightmare because we realize that there will always be more people in need of care, and that for many of them there is no care we can provide which will bring healing.

What are we doing in this world? We are living out the will of God. We bring healing, mercy, grace, and charity where we are able. We remind others that the Lord who watches over us also watches over them. We remind our neighbors that Jesus gave his life for them as well as for us, and that we are willing to visit them with his care.

That’s a difficult road to walk down. But it’s the one the Lord has in mind. And we can take confidence as we walk that path. Jesus has prayed for us. God himself prays that we will be guarded in this world. It doesn’t get better than that. We therefore walk courageously through this world. Jesus has already gone before us. He’ll take care.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 15:9-17 - Lectionary for Easter 6B

5/3/2018

5/3/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In John 15:9-17 Jesus calls his disciples “friends.” He makes it plain that they are his friends because he chose them and he wants to identify them as friends. They are not people who have pursued him with all their hearts. They are not people who have earned Jesus’ positive regard. They are simply people he has chosen.

What responsibility to Jesus’ friends have? He gives them a great privilege. That is to produce fruit, godly fruit, by loving one another. That’s his command. And it’s the disciples’ privilege. It’s a privilege because, as Jesus says, it is a source of joy, both for God and for us.

Remain in love, then. It’s a simple command. Go and care for someone. See the joy the Lord gives to those who know they are being faithful to him. See the joy which comes when, once in a while, one of the people we care for shows appreciation for that loving care. This is the privilege of bearing fruit for God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John

5/3/2018

Thursdays are for the New Testament
5/3/18
Carson, D.A., and Douglas Moo An Introduction to the New Testament - Second Edition. Grand Rapids: Zondervan, 2005. "John" Carson & Moo pp. 225-284

John's Gospel may be variously separated into parts, but generally consists of a prologue (1:1-18), main body (1:19-chapter 20), and an epilogue (chapter 21).

AUTHOR
p. 229 "As far as we can prove, the title "According to John" was attached to it as soon as the four canonical gospels began to circulate together as 'the fourfold gospel.'" The author is not mentioned in the gospel itself but the title may have been recognized from the start.

External Evidence
p. 229 "the first writer to quote unambiguously from the fourth gospel and to ascribe the work to John was Theophilus of Antioch (c. A.D. 181)." However we do find quotes from other authors including Tatian, Claudius Apollinaris, and Athenagoras who do not specify the author but consider it an authoritative text.

p. 230 Irenaeus wote, "'John the disciple of the Lord, who leaned back on his breast, published the gospel while he was resident at Ephesus in Asia; (Adv. Haer. 3.1.1). In other words, the name of the fourth evangelist is John and is to be identified with the beloved disciple of John 13:23."

Authorship has been questioned in recent time. p. 233 "The fact remains that, despite support for Johannine authoriship by a few front-rank scholars in this century and by many popular writers, a large majority of contemporary scholars reject this view. As we shall see, much of their argumentation turns on their reading of the internal evidence. Nevertheless, it requires their virtual dismissal of the external evidence. This is particularly regrettable. Most historians of antiquity, other than New Testament scholars, could not so easily set aside evidence as plentiful and as uniform."

Among the external evidence the testimony that causes most doubt is that of Papias, who, as reported by Eusebius, suggests that there were two individuals named John, one of whom was an apostle and the other of whom was an elder, and that the elder, not the apostle, was responsible for the gospel. Recent scholarship has pointed to four reasons an appeal to Papias in this might not be appropriate.

p. 233 "In the terms of Papias, 'the discourses of the elders' means the teaching of Andrew, Peter, and the other apostles." Thus John the elder might well be an apostle.

p. 234 "It is worth noting that "apostle" and "elder" come together with a common referent in 1 Peter 5:1. Indeed, the Greek syntax Papias employs favors the view that 'Aristion and John the elder' means something like "Aristion and the aforementioned elder John.' Not only here but in H.E. 3.39.14 it is John and not Aristion who is designated 'the elder.' In choosing to refer to the apostles as elders, Papias may well be echoing the language of 3 John (on the assumption that Papias thought that epistle was written by the apostle John)."

p. 234 "It appears that the distinction Papias is making in his two lists is not between apostles and elders of the next generation but between first-generation witnesses who have died (what they said) and first-generation witnesses who are still alive (what they say).

Finally, we consider that Euesebius may have had an agenda himself. In his dislike for the apocalyptic teaching of Revelation he may have been wishing to suggest that Papias identified a non-apostolic author for revelation and possibly other writings which seem to be by the same person.

Internal Evidence (for authorship)
p. 237 "The traditional reason seems most plausible: the beloved disciple is non oether than John, and he deliberately avoids using his personal name. This becomes more likely when we remember that the beloved disciple is constantly in the company of Peter, while the Synoptics and Acts not to mention Paul link Peter and John in friendship and shared experience."

Carson and Moo detail several of the objections posed to authorship by John the apostle, most convincingly the objection that John was uneducated and therefore would not be capable of executing a literary work like the gospel. They observe that if he lived to a great age, as tradition seems to indicate, he would have had adequate time to build his skills in any way which would be necessary.

Stylistic Unity and the Johanine "Community"
Some scholars have suggested extensive redaction and source-gathering work prior to the release of John's gospel. The community would have identified the narratives which would be drawn into the gospel and would have modeled the narrative appropriately. Yet there do not seem to be the signs of such work in the gospel itself. There are some specific idiomatic ways of phrasing different concepts, but this is not unheard of within the work of a skilled author.

PROVENANCE
Geographically, we see suggestions that the gospel came from Alexandria, Antioch, Palestine, or Ephesus. Ephesus is the one location which has ancient testimony supporting it.

Conceptual Provenance
John's Religious World
Consider the conceptual world of Philo, the hermetic writings, Gnosticism, and Mandaism, all of which used a good deal of symbolism and allegory. There are many different movements available which could have influenced the thought life of John. p. 256 "Moreover, the discovery of the Dead Sea Scrolls in 1947 and their subsequent publication have shown that the closest religious movement to the fourth gospel in terms of vocabulary at least, was an extremely conservative hermetic Jewish community. This is not to say that John springs from the Essenes, thought to be represented by the Dead Sea Scrolls, but tha the appeal to strongly Hellenistic sources is now much less convincing than it was six decades ago."

John's Relation to the Synoptics
John is quite different in some respects from the synoptic gospels. He has more of a focus on Jesus' ministry in the sough than in the north. In John Jesus is very specifically identified as God, while the comparison is a little more oblique in the synoptics. However we find that the content and ideas of the gospels all are remarkably in unity. p. 258 "More impressive yet are the many places where John and the Synoptics represent an interlocking tradition, that is, where they mutually reinforce or explain each other, without betraying overt literary dependence." It appears quite clear that the four evangelists are writing about the very same events, but that they write about them differently. p. 259 "Conversely, numerous features in John are explained by details reported only by the synoptists."

Considering the relationship of John to Mark's gospel, on p. 260 Carson and Moo point out, "Granted the close friendship that Peter and John enjoyed, would it be very likely that either of them would long remain ignorant of a publication for which the other was responsible? Considerations of date then become important. For instance, if Mark was written about A.D. 64, and John within a year or two of that date, then the likelihood of mutual independence is enhanced. But if Mark was written sometime between 50 and 64, and the fourth gospel not until about 80, it is very difficult to believe that John would not have read it. The idea of hermetically sealed communities is implausible in the Roman Empire anyway, where communications were as good as at any time in the history of the world until the nineteenth century."

Do we need to assume an inter-relationship among the different gospels? p. 261 "On its own, John's account makes good historical sense. . . it is John who most persistently catalogues how much the early disciples did not understand, how much they actively misunderstood."

DATE
People have suggested a wide variety of dates, from before 70 to the last quarter of the second century. It does make sense that based on chapter 21 we can assume that Peter's death in 64 or 65 was before the composition. There are people who suggest composition very late in the first century, suggestion various reasons why the historical events in Domitian's reign (81-96) would fit well. Tradition says that John lived a very long time. Yet this does not require that the composition bet at the end of his life. Carson and Moo suggest (p. 267) a date between 80 and 85, though they are quite tentative about the dating.

DESTINATION
There is no clear destination for this gospel.

PURPOSE
While many scholars have suggested many purposes for the gospel of John, the purpose seems to be stated in chapter 20, "that you may believe that Jesus is the Messiah."

TEXT
The text of John, except in a few places, seems quite solid and well documented. The narrative of the woman caught in adultery does not seem to be original, at least not original in its location. Aside from that there are very few passages with significant disputes, none of which cause any overall theological difficulty.

ADOPTION INTO THE CANON
All four canonical gospels were accepted quite solidly by the end of the second century.

JOHN IN RECENT STUDY
John has been subject to many studies of different themes over the generations. In recent years scholars have sought to do literary, social-scientific, and postmodern philosophical studies on the text, or rather on the community which created the text.

THE CONTRIBUTION OF JOHN
John adds a great deal of depth to the picture of Jesus which we receive from the synoptists. The overall picture of Jesus as a fully-functioning person who lives in perfect obedience to the Father so as to die as a substitutionary atonement gives us a more three-dimensional picture of Jesus than we find elsewhere. John is also always concerned with eschatology as well as the work of the Holy Spirit in Christ's people.

John 15:1-8 - Lectionary for Easter 5B

4/26/2018

4/26/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

John 15:1-8 has two very simple messages for us. First, God cares for his people’s well being. Second, God’s people are to spend their time and energy in dedication to his word. These two ideas work together. There’s a lot that the Lord desires to accomplish in this world. He does it through his people, who are bound to him in faith. We are the branches. He is the root, the stem on which we depend. He is also the one who cares for the plant, trimming it, cutting off diseased or unproductive parts, nurturing growth and fruitfulness.

How does God nourish and trim his plant, his Church? He does it as we meditate on his word. It is through our receiving the words of God that we know his values, his desires, all about his image. That’s how we grow in grace. That’s how we are changed into his image.

When we dwell on the Lord and his word dwells in us, we find we are disciples who know and do his will. We find that our desires are transformed into his desires. We find that our attitude mirrors his attitude. And we see that he will do all that we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 10:11-18 - Lectionary for Easter 4B

4/19/2018

4/19/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage this week, from John 10:11-18, has been used for all manner of foolishness. It’s even been used to demonstrate that God is the redeemer of many other people and assorted life forms in different galaxies, gathering them all together. Yes, that should strike us as odd.

What’s Jesus’ big point in this passage? He cares for all those who will believe on him. He lays down his life to rescue them. Even those people who were not with the disciples at the time Jesus was talking are subject to his care. They may not be with the flock at the time he is talking, but he has a habit of going here and there, telling about God’s kingdom. He’s going to create faith in those people as well.

Jesus, in this passage, says he is able to lay his life down for his sheep, all the people who will believe him. He says he is able to take his life up again, in the resurrection. That’s the proof he chooses to give of his power over death. We see Jesus’ assertion clearly. And in this season of Easter, the celebration of the resurrection of Jesus, we remember that he has conquered death on our behalf.

This is the great good news of the Gospel. I may be afraid. I may flee. I may choose not to risk everything so as to care for Christ’s people. But Jesus is never afraid. He lays down his life for you and for me.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 20:19-31 - Lectionary for Easter 2B

4/5/2018

4/5/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading for the second Sunday of Easter is from John 20:19-31. Here John picks up the action in the evening of the day of resurrection and continues until a week later, moving us effectively to the second Sunday of Easter.

There’s a sharp contrast between the risen Jesus and his disciples, especially Thomas. Jesus, in his resurrection, has shown himself as the master over death. He also, twice, shows himself as the one who doesn’t need a key to go through a locked door. We don’t actually know how he entered the room. Calvin, always wrestling with the physical presence of Jesus, wants him to follow the physical constraints of mortality, and even suggests that he must have entered through a window. There’s no indication of that in the text either. Maybe Jesus walked through the door? Maybe through a wall? Maybe he materialized himself in the room? We really don’t know. It just says he came and stood with them. Yes, the original audience knew that this was impossible behavior. John even says in verse 30 that this was a sign so people would believe Jesus. He does impossible things.

When Jesus visits his disciples he delivers two very important things to them. He gives them a commission. They are sent by the Lord to forgive or retain sins (v. 23). He also imparts the Holy Spirit to the disciples. What’s the point of this? We don’t really see it in its fullness until Acts. However, the disciples, operating in the power of the Holy Spirit, become exactly the people who will turn the world upside down by their teaching of the resurrection. They effectively spread the message of Jesus throughout the Mediterranean world within just a few years.

Some people have told me they are uncomfortable with the idea, regularly expressed in Lutheran churches, of the pastor forgiving the sins of the people. Our routine response is that Jesus gave that to his disciples (not labeling them “apostles”) in John 20:23. The early Christians were of the strong opinion that this power was passed along through the laying on of hands as elders were ordained. Some will say, “I know that the Bible teaches if we confess our sins, Jesus forgives us. Why do I need you?” My answer is that we do sometimes need someone to remind us that Jesus is the one who forgives them. Whenever I hear a private confession, the absolution is in the name of Jesus. It is Jesus working forgiveness. My forgiveness is meaningless. But Jesus’ forgiveness through me as his earthly representative, sent by the Lord, is just as real as if he were to lay his hands on someone himself and speak forgiveness.

In reality, I’d worry more about the other part of verse 23. What about the retention of sins? May the Lord give us repentance so can receive forgiveness rather than having our sins bound to us as a burden we get to bear ourselves. Thanks be to God, we are given this word through John so we can believe and have life (v. 31).

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 3:14-21 - Lectionary for Lent 4B

3/8/2018

3/8/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel reading for this week, from John 3:14-21, refers back to our Old Testament reading in Numbers 21. Here Jesus explains that he is the fulfillment of the bronze serpent in the wilderness.

In Numbers, because of the people’s sin, God sent venomous snakes to bite and kill them. He then set up a cure. If people looked at a bronze serpent, lifted up on a pole, they would be rescued. Jesus’ statements seem to clarify that the looking was done in faith, trusting that God would rescue them.

Jesus describes himself as the fulfillment of the serpent in the wilderness. He, being fully human, but without sin, is visibly the very thing which brings death. Every human, with only two exceptions recorded in biblical history, dies. We all know that will happen. It’s inherent in our humanity.

Jesus, however, is not like us in a very important regard. He has no sin. Therefore, death cannot hold him. When he is lifted up on a pole, killed to death, he appears for all the world to be our complete equal, suffering death as well.

Jesus has a different solution, though, one which doesn’t show up in our understanding. He will draw all people to him, giving eternal life to all who believe. This is the way God loves the world. He loves it in such a way as to create life through faith in Jesus.

This is precisely what Jesus will do. After a few years of walking with his disciples, teaching them, and bringing healing and hope to crowds of people, he will be lifted up. The one who is perfectly human will become accursed in death for all the descendants of Adam. The one who is perfectly divine will be raised from the dead, bringing life to all who believe him. This is the Gospel of the Lord. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

John 2:13-22 - Lectionary for Lent 3B

3/1/2018

3/1/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

John chapter 2 records an event often called Jesus’ cleansing of the temple. Seeing the people actively profiteering from their presence in the temple, Jesus interfered with their business.

Every age has its demonstrations against perceived instances of unfairness. I want to observe something about how Jesus engaged in this act, which can legitimately be seen as an act of protest against those he saw as misusing the temple.

First, the people were there, with permission, but they were doing something that had not historically been considered acceptable in the temple. They were not contributing to the worship that delivered forgiveness to the people of Israel. Their business could just as well have been done down the street from the temple. Jesus’ objection was not specifically to the existence of the business but to the fact that it was being conducted in the temple, which interfered with worship.

Second, Jesus did not do anything that was actually destructive. Yes, he hit people with a whip made of cords. This was particularly non-lethal. It is very different from a modern-day protest in which someone hits someone else with a baseball bat, or a club with spikes in it, or eins shooting or stabbing others. This is more like whalloping someone with a rope. It would hurt, but not be life-threatening in any way.

Third, the animals Jesus released were large animals which would very predictably leave through the gate and then settle down in a herd not far away. They could be retrieved easily. The birds were not released.

Fourth, the money of the money-changers was thrown on the ground. It was lying there, very likely amid straw and manure, but it was undamaged. It could be collected. He didn’t take it away.

Jesus’ cleansing of the temple was intended to get the occupants of the temple out of the way of those who had come to offer sacrifices. He inconvenienced those people who would hinder the nation of Israel. But he brought no harm. He merely corrected their practices.

When we see things in our world and in the Church which need correction, may we have grace to engage with them, forcefully if needed, but without causing harm. We can interrupt what is wrong but not destroy the wrongdoers. That’s God’s final decision.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Epilogue to John's Gospel

7/13/2017

Thursdays are for the New Testament
7/13/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“V. Epilogue (21:1-25)” pp. 665-686.

Carson considers views which have taken John 21 as an epilogue either composed at the time of the rest of the Gospel or at a later time, possibly by another individual. Chapter 21 does bring closure by stating how Christ’s kingdom will continue to spread (Carson 1991, 666). Carson lists a number of other features of the chapter (Carson 1991, 667) and, finally, observes that we do not have any manuscripts which omit chapter 21.

In verses 1-14 Jesus appears by the Sea of Galilee. He is seen there by his disciples (Carson 1991, 668). They have begun fishing. Carson notes that the last instruction they received from Jesus was to return to Galilee. They may well be simply filling their time and providing for their needs (Carson 1991, 669). The count of 153 large fish is interpreted in various ways. Carson considers various suggestions. He leaves the question open for debate (Carson 1991, 673).

In verses 15-24 Jesus restores Peter. He does it in a public setting, since Peter’s denial was in public. He does it three times, corresponding to the three denials. The words used for “love” in the restoration are not significant. They are frequently used as exact synonyms (Carson 1991, 676). Carson does not find Pter exalted as a ruler in the Church at this point. He sees him as a servant leader, like the other apostles (Carson 1991, 678). Responding to Pter’s question about the “beloved disciple” and his long life, Jesus says that is a matter Peter is unrelated to (Carson 1991, 681). The text then claims the authority of an eyewitness as an author. In the final verse, the author states that all the deeds of Jesus would be a great number. The Gospel closes in this way.

Jesus Doesn't Stay Dead!

7/6/2017

Thursdays are for the New Testament
7/6/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “F. The Resurrection of Jesus (20:1-31)” pp. 631-663.

Carson notes that the end of the crucifixion account does not end the Gospel. The reality of the resurrection is necessary to the message (Carson 1991, 631). The Christian faith depends on a factual resurrection. Carson takes a brief detour to defend eyewitness authorship, almost certainly by the apostle John (Carson 1991, 634). This points to a reliable account which was open to critical analysis by other witnesss. The resurrection narratives are not as consistent as those of the crucifixion. However, the selection of events is not as important from a sequential point of view.

In 20:1, the inspection of the tomb was clearly early in the morning of the first day of the week (Carson 1991, 636). The grave clothes show signs of Jesus’ departure through the cloth (Carson 1991, 637). The sight creates belief, noted in verse 8 (Carson 1991, 638). Verses 10-18 see Jesus’ appearance to Mary (Carson 1991, 639). For some unspecified reason, Mary returns to the tomb. Now she looks in and sees angelic messengers (Carson 1991, 64). After being told by the angel of Jesus’ resurrection, Mary leaves the tomb. She does not recognize Jesus, who appears to her in the garden. Carson notes that Jesus seems difficult to recognize after the resurrection (Carson 1991, 641). Once she recognizes Jesus he urges her to release him, a statement which is cryptic at best (Carson 1991, 642). Mary does take Jesus’ message to his disciples, to whom Jesus appears in verses 19-23 (Carson 1991, 646). Carson notes Jesus’ ability to come to the disciples despite the doors they had locked against the Jewish leaders. Jesus is able to come to his disciples when and where he wishes (Carson 1991, 646). He greets the disciples with his peace and sends them to complete their mission. Carson discusses the modern debate about the scope of the Church’s mission briefly (Carson 1991, 648). He concludes that the work of the Church includes proclamation of the Gospel as well as social care. Jesus’ appearance to his disciples and his breathing on them signifies an empowerment by the Holy Spirit (Carson 1991, 650). Carson does, however, note that the empowerment prior to Pentecost does not seem altogether absolute. This happens later (Carson 1991, 653). Carson discusses the tendency of texts to speak slightly indirectly of events which are widely known and accepted, suchas Pentecost. In verses 24-29 Jesus appears again to his disciples, this time including Thomas (Carson 1991, 656). By his words and actions Jesus shows that he knows what the disciples have discussed. He also shows that he is present physically (Carson 1991, 657). Carson sees Thomas’ confession as an accurate and honest statement of surprised realization. Jesus really is the Lord (Carson 1991, 659). The message of Jesus as Lord is the purpose of the Fourth Gospel. This is found in 20_30-31. The Gospel is written to encourage belief (Carson 1991, 661).

Trial and Execution, Regardless of Innocence

6/29/2017

Thursdays are for the New Testament
6/29/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “E. The Trial and Passion of Jesus (18:1-19:42)” pp. 571-631.

Carson notes that all the Gospels push directly to the death and resurrection of Jesus. Scholars debate a relationship between John’s account and that of the Synoptics. Carson assumes that John was familiar with at least one of the Synoptics. However, he was not directly dependent on it (Carson 1991, 571). Though the differences are significant there is no reason to find them as contradictory. Carson discusses several areas in which commentators have attempted to create insurmountable challenges.

In John 18:1-11 Jesus is arrested (Carson 1991, 576). Jesus and his disciples have gone to an olive grove, well known to them. A large force of soldiers, possibly up to 600, but maybe smaller, more like 200, guided by Judas, came on the manhunt (Carson 1991, 577). When Jesus identified himself to the arrest party they fell back. Carson finds few adequate explanations for the situation (Carson 1991, 578).

Jesus is tried before Annas and then sent to Caiaphas. Carson notes that Annas had previously held the high priesthood but was removed and replaced by the Roman governor (Carson 1991, 580). During the trial, Peter, in the courtyard, denies knowing Jesus (Carson 1991, 581). By the end of verse 24, the interrogation of Jesus is complete. Jesus does not give much information but he does say his teaching is public (Carson 1991, 584). Meanwhile, Peter has continued to deny Jesus (Carson 1991, 586).

In John 18:28-19:16 Jesus is tried before Pilate, the Roman governor (Carson 1991, 587). Carson notes that it is difficulut to explain John’s knowledge of what happened inside Pilate’s court. He considers it entirely possible that Jesus may have given some details after the resurrection. It is also possible that John would have consulted the public records which were kept but have mostly been lost since the first century.

The Jewish leaders would not enter Pilate’s quarters. This would have incurred uncleanness and interfered with the Passover. Carson considers this situation and also the apparent discrepancy between John’s account and that of the Synoptics (Carson 1991, 589). Carson’s conclusion is that the Jews were considering the entire Feast of Unleavened Bread as part of Passover. The Jews expected that Pilate would go ahead with their plan to execute Jesus. Yet in verse 31 Pilate refused them, possibly simply to antagonize them (Carson 1991, 591). Yet, when Pilate questions Jesus, Jesus pushes him to make a conclusion. Is Jesus the king of the Jews? (Carson 1991, 593). By verse 36, Jesus is helping Pilate see that he is a king, over Pilate, but not of an earthly kingdom (Carson 1991, 594). Pilate is not eady to recognize this, so he calls off the interrogation (Carson 1991, 595).

After the crowd refuses to have Jesus released, John 19 begins with Jesus’ sentenceing. Jesus is mocked and beaten. Carson discusses the different types of flogging that Romans practiced. He does not have a clear opinion of which penalty was given (Carson 1991, 597). In 19:4-5 Pilate again presents Jesus to the people as a pathetic figure. Carson notes that Pilate’s mockery of the Sanhedrin is biting. Jesus doesn’t seem to be any sort of threat at this time (Carson 1991, 598). The response of the Jewish leaders is that Jesus claimed to be God’s son. This, Carson notes, creates fear in Pilate (Carson 1991, 600). If Jesus is divine in any sense, Pilate should fear for his life. He seeks relief by questioning Jesus more. Jesus eventually explains, in brief. Carson notes that Jesus shows that none of the events have happened apart from God’s authority. The person who turned Jesus over to Pilate was more guilty than Pilate. Humans are therefore responsible for sin in this event, though their sin accomplishes God’s purpose (Carson 1991, 601). Finally, Pilate tries to rescue Jesus and the Jewish leaders claim their allegiance to Caesar. It is an odd world (Carson 1991, 603).

Carson here considers the inconsistency about the date of the Passover and the crucifixion. This is in response to the “preparation” of John 19:14. Carson’s conclusion is that the accounts of John and Mark do conflict but for understandable reasons of approximation and emphasis (Carson 1991, 605). Pilate speaks mockingly about Jesus as the king. The chief priests react by denying any king but Jesus (Carson 1991, 606). John presents the incidnt as yet another time that people speak the truth in ignorance.

In John 19:16-30 Jesus is crucified. Carson observes that John gives several details which are not found in the Synoptic Gospels (Carson 1991, 608). He considers the route of the procession, possible locations of Calvary, and the actual logistics of a crucifixion (Carson 1991, 610). Pilate’s work with the sign agove Jesus continues to antagonize the chief priests (Carson 1991, 611). At the same time, it proclaims God’s glory to the whole world. At this point, Carson notes John’s move to explain the fulfillment of Scriptures, something John has rarely done (Carson 1991, 612). Finally, Jesus is crucified with a small band of witnesses (Carson 1991, 615). Among the witnesses Carson finds John and Mary, who becomes the ward of John (Carson 1991, 617). While numerous attempts have been made to establish symbolic meanings of the various events, Carson finds them tenuous at best. In 19:30, Jesus gives up his life. Carson reminds the reader that nobody took his life from him (Carson 1991, 621).

In John 19:31ff, the Roman soldiers, in light of the important upcoming Sabbath, break the legs of the criminals to hasten death. Jesus, appearing dead, is pierced witha spear, verifying his death (Carson 1991, 623). Carson sees John’s emphasis on the reality of Jesus’ death, rather than on the means. Various explanations of possible symbolism of the blood and water are less than compelling (Carson 1991, 624). Carson raises the question of the identity of “this” person, the truthful eyewitness to the events. There has been considerable debate of the identity. Carson concludes that it would appear to refer to the Evangelist John (Carson 1991, 626). The symbolism of verse 36 and none of Jesus’ bones being broken may be based on several Old Tstament passages (Carson 1991, 627). Many events in this passage happen for the stated purpose of fulfilling Scripture.

In John 19:38-42 Joseph of Arimathea and Nicodemus, both members of the Sanhedrin, obtain the body of Jesus and prepare it for burial. Carson notes the large amount of spice was not out of accord with other recorded first century burials. Jesus was laid in a new tomb in a nearby garden (Carson 1991, 630). Carson does think the location is very likely that pinpointed today by the Church of the Holy Sepulchre (Carson 1991, 631). This ends the account of the death of Christ.

Jesus Reveals His Nature As He Prays

6/22/2017

Thursdays are for the New Testament
6/22/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “D. The Prayer of Jesus (17:1-26)” pp. 550-571.

Commenting on John 17, Carson notes the surprise inherent in God the Son praying to God the Father (Carson 1991, 551). The relationship of Father and Son, of believers to one another, and Christians to the Christ is at the center of this prayer. The prayer in John 17 does not have the agony of the garden prayers in the Synoptic Gospels. However, Carson notes that Jesus is portrayed in John as quite aware of the pain to come (Carson 1991, 552).

In verses 1-5, as Jesus sees his hour coming, he is moved to prayer rather than resignation (Carson 1991, 553). Jesus prays that he will be glorified - a return to glory with the Father (Carson 1991, 554). The result of this is bringing glory to the Father. The glory of the Father is that people may know him as the true God (Carson 1991, 556).

In verses 6-19 Jesus prays specifically for his followers. They have been given to the Son and have received a revelation of God (Carson 1991, 558). Though the disciples’ understanding and obedience is imperfect before the resurrection, Carson thinks John is making a comparison to the rest of the world (Carson 1991, 559). This strong distinction appears in verse 9 (Carson 1991, 560). Jesus prays especially for divine protection for his disciples. The desire is that the disciples may be one, kept in God’s name (Carson 1991, 562). Jesus does make a disclaimer. Judas is lost, though the others are preserved (Carson 1991, 563). The disciples have been chosen out of the world. They are guarded by Jesus but hated by the world (Carson 1991, 564). As Jesus has been sanctified in vv. 17-19 he prays his disciples will be sanctified.

In verses 20-26 Jesus prays for future believers and that all believers will see Jesus’ glory (Carson 1991, 568). All are to be one. Their unity is to come through the specific message of the Gospel. The unity of Christians is intended to bring glory to the Father. The love of God for the world is seen in the unity of Christians (Carson 1991, 570).

In God's Care We Are Not of This World

6/15/2017

Thursdays are for the New Testament
6/15/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “C. The Farewell Discourse: Part Two (15:1-16:33)” pp. 510-550.

Carson notes that John 15:1-16 shows a very intricate link of the relationship of the Christian, the Christ, and prayer (Carson 1991, 510). Verses 9-16 may well be a commentary on verses 1-8 (Carson 1991, 511). The images of viticulture are, of course, very common in the Bible. In verse 1 not only is Jesus’ role central, as the “vine,” but there is the additional important character, the “gardener,” i.e., the Father (Carson 1991, 513). The Father cares for the branches. He trims all the fruit-bearing branches and cuts off those that are not fruitful (Carson 1991, 514). Jesus’ word has made the branches fruitful. Carson sees the job as done in verse 3 prior to the work of pruning (Carson 1991, 515). Believers are then told to persevere in the faith. The motif of dependence nad growth is continued through verse four. The growh results in what Carson identifies as “nothing less than the outcome of persevering dependence on the vine, driven by faith, embracing all of the believer’s life and the product of his witness” (Carson 1991, 517).

Verses 9-16 then unpack the material of 15:1-8. Jesus’ love for his disciples is similar to the Father’s love for the Son. The relationship is vital. Obedience and love go hand in hand (Carson 1991, 520). In considering the love of believers in 15:13, Carson concludes that the command to love one another does not negate the commands to love God. We are obligated to both (Carson 1991, 522). Carson further clarifies that when Jesus calls the disciples his friends in vv. 14-15, he does not say they are no longer to obey him. He is still the master, but he tells them his reasoning as an authority would tell his friends (Carson 1991, 523).

John 15:17-16:4 speaks to the world’s opposition to Christ and his people. Carson notes that the theological difference between Church and the world is fundamental. The differences result in a different sociology which provokes enmity (Carson 1991, 524). A Christian view of joyful submission to God is foreign to a world which wishes to assert the independent individual (Carson 1991, 525). Despite this opposition, Jesus is clear in verses 22 and following that God’s redemptive work is not in any danger (Carson 1991, 527). The Scriptures point to redemption. There is no need to doubt God’s plan. It is confirmed by the coming of the Holy Spirit, who will testify about Jesus (Carson 1991, 529). Carson sees the important emphasis not on the source of the procession of the Holy Spirit but on the fact that the Holy Spirit will work as Jesus is ascended. In sum, the persecution faced by Christians is to be seen as a rejection of Jesus. Carson concludes that many times there are clear ideological reasons which lead to the death of Christians (Carson 1991, 531).

John 16:4-15 speaks of the Holy Spirit’s work (Carson 1991, 532). The passage does not follow as clearly as some commetators would like. Carson suggests that the disciples’ questioning of Jesus’ departure is not their actual concern. They may rather be expressing grief that he is leaving at all (Carson 1991, 533). The disciples are clearly (vv. 6-7) filled with grief. Jesus promises the Holy Spirit to relieve their grief. The Spirit will make the sinfulness of sin obvious. He will demonstrate that the world is guilty (Carson 1991, 535). Though some of the nuances of the language can be debated, it is clear that the Holy Spirit confirms the work of Jesus. While Jesus is the authoritative Word of God, the Holy Spirit enables Jesus’ people to interpret him well (Carson 1991, 539).

John 16:16-33 looks ahead to a future joy (Carson 1991, 542). This future time is unclear. It could refer to the time after the resurrection or to a future second coming (Carson 1991, 543). Regardless, as shown in 16:17-18, the disciples are unprepared for the resurrection. It does not make sense to them. Jesus reassures them that their sorrow will turn to joy (Carson 1991, 544). The communication with God will also be wide open. Vese 24 speaks of a very direct kind of prayer (Carson 1991, 545). The care of the Father is very present for the Christian (Carson 1991, 547). The section ends with Jesus’ listeners affirming their understanding and commitment. Jesus contradicts their testimony. They will not be loyal. Yet, in verse 33, they will be restored (Carson 1991, 548-549).

Jesus' Departure and the Holy Spirit

6/8/2017

Thursdays are for the New Testament
6/8/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “B. The Farewell Discourse: Part One (13:31-14:31)” pp. 476-510.

Jesus makes an extended speech to his disciples after Judas’ departure during their meal. Carson begins his discussion of this discourse by detailing several topics scholars have recently studied. It is unclear precisely where the discourse begins (Carson 1991, 476). 14:31 seems to be a transition. There is some debate about the relationship of material before and after that verse (Carson 1991, 477). Some have broken the entire discourse into very small phrases from different traditions, assembled by force (Carson 1991, 479). Others have suggested that the discourse takes its shape from other literary farewell discourses (Carson 1991, 480). Some have noted the importance of the discussion of the Holy Spirit, here and in 1 John (Carson 1991, 480). Others have noted what Carson thinks is of primary interest. The passage emphasizes the ongoing life of the Christian, even after Jesus’ departure (Carson 1991, 481).

In John 13:31-38 the process of Jesus’ arrest has begun. Judas has left on his mission. Jesus begins speaking of glorification (Carson 1991, 482). Jesus tells his disciples of his departure. He tells them what he expects of them. Their obligation is a “new” command which is not new. Love one another. But it is expanded. The love is to be as Jesus has loved them (Carson 1991, 484).

In 14:1-4 Jesus encourages his disciples. The place he will go is for them a lso (Carson 1991, 487). The disciples are rightly troubled. They are enduring great turmoil. But Jesus’ departure is for their good (Carson 1991, 488). He will use it to care for them. Jesus has told his disciples of their destination. In John 14:5-14 Thomas has misunderstood. He wants more concrete information. He has not made sense of what Jesus said was clear (Carson 1991, 491). Jesus’ clarification is that he himself is the way to the Father. Thomas’ failure to recognize this is sad (Carson 1991, 494). Verses 9-11 make it clear tht Jesus’ teaching is not the goal. his person is the way to the Father. Commenting on John 14:12, Carson considers that the works of Jesus’ followers are “greater” simply because they are done in the context of the resurrected Lord (Carson 1991, 496).

John 14:15-31 speaks to Jesus sending the Holy Spirit to those who love him (Carson 1991, 498). This is the normal expectation of the Christian. The Paraclete will come to Jesus’ people (Carson 1991, 499). Though the timing of the Holy Spirit’s arrival is not entirely clear from the passage, it is clear that the Holy Spirit will come and later Jesus will come (Carson 1991, 501). Carson notes that Jesus’ love and the presence of God is shown in some special way to the Christians which is not visible to others (Carson 1991, 503). This, Jesus says, in verses 25 and following, is completely consistent with what he has previously told his disciples (Carson 1991, 505). The peace and love he gives are unbreakable. They are not like the substitutes we can generate (Carson 1991, 506).

John 7:37-39 - Lectionary for Pentecost, Series A

6/1/2017

6/1/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Did you ever wonder how to become truly spiritual? Early in my Christian walk I often spoke with people who were intent on receiving powerful gifts of the Holy Spirit. They normally wanted to receive the Holy Spirit in a greater measure through self-discipline. Long prayers, developing greater enthusiasm, spiritual practices such as fasting, engaging in detailed Bible studies, all this would hopefully lead to being empowered by the Holy Spirit.

All these activities are great. They are certainly approved throughout the Scripture. We are to be zealous for the things of God. However, all too often, we think that by our zeal and obedience we will provoke God to do things. We may even think that we can require God to obey us as a result of our devotion.

In our Gospel reading from John 7:37-39, Jesus tells us that the Holy Spirit comes upon those who believe him. That hardly seems like something we would do. It certainly doesn’t seem difficult. Would we not rather do some sort of difficult task? Shouldn’t we go on a missionary trip? In response, Jesus simply says, “Believe me. I will give you the Spirit.” That’s all there is to it.

In our belief, we are very likely to end up doing all manner of works of obedience, spiritual discipline, and living a life which shows marks others recognize as the activities of a disciple of Jesus. But all these things are motivated by the fact that Jesus has poured out the Holy Spirit upon us. We are receptive. This is a true gift of God. We could never cause it to happen. We simply receive.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Foot Washing, Dinner, and Permission to Betray

6/1/2017

Thursdays are for the New Testament
6/1/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“IV. Jesus’ Self-Disclosure in His Cross and Exaltation (13:1-20:31)” “A. The Last Supper (13:1-30)” pp. 455-476.

Carson observes a shift in order of events starting in John 13. In the earlier chapters, Jesus would do a sign, then explain the sign. Now, Jesus’ teaching points forward to his final sign of death and resurrection (Carson 1991, 455).

Before digging into the events of the passage, Carson weighs different views of the date of the passion. The Synoptics point clearly to the meal being a Passover, placing Jesus’ death on Friday, 15 Nisan. John seems to point to one day earlier, with Jesus’ death at the same time as the slaughter of Passover lambs (Carson 1991, 455). Carson’s resolution is that the chronology of the Synoptics is not directly contradicted by John. He cites several verses which he will consider in his running commentary. The verses are 13:1, 27; 18:28; 19:14, 31, 36, 42b (Carson 1991, 457).

Carson also considers why John did not give an explicit teaching about the Eucharist, though this passage clearly provides opportunity (Carson 1991, 458). Carson thinks John is pointing away from the Eucharist itself to the sacrifice of Christ, both here and in John 6.

John 13:1-17 describes Jesus’ washing of his disciples’ feet (Carson 1991, 458). Dinner is about to begin. Verse 2 says that the plan to betray Jesus was already conceived. Carson does note that the text is slightly oblique. Was it Judas’ plan? Was it the devil’s plan? Regardless, Jesus will be betrayed (Carson 1991, 462). Jesus prepares himself and circles the disciples, washing their feet. Carson notes the embarrassment the disciples would have (Carson 1991, 463). Yet Jesus persists. Carson emphasizes that all our relatioship with Jesus is tied to assent to his cleansing (Carson 1991, 464). Yet Jesus does not wash all of Peter “Individuals who have been cleansed by Christ’s atoning work will doubtless need to have subsequent sins washed away, but the fundamental cleansing can never be repeated” (Carson 1991, 465). Carson insists that baptism as an effective and salvific event can’t be maintained (Carson 1991, 466) But he does allow for the washing to be a very strong symbol of God’s self-sacrifice (Carson 1991, 467). Carson does note that footwashing lacks the command and promise most would require of a sacrament. It is, however, a sign of care and service (Carson 1991, 468).

In John 13:18-30 Jesus predicts his betrayal. Jesus still speaks of Judas as one of his Twelve. Carson says, “the argument assumes that not all election is to salvation” (Carson 1991, 470). He views Jesus as actively choosing Judas for destruction. The text in John 13:18 does say that Judas is responsible for his betrayal. Yet the betrayal does lead to Jesus’ redemption of the world (Carson 1991, 471). Carson does comment on Jesus’ reactions here. Jesus was troubled. He was really going to be betrayed by one of his Twelve chosen ones (Carson 1991, 472).

Carson discusses the custom of reclining at table in brief. He thinks the Passover by this time was almost always elebrated reclining, as a contrast to the haste of the first Passover (Carson 1991, 473). In verses 24-26 Jesus reveals to John who would betray him. He gives him a gesture of affection before sending him out (Carson 1991, 475). Carson dismisses the difficulty of the Eleven thinking Judas was sent to make a purchase for Passover. He considers that some shops would remain open, on a credit only basis, even on the Sabbath. Further, Judas may have been sent to give to the poor, a common event on Passover (Carson 1991, 475). Judas went out on his grim errand, and the narrative closes.

John 17:1-11 - Lectionary for Easter 7A

5/25/2017

5/25/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

What is eternal life all about? John 17:1-11 makes it clear that, as far as Jesus is concerned, eternal life is not about duration. It’s about knowing the true God. Those who are keeping God’s word by looking to Jesus in faith have eternal life. They have received God’s word. They are perfectly secure in Christ.

Eternal life is the way God brings glory to himself. He is not content with his people simply getting along in this world fairly well. He is not content with his people being kind or generous. He is not content with his people living a number of happy years here. God brings glory to himself by giving his people what they could never gain on their own. He gives eternity. It is not earned by our merit or by anything else we do. It is God’s good pleasure.

This should inspire us with confidence. Do we wonder that we are accepted in Christ? What if we had a false assumption? What if our faith was not genuine? The question of the passage is not whether our faith is genuine. It is whether God’s choice is genuine. John presents us with a God who has made a very genuine choice to redeem his people. This is the great good news of eternal life.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us

Jesus as King and Suffering Servant

5/25/2017

Thursdays are for the New Testament
5/25/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“III. Transition: Life and Death, King and Suffering Servant (11:1-12:50);” pp. 403-453.

Taking a cue from the end of chapter 10 referencing John the Baptist, Carson sees chapter 11 of John as the start of a new segment (Carson 1991, 403). In John 11:1-44 the death of Lazarus is described (Carson 1991, 403). Counter to critics, Carson sees the Lazarus incident as showing all signs of an authentic account of a real event (Carson 1991, 404). John’s identification of the family suggests that they were known to the readers, possibly from other accounts (Carson 1991, 405). Jesus receives a message that Lazarus is ill. In verse four he asserts that the sickness will not “end” Lazarus. Carson notes this as an event in which Jesus intends to show his glory (Carson 1991, 406). Carson discusses the logistics of the various journeys briefly. He conclude that the trip made to notify Jesus would have taken about two days each way (Carson 1991, 408). Jesus’ delay assures us that the only way Lazarus could live was by divine intervention. He had been dead for several days before Jesus arrived. Jesus’ eventual comments that Lazarus has died make it clear that to God death is very much like sleep. Jesus intends to raise the dead (Carson 1991, 410). The response of Thomas in verse 16 is very bold. Thomas is willing to go and die also.

Carson notes that in verse 17 the Jews came to visit Mary and Martha. Because their village is close to Jerusalem he concludes that these people were from there and that Lazarus’ family was well known (Carson 1991, 411). The family is moved with gief. Jesus states rather ambiguously that Lazarus will rise. He then, in verse 25, begins to show that Lazarus will rise soon (Carson 1991, 412). Jesus is here making statements that show his people as possessing eternal life now, as well as later (Carson 1991, 413).

John 11:28-37 takes Mary and a number of visitors to the tomb. Mary also expresses her grief, as does Jesus (Carson 1991, 415). Carson considers some explanations of Jesus’ sorrow, but concludes that it is complex and unexplained (Carson 1991, 416).Jesus goes on in verses 38-44 to raise Lazarus from the dead. Carson describes tombs and the recognized location of Lazarus’ tomb (Carson 1991, 417). Jesus’ prayer emphasizes his unity with the Father. He then calls Lazarus to life. Carson notes that in Lazarus’ resurrection he is still bound. When Jesus rises from the dead he leaves his grave clothes behind (Carson 1991, 419).

Following the raising of Lazarus, people put their faith in Jesus. The Pharisees were consulted. Carson notes that the Sanhedrin was mostly Sadducees (Carson 1991, 420). The concern expressed is that Jesus could spark an uprising and anger Rome. The Sanhedrin does consider the matter. Carson briefly considers the identity of the high priest. Caiaphas and the politicized nature of the priesthood (Carson 1991, 421). John identifies Caiaphas’ statements as prophetic (vv. 51-52). It is best for Jesus to die on behalf of the peopl (Carson 1991, 422).

The third Passover mentioned by John begins at 11:55. Carson notes the importance of purification prior to the Passover. Jesus, however, needs no purification (Carson 1991, 424). The anointing of Jesus ast the start of John 12 is often compared with an anointing recorded in Matthew 26, Mark 14, and Luke 7 (Carson 1991, 425). Luke’s account is strikingly different. John, Matthew, and Mark are more similar, but there are still significant differences. Carson suggests that at least Matthew/Mark and John can be reconciled (Carson 1991, 426). The date would appear to be after the Sabbath ended, the evening before Jesus’ triumphal entry into Jerusalem (Carson 1991, 427). It may have been a private dinner in the home of Lazarus or may have included the whole village (Carson 1991, 428). Carson notes details in the anointing which can tie this account to the one in Matthew/Mark. Judas’ objection in verses 4-5 is based on the value of the oointment, possibly a year’s wages (Carson 1991, 429). Jesus recognizes the event as a preparation for his burial. It does not appear that the others did so (Carson 1991, 430).

In John 12:12 Jesus moves to enter Jerusalem (Carson 1991, 431). Jerusalem would be very crowded at this time. Josephus notes immense numbers of people coming to Passover. What appears to be an impromptu parade welcomes Jesus in the way one would welcome a king (Carson 1991, 433). Carson observes the prophetic significance of the coming of a gentle king (Carson 1991, 433). The people understand the prophecies only after the resurrection (Carson 1991, 434). The presence of the crowds does create more challenges for the leaders. They wished to arrest Jesus quietly (Carson 1991, 435). In verse 20 even some “Greeks” seek out Jesus. Carson considers who the people might have been and why they came but sees it as inconclusive (Carson 1991, 437). Jesus does not respond plainly to the requet but does point out the necessity of his death to reach all people (v. 23). Jesus’ death brings glory by giving life to others (v. 24) (Carson 1991, 438). Likewise, in verse 25, as a man gives his life away in this world, he gains it in eternity (Carson 1991, 439). This is dependent on Jesus’ work to replace our mortal life with his immortality. Carson sees that Jesus’ conflict over this prospect is real. He is troubled by death (Carson 1991, 440). Jesus’ commitment to give himself is affirmed by a heavenly voice in vv. 29-30. Carson notes that here the stage is set for Jesus’ final victory over sin and his judgment of the world (Carson 1991, 443). Carson points out that in Christ’s exaltation he will draw people to himself, not to any other thing, such as the cross (Carson 1991, 444). The difficulty at this point is the people’s expectation that the Messiah would remain forever. They did not take this to allow for death (Carson 1991, 4455). Jesus, however, in verses 35-36, refers to his death and says people must trust in him. He then leaves and hides himself. Carson sees this as a demonstration of the consequence of unbelief.

In John 12:37-50 Jesus addresses the idea of unbelief (Carson 1991, 447). Humans are responsible to believe (vv. 37-43). Yet their desire to sin forces them not to believe. Carson connects this passage with Isaiah 53 and Isaiah 6. He concludes that God’s judicial hardening of hearts is not capricious but actually confirms the people’s will (Carson 1991, 448-449). This work is alien to God’s general will (Isaiah 28:21-22) and brings about God’s redemption. Jesus states that Isaiah saw his glory. Carson ties this to the vision in Isaiah 6. It is only reasonable that others who have seen Jesus in prson would believe (Carson 1991, 450).

John 14:15-212 - Lectionary for Easter 6A

5/18/2017

5/18/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our culture often talks about ideas such as leading by example or servant leadership. It points out that teambuilding is valuable in nearly any organization. There is doubtless some measure of truth to this idea. Just as there are times when leadership must be by decree and command, there are times when we can build a next generation of effective leaders by example and exploration of issues.

In John 14:15-21 we find not only a clear teaching of God as the triune God - Father, Son, and Holy Spirit, but we also find the leadership style of the Holy Spirit. Jesus calls him the “helper.” The Holy Spirit, though infinitely superior to us, is the one who comes alongside us, nurtures us, holds us up when we are in danger of falling, and guides us along the way so we will not stumble. He, along with the Father and the Son, is the helper of God’s people.

Christians can also develop a habit of leading by helping. In many instances, that is exactly what our culture needs. When we see those around us who are struggling, who are confused, who have lost their way or never knew what the way was in the first place, we are also doing the work of the Holy Spirit when we bring encouragement and compassion to our neighbors.

What is the direction we give in our helping? Jesus tells us. Our work is shaped by God’s commands. It is the decree of God which shows our concern for God’s kingdom. Helping others to fit into God’s commands will help them see their place in the kingdom as well. Our Lord has given His Word. It’s high time we used it to the best possible effect.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Jesus Openly Claims Deity

5/18/2017

Thursdays are for the New Testament
5/18/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“Jesus’ Self-Disclosure in Word and Deed (1:19-10:42) D. Radical Confrontation: Climactic Signs, Works and Words (8:12-10:42)” pp. 337-401.

Carson begins this segment of his commentary by noting that John 8:12 follows 7:52 perfectly. If the passage from 7:53-8:11 is not original the text remains smooth (Carson 1991, 337). He then goes on to discuss the theme of light in John’s Gospel and Judaism. It was a familiar concept. When Jesus said he was “the light of the world” the people would have understood the concept (Carson 1991, 338).

Carson notes that Jesus’ words in 8:13 should not be understood to prohibit him from asserting his identity. Rather, they say that Jesus is not speaking or acting on his own initiative. He is speaking in accord with his overall testimony, in which his claims are documented by others’ (Carson 1991, 339). Jesus does testify to himself. He also makes judgment, which is fair (Carson 1991, 340).

John 8:21-30 speaks of Jesus’ source of authority. Carson sees Jesus repeating the ideas from 7:33-34, but more forcefully. This does not, however, make the people accept his word (Carson 1991, 341). Jesus, from the heavenly realm, is not understood by his hearers, who, in v. 23, are said to be from the fallen and rebellious world (Carson 1991, 342). In relation to verse 24, Carson speaks at length about the reference to Exodus 3:13-14. Carson concludes that Jesus’ statement of ἐγὼ εἰμί without a direct quote of ὅ ὦν from Exodus makes it difficult to see a direct claim here (Carson 1991, 343). The context, however, made it clear to Jesus’ hearers at some times that he was claiming deity (Carson 1991, 344).

John 8:31-59 introduces some people as believers, but they are later described as slaves to sin (Carson 1991, 246). Carson considers a variety of explanations for this apparent change of attitude. He concludes that some people may have a “fickle faith” which he contrasts with that of the genuine believer (Carson 1991, 348). Carson goes on to identify Jesus’ calls to count the cost of following him as a call to rightly analyze works. Thus the Christian can be sure his commitment to Jesus is true (Carson 1991, 348). Jesus moves the discussion to the concept of slavery next. Carson notes that the Jews no doubt understood Jesus’ reference to a moral servitude to sin. Otherwise they would not have denied being subjects. However, the status of slaves as compared to children is apparently the target of Jesus’ discussion (Carson 1991, 350). Conduct, whether as a slave, a son of Abraham, or the Son of God, shows our true status (Carson 1991, 351). In verses 42 and following, Jesus does not even allow for God to be the Father of the Jews in general. He ties fatherhood very closely to behavior (Carson 1991, 353). Carson notes that in verse 45 unbelief is explained. People who do not believe are children of their father, the Devil. The passage does not explain why some do believe. Carson reiterates the ideas from chapter six of God drawing people to believe (Carson 1991, 354). Jesus does go on to say he is the one who gives life. Verses 51-52 show this as his purpose (Carson 1991, 355). This sparks an objection. Does Jesus think he is greater than Abraham? Jesus claims perfect knowledge of God (Carson 1991, 356). He does claim to be greater than Abraham. He does so in such clear terms in verse 58 that the Jews move to stone him for blasphemy (Carson 1991, 358).

In chapter 9 Jesus heals a man born blind. Carson notes that much critical scholarship will attempt to distinguish as “source” miracle story from the “more mature” spiritual applications of the Evangelist. Carson does not consider much of that inquiry to be convincing (Carson 1991, 360). The heart of the controversy is dependent on whether John was narrating an event from Jesus’ work or if he was creating a story to comment on the conflict between the churc of his time and the Jewish heirarchy.

The sign of healing itself is in John 9:1-12. The specific time and place are unclear. We last knew that Jesus was in Jerusalem at the Feast of Tabernacles. The next known marker is the Feast of Dedication, a fw months later (Carson 1991, 361). In verse 2, though the disciples assume a link between sin and the man’s suffering, Carson notes the connection to individuals is normally not made in Scripture. Verse 3 indicate that even an inborn condition is under God’s control (Carson 1991, 362). Carson concludes that Jesus’ statement in verses 4-5 indicates that his departure will hinder the Jewish leaders from conversion. They will be left in the dark, blind (Carson 1991, 3653). The contrast is shown in verse 6 when Jesus gives light to a man who has never seen. The use of saliva in the healing may imply Jesus’ authority over what is unclean (Carson 1991, 364). The name of the pool, “Siloam,” may be a reminder that the man was healed by the one “sent” by God (Carson 1991, 365).

The Pharisees investigate the healing in verses 13-34 (Carson 1991, 366). Carson notes the importance of the specific title. The man was not brought to the religious court. He was brought to the theological experts. He was not on trial (Carson 1991, 366). In verse 16 it is apparent that the discussion turns, in some minds, on the Sabbath. If Jesus is violating the Sabbath he is not from God (Carson 1991, 367). In other minds, the miracle can only be done by God, so Jesus must be from God (Carson 1991, 368). Neither argument is compelling. The Pharisees question the man and his parents. The parents, not wishing to incur penalties, do not tell how the son was healed Carson notes that many scholars reject the idea of this conflict being genuine. Threats of removal from the synagogue may not have been established as early as this healing (Carson 1991, 369). Carson does not consider it unreasonable that local synagogues would expel followers of Jesus even prior to the death of Christ (Carson 1991, 371). By verse 24 the authorities had decided Jesus was a sinful man. The man and his parents will not confess the sin. This provokes more questioning (Carson 1991, 372). The issue eventually asks whether one is a disciple of Moses or of Jesus (Carson 1991, 374). Carson notes that the Pharisees considered Moses to include the oral tradition surrounding the Pentateuch. By that measure Jesus is a lawbreaker. The instance of the man born blind makes the Pharisees more resistent than they had been previously (Carson 1991, 375).

Verses 35-41 comment on sight and blindness. Those who would reject Jesus as the savior are found to be blind (Carson 1991, 375). Jesus is rightly understood as the “Son of Man.” Carson notes that the term emphasizes Jesus as the one who can judge and disclose God to man (Carson 1991, 376). Those who are blind will receive sight. In verse 39 Jesus acknowledges that the reverse also applies. Those who think they see reject the light of God, so are in darkness (Carson 1991, 377).

John 10:1-21 records a discussion of Jesus as the shepherd (Carson 1991, 379). Carson notes that some scholarship considers this to be a dislocated piece of material. He does not think it necessary to rearrange the narrative (Carson 1991, 380). In the text, Jesus compares himself to a shepherd as opposed to violent outsiders who harm the sheep. Carson makes the very natural connection to Ezekiel 34, along with other passages witha motif of sheep and shepherd (Carson 1991, 381). In verse six, since Jesus’ opponents do not understand what he is talking about, Jesus shifts to a more detailed explanation. The opponents do not understand this either (Carson 1991, 383). Carson considers the changes in metapho to be an expansion, not a completely different idea (Carson 1991, 384). The intensification includes the idea of the shepherd laying down his life. This is not an example. Rather, it is a substitution. The work of Jesus is clearly that of a savior (Carson 1991, 386). Carson goes on to emphasize that the New Testament never shows Jesus as merely an example to people who make themselves like him. It always sees Jesus as the savior who rescues helpless people. Further, Jesus dies not to earn the Father’s love, but in order to rise and gather others to the Father (Carson 1991, 388).

The remainder of John 10 sees Jesus making claims as the Christ. These claims result in open opposition (Carson 1991, 390). Carson gives a brief history of the Feast of Dedication from verses 22-23 (Carson 1991, 391). This Feast is now known as Hanukkah, also the Feast of Lights. Carson notes several reasons why Jesus would not want to proclaim himself the Messiah (Carson 1991, 392). Despite these reasons, Jesus begins to lay out what kind of Messiah he is in verse 25. Carson again notes that Jesus’ hearers, not being his “sheep,” are not going to understand (Carson 1991, 393). Nevertheless, the Fathe and Son have one will. Together they care for the sheep. Carson is clear that in verse 30 this refers to a “metaphysical unity,” not one person or merely of one will (Carson 1991, 395).

Because Jesus’ opponents understood him to be making claims to deity, they desired to kill him. Carson points out the urgency with which they may have wished to act (Carson 1991, 396). Jesus remains present long enough to press his claims more. His reference to Psalm 82 is decidedly cryptic. Carsn evaluates some of the possible explanations. He conludes that Jesus is giving a biblical reason not to assume that he is speaking wrongly. This buys him an opportunity to appeal again to his miracles (Carson 1991, 399). As the chapter ends, Jesus leaves Jerusalem to go back to where John was widely accepted. There he is contrasted to John, who did not do miracles (Carson 1991, 400).

John 14:1-14 - Lectionary for Easter 5A

5/11/2017

5/11/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

We certainly are easily disturbed people. Our world pushes us this way and that way. We worry about our economy, our health, our relationships with others, how we are doing at work, what our friends (and enemies) will think of us. Our lives are fragile and our hopes crumble at the slightest challenge. What can we do about it? Do we just turn up our courage?

John 14:1-14 calls us to look to Jesus as our hope. We are not troubled because he has overcome the world. We are not troubled because he gives us a future. We are not troubled because he does great works, calling us out of darkness and into his life. We are not troubled because Jesus goes to the Father.

What’s the hope in all this? Whatver the situation, whatever the trial, whatever the threat, Jesus has faced it. The Triune God - Father, Son, and Holy Spirit - reigns over all and will surely guard and guide his people. There is nothing to fear.

Have we been with Jesus all this time and we still don’t know him? Are we, like Philip, bound by doubt and fear? May the Lord continue to work courage in his people.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Who Condemns You?

5/11/2017

Thursdays are for the New Testament
5/11/17

Carson, D. A. The Gospel According to John. Leicester, England: Inter-Varsity Press, 1991.
“Jesus’ Self-Disclosure in Word and Deed (1:19-10:42) Excursus: The Woman Caught in Adultery (7:53-8:11)” pp. 333-337.

John 7:53-8:11 is normally considered to be an insertion in the text. Carson agrees with that decision. It is omitted in nearly all the early evidence. In many later manuscripts it is marked as questionable. Some manuscripts place it in different locations, including in Luke’s Gospel (Carson 1991, 333). However, Carson thinks it quite likely that the event occurred. There are other similar events recorded in extrabiblical sources (Carson 1991, 334). The idea of Jesus and other teachers in the court of the temple is entirely normal. Officials could easily bring up difficult cases, as they do in 8:3-4. Carson observes the odd situation of only the woman being brought. He also notes the authorities seem mainly to be pursuing Jesus rather than the woman (Carson 1991, 334). The punishment of stoning may well have passed from use i n Jesus’ day. Yet the heart of the question was whether Jesus would uphold Moses (Carson 1991, 335). His doing so, further, could usurp authority of Rome. Carson lists several speculations authors have made about what he wrote on the ground in verse 8. He is ceratin it is a delaying tactic to make the accusers uncomfortable (Carson 1991, 336). This worked. Jesus addressed the woman’s guilt, forgave her, urged her to purity, and sent her away. The passage ends clearly and does not seem tied to any other texts.

John 10:1-10 - Lectionary for Easter 4A

5/4/2017

5/4/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In our Gospel reading for this week, from John 10:1-10, Jesus introduces him as “the door of the sheep” (v. 7, ESV). He is both the door and the doorkeeper. Who is able to enter and call out sheep? What kind of shepherd does he allow? This passage is often used to defend the idea of ordination or other tests of doctrinal purity and adequate training to care for a congregation. The leadership of the Church needs to be as well equipped as possible. Caring for Christ’s people is difficult. It is a matter of taking the Scripture and applying it to the troubles of life in our fallen world. This is no trivial matter.

Sadly, in some sectors of Christianity, it is much too easy for a person to become a pastor. Really you only need a positive personality, a website, and a few people you can gather around yourself. The many independent churches in the Western world today are frightening. They normally have vague doctrinal statements. Often there is no organizational structure for accountability. There are frequently no training credentials required. It’s frankly easier to become the pastor of an independent church plant than to get a job as a worker in a day care facility. This should not be. That’s the behavior of the thieves who climb over the wall of the sheep pen to harm or steal the sheep.

Also sadly, there are some sectors of Christianity which make it extremely difficult for a person to become a pastor. The demands may at times be so extreme and exacting that it is impossible for a pastor who does not express each doctrine in precisely “the right” terms to find himself serving a congregation.

By God’s grace, there are many educational institutions and church bodies which have sufficient agreement in doctrine, training, and polity that theological students can receive training which is faithful to Scripture. There will be some differences between one church body and another, but as the student explores and explains more clearly it becomes very easy to make the distinctions and say, for example, why one is a Lutheran and not a Presbyterian or a Baptist.

What confidence do we find here? We find the confidence that Jesus is guarding his sheep. He is going to protect his people from all harm. As we are accountable to one another and sensitive to the way Christ has spoken in Scripture, we can be confident that the Lord will walk with his people through all the trials they have in this world, preparing them for eternity.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.