Notice in the Bible we refer to the following:
Book - John (there are many different "books" in the one book of the Bible), Chapter - Normally found as a big numeric heading. John has 21 chapters, Verse - a segment usually about a sentence long. The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation. Here's a link to John chapter 14. You can also compare the text in several different languages and translations. If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand! 1. In John 14 Jesus has told his disciples he is going away. Review the progress of the chapter. Where is Jesus going? What is his purpose? 2. Based on Jesus' departure and his statements, how does he intend his disciples to react to what he is doing? What attitude do we generally show? 3. What are the important distinctions that show up in John 14 between the disciples of Jesus and everyone else in the world? What overall difference do those distinctions make in life? 4. Why does John think the giving of the Holy Spirit is a great comfort? How do you understand the work of the Holy Spirit? Be sure to ask your questions and share your ideas in the comments for this post! 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. In 14:1-4 Jesus encourages his disciples. The place he will go is for them also (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).
Notice in the Bible we refer to the following:
Book - John (there are many different "books" in the one book of the Bible), Chapter - Normally found as a big numeric heading. John has 21 chapters, Verse - a segment usually about a sentence long. The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation. Here's a link to John chapter 13. You can also compare the text in several different languages and translations. If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand! 1. In John 13 Jesus, despite knowing the plan of Judas to betray him, cares for his disciples, washing their feet the way a slave would do so. What does this tell you about Jesus' attitude? What do the various reactions to Jesus show you? 2. How does Jesus' explanation of his actions, given in verses 12 and following, help you understand what Jesus' plan is? How do we act in light of this passage? 3. Jesus speaks in verses 21 and following about one of his disciples betraying him. How do you understand this? Why is it significant that one of the people Jesus chose acts as his betrayer? 4. How does Jesus' command to love one another contrast with the actions of Judas? How can we live out this command? 5. What hope do we have if, like Judas and like Peter, we deny Jesus in what we say or do? Be sure to ask your questions and share your ideas in the comments for this post! 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. 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). Jesus' entry into Jerusalem is one of the more challenging subjects of artwork. The artist has to depict a scene in which the evangelist knows Jesus is riding to his death, the crowds know Jesus is riding in as a king who will rescue them from political oppression, and the disciples at the time are unsure what Jesus is doing. Jesus is the only one who has a clear picture, and we have no idea what he might signal through his body language. In this painting, attributed to Aelbert Cuyp or his school, probably executed in 1650, Jesus is riding one of two donkeys. The light source is behind him and is focused at the same place where his gaze is directed, which is not at us. Even more startling, rather than looking at those people around him or the people who are spreading covers on the road in front of him, he is rather looking toward people some distance off, who are probably not even aware of his presence. The disciples can't be identified in this painting. It isn't about them. It's about Jesus coming in as the king who will rescue those who have barely even noticed him. This painting measures almost 20x36 inches, and is in the collection of the Glasgow Museums Resource Centre. Notice in the Bible we refer to the following:
Book - John (there are many different "books" in the one book of the Bible), Chapter - Normally found as a big numeric heading. John has 21 chapters, Verse - a segment usually about a sentence long. The chapter and verse markings were added to the text as a handy index about 800 years ago. They are the same in virtually every different translation. Here's a link to John chapter 12. You can also compare the text in several different languages and translations. If you want a copy of John's Gospel in print, we're happy to meet you around the Mizzou campus and put one into your hand! 1. In John chapter 12, Mary puts very expensive oil on Jesus' feet. Why would she do this? What does it say about how she understood Jesus? What do the disciples' reactions tell about their understanding? 2. There's a plot against Lazarus, whom Jesus had recently raised from the dead. What are people willing to do to reject Jesus today? 3. When Jesus entered Jerusalem, the people present had different levels of understanding. What does this tell you about Christianity today? 4. Some of the people at Jerusalem were looking for Jesus to worship him, while others were looking for him so as to have him killed. Why was Jesus so polarizing? What does the passage John brings up from the Old Testament tell us about these attitudes? Be sure to ask your questions and share your ideas in the comments for this post! 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). Carson, D. A. The Gospel According to John. Grand Rapids: Eerdmans, 1991. Carson, D. A., and Douglas J. Moo. An Introduction to the New Testament. Grand Rapids, MI: Zondervan, 2005. |
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