John 8-12

John 7:53-8:11 does not occur in the earliest manuscripts, but it did make it into the gospel early on, showing its importance to the early church. It also fits in as a centerpiece for Jesus' extended fight with the religious leaders. It is clear that the agenda for the leaders is entrapment. They care neither about this woman or the law. One tradition says that Jesus' doodling on the ground was really a listing of all the sins of the would be prosecutors. By the end of the eighth chapter it is Jesus that they are ready to stone.

The argument in chapter 8 is intense. But it is easy to see why the Pharisees were so angry with Jesus. He claims to be "from above" while they are "from beneath." He claims a special connection to "the Father" that they do not have. He tells them they will die in their sins. The discussion in 8:31-36 about freedom is central to Jewish understanding, particularly among those sympathetic to the Pharisees. While God can use anybody for his purposes, those who enslave God's people are never legitemate masters. Jews had long ago decided to be God's free people no matter what thins looked like. Jesus claims to be the one to set people truly free. How does Jesus set people free in the Bible? How does he set people free today and how has he set you free?

Chapter 9 is a miracle that is symbolic of Jesus' entire ministry. The question of the disciples is one straight out of Deuteronomy. God blesses the righteous with good things, but bad things happened to people when they are idolatrous or disobedient. "Who sinned that he was born blind, him or his parents?" Rabbi Harold Kushner deals with this same issue in his commentary on the Old Testament sacred story of Job, entitled "When Bad Things Happen to Good People." As human beings we struggle for life to be fair and just; it is not. Jesus uses the same techniques the doctors did in his day. The difference is this time it works. The Pharisees, of course, contest the miracle - questioning the man's testimony and Jesus' integrity. But the man is bold and takes on Jesus' detractors. The chapter concludes with the question of who really are the blind ones in the story.

Chapter 10 begins with the famous "Good Shepherd" soliloquy of Jesus. My parents visited the Holy land about thirty years ago and saw this one in action. Dad saw a man chasing after the sheep and beating them. Dad said, "That's one mean shepherd." The tour guide said, "He's no shepherd. He's the butcher!" In Jesus' day, the shepherd would lay across the gate to not only protect the sheep, but also be able to be jostled by any sheep that would want to run for it. But the welfare of the sheep are entirely in the hands of the sheep. Reading John 10 and Psalm 23 aloud, comparing the themes and reflecting on God's constant and sacrificial care would make a great devotional time. Notice in vs. 18 that Jesus will not give power over to his persecutors. He lays down his life. Question: If that is true, is the passion of the Christ really a suicide? How would you use a question like that in a class setting? The good shepherd speech leads to yet another fight with the Pharisees. The Pharisees in chapter 9 are blind and now they are those whose unbelief causes them not to be sheep. How does faith in Jesus open people's eyes? How has it done that for you? Have you noticed that is difficult to argue people into following Jesus or into much of anything for that matter? That's why teaching is more about setting an environment for people to hear: providing an atmosphere of acceptance, helping give accurate and accessible information, stirring curiosity by asking the right questions and loving people as they move toward Christ (usually two steps forward and one step backward).

The resurrection of Lazarus is both central chapter (11) and turning point of the gospel of John. It is after that event, according to John, that the Passover Plot is hatched. This is wonderful narrative with great characters: Lazarus, Mary and Martha (the friends that Jesus would return home to hang out with - see Luke 10 and other places for that); the disciples (especially Thomas), the crowd of mourners and, of course, Jesus. The tension in the telling of this account is found in Jesus willingness to go there (at the risk of his life), in Jesus deliberately waiting until he died,the play on words with the disciples about Lazarus being asleep (as in dead), having to explain to Mary and Martha his apparent insensitivity, and finally, the calling forth of Lazarus in front of that who crowd of people. How I would love to have been there. Question: Why did Jesus weep (the world's favorite scripture memory verse, John 11:35)? If he knew he was going to do this, why cry? How will you help your students get into this text? We certainly can admire Jesus for how great his power is, but there are some real grief issues we all face that are very much a part of this story. "Why did our loved one have to die?" "We prayed so strongly and were so sure God would heal him/her and he died. Was God there?" "Why does God make us wait for our answers to prayer?" But there are also some other themes here that relate to you and me. For instance, I have seen many people go from spiritual, relational, emotional death into life. I have seen people come out of their deadly existence and find life like they never imagined. In fact, I would dare say that the church is to be the family of faith where we help people out of their grave clothes and become fully alive.

Chapter 11 finishes with the plot of the Pharisees, Sadducees and the high priest Caiaphas. John intentionally wants us to hear the double meaning behind the words of Caiaphas, "You do not realize that it is better for you that one man die for the people than that the whole nation perish." We read here an echo of John 3:16.

The next chapter begins with the anointing at Bethany, which we already read in Matthew. Matthew does not name the woman and locates it at the house of Simon the Leper (most likely ex-leper). John writes that the woman was Mary and the dinner happened at Mary and Martha's house (sisters of the now raised Lazarus), though I guess that Martha could have served it at Simon the Leper's house.

John locates the Palm Sunday ride here. The crowd that was there for the Passover is joined by the crowd that came from the raising of Lazarus. The Pharisees again speak a double meaning, "The whole world has gone out to him." Jesus has used the idea of being "lifted up" before, but now he makes it clear that "being lifted up" is the way he will die. The disciples still did not see the crucifixion coming. In the midst of this passage there is a life principle. Jesus says, "Unless a seed goes into the ground and dies it remains only a single seed. But if it dies, it produces many seeds." The primary meaning here is that Jesus will be the seed that dies to produce many more. Paul writes of Jesus' resurrection that it was the first fruits of them that sleep. We, too, will resurrect. The life principle is that nearly every great thing we do or enjoy in life is built on the sacrifice, the trial and error experiences and the investment of someone who didn't get to see the benefit. That's an ethic we in the 21st century USAmerican Church need to relearn.