March 4, World Day of Prayer

Please see note from Helen McCaskill…

GPC Adult Leaders,

Please make an announcement in your classes on Sunday morning and throughout next week about the World Day of Prayer on March 4th and how GPC plans to participate, as detailed in info below:

 

World Day of Prayer on Friday, March 4,  is sponsored by Church Women United and will be observed in 179 countries around the world. Germantown Presbyterian Church will open the Chapel from 7:30 AM--8:30 PM on March 4 for silent meditation and prayer.   At 7:30 AM and 12:30 PM there will be a time for those who would like to gather with others for group led prayer. Materials for prayer and information about World Day of Prayer will be available in the chapel.

 

Thanks!

Helen

Sad-You-See

Saducees didn’t believe in an afterlife.  It is “sad you see.”  Great way to remember.  Thanks Shelley for that insight!

Class Notes for Sunday, February 20

The Growing Opposition to Jesus

John 8:31 – 9:41

Walter led the class.

I. Stage setting

In John 7, we see Jesus tell his disciples to move up Jerusalem ahead of him to celebrate the Feast of the Tabernacles.  The Feast of the Tabernacles is celebrated every fall after Yom Kippur.  In fact God commanded this celebration to Moses in Leviticus 23:33–45.  The Feast of the Tabernacles is a biblical Thanksgiving holiday.  More on this Jewish holiday can be researched here.

Interesting side note: Many scholars believe Jesus true birthday can be placed around the Feast of the Tabernacles.

We see in John 7

• Jesus continuing his ministry in Galilee
• Disciples go to Jerusalem ahead of Jesus
• Jesus clandestinely slips into Jerusalem and teaches in the Temple
• He is aware of the growing opposition to his ministry
• “The Jews” (Pharisees and other Jewish leaders) attempt to have Jesus arrested
• Guards amazed by Jesus and refuse to arrest
• Nicodemus provides forceful defense of Jesus ministry
• Uses laws against Pharisees
• Attempt to trap Jesus with questions about the adulterous woman
• Jesus speaks to their own sin
• “If any one of you is without sin, let him be the first to throw a stone at her.”  Jn 8:7
• “I am the light of the world” Jn 8:12
• Note symbolism: lighted cauldrons were part of the Feast of the Tabernacles

II. John 8:31–46

• “Truth will set you free” Jn 8:32
• Abraham’s descendents
• Slave to sin
• Note dualism: Jesus is teaching the spiritual, yet most are understanding the physical.  This is a common theme throughout John
• Devil as liar
• Jesus here to teach God’s truth
• Do not hear truth because caught up believing Devil’s lies
• Harsh words – rebuking

III. John 8:47–59

• Call Jesus a Samaritan and demon possessed
• Jesus clear that he is not glorifying self.  He is the instrument of God’s glory.
• “…before Abraham was born, I am.” Jn 8:52
• Pharisees try to stone Jesus
• Escalation of animosity is now to point “the Jews” want to kill Jesus

IV. John 9:1–12

• Jesus performs miracle on blind man
• Blind since birth
• Disciples ask who sinned, the blind man or his parents?
• Jesus answers uniquely.
• ³“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the work of God might be displayed in his life. Jn 9:3
• Comment: This is Jesus answer to the question many of us ask, “Why bad things happen to good people.”

V. John 9:13–34

• Pharisees investigate blind man miracle
• Performed on sabbath
• Mud in eye – sabbath violation
• Blind man witnesses Jesus as a prophet
• Parent’s afraid to answer.  fear of excommunication from synagogue.
• Blind man rebukes Pharisees using own laws and teachings against them in Jn 9:30–33
• ³⁰The man answered, “Now that is remarkable! You don't know where he comes from, yet he opened my eyes. ³¹We know that God does not listen to sinners. He listens to the godly man who does his will. ³²Nobody has ever heard of opening the eyes of a man born blind. ³³If this man were not from God, he could do nothing.”
• Pharisees cast blind man out.  Jn 9:34

VI. John 9:35–41

• Blind man’s faith
• ³⁹Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” Jn 9:39
• Pharisees demonstrate their spiritual blindness by not understanding Jesus

VII. Healing of the blind is a common occurrence in Bible

Mk 8:22–36, Mt 20:29–34, Mk 10:46–52, Lk 18:35–43, Mt 12:22–30, Is 61:1–2, Lk 4:18, Lk 7:21–22, and Mt 21:14

VIII. Next week – Jim will lead the class.

I am the good shepherd

I am the resurrection and the life

• John 10
• John 11

Lux lucet in tenebris

During today’s class (Sunday, Feb. 20) the latin form of Jesus as the light in the darkness was discussed.  Here is a little follow-on commentary.  The origin is the latin for the 5th verse of the1st chapter of the Gospel of John

1

5

And the light shineth in darkness: and the darkness did not comprehend it.

et lux in tenebris lucet et tenebrae eam non conprehenderunt

As you may recall from one of our earlier classes, the Gospel of John starts with Word of God.  And, from the Word of God all things emanate.  God created light.  Jesus was there at the beginning and was the light that was brought into this world.

The Waldensian Evangelical Church in Africa has adopted this latin phrase as their motto.

There is more here.

 

Notes from Sunday, Feb.13

JOHN 6:1-8:11

Jesus Himself As A Sign

 

Judith lead the class.

 

MAIN IDEA:  Jesus himself is a sign of God’s life-giving activity among humanity; and  the open demonstration of his purpose demands a response.

 

6:1-15 – Feeding of the 5000

• Notice movement back to Galilee/mountain top (1-4)
• Read 5-15
• Ref to Passover = link to theme of bread?
• Passover – Exodus – manna
• “the Prophet” ref to Elisha, Elijah’s successor who multiplied barley loaves ?(2 Kings 4:42-44)
• People expecting Mosaic prophet/Davidic king?
• Jn 1:19-21 – questioning John
• Messiah
• Elijah
• The prophet
• X = culmination of all 3

o       Only miracle closely similar to all other Gospels

(Mt 14:13-21; Mk 6:30-44; Lk 9:10-17)

·        Lessons to be learned over and above the miracle itself

o       The boy gave all he had. (Widow’s mite) The disciples “knew” they didn’t have enough so gave nothing.

o       God gives abundantly! (leftovers)

o       God doesn’t choose the equipped; God equips the chosen.

 

JOHN 6:16-21 – Walking on Water

o       Compare Mt 14:22-33; Mk 6:45-52

§         Note lack of concluding reaction on part of the disciples

·        What might that indicate? (Not as important as a sign?)

 

Jn 6:22-59 – Bread from Heaven

• How is this discourse like X’s conversations w/Samaritan woman and Nicodemus? ( Physical/spiritual play w/words)
• What do you understand X to be saying?
• Notice 2 ways he develops theme of “bread of life”
• Fulfillment of manna motif
• Eucharistic language
• Not present at the Last Supper in John
• What does the phrase “I am the bread of life” mean to you?
• What images does it conjure?
• How can one’s faith be nourished by this bread?

 

Jn 6:60-71 – RESPONSES TO JESUS’ DISCOURSE

o       Jesus is saying:

1.      He descended from heaven.

2.      People are to believe in Him.

3.      People must feast upon him in order to receive life.

o       How did “the Jews” react?

o       How did the disciples react?

 

Jn 7:7-9 – BROTHERS’ RESPONSE

o       How do his brothers respond?

 

Jn 7:10-52 – TABERNACLES CONTROVERSIES (RESPONSES)

o       What are some of the responses?

·        Note each teaching evokes a response.

Jn 7:53-8:11 – THE ADULTEROUS WOMAN

• Textual problems
• Earliest texts do not include it.
• Later manuscripts place it in different places.
• So, why might it be included?
• Woman is a pawn in dispute between Jesus and the Pharisees.
• Speaks to Jesus’ message of mercy.
• Speaks to the presence of guilt even among the “righteous.”

For next week, reflect on what the phrase “I am the bread of life” means to you.

What, If Any, Are The Differences Between An Apostle and A Disciple?

In today’s class (Sunday, Feb. 13) we had a discussion on the differences between Apostles and Disciples.  In John 6:66–67 we find that many of Jesus disciples stopped following Jesus after he described the bread of life.  Those that left could not believe or understand Jesus teaching that He was the bread of life.  However, the 12 stayed.

⁶⁶From this time many of his disciples turned back and no longer followed  Him.  ⁶⁷“You do not want to leave too, do you?” Jesus asked the Twelve.

What this tells us is that there were more disciples of Jesus than the 12 we are most familiar with.  In fact in the early Church, followers of Jesus were called disciples.  This writer gives us more on the distinctions.

The definitions reveal the following:

Disciple

1. One who embraces and assists in spreading the teachings of another.
2. An active adherent, as of a movement or philosophy.

Apostle

1. Apostle One of a group made up especially of the 12 disciples chosen by Jesus to preach the gospel.
2. A missionary of the early Christian Church.
3. A leader of the first Christian mission to a country or region.

Judging from these two definitions, we can see a subtle difference.  Apostles are leaders.  Disciples are followers.  The original 12 disciples of Jesus are known as the Apostles that Jesus chose to lead the mission of the early Church after Jesus death and resurrection.  He instructed them when he gave the great commission (Mark 16:15).

Class Notes for Sunday, Feb. 6

The Varied Responses to Jesus

John 3:22-5:37

Class led by Tom Scott

Jesus’ Baptizing Ministry

3:22-4:3

Aim of the writer of John is to give John the Baptist a prominent role but clearly of that of a forerunner.

Jesus' and John the Baptist's ministries are shown as overlapping-this is unique to the book of John. In Mark 1:14 we see that Jesus’ ministry does not begin until after John the Baptist’s arrest. The overlapping of the ministries heightens the contrast between the two ministries.

People were leaving John the Baptist’s ministry to follow Jesus. How did John the Baptist react?

1. John the Baptist reiterates his role as the forerunner.
2. Said that if followers were going to Jesus, it was because God wanted them to.
3. Used imagery of Jesus as the bridegroom, John the Baptist as friend of the bridegroom and Israel as the bride. In Old Testament Israel is seen as the bride to God (the bridegroom). As Son of God, Jesus can be seen as the bridegroom. Friend of the bridegroom played a critical role in a Jewish wedding. Made all of the arrangements, invited the guests, organized the wedding and allowed only the bridegroom enter the wedding chamber. This imagery would have reinforced the picture of John the Baptist as the forerunner to Jesus’ ministry.

Verses 3:31-36

These verses might be from John the Baptist, but more likely they are from the writer of John.

Main Points:

• Jesus is, above all, from God.
• What Jesus talks about is based on first hand witness from God.
• Because Jesus alone knows God, only through him can we know God.
• Jesus has a “full Measure” of the Spirit, not a “certain measure”. With this Jesus has perfect knowledge of the Spirit.
• The choice is ours, believe in the Son and have eternal life.

The Woman of Samaria

John 4:1-42

This story is unique to John. The use of wordplay is similar to the conversation with Nicodemus.

Jesus had to pass through Samaria to get to Galilee.

Why did Jesus leave Judea? Probably wanted to avoid the controversy of competition with John.

Jacob’s well was on the property purchased by Jacob and deeded to Joseph. Joseph is buried there (Joshua 24:32).

The Samaritans and Jews hated each other.

• In 720 BC Assyrians invaded Samaria and captured most of its people (Kings 17:6). The remnant intermarried and drifted away from Judaism.
• After the Babylonian exile, the Jews returned to rebuild the temple. The Samaritans offered to help but were rebuffed. They held a grudge.
• Samaritans established an alternative place of worship on Mount Gerizim, a place that the Jews from Judea captured and sacked in 129 BC.

In addition to being a Samaritan, Jesus spoke to a woman. Strict Rabbis did not greet a woman in public.

Double meaning of the term “living water”; living water is water from a stream or other free flowing source versus still water from a well. Running (living) water was considered far superior to still water for both drinking and purification rites.

The woman does not understand that Jesus is not talking about actual water.

4:10-26

The woman points out that Jesus has no bucket and invokes the name of Jacob. Could Jesus do better than Jacob?

Jews often spoke of a “thirst” of the soul for God; the thirst could be quenched by living water of the Spirit. In any case, the woman took Jesus’ words literally.

The woman asks for the living water. In response, Jesus abruptly changes the nature of the conversation. Up until this point it was probably a lighthearted conversation. The woman is obviously, at least at first, not intimidated by Jesus. By asking her about her husband, Jesus forces the woman to look at herself.

While the woman came face to face with her sin, she did not know where to worship. The mountain or in Jerusalem? This question is posed to Jesus, but Jesus takes the conversation to yet another level. While acknowledging the Jews have the right idea in focusing the worship on Jerusalem, Jesus shows her that he is the way to salvation.

In verse 23 “worship the Father in Spirit and truth” shows that God is not confined to things or places. Both Jewish and Samaritan worship practices are transitory. This leaves open the complete reconciliation between Jews and Samaritans.

4:27-30

Why didn’t the disciples question Jesus about talking to a Samaritan women? At this point, the disciples probably have learned to watch as Jesus conducts his ministry.

Why did the woman leave her bucket? Probably meant to return soon or was in a rush to spread the good news.

Note: Editor's follow-up resources for further introspection here and here.

4:31-34

Same pattern of conversation as shown in other parts of John. Jesus says something that is misunderstood then the true meaning is revealed.

Jesus is perfectly obedient to God.

John 4:35-38

Two ideas:

1. There is an opportunity to “reap” the harvest that Jesus has sown.
2. There is a challenge to evangelize and sow what others will reap.

John 4:39-42

v. 42 is the key verse; Jesus is not just a prophet or good listener or role model, Jesus is the Savior of the World (the whole world, not just the Jewish or Samaritan world).

Healing the Officials Son 4:43-54

This passage has parallel versions in Matthew and Luke. Instead of an official (probably of Herod’s court) in Matthew and Luke he is a Centurion. And, instead of a son in the synoptic gospels it is a slave/servant of the Centurion.

This second sign is linked back to the first sign (the wedding in Cana) as the location, Cana, is the same.

Verse 44 represents a slight problem as Jesus is actually well received in his hometown (verse 45). Possible explanations are:

1. The verse was placed out of context.
2. It is used in an ironic sense.
3. The verse is not about geographic origins but spiritual ones. That is, Jesus is rejected by those that worship in Jerusalem. This would link the verse back to the conversation with the Samaritan woman.

Verse 48: Is this said in a negative (these people don’t seem to understand) or a positive way (if I show them “signs”, belief will be able to take root)? Likely that this is meant in the positive sense. After Jesus says this, the official reaffirms his faith by showing that he truly believes that Jesus can heal his son.

This is pretty much a straight up healing story, but when linked with the next healing incident (see below) the two passages create a powerful understanding of God’s power to heal.

Healing on the Sabbath 5:1-18

Jesus tends to return to Jerusalem for festivals. The festival mentioned here could be Pentecost (late Spring) or it could be the festival of Tabernacles (autumn). These two festivals along with Passover were the main Jewish festivals.

This healing is similar to the healing of the paralytics in Mark 2:11, Matthew 9:7 and Luke 5:24.

Verse 6: Jesus first asks if the man wants to be healed. The paralytic then seems to launch into complaints about how his life is inconvenienced by others and he gives the impression that he would be satisfied if Jesus could somehow rearrange things to make his condition a little easier. He never actually says he wishes to be healed. Jesus takes him to a much higher level by actually healing him. Did Jesus do this to provoke the authorities (because the man never actually said he wanted to be healed)? Perhaps, but it also shows the power of God to raise our expectations to a higher level. The combined lessons of the past two healing stories (the officials son and the paralytic) could include the following observations:

1. Faith plays a crucial role, even if the faith is a little weak and needs reinforcement.
2. The power of God to heal through Jesus is not bound by physical presence - both the Centurion’s servant and the officials son were healed “long distance” by Jesus.
3. Our desire to be healed can play a major role in the healing process. The paralytic and the demonic (see Luke 8:26-39) passages both point to a willingness by us at times to accept a certain situation and a change in that situation, even if it is for the better, is sometimes not welcomed. For example, the people in the town where the demonic lived were frightened by Jesus’ healing and asked him to leave. They had learned to live with the actions of the demonic and were frightened by what a change in the status quo might mean. In a similar way, the paralytic in John had to look beyond his current situation to see the way to a better life through Christ.

The Authority and Witness to Jesus John 5:19-47

These passages appear to be a monologue as there is no response to what Jesus says. In that sense it could be a literary device used to “wrap up” some basic theology that Jesus has expressed.

In these passages three main claims are made:

• The Son is sent from the Father; as such, Jesus’ work is directly related to and perfectly consistent with what the Father wishes. Jesus receives power and authority from God. Jesus argues that while He is subordinate to God, He does act as God’s designated agent on earth. By making the argument that He is subordinate to God, Jesus is able to blunt the charge by the Pharisees that He is equal with God (leaving the false impression that Jesus would be a competing God). The basic point though is: opposition to Jesus is in fact opposition to God.
• The Son has received authority to execute judgment. Judgment is the prerogative of God and this prerogative is given to the Son by God. Judgment is to express God’s will. The Son of Man is linked to future judgment (Mark 13:24-27)
• There is ample testimony as to who Jesus is; failure to acknowledge that reality is not a failure of information but a spiritual failure.
1. There is testimony of John the Baptist
2. There are the “signs” that represent the work that God gave Jesus to do.
3. There is the testimony of the scriptures.

Tom Scott

Christ United Methodist Sermon Series

Yesterday (Feb. 6) in class, Tom mentioned that he had heard a sermon at Christ Methodist referring to Jesus as a troublemaker and likened the work of Martin Luther King, Jr. to Jesus ministry of, what today, may be viewed as provocative and bordering on the subversive. Tom sent me the link to Christ United Methodist so we can follow their sermon series on John this Spring.

Thanks Tom.

Who is the "We" Jesus referred to with the Samaritan woman?

A question came up in class today (Sunday, Feb. 6) regarding this passage in the Gospel of John.

22 You worship what you do not know; we worship what we know, for salvation is from the Jews.

Who is the “we” Jesus speaks of hear?

From this resource, the writer postulates that all that is the new testament comes from Judaism.

The Scriptures

• The Scriptures have come through the Jewish people.
  
• The Bible describes their history and their religion.
  
• Jewish people wrote the entire Old Testament.
  
• Jewish people wrote the New Testament with the possible exception of the apostle Luke.
  
• The Preservation of the Scriptures
  • The Jewish people protected the Bible against destruction by its enemies.
  • They "guaranteed" the accuracy of our existing text by their painstaking copying methods.

The same analysis appears here.

Because our salvation has come through the Jewish people…

"You worship what you do not know; we worship what we know, for salvation is from the Jews."

We get additional agreement in this devotional.

We can conclude from these analyses and from our class today that the ‘we’ is the Jews.