Class Notes for Sunday March 20

The Trial and Crucifixion of Jesus - John 18-19

Walter led the class.

Similarities and differences to other gospels.

Similarities
Jesus arrested on Mount of Olives
Jesus taken to jewish high priest
Jesus delivered to Pilate
Peter denies Jesus at the high priest's house
Jesus sentenced to death by hanging on a cross

Differences
"The Jews" had laready met and formally convicted Jesus in their council
Jesus final meal is the day before Passover - not Passover
Jesus depicted as having full knowledge of God's plan for His death and Jesus very purposeful about fulfilling those plans

The Arrest of Jesus - John 18:1-14
Arrested on Mount of Olives. Olive trees are very low to grown, so this place was very secluded.Judas, who left during the final supper to cut a deal to betrya Jesus, knew where to find Jesus.
No record of a final prayer of anguish in this gospel.
Jesus invokes another I am - I am He.
Those arresting Jesus fall to ground when they here Him say "I am He." We discussed this act at length. It is purported by some theologists that they say they were slain in the Spirit.
Peter sritkes out with a sword. We were wondering why Jesus had a sword.
Jesus stops opposition to arrest. He knows it is time to fulfill the scripture.
Jesus taken to Annas house first. Annas was the high priest during Jesus youth.
Jesus is open adn confident answering questions druin interrogation.

Peter's Denial - John 18:15-27
3 denials are similar to synoptic gospels but differ in details.
Some question that the first denial was Peter scared over cutting off the servant's ear.
Negative picture of Peter? Jesus knows Peter's strengths.

Pilate's Trial - John 18:28 - 19:16
"They" bring him to Pilate.
We see the chronology of Passover week during this discourse.
Jesus interrogated seperately from chief priests. The priests do not enter Pilate's chambers to prevent being defiled for Temple duties during Passover week.
Pilate states "your own nation and chief priests" implies broad participation in handing over Jesus.
Pilate's questions to chief priests is answered with a weak passive response. "We would not have handed Jesus over if he were not guilty." Nevertheless, they ask for a death sentence from Pilate.
Pilate's questions to Jesus are answered with questions back. "Do you say so or were you instructed to say this?"
Pilate is portrayed as conflicted over what the Jes want and tries several different way to free Jesus.
Barrabus and Jesus offered up as a choice for freedom. The crown chooses Barrabus.
Finally, Pilate asks, "Shall I crucify your king?" The priests answer, "We have only one king and he is Caeser." This response fulfills Jesus accusation ealier in gospel that God is no their father because they reject the Lord. They are children of the devil, who was a murderer and a liar (John 8:42-44).

The Crucifixion - John 19:16-37
Jesus carries cross himself.
He is crucified with two others. But, these two play no role in John's gospel as they do in the other gospels.
"King of the Jews" sign posted on top of cross. Pilate insisted on this depsite objections form"the Jews."
While we have seen little Old Testment references in this gospel, during the crucixion scene we see many OT prophecies identified and fulfilled.
Jesus tunic not torn. (Psalm 22:18)
Jesus legs are not broken. (Exodus 12:46)
Jesus side is pierced. (Zechariah 12:10)
Jesus hanging on the cross asks John, the beloved disciple, to take care of his mother. Last act before his death.
Jesus final words, "It is finished."

Jesus Burial - John 19:38-42
Joseph of Arimathea and Nicodemus handel burial. This is a significant personal sacrifice during Passover because they are now defiled and cannot enter the Temple to offer a sacrifice during the most holy day.
Joseph fear to profess faith toward Jesus openly shows that even on Jesus death "the Jews" show opposition to Jesus.

Next week we discuss the resurrection - On Easter.

Class Notes For Sunday March 13

THE FAREWELL SAYINGS JOHN 14-17

Judith led the class.

MAIN IDEA: After the final supper, John presents a long block of Jesus’ discourses that are self-revelatory in nature; there is no apparent structure, but same themes recur.

INTRO

P/up Jn 13:30

• Judas departs into the night.
• Sinister

Words of comfort

• Jn 13:33
• Jn 14:1-4

No apparent structure

THEMES:

Jesus’ Departure and Promise

• Spatial metaphor

Prologue

Heaven “up there”

Prays looking up (17:1)

• Philip’s request (14:8)

Spatial metaphor upended. God’s place already w/them in Christ. (If you know me, you know the Father.)

• Thomas’ question (14:5)

“I am” the way (from here to there).

• Chronological terms
• The hour

Departure framed in promise of future benefits:

• A place prepared for believers
• The coming of the Paraclete
• Disciples will be able to do works in his name.
• Believers will have a “direct line” to God.

The Paraclete

• Parakletos – Greek
• Counselor, advocate, comforter, helper
• “Spirit of truth” abiding in/among you (14:17b)
• The presence of Jesus in the world

Abide in Me

• Belief/love/abide variants of same concept?
• What does it mean to you to “abide in Christ and Him in you?”

(To live “into” relationship w/Jesus/God…)

Jesus’ definition:

• “Bear much fruit & become my disciples” (15:8).
• Vine and branches
• Discipleship = tangible results
• “Abide in my love” (15:9).

Remain rooted in the very nature of Jesus’ mission—to love the world and so bring light into darkness.

• “If you keep my commandments, you will abide in my love” (15:10).

Keeping His commandments shows love for Him.

• “Love one another” (15:12).

Cannot love Jesus without loving others.

Love Commandment

• Linked to Jesus’ mission—manifesting God’s love for humanity.
• Disciples are to love one another in the same way. (Jn 3:16)
• To not love Jesus = not really knowing God (8:42)

Unity

• The high-priestly prayer (17)
• Jesus not speaking directly to disciples, but allows them to overhear prayer.

Importance of Belief in Jesus

• Entire purpose of X;s ministry = that people should believe in him as the one sent from God.
• Core message of the Gospel = “Believe in God, believe also in me” (14:1.)

Opposition

• Escalating opposition in the Gospel
• Jesus’ followers will face that opposition of “the world.”
• X prays for disciples’ protection amidst opposition, not that they be withdrawn from the world. Active engagement with the world, so that more will believe.

Self-Disclosure

• “I am” metaphors:
• the way, the truth, and the life (14:6)
• the true vine (15)

What roles does X say the Paraclete will play?

(14:15-17, 25-26; 15:26-27; 16:7-11, 12-15.)

What actions does Jesus expect from his followers in response to promises he had made to them? (15:7-15)

List warnings of persecutions disciples will suffer. (15:25-16:4)

CLOSING

Matson – “The final discourse, set just before Jesus’ arrest & death, brings us back to the beginning point of the Gospel. It serves to remind us of who Jesus truly is: the Word of God incarnate.” It is “the framework for the ultimate irony—the death of the life giver, who by dying gives life.”

Sewing for Missions

Here is some infomration on sergers - what they are and what they do. This piece of equipment is the object of the funds we raised for our mission project.

Schelley Childress brought these items into class today to show us some of the work that the Sewing for Mission team does. Pictured are two pillows used for hugging during difficult medical procedures. Also, there are three walker bags which are used to snaz up a walker and also to be an extra set of hands for the mobility impaired. Our class took on hekping this team with its mission. We have so far raised $414. The proceeds will go for a new serger.
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Class Notes for Sunday, March 6

John Chapters 12-13

Jim led the class.

The Final Path to Jerusalem

As chapter 11 ends, John signals a chronological shift. Passover has arrived. We have seen Jesus’ pattern of going to Jerusalem for each of the major feasts. This sets the stage for a new major conflict between Jesus and "the Jews" – in this case Jesus’ passion. Tensions builds as the Jews question: "Surely he will not come to the festival, will he?" (11:56) This question comes in light of the arrest warrant issued by the Sanhedrin.

The Anointing in Bethany (12:1-8)

Six days before Passover Jesus comes to Bethany for a dinner with Lazarus, Martha and Mary. Mary anoints Jesus’ feet with nard and dries his feet with her hair.

(Nard is a flowering plant that grows in the Himalayas. The rhizomes can be crushed and distilled into an intensely aromatic, amber-colored essential oil. It is used as a perfume, an incense, a sedative and an herbal medicine. It was known in ancient times and was part of the Ayurvedic herbal tradition of India. It was obtained as a luxury in ancient Egypt, the Near East, and Rome, where it was the main ingredient of the perfume nardinium.)

Judas objects, saying the money that the perfume cost could have been given to the poor. In reality, Judas objects because he had been stealing from the disciples’ common purse, which he kept, and he apparently saw it as money that he could have stolen.

Jesus tells Judas to leave Mary alone, that she had bought the perfume to anoint Jesus body on the day of his burial.

The Triumphal Entry (12:9-19)

The crowd learned Jesus was in Bethany and had come not only to see him but also to see Lazarus, whom Jesus had raised from the dead. Many were believing in Jesus because of the Lazarus sign. The chief priests also planned to put Lazarus to death as well as Jesus. Jesus enters Jerusalem for the final time on a young donkey, the crowd welcoming him with cries of "Hosanna!" and waving palm branches. The image hints at a "royal" reception, with explicit messianic overtones.

The crowd* adds, at the end of the citation from Psalms 118:26, the interpretation, "the king of Israel", implying that the crowd is seen interpreting the psalm literally as a royal psalm.

Jesus enters Jerusalem on a young donkey, fulfilling prophecy (Zechariah 9:9) about how the messianic king will enter Jerusalem.

The crown waves palm branches as Jesus enters. The branches were normally part of the processions at tabernacles but also were used as an indication of Jewish nationalism. Moreover, the waving of palm branches must have been a planned and intentional act, since palm branches must have been brought up from Jericho.

*There are 2 "distinct" crowds, one that accompanies Jesus from Bethany (witnessing because of the Lazarus sign) and one in Jerusalem that has heard the witness about the sign of Lazarus. The Pharisees complain (prophetically) that "the world has gone after Jesus".

Jesus Sayings Before the Passion (12:20-36)

John inserts this episode in which some Greeks in Jerusalem for Passover seek Jesus. They ask Philip, who told Andrew, and the two go to Jesus. The Greeks probably are Jews (Greek-speaking, of course).

Jesus responds that the passion is upon them – "The hour has come for the Son of Man to be glorified".

John frequently uses the word "hour" to speak of the crucifixion of Jesus.

§ vv. 5:25-26 – "Very truly, I tell you, the hour is coming when the dead will hear the voice of the Son of God, and those who hear will live"

§ vv. 7:39 – "Then they tried to arrest him, but no one laid hands on him, because his hour had not come". Also 8:20.

John also uses the term "glorified to refer to the passion.

"Glorified" is also an important theological word. For Jesus, his death and resurrection will allow his glory as the Son of God to become manifest, and through it, God will be given the glory. Glorification of Jesus is always glorification of God.

A Summary Assessment (12:37-50)

The final or last supper is described by John as it is by the other Gospel writers. However, there are some differences in John.

John depicts the final supper as not being on the night of the Passover feast, hence the absence of eucharistic language.

The foot washing ritual is the central focus of Jesus’ action toward his disciples. Jesus is demonstrating how they are to act toward one another (and how all Christians should act toward one another) – the appropriate servant posture.

Peter, previously in John a minor character, becomes more prominent, serving as a contrast to Jesus

Predictions of Betrayal and Denial

Judas is prominent in John portrayal of Jesus and narrative details make Judas a striking figure. Judas’ betrayal, which Jesus points to during the supper, implies something more (and something far more sinister) than simply a temporal opponent to Jesus. Peter becomes more important as a contrast to Jesus.

The depiction of Satan’s role in Judas betrayal

Twice in the last supper account John says that Satan "entered into" Judas.

13:2 – "The devil had already entered into the heart of Judas, son of Simon Iscariot to betray him"

During the supper, in 13:26-27 – "after her had received the bread Satan entered into him. Jesus said to him, ‘Do quickly what you are going to do’"

Other references—6:70-71: "Jesus answered them, ‘Did I not choose you, the twelve? Yet one of you is a devil". He was speaking of Judas son of Simon Iscariot, for he, though one of the twelve, was going to betray him."

Peter demonstrates his brash and sorely human personality. When Jesus says that where he is going that cannot come (meaning death by crucifixion and then heaven), Peter rashly asserts that he is willing to lay down his life for Jesus. But, as in all the Gospels, Jesus predicts that Peter will instead deny him three times. Peter’s intentions again exceed his ability or knowledge.

Wrap-up

Even as Jesus is urging the disciples to love and serve, one of them turns his back completely on the truth, which another makes rash statements that betray a weakness of character. Even among the closest followers of Jesus, who believed at the beginning of the story (2:11) and did not depart from him, are those who are close to disbelief. Betrayal and denial are never far, even for those who have witnessed the signs, heard the Word, and participated in the service.

Pre-reading for Sunday's Class (March 5)

The "Priority of John" is mentioned in our reading for this coming Sunday. Some explanation can be found in this resource. (pdf file 28 pages).

Judith

Class Notes for Sunday, February 27

John, Chapter 10

 

Jim led the class.

 

Chapter 10 centers around the shepherd discourse (10:1-18) and the theme of shepherd and sheep continues through v. 30. Thereafter the hostility of “the Jews” intensifies.

 

10:1-6 The Shepherd and the Door. The “figure” of the true shepherd contrasts him with the thief, robber and stranger who enter the sheepfold illegitimately. The true shepherd enters the sheepfold through the gate and is recognized by the gatekeeper. The thieves try to enter by means other than the gate, for the gatekeeper would recognize them as illegitimate and would bar entry. Furthermore the sheep recognize the true shepherd and follow him. The shepherd/sheep imagery Jesus uses draws on concepts found in the Old Testament.

           

            Who are the sheep? People of Israel. Those who believe in and follow Jesus.

 

Who is the good shepherd? Jesus is the good shepherd. Good shepherds could be true leaders of the Jewish religion at the time, Christian church leaders during John’s time, or contemporary leaders in the church later (even now)

 

“Thieves/bandits” may refer to the Pharisees given the sharp exchange with them in 9:39-41, but this is not absolutely clear. Could also refer to leaders in the church who would cause the people to stray. Or false prophets, false “messiah’s” in any period of the church’s history.

 

10:7-10 Jesus as The Gate.  Jesus refers to himself as the Gatekeeper or Gate and as the good Shepherd. He proclaims himself to be the sole legitimate means of access to the sheep. Jesus contrasts himself with false leaders: Jesus is a life giver, whereas the thieves and bandits come to kill and destroy. This continues the life theme begun in 1:4 where the Word is Life, in his discussion with Nicodemus (3:15), with the woman of Samaria (4:14), in the discourse after healing the paralytic (5:24) and after feeding of the 5000 (6:47). Jesus gives true life and leads people to a true understanding of God. False leaders draw people away from apprehending the reality of God.

 

10:11-21 Jesus as the Good Shepherd. Jesus brings the implications of the parable to a conclusion, with 4 elements.

 

• Jesus’ own future role as one who will give up his life on behalf of humanity
• The current leaders interests are said to be focused on personal gain rather than concern for the people
• Jesus’ claim of intimate knowledge of “his own” in the same way that He and God share intimate knowledge of each other
• Recognition that others outside of Israel are to be brought into the flock

 

Jesus introduces a major theme of his dying on behalf of his people. This begins to orient the reader of John’s Gospel to the central role that death and resurrection play. It is important that John portrays Jesus as predicting not only his death but also his resurrection. (10:17)

 

In verses 11-18 Jesus shifts the image to the shepherd to willingly guards his sheep, as contrasted to one who simply works for money (he is criticizing the leadership of Israel).

 

10:22-42. At the Feast of Dedication (Hanukkah). Despite the division of opinion in 19-22, the Jews will now appear in sharp opposition to Jesus. His response takes up the previous imagery and unequivocally sets the Jews apart from his followers “sheep”. Thus the Jews are cast in the role of unbelievers, aliens to the flock (vv. 26-27), which is secure in the unity of Jesus and His Father (vv. 28-30). Jesus response that he is “one with the Father” draws the charge of blasphemy from the Jews. Jesus argues on the basis of Scripture that it cannot be blasphemy for the one the Father has consecrated and sent into the world to be called the “Son of God”. Jesus appeals to his works as witnesses to him and reasserts his unity with the Father. This draws a predictable reaction and the Jews try to arrest his again. But Jesus escapes and goes across the Jordan.

 

John, Chapter 11

 

Chapter 11 (1-44) contains two distinct but related incidents: the raising of Lazarus and the official decision by the Sanhedrin to put Jesus to death.

 

11:1-16 – The decision to go to Lazarus. Mary and Martha summon Jesus to Bethany, back in Galilee, to heal their very ill brother, Lazarus. After waiting 2 days Jesus goes to Bethany.

 

• John emphasizes the deliberate 2-day delay by Jesus as a dramatic sign of Jesus’ power over life and death, in many ways the penultimate sign of His connection to God. The ultimate sign, of course, is Jesus’ resurrection, when He shows He has the power to take up His own life again.

 

• Jesus tells the disciples that “this illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it”. Jesus uses the word “sleeping’, which can be a metaphor for death. The disciples reasonably misinterpret that Jesus will “wake up” the sleeping Lazarus. But when they arrive in Bethany, they find that Lazarus has been dead for 4 days.

 

11:17-37 – Conversations with the sisters. As Jesus approaches Bethany (just east of Jerusalem), first Martha (vv 20-27) and then Mary (vv 28-37) approach Him, telling Him that Lazarus has died.

 

• Martha’s statement about the resurrection elicits a correction by Jesus. Martha refers to the end-time resurrection of the dead, the belief held by many Jews and early Christians. Jesus equates the resurrection with the life He offers as a present reality. Martha’s response is positive but her response does not indicate she understands the change in eschatology proposed by Jesus. The confusion over the two kinds of resurrection allows Jesus to assert his authority over both kinds of resurrection. “I am the resurrection and the life” (v. 25). Lazarus’ resurrection is part of something much greater – the believers’ escape from death. But just as Lazarus did die, it is also implied that others will die (even as Jesus himself would die) – but not forever.

 

• Mary’s meeting with Jesus is very similar except that she is accompanied by the Jews. Mary repeats Martha’s opening statement, but here the parallel breaks off. Jesus appears deeply affected by His love for Lazarus. The scene ends with as the Jews lament what might have been. That they reaffirm Jesus’ restoration of sight to the blind man and his life-giving power implies they are not enemies.

 

11:38-44 – Lazarus raised. When Jesus arrives at the tomb, his conversation with Mary confirms that Lazarus is dead. Jesus prays and calls for Lazarus to come out of the tomb, which he does, still wearing the grave clothes. Jesus’ restoration of Lazarus to life is the ultimate revelation of his mission and purpose during the public ministry: He is the resurrection and life.

 

11:45-54 – The Condemnation of Jesus. Restoration of Lazarus’ life also causes division among the Jews. Those who disbelieve act as informers (v. 46). The Sanhedrin condemns Jesus, calling for his death. The council appears to be convinced that Jesus is a threat to stability and therefore their own status and privilege with the Romans. The high priest Caiaphas unwittingly makes a prophetic statement, foretelling the saving work of Jesus universal mission. The Sanhedrin heeds Caiaphas’ advice and sets in motion the chain of events leading to Jesus’ passion.

Note: In this outline, I used as references the text, Interpretation Bible Studies: John, Harper’s Bible Commentary, and the New Oxford Annotated Bible. J.S.