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.