"John, The Gospel of Belief" by Edwin Jones Part11 - a podcast by lehmanavechurchofchrist

November 18 2020 - Wednesday PM Bible Class
JOHN, THE GOSPEL OF BELIEF
CHAPTER ELEVEN VERSE ONE thru CHAPTER TWELVE VERSE FIFTY
(The Death and Resurrection of Lazarus. Conspiracy to Kill Jesus, Mary Anoints Jesus, Triumphal Entry into Jerusalem, Greeks Seek Jesus, Jesus Speaks of His Death)
 
CHAPTER ELEVEN VERSES ONE thru FOURTY- FOUR
(The Death and Resurrection of Lazarus)
 
·         Sickness and Death of Lazarus (Jn. 11:1-16)
The Bethany mentioned in 11:1 is not the Bethany of 1:28 or 10:40-42, which was in Galilee; this city was just east of the Mount of Olives. This was one of the places Jesus stayed when He visited Jerusalem.
Martha was apparently the older of the two sisters as she served as the host in the visit mentioned in Luke 10:38ff.
In 1873 a tomb near Bethany revealed ossuary (bone box) inscriptions containing the names Mary, Martha, and Lazarus. Mary is a Greek name, Martha is Aramaic, and Lazarus is Hebrew. This attests to the intermingling of cultures in Jesus’ time.
Jesus delay was doubtlessly difficult as he loved both Lazarus and his family (cf. vv. 5, 36; Lk. 10:38ff).
Jesus was about 100 miles to the north-east when He got the news; He waited two days until Lazarus died and would have averaged about 25 miles a day on His journey south.
In John 10:31 the Jews had sought to stone Jesus; His disciples have good reason to believe that a trip to Jerusalem would mean death, but they are willing to go.
”Doubting” Thomas shows his courage here as he challenges the Apostles to go to Jerusalem and face what he feels will be their death.
Jesus is the light of the world, with Him it is always appropriate to do the will of God.
Daylight ranged from 10 to 16 hours depending on the time of the year, 12 was an average figure.
Sleep is a common way Jesus refers to death. This does not at all support the false doctrine of “soul sleep” where the dead are said to be unconscious until the resurrection (cf. Lk. 16:19ff). The idea is that, for Jesus, raising the dead is like awakening someone at sleep (Mk. 5:39).
 
·         Lazarus Raised from the Dead (Jn. 11:17-44)
Jewish rabbinic teaching taught that after three days death could not be reversed. People were encouraged to visit the place of burial for three days to make sure a person had not been buried alive.
The Talmud teaches “Three days for weeping, and seven for lamenting, and thirty to not cut the hair or wear pressed clothing.”
Mary’s remaining at home would have been to fulfill Jewish custom by receiving guests while seated at the house of the deceased.
Unlike the Sadducees, most of the Jews believed in a resurrection of the dead (cf. Matt. 22:23).

Despite the somewhat unflattering portrayal of Martha in Luke 10:38ff, she was a lady of great faith.
John 11:25-26 is one of the most powerful and pointed declarations Jesus makes regarding His identity.
Martha’s confession at least equals, and perhaps even surpasses the one made by Simon Peter in Matthew 16:16.
Mary also had a great faith in the person and power of the Messiah.
The wording “deeply moved” describing Jesus’ reaction to the scene at Lazarus’ tomb is from a Greek word that means “to show fierce anger” (cf. v. 38; Matt. 9:30; Mk. 1:43; 14:5). The consequences of sin in the human condition are not taken lightly. Jesus is made deeply angry that such suffering must occur in a fallen world.
“Troubled” (cf. Jn. 12:27; 13:21) would similarly speak of being stirred up inside, like the waves of a stormy sea breaking on rocks.
“Jesus wept” continues the description of Christ’s reaction to this powerful scene of death. D. A. Carson gives the whole event a pointed summation by saying, “… the same sin and death, the same unbelief, that prompted his outrage, also generated his grief. Those who follow Jesus as his disciples today do well to learn the same tension—that grief and compassion without outrage reduce to mere sentiment, while outrage without grief hardens into self-righteous arrogance and irascibility.”

Lazarus was decomposing and his body would have produced a considerable stench.
Prayers to gain the attention of the people to God’s power and support, such as this one by Jesus, were not uncommon (I Kg. 18:37; Ps. 118:21; 121:1; 123:1; Matt. 11:25; Jn. 6:11).
It has been observed that if Jesus had not limited his call to arise to Lazarus alone, the entire cemetery would have been raised. One day all places of burial will be emptied at a word from the Christ (Jn. 5:28-29).
In having the people unwrap the resurrected Lazarus; Jesus demonstrated a commonly employed principle: God does what only He can; we must do what we can.
 
 
 
CHAPTER ELEVEN FOURTY- FIVE thru FIFTY- SEVEN
(Conspiracy to Kill Jesus)
 
Jesus separates men and women based on their reactions to His teachings and His identity—we will either be for Him or against Him.
The hearts of those comprising the Jewish establishment are here revealed. The Sanhedrin’s meeting is not about any concern for justice; it is about protecting turf and keeping a favorable position of power and influence.
Caiaphas’ inadvertent prophecy was incredibly telling. Jesus would indeed be the One offered for the many (Jn. 1:29; I Jn. 2:2).
Caiaphas ironically thought killing Jesus would have spared the Jew’s “place,” the temple. He should have learned a lesson from the prophet Jeremiah (Jer. 7:14). Godliness, not ungodly behavior and scheming, protected God’s people.

They now put up their guard in case He dared attend the soon to arrive Passover. Their plot to kill Jesus would succeed in the greatest failure they could imagine.
Jews who lived among Gentiles were seen to be in special need for purification as the Gentiles buried their dead close to their homes (cf. Num. 19:6-14).
Purification took about a week so many Jews came early to Jerusalem when religious ceremonies were their purpose.
Jesus was a marked man. Whereas prior to this moment Jesus had purposefully avoided capture, now His hour had come (cf. Jn. 7:6, 8, 30; 8:20; 12:23, 27; 13:1; 16:32; 17:1; also Matt. 26:18, 45).
Jesus’ arrival in Bethany would have been on Saturday evening (reckoned as the beginning of Sunday by the Jews whose practice was to begin days in the evening (cf. Gen. 1:5, etc.). Passover would have thus been our Thursday evening, but the beginning of Friday by Jewish tradition. The six days, again according to Jewish practice, would have counted each day involved in arriving at the total of six (Sunday-Friday).
 
 
CHAPTER TWELVE VERSE ONE thru ELEVEN
(Mary Anoints Jesus)
 
The supper given in Jesus’ honor would most likely have begun in late afternoon and might have lasted until about midnight. Table fellowship was a very important practice in Jewish culture.
Matthew and Mark deal with this event thematically, a common example of the spatial emphasis of oriental culture; John, however, deals with the event chronologically.
The meal was in Simon the Leper’s house (Matt. 26:6). Jesus must have healed Simon since lepers were not allowed to live among the people.
Simon had also invited Jesus’ good friends Lazarus, Martha, and Mary.
The amount of perfume would have been equal to about ¾ of a pound.
Nard perfume would have come from India and been very expensive; It would have been worth about a year’s wages.
Mary’s actions would have been considered very improper among Jews.
Extreme humility and sacrificial devotion were clearly present for Mary to have done as she did.
The word used for “burial” is tied to the preparation of the body.
Judas, unlike Hollywood’s attempts to make something noble out of him, was a common, self-seeking thief. What a wasted opportunity!
Jesus knew that His coming sacrifice to solve the sin problem far outweighed all efforts to feed the poor. He solved what bread couldn’t begin to address to bring victory even in death.
 
CHAPTER TWELVE VERSE TWELVE thru NINETEEN
(The Triumphal Entry into Jerusalem)
 
( 12:12-19The crescendo of Jesus ministry occurs in this entry to Jerusalem.
The week that begins here comprises from 25% to 48% of the various Gospel records.
The fulfillment of Zechariah’s prophecy of Jesus riding on a donkey comments strongly on the humble nature of Israel’s Messianic king. 
From the beginning to the end of Jesus’ life, and all points in between, He demonstrated that greatness is found in service.
“Hosanna” means, “please save.”
The people cry out Messianic declarations, but the religious leaders saw He was winning the crowd and they grew more intent in their efforts to kill Him; however, nothing could stop the reality of His being Messiah from being realized!
Amid the celebration, Jesus wept over the city whose rejection of His Messiahship would carry horrible consequences.
Recognition of God’s presence in a thing is of greatest importance! s
After this amazing day, Jesus returned to Bethany.
 
CHAPTER TWELVE VERSE TWENTY thru THIRTY-SIX a
(Inquiring Greeks)
 
The Greeks were probably Gentile “God-fearers” who worshipped Jehovah, but were uncircumcised and not regarded to be Jews as were the proselytes (cf. Acts 17:4 and Cornelius in Acts 10).
The Court of the Gentiles was as far as the inquiring Greeks could go so the cleansing of that area of the temple would have been especially significant to them.
Philip and Andrew were the only Apostles to have Greek names; even though they were Jewish, the Greeks may have felt more comfortable with them.
Philip would have been fluent in Greek due to his origins in Bethsaida.
Jesus tells them of His coming death and their need to lose their lives to find their lives; He came to die, and He expected commitment.
Christianity would have no restrictions against the Gentiles (cf. Gal. 3:26-28).
The Gentiles got to hear both the Father and the Son speak.
The Cross would be God’s drawing power (cf. I Cor. 2:2). All attempts to “sell” Christianity via compromising, man-made methods are doomed to failure, even when they appear to succeed.
The Jews were too busy arguing their misplaced theology to appreciate the privilege that stood before them—amazing, is it not!
Light was shining more brightly than ever before, darkness was preferred (cf. Jn. 3:19).
 
CHAPTER TWELVE VERSE THIRTY- SIX b thru FIFTY
(Jesus Speaks of His Death)
 
Those who had seen so much still would not believe.
Isaiah had prophesied of the fate of those who chose not to humble themselves to God; such people’s religious efforts would only take them further away from God (cf. Matt. 15:7-9).
It is ironic that the passage cited here to show that Isaiah saw the glory of Jesus comes from Isaiah 6:10—where the context says Isaiah saw Jehovah (cf. 6:1).
Some Pharisees were convicted that Jesus was the Christ, but they feared men more than God—or loved men more than God.
On Judgment Day there will be no place to hide from truth.
 
JOHN, THE GOSPEL OF BELIEF
CHAPTER NINE VERSE ONE thru CHAPTER TEN VERSE FORTY- TWO
(A Man Born Blind, Jesus as the Door into God’s Fold and as the Good Shepherd, and Another Bitter Controversy)
 
CHAPTER NINE VERSES ONE thru FORTY- ONE
(A Man Born Blind)
 
Jesus Heals a Man Born Blind (Jn. 9:1-7)
The Jews commonly associated physical misfortune directly with a sin the afflicted person had committed. This was the mistake of Job’s “friends.” Most such unfortunate occurrences, however, are only indirectly due to sin and its consequences being part of our everyday world.
The disciples were more concerned with a discussion of theology than with the condition of the blind man.
There was a limited time available for doing good within the context of the light of Jesus’ ministry, soon He would be gone, and dark days would come (cf. Lk. 22:35-38).
The clay smeared on the blind man’s eyes and the command to wash in the pool of Siloam must have seemed foolish in itself, but a deep need looks to anything that might benefit—Jesus had not even promised sight. Need removes rationalizations; pride creates them (cf. II Kg. 5:1-14).
The healing of a man “born blind” was a major miracle. Other blind men were healed (Matt. 9:27-31; 12:22; 15:30; 21:24; Mk. 8:22-26; 10:46-52), but not one born blind. This made Jesus even more difficult to dismiss.
 
The Reaction (Jn. 9:8-34)
Even some who knew the former blind man found it hard to believe that a man born blind could receive his sight.
The former blind man revealed that someone named Jesus was the one who had brought about his healing. From this meager knowledge, he would grow in his estimation of Jesus until he came to see Him as the “Son of Man,” a Messianic title, and as “Lord,” one worthy of worship (Jn. 9:35-38).
The Pharisees are made aware of the amazing healing and immediately a problem arises. The deed was done on the Sabbath.
This immediately links this miracle with the one performed in John five, the healing of the lame man.
The sign of healing the lame man had been less spectacular, but more problematic in appearance regarding Sabbath law.
The third of a trilogy of related signs in John is found in chapter eleven with the healing of Lazarus. That miracle is not on the Sabbath, and it is the most spectacular of the three, but it draws the strongest negative reaction.
The problem was thus exposed as not really being about the Sabbath, it was about Jesus’ being increasingly identified as the Messiah (cf. Jn. 9:16b; 11:45-53).
Division among the Pharisees was adding to the problem faced by the establishment over Jesus—things were getting out of hand.
The “Jews” (John’s word for the religious establishment, commonly the Pharisees) immediately tried to prove that the man healed was not really the man born blind, but his parents stop that effort in its tracks.
The parents of the healed man feared expulsion from the synagogue and refused to comment on the identity of Jesus. Fear was allowed to be more powerful than God—it is not!
The man Jesus healed had no reservations about speaking out in defense of Jesus. He saw with the eyes of faith, the most important sight of all (cf. II Cor. 5:7). Being expelled from the synagogue was not a concern. Truth was what mattered to the man Jesus healed (cf. Matt. 10:28).
The Pharisees were no match for the truth offered by the man born blind. A novice put to flight the theologians. Truth does not depend on the speaker; it is its own justification (cf. Mk. 12:14).
 
An Afterword (Jn. 9:35-41)
Jesus asked a man who has suffered for his relationship with Him if he would accept Him as the Messiah. Without hesitation, the man accepted Jesus as Lord and worshiped Him. Suffering does not compare to what faith sees as its ultimate reward (cf. II Cor. 4:16-18).
The Pharisees would not see what only faith could reveal.
Had they truly had an honest problem understanding Him, Jesus would have guided them to faith. However, since their pride would allow no such admissions, they remained blind.
The Pharisees were so close in proximity to Jesus and this sign, yet they were so far away in their understanding.
 
CHAPTER TEN VERSES ONE thru FORTY- TWO
(The Door, the Good Shepherd, and Another Controversy)
 
The Door and the Good Shepherd (Jn. 10:1-18)
Jesus is the only way to the Father (cf. Jn. 14:6; Acts 4:12).
Jesus is the Good Shepherd. A concept rich in its Old Covenant heritage (Ps. 23; Jer. 23:1-3; Ezek. 34:12, 15).
He is the only one the Father has chosen (Matt. 17:5).
A relationship with Jesus is one of spiritual intimacy and knowledge (Jn. 17:3).
Only Jesus offers an abundant life (cf. Matt. 11:28-30).
Jesus laid down His life, thus showing the level of His commitment ( vv. 11, 15, 17, 18; cf. Jn. 13:37-38; 15:13; I Jn. 3:16; Phil 2:8; Heb. 12:2). 
Hirelings cannot be shepherds (cf. I Pet. 5:2-3).
One key to eternal life is whether or not we listen to Jesus. Do we recognize His voice?
 
Confrontation (Jn. 10:19-42)
Those who would accuse Jesus of lunacy because of His words had to give an explanation for His ability to open the eyes of the blind. They could not!
Jesus’ ministry was sorting out those who could see from those who were blind.
Divisions were growing among the Jews and increasing tensions.
The Feast of Dedication centered on the rededication of the temple by Judas Maccabeus, we know it today as Hanukkah. The event happened on December 25, 165 B.C.
The Jews asked Jesus to openly tell them that He is the Messiah. Perhaps they still held out some hope that He would be a political deliverer. However, this may simply be a bold attempt to force Jesus to give them another reason to do Him in.
Jesus makes it plain that the content of His ministry has settled the matter; they did not want to accept the evidence.
The religious leaders were not His sheep; they did not hear when He spoke.
If they wanted something to hold against Jesus, He gave it to them. He declared that He gave eternal life an that He and the Father were one! The things they were most enraged to hear were the things He was not hesitant to admit.
They tried to stone Jesus, but He temporarily brought pause to their efforts by perplexing them with Scriptures from the Old Covenant that called men by a name given to God (Ex. 21:6; 22:8, 28; Ps. 82:6).
If angels and Jewish leaders could be called “gods,” how much more could one like Jesus lay claim to the name (cf. Jn. 1:1).
The Hebrew word elohim was applied to angels and men in the Old Testament as a way of commenting on those who worked under God’s authority to do His will.
The evidence allowed but one conclusion, Jesus was who He said He was (cf. Matt. 16:13-17). He did the will of God as God alone could do.
Jesus tried to get them to see that their reaction to Him was misplaced. If they would look at his deeds, they would realize that His words must be true (cf. Matt. 9:1-7).

The Jews, rather than taking advantage of this moment to reassess, resorted to yet another attempt to seize Jesus.
Jesus continued teaching and many were believing in Him.
 
Edwin
 
 
 
 
Duration 33:50

Further episodes of Lehman Ave Church of Christ

Further podcasts by lehmanavechurchofchrist

Website of lehmanavechurchofchrist