This event marks a change in the teaching of the Twelve, Matthew 16:21-28 / Mark 8:31-9:1 / Luke 9:22-27. It seems the apostles are now more open to understanding that Jesus is the Messiah.
He has just told them He is going to build His church. But that church could not come into existence without first His death, Matthew 16:21. He had previously spoken in veiled terms about His coming death, but now he will be more direct and plain as to what will happen.
They had been expecting an earthly kingdom with a human army which would liberate them from Roman dominion. Instead, they are to receive a spiritual kingdom with a heavenly army and will be liberated from their sins through His death and resurrection.
So He clearly tells them He will suffer many things from the elders and chief priests, and scribes, Matthew 16:21. Then He tells them he will be killed and then will arise on the third day, Matthew 16:21.
Peter has a problem with this. He had just confessed that Jesus was the Christ, the Son of God, Mark 8:29. The concept of a dead Messiah was beyond his comprehension.
Peter takes Him aside and actually rebukes Him, Matthew 16:22. In a very adamant way, He said, “Far be it from You, Lord; this shall not happen to You!” Matthew 16:22. Peter is going to take things into his own hands before things get out of control. His arrogance on this occasion stuns us.
There have always been those who think they know more than the Lord. Jesus now severely rebukes Peter. “Get behind me, Satan! You are an offence to Me, for you are not mindful of the things of God, but the things of men,” Matthew 16:23. The “things of men” refer to their worldly concept of the kingdom. Peter the rock had now become a stumbling block.
Now comes some of the strongest teaching of Jesus. Calling the crowd to join with the apostles, Jesus says, “If anyone desires to come after Me, let him deny himself, and take up his cross and follow Me,” Matthew 16:24.
To follow Christ will demand sacrifice and denial. It will mean changing priorities. It even includes the supreme sacrifice of giving up one’s life if necessary, Matthew 16:25.
Then comes the familiar words “For what is a man profited if he gains the whole world, and loses his own soul? Or what shall a man give in exchange for his soul?” Matthew 16:26. One’s soul is worth more than all the world put together. Yet, men will sell their souls for paltry material gain and the pleasures of this world.
The Lord concludes this discussion by assuring His disciples that the prediction of His death did not mean He would abandon His plans to establish His kingdom.
He says that some standing before Him would not die before they would see the kingdom come “with power,” Matthew 16:28. It is important to notice this verse from Mark 9:1.
There are those who falsely teach that Jesus had not anticipated the rejection He would receive from the Jews and had to abandon His plans to establish His kingdom and substitute in its place the church until a future time when He would return again and establish it.
Jesus plainly states that some of those who were listening to Him would live to see the kingdom come with power, Matthew 16:28 / Mark 9:1. A reading of Acts 2 clearly reveals that the kingdom came with great power on the day of Pentecost. Just as Jesus had promised to give Peter the “Keys of the kingdom,” Matthew 16:19, we see Peter telling the crowd what they should do to enter that kingdom.
It is inconceivable that the Lord would make a mistake, then change His mind about when He would establish His kingdom. This denies, insults and limits our eternal, omniscient, omnipotent and sovereign God.
According to tradition, the transfiguration took place on Mount Tabor, Matthew 17:1-13 / Mark 9:2-13 / Luke 9:28-36. However, this does not seem possible. Mount Tabor was in Galilee, yet at this time, Jesus was in the region of Caesarea Philippi.
Therefore, this probably took place on a spur of Mount Hermon near Caesarea Philippi. This would fit the description of a “high mountain,” Matthew 17:1, since Hermon is the highest mountain in Palestine, whereas Tabor was not very high.
Jesus took Peter, John and James (the inner circle) with Him, Matthew 17. We are not told why Jesus took these three, but on several occasions, He separated them from the other apostles. Matthew says it was six days after Peter’s confession, Matthew 17:1.
Mark also has six days, Mark 9:2. However, Luke says it was eight days, Luke 9:28. Matthew and Mark counted the days between the two incidents, while Luke included those two days (the day of the confession and the day of the transfiguration).
Jesus’ main purpose in going up on the mountain was not to be transfigured but to pray, Luke 9:28. While He was praying, He was transfigured, Luke 9:29.
The Greek word (metamorphoo) translated as “transfigured” in our English versions is the word from which we get metamorphosis, a word indicating a radical change.
The transfiguration has been described as the pinnacle of Jesus’ earthly ministry. It ranks as the principal event between His birth and His death on the cross. It was customary for Jesus to withdraw for prayer at night.
It is at this time that the transfiguration took place. The Lord’s face was like the sun, and it seems that His body became luminous and imparted its light through His garments, Matthew 17:2 / Luke 9:29.
Peter and the others were very sleepy, but then became fully awake, seeing the glory of the Lord, Mark 9:31. As to how the apostles recognised Moses and Elijah, having never seen them before, we do not know, Mark 9:5 / Luke 9:30.
It may have been revealed to them in some way, or else they may have determined this from the conversation between the three. It is no wonder that they became afraid and fell on their faces, Matthew 17:6.
Luke gives us the topic of discussion between Moses, Elijah, and Christ. They “spoke of His decease, which He was about to accomplish at Jerusalem,” Luke 9:31. This vision was for the benefit of the disciples. It confirmed the confession Peter had made and clearly confirmed the Lord’s death.
Peter suddenly cries out without realising what he was saving. “Master, it is good for us to be here, and let us make three tabernacles: one for You, one for Moses, and one for Elijah, Luke 9:33.
This would be like a ‘leanto’, Peter, who is interrupted when suddenly a cloud envelops them, and a voice out of the cloud said, “This is My beloved Son. Hear Him!” Luke 9:34-35.
The meaning of this event is clear. Moses represented the law Elijah represented all the prophets. The time would come when they no longer are to listen to Moses (the law) and the prophets (their teachings), but they are to listen to what Jesus said.
Jesus’ law will soon replace the Law of Moses. Today, we are not bound by Old Testament law, but we now serve the Lord and his law, which is revealed in the New Testament.
As they came down from the mountain, Jesus told them not to tell anyone what they had seen, until He was raised from the dead. In spite of the spectacular nature of this occasion, they were able to keep this event a secret. Later, many years after the resurrection, Peter recounts this event, 2 Peter 1:16-18.
Descending from the mountain the next day, Jesus finds a great multitude awaiting Him, a boy with a dumb spirit had been brought to the apostles, but they were unable to cast it out, Matthew 17:14-20 / Mark 9:14-29 / Luke 9:37-43.
It seems the scribes may have been taunting the disciples because they were unable to do anything about the demon-possessed boy, Matthew 17:14-16. They no doubt were using this to discredit Jesus and His power.
The father falls on his knees and implores, “Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. And I brought him to Your disciples, and they could not cure him,” Matthew 17:15-16.
The demon knows his time is up, so he gets in one last attack. As the boy is brought to Jesus, the demon “threw him down and convulsed him,” Mark 9:20. Jesus rebuked the demon, and he came out of the boy, Matthew 17:18.
Later, when Jesus and the apostles were alone, they wanted to know why they could not drive the demon out of the boy, Matthew 17:19. He told them it was because they had little faith, Matthew 17:20.
Jesus seems to suggest it was because they did not pray, Mark 9:29. They may have been trusting in their own abilities. Jesus seems to further rebuke them by saying that if they had the smallest amount of faith (the size of a mustard seed), they could move mountains, Matthew 17:20.
It is critical that Jesus’ disciples understand His coming death and resurrection, Matthew 17:22-23 / Mark. 9:30-32 / Luke 9:43-45. During these final days of His earthly ministry, Jesus focused on preparing the apostles for His departure.
We now have a clear prediction of His coming death and that He will arise on the “third day,” Matthew 17:22-23. In this prediction, Jesus also reveals that He would be betrayed before suffering death, Luke 9:44.
Some think this refers to the betrayal by Judas, while others think the word “paradidomi” can be translated as “to deliver up” or “handed over”, which may suggest God’s role in Jesus’ death. Amazingly, they still do not catch on. Luke says, “It was hidden from them, so that they did not grasp,” Luke 9:45. They still anticipate an earthly kingdom.
The Law of Moses required that men between twenty and fifty support the Tabernacle (later the Temple) each year. An annual tax of half a shekel was required, Exodus 30:12-16 / 2 Chronicles 24:5-6.
This would have been equal to about two days’ wages. Arriving in Capernaum, the tax collectors approached Peter, wanting to know if Jesus was paying the temple tax, Matthew 17:24-27 / Mark 9:33. It was probably known that Jesus did not attend the last Passover, thus this raised some question about Him fulfilling His obligation to support the Temple.
When Peter approaches the house where Jesus was staying (probably Peter’s house), Jesus already anticipates what Peter will say. Jesus could read his mind, something He often did with others, Matthew 17:25.
With the use of a parable, Jesus suggests that He was not obligated to pay it. Who do kings collect taxes from? Matthew 17:25. Peter had no problem answering it, Matthew 17:26. The implication is that the Son of the King (God), Christ, was exempt from the tax on His Father’s house, Matthew 17:26.
However, lest His action in this matter be misunderstood, Jesus instructs Peter to go to the Sea of Galilee and catch a fish, and he would find not only the amount for His part of the tax but also for Peter’s part, Matthew 17:27. This miracle demonstrated that all of nature was in subjection to Him who was the Son of the great King.
There is also another principle here. Christians who are the children of God are to be in submission to those in places of authority. Paul writes, “Let every soul be subject to the governing authorities,” Romans 13:1. The fact that Peter had to catch a fish may indicate the poor financial state Jesus and the apostles were in at that time.
About ten days previously, Jesus had promised the keys of the kingdom to Peter. Matthew 16:19. On their way back to Capernaum from Caesarea Philippi, the apostles began to raise the question of who would be the greatest in the kingdom, Matthew 18:1-5 / Mark 9:33-37 / Luke 9:46-48.
This led to a dispute as to who would occupy the most prominent positions, Luke 9:46. Envy is an ugly thing, and we are disappointed to see it among the apostles. They begin to argue among themselves about a position which did not even exist in the kingdom.
While Jesus was speaking of laying down His life, Luke 9:44-45, they were concerned about being raised to a high position. In Capernaum, they actually come to Jesus to ask, “Who is the greatest in the kingdom of heaven?”
Jesus knew why they asked this, so he asked what they had argued about on their journey to Capernaum, Matthew 18:1. They remained silent as they did not want Him to know about their argument.
Egoism is natural to most people. It drove the Jews to seek the best seats in the house and the chief seats in the synagogue. Egoism is the cause of arrogance, selfishness, war, greed, corporate takeovers, jealousy, etc.
It was behind Eve’s desire to eat the forbidden fruit. If she partook, she could be “like God,” Genesis 3:5. These twelve men were no different from the rest of humanity. Later on, it would be who would get to sit on Jesus’ right and left hand, Mark 10:35-37.
In view of what Jesus had said to Peter about giving him the keys to the kingdom, Matthew 16:19, Peter no doubt felt he could make a good case for himself as the most important person in the kingdom. It must have been astounding when Jesus answered them, “If anyone desires to be first, he shall be last of all and the servant of all,” Mark 9:35.
Jesus instructs these men in one of the most basic principles of His kingdom. Christianity is not about power and position. It is about humility, not “primacy.” His way is the way of service, not to be served, Mark 10:45.
If Jesus had intended for Peter to be the head of the church (Pope), this would have been an opportune time to do it. Instead, Jesus talks about being a servant. He illustrates this by placing a little child in their midst as a visual aid, Matthew 18:2. He tells them that unless they become as a little child, they can never enter the kingdom, Matthew 18:3.
Humility is the only way to be great. What a come down from their egoism of wanting to be the greatest. Unless they change their attitude, they might not make it into the Kingdom of Heaven.
And in fact, one of them will not make it. Jesus calls us to be childlike, not childish, Matthew 18:4. Like children, we are to be totally dependent upon our Father. Children are not turned off by one’s clothes, dirt, or the colour of one’s skin. This is because they are not judgmental.
However, they are often excellent judges of character. The approval they want is primarily from their parents. If Christians only sought the approval of their Heavenly Father, how different our lives would be. We would find ourselves in the very centre of the Kingdom of Heaven.
John saw a man who was driving out demons and was doing it in the name of Jesus, Matthew 18:6-35 / Mark 9:38-41 / Luke 9:49-50. They told him to stop because he was not “one of us,” Luke 9:49.
We do not know the specifics about this man and his background. He obviously must have believed in Jesus because he was using His name to cast out demons, Luke 9:49.
That he was not “one of us” may indicate he was not following Jesus around as many of his disciples (those not apostles) did. Jesus tells them to leave him alone, Luke 9:50.
He was not doing anything in opposition to Jesus, Luke 9:50. His work actually promoted the work of Jesus. Also, he was alleviating human suffering in the name of Jesus. Keep in mind that this rebuke of the apostles must be considered in light of their jealous ambitions.
Unfortunately, some use Mark 9:40 to teach that Christ accepts anyone who claims to be for Him and does good deeds in His name. They teach that we should accept such even though they have not gained entrance into the kingdom by obedience to the gospel, which requires that one repent, confess and be baptised for the remission of their sins. This interpretation would make the verse contradict Matthew 7:21-23.
Jesus now returns to the theme of the “little ones,” Matthew 18:6-14 / Mark 9:42-50. The word “millstone,” Matthew 18:6, referred to a millstone so large that it had to be turned by an animal.
To be dragged under the sea by such would be a tragedy, but not as great as that which awaits all those who cause “little ones” to stumble, Matthew 18:6. We must strive never to do anything that would influence another to do wrong or to mislead them in the way of righteousness. The Lord calls upon Christians to cleanse their souls of anything that encourages evil.
Jesus uses terminology which speaks of a crippling of the body. Anything that encourages evil in our lives must be cut off, Matthew 18:7-9. Jesus uses figurative language to describe hell, Matthew 18:9. Literal worms do not live in a literal fire, Mark 9:48.
These figures no doubt were derived from the garbage dump of Jerusalem called the valley of Hinnom. Worms may refer to the gnawing of a guilty conscience, and fire to the agony of being eternally separated from God’s presence and blessings.
To despise a little one is to look down on someone else. Never look down on a new convert or any child of God. The Lord concludes His teaching on “little ones” with an illustration of a shepherd who has lost one of his sheep, Matthew 18:10-14.
He goes immediately, leaving the ninety-nine to hunt for the one that is lost, Matthew 18:12. Finding the lost sheep rejoices more over it than the ninety-nine who are not lost.
God does not want any “little ones” to be lost. This reminds us of what Peter wrote that God is, “longsuffering toward us, not desiring that any should perish but that all should come to repentance,” 2 Peter 3:9.
Jesus’ final discourse in Galilee was the result of an argument among the disciples concerning who would be greatest in the Kingdom. The first part of His teaching had to do with being childlike, and this second part has to do with getting along with each other, Matthew 18:15-35.
What if your brother sins against you? Jesus discusses what a Christian should do. He must go to him, Matthew 18:15. If both parties act like Christians, they will both go at the same time and will meet each other somewhere in the middle.
However, if one of the parties does not do what he or she should, that does not excuse the other party. Whether an offender or an offended, he is to go to the other person and try to work it out.
It is to be done in private and not talk about it to everyone else first, Matthew 18:15. Hurts should not be maximised or publicised. Many little things have grown into big things because we do not follow these simple instructions of the Lord.
The reason we don’t do this is that we are afraid of confrontation and what might result. If we go with the right attitude, we can usually work through whatever the problem may be.
If a brother won’t listen to you, then take some witnesses so they can establish what has taken place, Matthew 18:16. Then, if he refuses to listen, tell it to the church, Matthew 18:17. Then, if he will not listen to the church, he is to be disfellowshiped. Jesus’ use of the word “church” is significant.
Once before, He used it in Matthew 16:18. Now He pictures the church as a body of people authorised to include or exclude individuals from fellowship with the church. The word church is found only in these two passages in the Gospels. The first refers to the universal church and the second to a local congregation.
Evidently, Jesus’ teaching about going to a sinful brother prompted Peter to ask how often he should forgive, Matthew 18:21. The seventy times seven means there is no limit, Matthew 18:22.
Jesus relates the parable of the unmerciful servant to illustrate His point, Matthew 18:23-35. The application is obvious. God has forgiven us so much that we should be willing to forgive others, Matthew 18:35. The teachings of Jesus in Matthew 18:15-35 are desperately needed today.
The Feast of the Booths, or Tabernacles, was near. This was one of three major feasts of the Jews. It was celebrated in September or early October. It was about six months before the Passover. It was always a joyous occasion for the Jews.
The brothers of Jesus urged Him to go up to Jerusalem, John 7:2-9. They wanted Jesus to openly reveal Himself and His miracles instead of avoiding the crowds, John 7:3.
As yet, they were not believers in Him, John 7:5. We detect some sarcasm in their words, John 7:3. Jesus replied by saying He would not go. Yet He does. Was Jesus lying?
The answer may be found in the word “yet.” He said, “My time has not yet come,” John 7:6 / John 7:8. In other words, He was saying, “I will not be going at this time with you.” But he will go a little later on.
After a few days, Jesus leaves with the disciples for Jerusalem, Luke 9:51-62 / John 7:10. He does not take the usual route but the shorter route through Samaria. According to John, it was done in secrecy, John 7:10.
From now on till His death (six months), Jerusalem is to become His headquarters just as Capernaum had served during His Galilean work. Jesus would no more return to Galilee until after His resurrection.
In going to Jerusalem, His first stop is in Samaria, Luke 9:52, where previously He had been well received, but this time the village where he stopped must have looked upon Him as just another Jew on his way to Jerusalem and refused Him lodging, Luke 9:53. This arouses the anger of James and John, Luke 9:54.
They must have felt this to be an insult and were ready to bring down fiery destruction from heaven on this village, Luke 9:54. The “apostle of love” of later years is much different from this apostle who now is ready to call down fire upon the Samaritans.
This shows the immaturity of the inner circle of apostles and that they have a long way to go to attain the maturity that would be necessary for them to direct the early church. Jesus rebukes them, saying that He did not come to destroy but to save, Luke 9:55.
In contrast to the many who had now turned back from following Him, a man announced that he wanted to be a disciple of Jesus. He said, “I will follow You wherever You go,” Luke 9:57.
Jesus could see into the heart of this man. It is obvious that the man did not realise the hardships that were involved in being a disciple of Jesus. He is only seeing the popular side of being a disciple. Jesus did not accept or reject the man’s offer. He points out that it would be a hard life with no place to sleep or rest, Luke 9:58. He needed to count the cost.
A second man encountered Jesus’ call to “follow me,” Luke 9:59. This man wanted to follow, but first he needed to bury His father, Luke 9:59. This sounds reasonable. In that culture, to bury one’s father took precedence over everything else.
Jesus’ answer no doubt sounded harsh: “Let the dead bury their own dead, but you go and preach the kingdom of God,” Luke 9:60. Jesus was saying let the spiritually dead bury the physically dead.
Burying the dead could take several days under their customs. While the burial of one’s father was a sacred duty, he must learn that the first duty that a man owes is his duty to God. The situation was such that Jesus did not consider his request a reason for not following Him.
A third man really wanted to follow but requested that he first go and bid farewell to those in his house, Luke 9:61. Again, this sounds reasonable, but it seems he had difficulty letting go of his family.
In contrast, when Jesus had previously called the four fishermen to follow him, they followed without any hesitation. Jesus said a ploughman must run a straight furrow, Luke 9:62. Looking back would be fatal. He must look to the things which are in front. Jesus tells him that once you decide to follow, there is no turning back.
The lesson we gather from the incidents of these three men is the word “commitment.” To be a disciple of Christ, one must be totally committed. This is a fundamental teaching still needed today.
It has now been about eighteen months since Jesus was in Jerusalem. However, He had not been forgotten by His enemies, for they were seeking Him out, thinking He would be at the feast, John 7:11-51.
This is His third visit to Jerusalem during His ministry. He goes about it quietly, as they were already seeking ways to kill him. He would not bring about His premature death, as He had much to teach His apostles yet.
The crowds were buzzing with opinions about Jesus, John 7:12. There seems to be no clear consensus as to who He was. Many were afraid to speak out for Him for fear of what the leaders might do to them, John 7:13. The leaders had great power over the people. They could have someone excommunicated from the synagogue as a reprisal for believing in Jesus.
Halfway through the feast, Jesus came out from secrecy and began to teach the people in the very court of the temple, John 7:14. As He taught, they were amazed at his ability to know letters (read and write), having never been trained as a rabbi, John 7:15.
He did not dress as a rabbi, but He applied the Scriptures as no rabbi they had ever heard. His teaching was authoritative because it originated with God, John 7:16, which made it distinct and different from the teaching of the rabbis. Only those who wanted to know and do God’s will would recognise Jesus for who He was, God’s Son, John 7:17.
Jesus said the leaders did not keep Moses’ law. By enforcing their traditions about Sabbath keeping, they had condemned Jesus for healing on the Sabbath, John 5:6, and accused Him of blasphemy, Mark 2:5-7. As a result, they were about to break one of the Ten Commandments, “You shall not murder,” John 7:19 / Exodus 20:13.
This really stung them. They now blaspheme more by accusing Him of being demon-possessed, John 7:21. He says He healed (probably refers to the paralysed man) a man on the Sabbath, but yet they will circumcise a child if the eighth day falls on the Sabbath, John 7:22-23. They allowed an exception in circumcision but not for healing a man who was paralysed.
While it was known that the leaders wanted to kill Jesus, no one did anything. Could this mean He was the Messiah? John 7:26. They said they knew where Jesus was from, John 7:28, but no one knew where the Messiah would be from, John 7:28. They seem to think no one was supposed to know. There was a tradition that the Messiah would just suddenly appear.
The Scriptures clearly predicted where He would be from, Micah 5:2. He replied that the important thing was that He was from God, who had sent Him, John 7:28-29.
This was all they could handle. They wanted to seize Him, but they couldn’t, John 7:30. Why? Because John says, “His hour had not yet come,” John 7:30. Many did believe in Him, John 7:31. Evidently, people were openly taking sides.
Jesus prophesies His death, John 7:32-52. He will remain alive a little longer, then He will return to the Father who sent Him, John 7:33. They may look for Him, but they will not find Him, John 7:34 / John 7:36.
Even after his resurrection, only a few chosen ones were allowed to see Him. Some of the Jews thought He might be speaking of going to teach the Greeks, John 7:35.
The Feast of Booths commemorated the memory of how God protected their ancestors in their travel through the wilderness, John 7:37. Every day except the last day of the feast, a priest stood in front of the temple and poured out water from a golden pitcher onto a rock. This commemorated the water that flowed from a rock when they needed water in the wilderness.
This was not done on the eighth day of the feast. So on this final day, Jesus announces, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water,” John 7:37-38. He was referring to the Holy Spirit who would later come upon those who believed (Christians), John 7:39.
This generated faith in some of the people, John 7:40. Others still could not believe. They said the Messiah would come from Bethlehem, John 7:41-42, but Jesus was from Nazareth. Little did they know Jesus was from Bethlehem (born there).
The temple guard was sent to arrest Jesus, but they could not do it, John 7:45. They must have believed in Him, too. They report back to the chief priests and Pharisees, who wanted to know why they did not arrest Him, John 7:45.
They answered, “No man ever spoke like this Man!” John 7:46. The leaders accuse them of being deceived, John 7:47. They said that none of the Pharisees believed in Him, and the common people were ignorant of the law; thus, he must not be who He claimed to be, John 7:48-49.
Nicodemus defends Jesus by saying an accused person has the right to be heard before being condemned, John 7:50-51. Apparently, at this time, Nicodemus had become a secret believer. They sceptically rebuke him for his comments, John 7:52.
These verses, which tell of the woman taken in adultery, are questionable, John 7:53-8:5. The earliest and most reliable manuscripts do not contain this event. In fact, it is not found in any manuscript before the sixth century. It probably was not a part of John’s original Gospel. It may have been a story that was well circulated about Jesus that some scribe later on added to the text.
However, we will treat it as a part of the original text. Here is a woman caught in the act, John 8:3-4. She stands condemned in the eyes of the Pharisees. She is publicly disgraced, and there is no one to support her. Even the man is not present. Where is he? This shows their hypocrisy. Jesus is presented with what seems to be a dilemma. What do you say? John 8:5.
Almost as if He is uninterested in the situation, Jesus stoops down and writes on the ground, John 8:6. We would like to know what He wrote. They would not let up and kept asking Him, John 8:7.
Jesus stands up, and without disregarding either the Law of Moses or this sinful woman, he simply says, “He who is without sin among you, let him throw a stone at her first,” John 8:7. They can only walk away, beginning with the oldest to the last, John 8:9.
Now Jesus is left alone with the woman, John 8:9. He treats her with gentleness. Christ’s forgiveness is freely given, but it is not cheap. With grace comes the expectation of godliness.
Jesus sends her away with an admonition to sin no more, John 8:11. If this story is not true, it certainly reflects the character and beauty of our Lord’s love for sinful and broken people.
Following the Feast of the Tabernacles, Jesus moves about the temple teaching, John 8:12-29. His teaching is an expansion of what He had been teaching the previous week at the feast.
He declares, “I am the light of the world,” John 8:12. This is the second “I am” statement. Light represents truth. Darkness hates the light because it exposes its evil deeds. When Jesus says He is “light”, the Pharisees could not miss His Messianic implications; thus, they challenge Him as to who He was, John 8:13.
Jesus gives Himself as testimony as to who He was and how His teachings were consistent with what God said, John 8:14-17. So they are in a sad shape since they would not believe these two witnesses, John 8:18.
Jesus is the only way to the Father, John 14:6, but they have cut Him off; therefore, there remains for them only judgment and certain separation from God.
Jesus would go away, but He would return to the Father, John 8:21-30. They will look for Him but will die in their sins, John 8:21. In ridicule, they ask if He will commit suicide, John 8:22.
Why would they be looking for Him after His death? It may be that they will still be looking for a Messiah who will never come, thus no opportunity would be left to them.
They because of the hardness of their hearts they would die in their sins. This world was not His world, John 8:23. They are unable to see His world; thus, they will miss out on His kingdom.
They again ask, “Who are you!” He says He is who he has been saying to them all along, John 8:25. Jesus tells them He will be lifted up, John 8:28. This has reference to the cross. The actual crucifixion by itself did not convince many, but His resurrection did.
After being “lifted up”, many would come to know who He really is. We see this on the Day of Pentecost when the people cried out, “What shall we do?” Acts 3:37, in response to being pricked in their hearts because they had put the Son of God to death on the cross.
If they hold to the teachings of Jesus, then they can be free, John 8:31-59. Anyone in bondage to sin is a slave of sin, John 8:31-32. But freedom in Christ means freedom from the penalty of sin, freedom from its practice, freedom from its power, freedom from fear of judgment, Romans 8:1.
When Jesus sets us free, we are truly free people, John 8:32. This would be true of early Christians who were physical slaves or bondservants at the time they were Christians.
These unbelievers said they were descendants of Abraham and were never slaves to anyone, John 8:33. However, this was not true. They had been slaves to the Egyptians, Syrians, and Babylonians, and even at the time, many were slaves to the Romans. Even Jews had at times been slaves to other Jews. They certainly were slaves to sin.
Being a child of Abraham was a great honour, John 8:33. But there is a difference between being Abraham’s descendants and being his children. Being a descendant was nothing more than a biological fact.
Being his child required living as he lived by faith. By seeking to kill Jesus, John 8:37-39, they were seeking to destroy the very thing that Abraham was looking for, Genesis 12:1-3 / Galatians 3:16-29.
Faith was the dominant characteristic of Abraham. They did not have his kind of faith. They said they were not illegitimate children because they had God as their father, John 8:41.
Jesus told them, “If God were your Father, you would love Me, for I proceeded forth and came from God, nor did I come of Myself, but He sent Me,” John 8:42. He then tells them that their real father was the devil because they were doing what he does, John 8:44. Satan is not only a liar but the father of lies, John 8:44.
He is also a master of half-truths and Scripture twisting. Satan could convince these Jews that Jesus was not the Messiah by misleading them into a false concept of what the Messiah would be like.
These are some of the strongest words Jesus has yet spoken to them. When Jesus said, “Before Abraham was, I AM,” John 8:58, they knew He was equating Himself with God.
This is one of the clearest claims by Jesus of His deity. They are now prepared to kill Him. They begin picking up stones to stone Him, but again, Jesus slips away, John 8:59.
This is one of the most interesting events of the New Testament, as it demonstrates how arrogant and hard of heart people can be against plain evidence, John 9:1-38.
This event takes place soon after Jesus’ confrontation in the Temple court with the unbelieving Jews. A blind beggar is afflicted with congenital blindness. His disciples wanted to know what caused his blindness.
Was it his sins or the sins of his parents? John 9:1-2. It was a common belief at that time that physical illness was usually the result of sin. Jesus gives an answer they were not expecting.
It was for the glory of God, John 9:3. This does not mean God ordained this man to be blind so this miracle could take place, but rather his blindness will be used in a positive way to bring glory to God.
It was not a matter of why he became blind, but God is about to be glorified through his healing. Also, Jesus now has a short time to live, so He must do as much as He can while the opportunity prevails.
Mixing spittle with mud would not be surprising, John 9:6, as the Jews believed that saliva had medicinal value. The man goes without hesitation to the Pool of Siloam to wash his eyes as Jesus had directed, John 9:7. This indicates the man feels something good will be the result. It was good. After washing, he came home seeing, John 9:7.
As expected, the neighbours become very excited. This man looks like the blind man and sounds like him, but others thought it must be someone else who looked like him, John 9:8-9. They begin to ask questions. The man acknowledges that he is the one who was blind, John 9:10.
He tells how Jesus made mud and put it on his eyes. John 9:10-11. Where is this Jesus? John 9:12. The man had no idea, John 9:12, as he never saw him, so he could recognise Him if he did see Him.
They now take him to the Pharisees, John 9:13. Why? They, too, must not have been displeased that he had been healed on the Sabbath. When told what happened, the Pharisees were appalled that Jesus would do this on the Sabbath, John 9:14-16. Making mud and healing would be considered a violation of their traditions about the Sabbath.
They can hardly believe this man can now see. How was it a sinner could do such a thing? John 9:16. After all, “God does not hear sinners?” As they express their doubt, the man reiterated that Jesus had opened his eyes; therefore, Jesus must be a prophet, John 9:17. They still refuse to believe, John 9:18.
Now they go to the parents to confirm that this man was their son and to verify that he had always been blind, John 9:18. This they confirmed, but they said they did not know who opened his eyes, John 9:20-21. They lied about this. The reason they didn’t acknowledge Jesus was their fear of being put out of the synagogue, John 9:22.
Excommunication was a fearful thing, as you lost all ties to those around you. You were completely ignored by everyone. The more questions the Pharisees asked, the more it became obvious a miracle had occurred.
Yet they have to be hardened; they refuse to believe it. They declare that the healed man was born in sins, and how dare he attempt to teach them? The man seems to tire of their relentless questioning, asking them if they want to keep hearing the same answers he had been giving.
He asks. “Do you want to become His disciple too?” John 9:27. They could take it no longer; thus, they had him cast out of the synagogue, John 9:34. This would leave the impression that he could not be trusted with what he reported. The man lost nothing, for as a blind beggar, he had no important social or economic connections to begin with.
Jesus heard what happened. He found him and asked him, “Do you believe in the Son of God?” John 9:35. The man wanted to know who he was, and then he would believe, John 9:36.
When Jesus told him that he was speaking to Him at that time, the man replied, “Lord, I believe,” John 9:37-38. The Pharisees try to get in the last word: “Are we blind also?” John 9:40. Jesus tells them that if they had been blind, they would have no sin, but because they said, ‘We see’, they remained in sin, John 9:41.
The words of Jesus about the Pharisee’s blindness are followed by a discourse on being the Good Shepherd, John 10:1-18. There were three main occupations of Palestine: fishing, farming and shepherding. Jesus said, A shepherd who does not enter by the gate but climbs over the wall is a “thief and a robber,” John 10:1.
Several flocks were often kept in one sheepfold. They were put under the care of a doorkeeper who would lie down at night, barring the doorway, John 10:3. In the morning, the one in charge would open the gate, John 10:2. The shepherds would then call his sheep, John 10:3.
Each sheep recognised his shepherd’s voice and followed him out into the pastures, John 10:4 / John 10:9. Jesus is the door to those who will enter through Him, John 10:7 / John 10:9. This person will go in and out and find eternal life. A thief comes to steal, but the Lord came that they might have life eternal, John 10:9.
He is the good shepherd because a good shepherd will lay down his life for his sheep, John 10:11. Hired help will not do this. If they see a wolf coming, they will run away, John 10:12-13.
Jesus is a good shepherd because He knows His own and His sheep know Him, John 10:14. He has other sheep (Gentiles) not of this fold, but they will all become one flock, John 10:16. The sacrificial nature of the Lord is contrasted with the self-serving religious leaders of His day.
They were supposed to be God’s shepherds over the Jews, but they had failed miserably in their task. They were the thieves and robbers interested only in lining their pockets.
They were indifferent to the people’s spiritual needs. They were blind guides leading the blind into a pit, Matthew 15:14. Their self-righteous attitude kept them from ministering to those in need.
Those listening to Him became divided. Many were saying, “He has a demon and is insane,” John 10:19-20. Others said His words were not those of one who was demon-possessed because a demon could not open the eyes of a blind person, John 10:21. We are amazed by their own blindness.