Reading for April 13th

 Read Ezra 6.13-18. Artaxerxes of Persia: In a literal historial reading this makes no sense, since the physical Temple was completed in the reign of Darius, and Artaxerxes had nothing to do with it. However, the formation of the "house of God" involved not only rebuilding the Temple, but also rebuilding the city and separating the community from the surrounding peoples by prohibiting intermarriage. The later steps, under the reformers Ezra and Nehemiah, occurred in the time of Artaxerxes. In verse 15: The third day of the month of Adar, in the sixth year of the reign of King Darius: 515 BCE. Some believe the day was originally the twenty-third day of Adat, which would have put the completed rebuilding near the celebration of the completion of the original Temple (2 Chr 7.10) and approximately 70 years after the destruction of that Temple. In verse  17: As a sin offering for all Israel, twelve male goats, according to the number of the tribes of Israel: Without a functioning Temple, it was not possible for the priesthood to maintain regular purification offering for the nation. The offering may be indebted to the vision of a renewed Temple by the prophet Ezekiel (Ezek 43.22-27) in which the sin offing purifies the Temple from the pollutions of Israel's past. In verse 18: As it is written in the book of Moses: In 1 Chr 23-26 it is David who sets up the courses of the priests and Levites for the worship in the Temple. There is no prescription for these orders as described in the Pentateuch, normally what the author mean by the book of Moses, With the arrangements for the offerings and who would be responsible for them, the Temple is now fully functioning. Comments or Questions.. 

Reading for April 12th

Reading for Ezra 6.1-12. In verse 2: Ecbatana, the capital of the province of Media: The search began in Babylon since important royal decrees would be archived there. Ecbatana, at a higher elevation than the main capital of Persepolis, was the location of  the Persian king's summer palace. In verse 4: Let the cost be paid from the royal treasury: Cyrus' detailed specifications of the size and form of construction, limit how much the rebuilding would cost, since imperial finds were paying for it. In verse 10: So they offer pleasing sacrifices ... and pray for the life of the king and his children: Persian imperial support for local religious centers is well attested. It was part of a larger policy of bringing local customs into the framework of loyalty to the empire. Darius probably did not worship Israel's God, but that did not prevent him from seeking to convince those who did that Israel's God was concerned with the king's well-being. Comments or Questions.. 

Reading for April 11th

 Read Ezra 5.6-17. In verse 6: The copy of the letter: The author offers extracts from official memoranda to fill out the story line. While there can be no certainty, it appears the author was working from actual documents, which may have been modified slightly to fit the narrative. In verse 12; But because our ancestors had angered the God of heaven, he gave them into the hand hand of King Nebuchadnezzar: The case for rebuilding the Temple depends in part on the assertion that the Temple was destroyed not because the southern kingdom rebelled against Nebuchadnezzar, an imperial king, but because God was angry. In verse 13: King Cyrus ... made a decree: See 1.1-4. Comments or Questions..

Reading for April 10th

 Read Ezra 5.1-5. In 5.1-6.18: Overcoming opposition and rebuilding the Temple. This section of the book highlights the continued commitment of the community to rebuilding the house of God, understood as both the physical Temple and the renewed city of Jerusalem. The section is in Aramaic and, as in the earlier sections, carries that narrative forward by extensive quotation from various official documents. In 5.1: Haggai and Zechariah: The section opens at the end of the sixth century, where ch. 4 ended, with mention of two prophets who, along with Zerubbabel the governor Joshua the high priest, directed a new effort to rebuild the Temple. There are probably the prophets behind the canonical books bearing their names. In verse 3: Who gave you a decree: the officials who are inquiring about imperial permission may not be opposing the rebuilding of the Temple as much as showing concern that all is being done in accord with imperial sanction Comments or Questions..

Reading for April 9th

Read Ezra  4.17-24. In verse 19: I made a decree, and someone searched: The command was to investigate the charge that Jerusalem had a history of rebellion. Brief accounts of major events were kept for Administrative purposes, such as the Babylonian Chronicles, which record the successive revolts of Jerusalem against Babylonian empire until the city's destruction. In verse 20: Jerusalem has had mighty kings who ruled over the whole province Beyond the River: This would seem to to refer to either David or Solomon, who exercised control over a large territory. This makes sense, however, either in the context or in the kinds of records available to the Persian monarch. The same wording could be translated, "Moreover, there have been powerful kings over Jerusalem who also ruled over the whole province ..., placing Artaxerxes in a series of imperial rulers who had successfully controlled Jerusalem and Beyond the River. In verse 21: This city not be rebuilt, until I make a decree : By stopping the rebuilding, Artaxerxes was not making a permanent decision. A future royal decree is exactly what the narrative concerning Nehemiah envisions. In verse 23: By force and power made them cease: The prompt response that may refer to infantry and cavalry units whos presence would have underscore the imperial concern over the rebuilding effort. In verse 24: At that time the work on the house of God in Jerusalem stopped: If read as a historical narrative, the phrase at that time makes little sense. Artaxerxes I makes the decision to have the work halted sometime after 465 BCE, but later the note until the second year of the reign of King Darius have to be 521 BCE. Either the author is hopelessly confused regarding chronology, or the purpose of the narrative is not historical by thematic. The notation here returns the narrative to the issue of rebuilding the Temple, bringing it back to v. 5. Comments or Questions..

Reading for April 8th

 Read Ezra 4.7-16. In verse 7: And in the days of Artaxerxes: He came to the throne in 465 BCE and remained in power until 423 BCE. The names of the officials sending the memo are Aramaic and Persian. The letter was written in Aramaic: The normal language for conducting official business in the Persian empire was Aramaic. By making note of this detail, the author affirms the seriousness of this exchange. It was translated so that the Jerusalem community could understand it. The footnote points out that the Hebrew text goes on to read in Aramaic, indicating that the author is quoting from the Aramaic original as opposed to the translation. From this point until 6.18: the narrative is in Aramaic. In verse 8: Wrote a letter against Jerusalem identifies the city with the house of God. In verse 10; The rest of the nations ... deported and settled refers to vv. 1-2, where the deportees settled to the north of Jerusalem were the "adversaries" seeking to join in the rebuilding the Temple. Here, they oppose the rebuilding of Jerusalem's walls. Osnapper is a variant name for the Assyrian king Asshurbanipal (669-633 BCE). Beyond the River was the official name of the administrative unit of Syria-Palestine (In Aramaic,"Abarnahara"). From the perspective of Mesopotamia and Persia, the territories of Syria-Palestine were across or "beyond" the river Jordan, terminating at the coast of the Mediterranean.In verse 12: They are rebuilding that rebellious and wicked city: The neighboring peoples charge that Jerusalem, with its history of rebellion against empires, should not be rebuilt. Persian imperial practice was to decentralize populations. Only where security or economic concerns were of central importance were cities rebuilt. In verse 13: if this city is rebuilt and the walls finished, they will not pay tribute: A renewed and refortified Jerusalem will follow its earlier history and will revolt against the taxes and dues that provided the economic lifeblood of the empire. In verse 14: We share the salt of the place: An expression, exact meaning unclear, perhaps saying that the writers are paid in part directly by the palace in the form of salt, a more valued commodity in antiquity than now. In verse 16: You will then have no possession in the province Beyond the River: With Hyperbole (exaggeration to make the point) the opponents imply that Jerusalem's revolt would lead to the loss of the whole province. Comments or Questions..

Reading for April 7th

 Read Ezra 4.6. In 4.6-24: Opposition to rebuilding Jerusalem. The author now moves from the opposition to the Temple rebuilding to opposition to building a wall around Jerusalem. After a brief effort at a chronological transition, there is an exchange of memoranda between several imperial officials and King Artaxerxes I of Persia. As a result, the king orders the suspension of any rebuilding of the city, which the author ties to opposition to the Temple. While these is no way to authenticate these memos, they have the form and general structure of known imperial memos from the Persian empire, although some elements may have been introduced to carry forward the larger purposes of the book. In verse 6: In the reign of Ahasuerus, in his accession year; Ahasuerus is the Hebrew  version of the name of the Persian king the Greeks called Xerxes. The main royal figure in the book of Esther, Xerxes came to the Persian throne late in the year 486 BCE. The contents of the accusation are not specified, nor the consequences of the report. This notice serves to bring the narrative through a chronological sequence of Persian kings (Cyrus, Darius, Xerxes) to the communication of with  Artaxerxes. Comments or Questions..

Reading for April 6th

 Read Ezra 4.1-6. In 4.1-5: Opposition to rebuilding the Temple. This section shows the surrounding peoples opposing the rebuilding of the Temple, just as the following section will detail opposition by the surrounding peoples to the rebuilding of the walls of Jerusalem over a century later. Such opposition to sacred actions furthers the prohibition of intermarriage with the surrounding peoples. In verse 1: The adversaries of Judah and Benjamin: By characterizing these persons as adversaries, the author makes their subsequent request less than truthful. In verse 2: We worship your God as you do: As  deportees who had been settled in the land by the Assyrians, the "adversaries" would not have known the Pentateuch nor the orders for the Temple service attributed to King David. Consequently, they could not approach God in the same way as the returned exiles. In verse 3: We alone will build to the Lord, ... as King Cyrus of Persia has commanded us: The community determines to show its devotion on its own, and claims this is required by Cyrus' orders. There is nothing in the decree that restricts who can participate in the rebuilding. In verse 4: The people of the land discouraged the people of Judah: here people of the Land is defined by what proceeded it, namely they are the deportees who brought into the land by the Assyrians. However, the author will use the term simply as a generic label for those who are not of Judah. The Hebrew term translated as discouraged is better rendered "undermined." Comments or Questions..

Reading for April 5th

 Read Ezra 3.8-13. In 3.8-13: Laying the foundation of the Temple. The author highlights the momentous beginning of the rebuilding the Temple, emphasizing the devotion of the community. In verse 8: In the second year after their arrival at the house of God at Jerusalem may relate to the third year Dairus, around 519 BCE if the earlier reference was to a time in the reign of Darius.the community arrived at Jerusalem to find the Temple in ruins, hence the need to begin rebuilding. But the author, wanting to connect the Jerusalem community witht he sanctified dwelling place of God, has the exiles arriving at the house of God. They appointed Levites: Most likely Zerubbabel and Jesuha appointed them. In verse 10: The priests in their vestments were stationed to praise the Lord with trumpets recalls the priesty trumpeters in 2 Chr 5.12 at the dedication of the first Temple in the days of Solomon. According to the directions of King David emphasizes the continuity between this Second Temple and the worship conducted in the First Temple. Despite the trauma of the destruction of Jerusalem and the Temple, and the Exile in Babylon, nothing has changed in the way the community worships God. In verse 11: The sang responsively: The leaders sang first, and the assembly responded. Another possible meaning is "antiphonally," with one part of the choir initiating a verse and the other part completing it. The hymn that is sung appears as  part of a number of Psalms (for example, Ps 106.1; 107.1; 136.1). In verse 12: Old people who had seen the first house; Sixty-eight years had elapsed since the destruction of the first Temple. Wept with a loud voice when they saw this house: presumably what was planned for the rebuilt Temple was less in size and/ or grandeur than that of the Temple of Solomon (as in Hag 2.3). The weeping over what had been lost was drowned out by those who shouted aloud for joy, shifting the focus to what could be anticipated for the future. Comments or Questions..

Reading for April 4th

 Read Ezra 3.1-7. In 3.1-7: The reinstitution of worship. This section describes the resumption of worship at the site of the ruined Temple as a prelude to the effort to rebuild the Temple, as decree by the Persian King Cyrus in the opening of the book.  In verse 1: When the seventh month came is an enigmatic reference since that year is not disclosed. It may be the seventh month of the earlier date formula of 1.1, that is, the first year of Cyrus (around 539 BCE), though this presents a problem with what follows. The notices of Jesuha and Zerubbabel (v. 2) focus on two individuals who are usually dated to the early years of the reign of Darius (522-486 BCE). The seventh month may refer to the second year of Darius' rule, when renewed commitment to rebuilding the Temple was made (Hag 2.1) In verse 2: As prescribed in the law of Moses the man of God relates to rules on the composition of the altar found in Ex 20.25. In verse 4: And they kept the festival of booths, as prescribed, reflecting perhaps s concern to follow the rules found in Lev 23.33-34, where the fifteenth day of this important festival, In verse 6: But the foundation of the Temple of the Lord was not yet laid distinguishes the resumption of worship from the beginning or the rebuilding the physical Temple. Comments or Questions.. 

Reading for April 3rd

 Read Ezra 2.36-70. In verse 36: The priests: descendants of Jedaiah, of the house of Jeshua; Jedaiah is named as one of the first priestly figures to return to Jerusalem after the Exile (1 Chr 9.10),  and Jeshua was an important chief priest under the administration of Zerubbabel in the late 6th century (Ezra 3.8). Apparently, Jedaiah was regarded as the founder of a renewed line for the chief priesthood. In verse 43: The temple servants is a technical name for a group devoted to serving the Levites. In verse 55: Solomon's servants appear to have beena similar group. In verse 59: Tel-melah, Telharsha, Cherub, Addan, and Immer are place names of uncertain identification. Comments or Questions..

Reading for April 2nd

 Read Ezra 2.1-35. In 2.1-70: The list of those who returned from Babylon. At first glance, the list would seem to be a well-organized, coherent presentation broken into sections by category of occupations. A closer examination reveals that some persons are identified by their family lineage, others by their place of residence. This an other differences suggest the list is a composite product, possibly listing returnees from several different stages of the formation of the community in Jerusalem. From what meager records have survived, the usual conclusion drawn is that following Cyrus' in decree several different groups left Babylon for Jerusalem at different times.This list is repeated with some variations in Neh 7.6-73. From a close comparison of the two lists, the list here in Ezra 2 appears to summarize the information in Neh 7, and consequently may be derived from that list. The use of duplicate lists in Ezra-Nehemiah, directing the reader's attention to the level of the individuals who form the "house of God." In verse 2: They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah ... Several of these names are well-known governors of Yehud, The Persian province centered in Jerusalem, who were in office at various times from the sixth century onward. Others, such as Jeshua, were among the high priests. Some of the individuals were contemporaries of Nehemiah, bringing the close of the list to the mid fifth century. The incorporation of any persons over such a range of time shows the essentially nonhistorical interests of the author. The number of the Israelite people: The term for number is more appropriately "listing," since a formal census does not follow. The fist section (vv. 2b-20) lists names by clan group, the second (vv. 21-35) mainly by location, the third (vv.36-39) lists priestly clans, the fourth (vv. 40-42) Levitical groups, and the fifth (vv. 43-58) various orders of Temple servants. These are followed by a miscellaneous group that could not demonstrate a connection to known family lineages (vv. 59-63). A numerical summary of the primary attributes of the community follows (vv. 64-67), then there is a report of the devotion of these groups to the Temple (vv. 68-70). The various numbers given are possible in some cases, though some amounts maybe be artificial, such as 666 (v. 13). Comments or Questions..

Reading for April 1st

 PROLOGUE

Chs.1-2: The beginning of Ezra-Nehemiah seeks to establish the legitimacy of rebuilding the house of God, the Temple. This is expressed by opening with the imperial order to return to Jerusalem and rebuild the Temple, immediately jumping to a listing of those who did return, and concluding with tangible signs of devotion among them. The repetition of Cyrus' decree (Ezra 1.1-4 and 2 Chr 36.22-23) introduces the theme of Ezra and is not a direct link to the end of 2 Chronicles.

Read Ezra 1.1-11. In 1.1-11: The decree of Cyrus and its results. The legitimation pattern is open by having Cyrus, the dominant founder of the Persian empire as Israel experienced it, decree that all those from Jerusalem should return and rebuild the house of the Lord. In verses 1-2: In order that the word of the Lord by the mouth of Jeremiah might be accomplished: Jeremiah had claimed the exile in Babylon would last 70 years (Jer 29.10). The first year of Cyrus is probably a reference to his fist year over the Babylonian empire, which he captured in 539 BCE. The decree that follows is substantially the one that closes 1 Chr 36. Charged me to build him a house at Jerusalem is not the confession of Cyrus' belief in Israel's God, but rather a balanced polytheistic way of claiming that all subjugated people's gods have empowered Persian rule. Thus the Persian king, by virtue of having rule, should honor the gods who permitted it. In other ancient sources, Cyrus claims the same divine approval from Marduk, the chief Babylonian god. In verse 3: He is the God who is in Jerusalem reflects the common ancient Near Eastern concept that gods and goddesses are specially present and should be worshipped in particular locations. In verse 4: For the house of God in Jerusalem is an expansion of the decree in 2 Chr 36 that allows for the collection of offerings for the Temple in Jerusalem by all those living outside the city. In verse 5: The heads of the families of Judah and Benjamin, and the priests and the Levites; The primary tribes populating the southern kingdom of Judah were Judah and Benjamin. The priests and Levites were usually counted separately from the tibes. In verse 7: King Cyrus brought out the vessels of the house of the Lord that Nebuchadnezzar had carried away from Jerusalem: When Jerusalem and the Temple were destroyed in 587 BCE, the Babylonians looted the Temple precinct, including the gold and silver vessels used in the Temple service. The return of these vessels links the Temple of Solomon that had been destroyed by the Babylonians with the Temple that will be built after the exile. In verse 8: Sheshbazzar the prince of Judah: there is no consensus on what this title may have meant in this time period. In Ezra 5.14 Sheshbazzar is called "governor" of the province, so it maybe that the author is using "prince" to indicate a leading citizen. In verse 9: And this way the inventory: This list possibly has been copied from an authentic inventory of the rurtened vessels. Comments or Questions..

Reading for March 31st

 Read John 21.15-25. In verses 15-19: Jesus and Simon Peter. Simon son of John, see 1.42. The threefold profession of love parallels the threefold denial (18.15-18; 25-27), indicating restoration. While the third question uses different word for love in Greek than the first two, the text says the third time, indicating no substantial difference. the relationship between Peter and the disciple Jesus loved, see 13.23-25. John speaks of the Father's love for the Son using both Greek verbs for love (3.35; 5.20). Jesus also varies his language in calling on Peter to demonstrate his love: Feed my lambs; Tend my sheep; Feed my sheep. No variation in the task is meant. In verses 18-19: Stretch out you hands, a reference to Peter's crucifixion (see ch. 19 and 12.33). Follow me (see 12.25-26). In verses 20-23: On the relationship between Peter and the disciple Jesus loved, see 13.23-25. In verses 24-25: We know that his testimony is true: Others attest to his witness; this and v. 23 may imply the death of the disciple. The conclusion and perhaps all of ch. 21 come from those who receive the disciple's witness; perhaps the disciple provided the substance of what finally was written by others, being the source of the Gospel rather than the direct author. Comments or Questions..

Reading for March 30th

 EPILOGUE: TYING UP LOOSE THREADS

In 21.1-25: The conclusion of 20.30-31, differences of language and style in ch 21, and the setting in Galilee lead may scholars to conclude that ch 21 is an appendix, added by followers. It accomplishes several tasks (a) It combines resurrection appearances in Jerusalem (Lk 24.36-49) with an appearance in Galilee (foreshadowed in Mk 14.28; 16.10; Mt 28.10, but described only in Mt 28.16-20). (b) It ties John's Jerusalem orientation to the Galilean orientation of Mark and Matthew. (c) It reinstates Peter after his denial of Jesus and establishes his leadership role without displacing the disciple Jesus loved. 

Read John 21.1-14. Sea of Tiberias, or Galilee, see 6.1. Jesus appears to seven disciples, though only three are named. Simon Peter (see 1.41-42); Thomas ... the Twin (see 11.16; 14.5; 20.24-29); and Nathanael from Cana of Galilee (see 1.45-51). The sons of Zebedee are not otherwise mentioned in John, though the disciple Jesus loved was identified with John the brother of James by Irenaeus (about 180 CE) and on the basis, of 21.7, 20-24, was assumed to be the author of the Gospel. Not Peter, but the disciple Jesus loved, recognizes the Lord (compare 20.8). Peter was naked, perhaps wearing only a loin cloth. He jumps into the sea to get to land quickly. Though Jesus already has bread and fish (see 6.9), he tells them to bring some of the catch. This is not a miracle of multiplication but a miraculous catch of a hundred fifty-three, a large number that they have symbolic meaning, though it is not clear. The sum of the numbers 1 to17 is 153 (17 is the sum of 10 +7, both of which indicate completeness and perfection). The miracle is accentuated by the untorn net. Jesus had presided over an evening meal on the night of his betrayal (13.1-38). Now he presides at a breakfast meal with eucharistic overtones (21.13; see 6.11) Reference to the third resurrection appearances is consistent with 20.19, 26. Comments or Questions..

Reading for March 29th

 Read John 20.19-31. In verses 19-29: Jesus and the disciples. Two scenes depict Jesus' meeting the disciples. In verses 19-23: A week later, Peace be with you recalls 14.27. Hands include the forearm, often nailed in crucifixion; side revealed the spear wound, positive identification. as the Father sent me (3.16), so I send you (13.20; 17.18). As,"because" and "in the same way." He breathed on them (see Gen 2.7). Receive the Holy Spirit (see 14.15-16, 25-26; 15.26; 16.7-15), the meaning of the symbolic action. The authority to forgive sin is rooted in Jesus' mission (20.21; compare Mt 16.19; 18.18). In verses 24-25: Thomas the twin (Didymus), see 11.16; 14.5; 21.2. In verses 26-29: Invited to text the evidence, Thomas confesses without it. Jesus blesses those who have not seen yet ... believe (see 17.20-26).  In verses 30-31: Conclusion. In verse 30: The gospel narrative is not a full chronicle of everything Jesus did in his ministry. In verse 31: These are written ... that you may ... believe. The evangelist has told his story for the purpose of bringing his readers to faith in Jesus as the messiah, redefined as Son of God. Comments or Questions..

Reading for March 28th

 Read John 20.11-18. In verses 11-13: Mary Magdalene and two angels. Why are you weeping? highlights Mary's response, which prepares for meeting Jesus. In verses 14-18: Mary Magdalene and the risen Jesus. Jesus' address, Woman, is characteristic (see 2.4; 4.21; 19.26). She only recognizes Jesus when he calls her by name. Rabbouni, a variant of Rabbi (see 1.38), perhaps not appropriate to be the revelation of the risen Lord. My Father propriate to the revelation of the risen Lord. My Father and your Father  ... my God and your God,  Jesus mediates the revelation of God as Father possible. Mary's report to the disciples forms the bridge to the next scene. Comments or Questions.. 

Reading for March 27th

 Read 20.1-10. In 20.1-29: The risen Word and the empowerment of "his own." In verses 1-10: At the tomb. In verse 1: First day, Sunday. Mary Magdalene was also at the crucifixion (19.25). In verses 2-4: Peter and the other disciple ... whom Jesus' loved again appear together, to the disadvantage of Peter (13.23-25; 21.20-24; compare the other disciple in 18.15-16 and 20.8). In verses 5-10: Peter was following the disciple of Jesus loved, possibly implying a subordinate position. Yet they did not understand the scripture (compare 2.22; 12.16) tends to weaken the importance of the belief of the other disciple. Comments or Questions..

Reading for March 26th

 Read John 19.31-42. In 19.31-37: Death confirmed. In verse 31: Death by crucifixion might take days; breaking the prisoner's legs would cause asphyxiation because they could not push themselves up to breath. Deut 21.22-23 forbids bodies to hang overnight. The concern was intensified because the day following the Preparation (see 19.14) was not only a sabbath but also Passover. In verse 34: The blood and water confirms Jesus' humanity (see 1 Jn 5.6). In verse 35: The witness might be the disciple Jesus loved. In verse 36: The first scripture might be a combination of three or four passages (Ex 12.10; compare Ex 12.46; see also Num 9.12; Ps 34.21). The second is Zech 12.10. In verses 38-42: Burial. Arimathea: a town northwest of Jerusalem. Joseph of Arimathea (compare Mk 15.43) was a disciple ... a secret one (see 7.13; 9. 22; 12.42; 20.19). Nicodemus (see 3.1-15; 7.48-52) was  another, who first came to Jesus under cover of night but now is in the open. Myrrh and aloes would reduce the smell of decay. A hundred (Roman) pounds, about 34 kilograms, an extravagant quantity.The Passion begins in a garden (18.1) and ends in a garden tomb (19.41). Comments or Questions..

Reading for March 25th

 Read John 19.16b-30. In 19.16b-30: Crucifixion. Note the theme of the fulfillment of scripture in 19.24, 28, 36-37. In verse 17: Carrying his cross, that is, the cross bar. Golgotha is Aramaic for skull, perhaps because of the shape of the hill. In verse 19: An inscription of the charges was displayed. The Latin, "Iesus Nazarenus Rex Iudaeorum" provides the acronym "INRI."In verse 20: Jews spoke Greek and Hebrew or Aramaic; Romans spoke Latin. In verses 21-22: Jesus was executed as a political revolutionary, and Pilate is unwilling to appease the Jewish leaders.  In verses 23-24: The clothes were divided among the four soldiers. They cast lots for the more valuable one-piece tunic. Scripture, Ps 22.18. In verse 25: There are probably four women, two identified by relationship and two by name. It is unlikely that the sister of the mother of Jesus would also be called Mary. Mary Magdalene is probably named after the town of Magdala on the western shore of the sea of Galilee. In verses 26-27: John does not name the mother of Jesus here or elsewhere (2.1-5, 12; 6.42; 19.25). She and the disciple Jesus loved, who is not named either (see on 13.23), are committed to each other's care. They are portrayed here as ideal disciples. In 28-30: The death of Jesus. When Jesus knew, see 13.1, 3; 18.4. Fulfill the scripture ...  I am thirsty, probably an allusion to Ps 22.15; perhaps the fulfilling of scripture by the provision of sour wine (see Ps 69.21). Hyssop was unsuitable for the task but was an important part of Passover observance (see Ex 12.22), building a picture of Jesus as the Passover lamb. In verse 30; He said, it is finished (compare 4.34; 5.36; 17.4) ... and gave up his spirit: he was in control until the end. Comments or Questions..

Reading for March 24th

 Read John 18.38.b-19.16a. In 38b-40: Pilate and Jewish authorities. Outside the Gospels there is no mention of the custom of releasing a prisoner at Passover. Barabbas, unknown outside the Gospels, was a bandit (see 1.8), perhaps a "freedom fighter" opposed to Roman rule. In 19.1-3: The soldiers and Jesus. Though not guilty, Jesus was flogged as a condemned prisoner. Crown of thorns, with thorns turned outward to look like sun rays, and purple, the color of royal garments, were mockery based on the accusation of kingship. In verses 4-7: Pilate presents Jesus to the Jewish authorities. The leaders, not the crowd, call for Jesus to be crucified.. In verses 8-11: Pilate and Jesus.  More afraid than ever: A better though difficult, translation is he became afraid. Even though Pilate's power originates from God, the fulfillment of the purpose of God does not excuse Pilate, more especially, Judas. The one who handed me over to you could be Judas (18.2-3, 5) or Caiaphas (18.24, 28). The greater sin: Pilate is not altogether exonerated. In verses 12-16a: Pilate and the Jews. To claim to be king was treason against the emperor. In verse 13: The judgment of Jesus before Pilate is given a formal legal setting. The meaning of Gabbatha is obscure (see 19.17; contrast 1.38). In verse 14: Preparation for Passover, the eve of Passover, 14th Nisan (see 18.28; 19.31,42). The time, noon, the sixth hour, when the Passover lambs began to be slaughtered. In verse 15: There is  deep irony in the assertion, We have no king but the emperor, rather than confessing God as king. In verse 16a: Pilate hands Jesus over to them, that is, to the Roman soldiers (not to the Jews, see 19.13), to be crucified. Comments or Questions..

Reading for March 23rd

 Read John 18.28-38a. In verses 28-32: Jesus handed over to Pilate by the Jewish leaders. Pilate's headquarters in Jerusalem, the praetorium, contained his residence, barracks, and a court of judgment (19.13). His permanent residence was in Caesarea, but he moved to Jerusalem in case of trouble at Passover. He was governor from 26 to 36 Ce; an inscription at Caesarea confirms his presence. Entering a gentile house where the law is not kept cause ritual defilement; hence the Jews remained outside while Jesus was inside. The statement that the Jews were not permitted to put anyone to death might not have applied in cases of Temple infringements. In verse 32: see 12.32-33. In verses 33-38a: Pilate and Jesus. In verse 33: Kingship is a political charge (6.14-15). Pilate sought to extract a confession. The leaders (your own nation and chief priests), and not Pilate (I am not a a Jew, am I?), are responsible for this charge. In verses 36-38a: Jesus admits to the charge, though he redefines the terms. Everyone who belongs to the truth (see comment on 4.21-24) listens to my voice (compare 10.3, 5, 16, 27). Comments or Questions..

Reading for March 22nd

 THE REJECTION AND GLORIFICATION OF THE INCARNATE WORD

In 18.1-19.42: The arrest, trial, and crucifixion of Jesus

Read John 18.1-27. In verses 1-11: Betrayal and arrest. In verses 1-3: The action resumes from 13.31. The Kidron valley, east of Jerusalem, separates the city from the Mount of Olives which, during Passover, counted as part of the city. Detachment, a chort, normally 600 Roman soldiers; it isunlikely that a full cohort is intended. Only in this Gospel are Pharisees and Roman soldiers involved in the arrest of Jesus (contrast Mk 14.43-50). In verses 4-8: Jesus knowing (see 13.1, 3; 19.28), remains incontrol at his arrest. In verse 9: Extraordinary, the fulfillment formula is not used of scripture but of Jesus' word (see 17.2; compare 6.29). In verse 10: Malchus; Only John gives his name. In verse 11: The cup (Mk 14.36) may contain judgment and suffering or joy and salvation. Jesus accepts all that the Father gives him. In verses 12-27: Jesus and Peter on trial. The narrative effectively alternates between Jesus and Peter. In verses 12-14: Jesus before Annas. Officer, a tribune, the commander of a chort. Annas, deposed from the high priesthood by the Romans in 15 CE, remained influential. His sons were high priest before and after Caiaphas, who was his son-in law. The Romans could manipulate the appointment of Caiaphas ... high priest that year: This was not an annual appointment. In verses 15-18: Peter before the servant girl. The question implies a "No!" answer. Peter conforms to expectation, his I am not contrasting with Jesus' I am (vv. 5, 8). In verses 19-24: High priest, Annas (v. 24); the title is honorary. Jesus appeals to his open teaching (see Mk 14.49). In 25-27: Peter before the servants. A dramatic double denial; then the cock crowed (13.38). Comments or Questions..

Reading for March 21st

 Read John 17.20-26. In verses 20-23: The mission of subsequent believers. In verse 20: The Gospel has prepared the way for belief through the word of the disciples (see 1.35-51; 4.39; 20.29). In verses 21-23: The prayer for unity aims to continue the revelation from the Father in the Son to the disciples and on to those who heard them. Jesus asks that they may be one with the Father and the Son, united in belief, knowledge, and love. In verses 24-26: The final petitions. Jesus requests that the disciples may see and share the glory which he had before creation (see 17.5). Righteous Father expresses confidence in the love of the Father for the Son which is to be in the believers. Assurance is important because the world does not know you (1.10-11; 7.28; 15.18-16.4a; 17.14-16). The two fold mission witnesses to Jesus as the one sent by the Father and makes the love of the Father present in the lives of those who believe. Comments or Questions..

Reading for March 20th

 JESUS' GREAT DECLARATORY PRAYER

In  17.1-26: This passage sums up his teaching. It elaborates aspects of the prayer Jesus taught his disciples (Mt 6.9-13; Lk 11.2-4). The prayer for the mission focuses first on Jesus, then the disciple, and finally on those who believe through the word of the disciples. Each depends on the one before it: Jesus is the foundation. 

Read John 17.1-19. In verses 1-5: Jesus' mission. This begins and concludes with petitions to God as Father. Jesus glorified (revealed) the Father by doing his will. Now everything depends on God's revealing himself in and through Jesus' death (12.23; 13.31-32). Authority (see 3.35; 5.20) is expressed in giving eternal life (see 6.37-39; 10.29). Knowing like believing, is the way to eternal life (compare 17.8 and 25; see 3.16; 5.24; 20.31). Jesus had finished the work (see 4.34; 5.36) and now asked to return to his former glory. In verses 6-19: The disciples' mission. In verses 6-11: The opening declares what Jesus revealed to his disciples, establishes their belonging to both Jesus and the Father, affirms that they have kept your word, and recognizes that Jesus' departure leaves the disciples in the world. In verse 11b: Jesus prays not for the world (17.9) but for the integrity of the disciples in the world. Holy Father (compare Righteous Father in 17.25) expresses concern that the disciples be kept from corruption ( see 17.17). Jesus' sanctification is the basis of the disciples' sanctification (17.19). In verses 12-13: Joy, in the context of tribulation in the world, is the objective (see 15.11). In verses 14-17: The word in the world provokes hatred, whether toward Jesus or the disciples (see 8.23, 39-59; 9.22, 34; 15.18-16.4a). Protect  them from the evil one and sanctify them recalls the Lord's prayer (Mt 6.9-13). In verses 18-19: The disciples' mission is enabled by Jesus' sanctifying word and work. Comments or Questions..

Reading for March 19th

 Read John 16.25-33. In 16.25-33: Peace in the midst of persecution. In verses 25-28: Figures of speech, or parables (see 10.6), are in contrast with plain speech (see 16.29). The hour is coming (contrast 16.2), a reference to that day; no more riddles but plain speech; direct asking of the Father in Jesus' name; and Jesus' return to the Father. In verses 29-33: The disciples affirm that day to be now. Jesus puts the affirmation of faith into question: this is not that day but the hour of testing (see 16.2). You will be scattered, see Zech 13.7; Mk 14.27, 50. The warning prepares the disciples for the test (see 13.19; 16.1, 4a). The third presentation of the discourse begins and ends with forewarning. Its purpose is to give peace  (see 14.27) in the face of persecution (see 15.18-16.4a). Comments or Questions..

Reading for March 18th

 Read John 16.12-24. In 16.12-15: The Spirit of truth and believers. Compare 14.17; 15.25-26. The Spirit teaches what the disciples were not ready to learn from Jesus, leading them into all truth. Jesus is the source; the teaching is whatever [the Spirit] hears (compare Jesus in 8.26-28; 12.49; 14.10; 15.15; 17.7-8) and is dependent on Jesus. In verses 16-24: The pain of loss will turn to joy. A little while, both until his departure by death and perhaps until his resurrection appearances and perhaps until his presence in the Spirit. Going to the Father, see 16.5, 10. In verse 21: In labor ... pain, a metaphor for times of trouble (Isa 13.8; 21.3; 26.17; Mic 4.9), especially eschatological or end times (Mk 13.8; 1 Thess 5.3; Rev 12.1-6). In verse 22: I will see you you again, at the resurrection (14.19-20). In verses 23-24: On that day the disciples will stand in a direct relation to God. In verse 24: Compare 14.13-14; 15.11, 16. Comments or Questions..

Reading for March 17th

THIRD PRESENTATION OF THE DISCOURSE

In 16.4b-33: Although the discourse continues, this marks a new beginning.

 Read John 15.4b-11. In verses 4b-6: Jesus returns to the theme of his departure (see 14.1-8). Earlier Thomas asked where Jesus was going (14.5), and Peter had already asked, Lord where are you going (13.36). Here Jesus complains that none of you asks me, "Where are you going?" (16.5. Jesus had previously assured them he would not leaved them orphaned (14.18). Here he stresses the expediency of his departure. In verses 7-11: The Advocate and the world. Jesus' departure is the means by which he is able to send the Advocate (see 14.16, 17, 26), either Jesus' renewed presence in the Spirit (14.18-19, 23) or the the one who takes Jesus' place. In relation to the world the Advocate performs three tasks: (a) He will prove the world wrong, that is, convict by exposing. Just as the coming of the light exposed the sin of the world (3.19-21, so does the coming of the Advocate. (b) He will vindicate the righteous of Jesus. (c) He will judge the world, a judgment (see 3.17-21; 5.24; 12.47-48) revealed when the ruler of this world is condemned, judged, cast out (see 12.31; 14.3). Comments or Questions.. 

Reading for March 16th

 Read John 15.18-16.4a. The world, humanity in its rejection of God and the one whom he sent (1.10-11; 5.23, 42-44; 7.28). Satan is the ruler of this world (12.31; 14.30; 16.11; 1 Jn 5.19); neither Jesus nor the disciples belong to it (3.31; 8.23; 17.14-16; compare 1 Jn 4.5-6), yet God loved it (3.16). The world's hatred arises from ignorance that comes from disobedience. Jesus quotes Ps 35.19; 69.4. Their law, scripture; not rejection of Jewish scripture but an assertion of Jesus' innocence according to the scriptures of those who hated him (see 10.34). In verses 26-27: The Spirit foreshadows the work of 16.7-15. He will testify (see 16.13) extends the metaphor of the law court. You also are to testify, see 9.17, 25, 30. For inspired testimony under persecution, see Mk 13.11. In 16.1-4a: To be put out of the synagogues echoes 9.22, 34; 12.42. The hour is coming (see 16.25) warns in detail of a future time of persecution for believers. Comments or Questions..

Reading for March 15th

 Read John 15.1-17. In 5.1-16.4a: Second elaboration of the discourse. In verses 1-6: The vine. (Ps 80.1-16: Isa 5.1-7; 27.2-6. Jer 2.21). Jesus, not Israel, is the true vine, God's vine. Pruning symbolizes cleansing (see 13.10; 17.17, 19). In 7-10: Abide in love and obey. The disciples' abiding in Jesus is patterned on Jesus' abiding in the Father. In verses 11-17: These things, the commandments (v. 10) become one commandment (v. 12: see 15.14, 17; 13.34-35). Comments or Questions..

Reading for March 14th

 Read John 14.18-31. In verses 18-24: Jesus presence promised to the believers. Jesus also promises his return (14.3, 28). Absent from the world (compare 7.33) he is present to his disciples through the Spirit. Judas, not Iscariot: Judas (Jude), after the Maccabean hero, was a popular name. In verses 25-26: The Spirit as teacher.  (compare 14.16-17; 15.26-27; 16,12-15; contrast 16.7-11). Jesus' partial teaching is contrasted with his complete teaching of the Spirit (16.12-15). Given by the Father at Jesus' request (14.16), sent by the Father in Jesus' name (14.26), sent by Jesus from the Father (15.26), sent by Jesus (16.7). In 27-31: Conclusion of first discourse. Jesus' encounter with the ruler of this world marks the beginning of the crisis (see 12.31; 16.11; compare 13.2, 27). The discourse apparently ends when Jesus says "Rise, but they do not depart until 18.1. Comments or Questions..

Reading for March 13th

 Read John 14.1-17. In verses 1-14: Jesus the way to the Father. In verse 1: An assurance forms an inclusio, a passage defined by beginning and ending with the same word or phrase (see 14.27). Do not let your hearts be troubled. In verses 2-3: I will come again, a reference to a parousia or second coming. In verses 4-11: Misunderstanding of the way. In Judaism the law is the way to God (compare Acts 9.2; 22.4; 24.14) and truth (compare 1.14; 6.55; 8.31-32; 17.17; 18.37). As the way to the Father, Jesus was the life-giving truth (see 6.35, 48; 11.25. In verses 8-10: Jesus' central message is his relation to the Father. In verses 13-14: In my name, the request should be consistent with the character of Jesus. In verses 15-17: The Spirit Paraclete promised to believers. The Father, at the Son's request, gives the Advocate ("Paraclete," Comforter or Helper, a title used of the Spirit here and in 14.26; 15.26; 16.7, of Jesus in 1 Jn 2.1); he take the place of Jesus. He is also called Spirit or truth (15.26; 16.13). Where the presence of the earthly Jesus (the incarnate Word) was temporary, the presence of the Advocate is forever. Comments or Questions..

Reading for March 12th

 Read John 13.21-38. In 13.21-38. 21-30: Betrayal foretold. Jesus is troubled a second time (compare 12.27). This is the first appearance of the disciple whom Jesus loved (see 19.26-27; 10.1-10; 21.7, 20-24). Peter needs his help. Next to him, literally "in his bosom" as Jesus was in the bosom of the Father (compare 1.18). It was night: Judas went out into the darkness (see 3.2; 9.4; 11.10; in the light of 1.4-5; 3.19-21; 12.35-36) and his fate was sealed. In 31-38: The meaning of Jesus' death and departure. In verses 31-32: See 12.23, 28; 17.1, 4-5; 1.14-18. In verse 33: A little while, see 7.33. As I said to the Jews, see 7.34-35; 8.21. He does not tell the disciples, "you will die in your sins" but you will follow afterwards. In verses 34-35: The new commandment (13.1; 15.12-13): They are to love one another (not, here, neighbors or enemies). In verses 36-37: Jesus gives his life for them, not the reverse as Peter affirms (see 13.6-10; compare 10.11, 15, 17-18; 15.13-14). In verse 38: The boast of 13.37 meets Jesus' prediction of the threefold denial (see 18.15-18, 25-27), which elicits the threefold word of restoration in the epilogue (21.15-19). Comments or Questions..

Reading for March 11th

 THE TESTAMENT OF JESUS

In 13.1-17.26: The way of the incarnate Word with his own. Jesus' last words are his "testament" to his disciples, similar to Gen 48-49 and later works containing warnings and promises based on those chapters, like The Testaments of the Twelve Patriarchs. Jesus' testament comes during the last meal shared with his disciples, on the eve of Passover. Jesus died the next day at the moment the Passover lambs were being slain.

Read John 13.1-20. In 13.1-14.31: The first discourse and its setting. In 13.1-11: Setting: The footwashing replaces the Lord's Supper found at this meal in the other Gospels (compare Mt 26.17-30; Mk 14.12-26; Lk 22.7-23). Jesus' loving service is their example and motivation. In verse 1: Before the festival, the day before Passover. To the end, completely and until death (see 13.34; 15.12-13). His own ultimately, all believers. In verses 2-3: The narrator has identified Judas as the betrayer (6.70-71). Jesus remains in control; his return to the Father is part of the divine plan (compare 16.28). In verses 4-5: Wash the ... feet, normal hospitality after a journey, but usually performed by a slave or disciple. In verses 6-11: You are clean (see 15.3; 17.17, 19), but not Judas (see 6.64, 70-71; 13.2, 26-30; 17.12). In 12-20: Interpreting the footwashing. As an enactment of the love command (13..34; 15.12-13). The example of the greater serving the less makes the command more forceful (13.34; 15.12; 17.18; 20.21). In verses 18-20: The treachery of Judas, forcefully portrayed at the meal that Jesus hosts (compare 13.10-11), is further emphasized by scripture (Psalm 41.9 and see Jn 13.26).  Here Jesus affirms he is the one sent by the Father. Comments or Questions..

Reading for March 10th

 Read John 12.36b-50. In 36b-43: Summary concerning unbelief. In 36b-37: Jesus withdrew and hid (compare 7.10; 8.59; 11.54) because the power of darkness was already at work. Else where those who see signs believe (2.11, 23; 20.31); here, in spite of many signs, they did not believe (but see 12.42). In verse 38-40: Isa 53.1, Isa 6.10 (used in Mk 4.12) explain unbelief. The prince of this world has blinded them (compare 2 Cor 4.4; 1 Jn 2.11 to prevent God from healing them. In verse 41: Patriarchs and prophets seeing Jesus and his time is found also in Jn 8.56-58. In verses 42-43: Exceptions to unbelief are Nicodemus (3.1-15; 7.48-52; 19.39 and Joseph of Arimathea (19.38). Glory, praise or approval by people or by God (compare 5.41-44). In 44-50: Summary conclusion concerning signs, belief, and judgment. Jesus solemnly summaries (he cried and said, compare (7.37) his public ministry. Belief in him is related to the one who sent him. Believers come out of the darkness, become children of the light (12.36), and have eternal life. Comments or Questions,

Reading for March 9th

 Read John 12.20-36a. In 12.20-26: Unfulfilled quest. Some Greeks seek Jesus, foreshadowing the mission to the nations or Diaspora Jews (see 7.35-36). In verses 21-22: Philip (see 1.43, 44) and Andrew see 1.40-41) link Jesus' first disciples to this new mission. In verse 23: The hour of Jesus' glorification, his death and return to the Father (12.27-28, 31-33; contrast 2.4; 7.6, 30; 8.20) has now arrived. In verses 24-26: Abundant life giving through death interprets both Jesus' and service of the disciples (see 13.14-16; 15.18-21). In verses 27-36a: Words overheard by the crowd: another Gospel summary. Contrast the Gethsemane setting of Mk 14.33-36. Jesus affirms the Father's will as the hour of his death arrives. Inverse 31: The ruler of this world, the devil (compare 14.30; 16.11) is driven out, acosmic exorcism. In verse 32: Lifted up is a reference to Jesus' death ((12.34) and ascent to the Father (3.14; 8.28); he will draw all people (see 6.44 and Jer 38.3). In verse 34: The law, scripture (compare 10.34; 15.25). The messiah remains forever (see Ps 89.3-4, 19-21, 28-29,  35-37; 110.4; Isa 9.6-7; Dan 7.13-14). In verses 35-36a: The light is with you a little longer (see 7.33) signals the approaching darkness. The opportunity for belief was short. Comments or Questions..

Reading for March 8th

 Read John 12.1-19. In verses 1-8: The anointing at  Bethany. (Mk 14.3-9; Lk 7.37-38). In verse 1: Passover, see 11.55-57. Bethany , see 11.1. Lazarus, see 11.1-44. In verses 2-3: Martha, Mary, see 11.1. They prepare dinner; Martha served, Lazarus reclined with the company, and Mary anointed Jesus' feet. A pound of ... nard, a large amount of perfumed ointment (compare Mk 14.3) In verse 6: Common purse, money box. In verse 7: The anointing Jesus' feet foreshadows the foot washing in 13.1-20. In verses 9-11: The plot against Lazarus (Compare 11.45-53). In verse 9: The great crowd, not the Jewish leaders (see 12.12; 11.19). In verses 10-11: See the decision to kill Jesus in 11.53. In verses 12-19: The triumphal entry. (Mt 21.1-11; Mk 11.1-11; Lk 19.28-40). In verse 12: The great crowd: as many as 100,000 pilgrims came to the festival of Passover. The next day suggests that it might include the great crowd of 9-11. In verse 13: Palm branches were symbols of national triumph and victory (2 Macc 10.7; 1 Macc 13.51). Psalm 118.25-26 is used at major festivals. Hosanna is a cry for help, "Save us." God and king in the quotation suggests a messianic understanding of the King of Israel. In verses 14-15: Zech 9.9. In verse 16: When Jesus was glorified, Jesus' departure to the Father was an act of revelation. In verses 17-18: The crowds of 12.9 and 12.12 overlap. In verse 19: The fears expressed by the Pharisees, The world has gone after him!, perhap foreshadow the gentile mission (see 12.20-26). Comments or Questions..

Reading for March 7th

 Read John 11.45-57. 11.45-57: Consequences. In verse 45: On seeing and believing, see 12.9-11 and compare 2.23. John 11.40 reverses the order. In verses 46-48: Informers (compare 5.15) reintroduce the Pharisees (last mentioned in 9.40). Together with the chief priests they constitute the council (Sanhedrin), the highest Jewish authority. The fears of Roman reprisal came to pass in the Roman destruction of Jerusalem in 70 CE. In verses 49-52: Though subject to the approval of the Roman governor, Caiaphas was high priest from 18 to 36 CE (compare 18.13). As the head of the Sanderin, the high priest was a political and religious leader. To gather into one (compare 10.16; 12.32; 17.21, 22) might refer to Diaspora Jews, or to people from all nations. In verse 53: The decision now taken was more formal that those of 5.18; 7.1, 19-20, 25; 8.37, 40, 59; 10.31-39. In verse 54: Ephraim might be the town near Bethel mention in 2 Sam 13.23; 1 Macc 11.34. In verses 55-57: Passover of the Jews (compare 2.13; 6.4; 13.1; 18.28). Celebrating the passover involved purification. Jesus' popularity with the pilgrims to the festival, who sought Jesus (compare 7.11), is contrasted with the malicious intent of the rulers and Pharisees who sought informers and plotted to arrest Jesus. This prepares the way for the account of Jesus' entry into Jerusalem (12.12-19). Comments or Questions..

Reading for March 6th

 Read John 11.17-44. In 11.17-27: Jesus and Martha. In verse 17: Jewish custom was to bury on the same day as death. After three days death was believed to be final. In verse 19: Many of the Jews, not the Jewish leaders (compare 11.31, 45 and 8.31). Jewish mourning practices were elaborate. In verse 20: Except for visiting the tomb, a family in mourning did not leave home during the first week. Martha must have left the house undetected (see. 11.31). In verse 21: If you had been here (see 11.4-7, 11-15, 21, 32, 37), Lazarus' death could have been avoided. It had a place in in God's purpose (see 11.14-15). In verses 22-27: Many Jews believed in a resurrection (and judgment) on the last day (5.27-29; 6.39, 44, 54; compare Dan 12.2). The "I am" saying affirms that resurrection and life overlap for the believer. For coming into the world, see 1.9-10; 3.19; 17.18; 18.37. In verses 28-37: Mary and Jesus. In verse 31: The Jews followed Mary because and became the audience for the meeting of Jesus with Mary. In verse 32: Knelt, expressing petition. In verses 33-36: Jesus' deep emotional response balances his earlier detachment (11.6-7, 14-15). In verses 38-44: Jesus and Lazarus. Cave tombs with rolling stone seals were common at this time (compare 20.1). In verses 41-44: Address to God as Father characterizes the prayer of ch. 17 (vv. 1, 5, 11, 21, 24, 25). On binding and wrapping the body, see 20.6-7. Comments or Questions..

Reading for March 5th

LAZARUS:DEATH AND RESURRECTION

In 11.1-44: The raising of Lazarus foreshadows the resurrection of Jesus, but paradoxically also was a cause of the death of Jesus (see 11.49-53).

 Read John 11.1-16. In 11.1-16: Context. In verse 1: Bethany is on the eastern side of the Mount of Olives (11.18; 12.1), not to be confused with Bethany beyond the Jordan (1.28). In verse 2: The one who anointed: narrated in 12.1-8. The Lord; unusual language before the resurrection; see "my Lord" in 20.13. In verse 3: The message implies a request to come and heal Lazarus, he whom you love (compare 11.5, 36; 13.1, 23; 19.26; 20.2 21.7, 20). In verses 4-6: Jesus' control contrasts with his response at the tomb (vv. 35, 38). God's glory and the glorification of the Son take precedence (compare 2.11; 9.3; 11.40; 13.31-32; 14.13; 17.1). In verses 6-8: Jesus acts in God's time (2.3-4; 7.6). In verses 9-10: The time to act is now, a saying that recalls 9.4-5 (compare 8.12; 12.35-35). In verses 11-15: Our friend has the sense of one loved (see 11.3, 5, 36; compare 15.13,14, 15). Fallen asleep, an early euphemism for death. In verse 16: Thomas asks questions or expresses doubts that reveal the ignorance of the disciples (14.5) or bring about assurances from Jesus, as in the resurrection scene (20.24-29). He was also one of the seven disciples met by the risen Jesus on the seashore (21.2). Comments or Questions..

Reading for March 4th

 Read John 10.22-42. In verses 22-39: Continuing conflict with the Jews. In verse 22: Hanukkah, or the feast of lights, commemorating the dedication of the Temple by Judas Maccabeus (164 BCE) after the desecration by Antiochus Epiphanes (see 1 Macc 4.36-59), began on 25 Kislev and ran for 8 days. In verse 23: The portico of Solomon, the covered walkway on the eastern side of the court of the gentiles in the Temple. In verses 24-25: The Messiah: see 1.41; 4.25-26; 7.25-31, 40-44; 9.22; 11.27; 12.34. Jesus had not explicitly told the Jews, but see 4.26 and 8.25. On the witness of the works, see 5.36. In verses 26-27: 10.3, 14, 16; 18.37. In verses 28-30: Given by the Father: See 6.35-40, 44-45; 17.2; 6, 9, 12. In verse 31: The Jews took up stones again: See 8.59, 7.30. In verses 32-33: Jesus appeals to his many good works (see 4.34; 5.17, 20; 9.4; 10.25, 36); the Jews see blasphemy (see 5.18; 10.33). In verses 34-36: Here (as in 12.34; 15.25) law means scripture, Ps 82.6. This is a type of Rabbinic argument: if something is true of the lesser, how much more is it justified of the greater. In verses 37-38: The goodness of his works is the starting place for those who find his claims difficult (compare 9.25-26, 30-33). In verses 39-42: Jesus' withdrawal (compare 7.1); where John had been baptizing (see 1.28), he finds acceptance. Comments or Questions..

Reading for March 3rd

 Read John 10.1-21. In 10.1-21: Jesus' critique of the Pharisees continues. Shepherd imagery was used of God and human rulers (Ps 8.1; Isa 4.10-11; Jer 23.1-6; Ezek 34.1-24; Zech11.4-7; Jn 21.15-17; Acts 20.28-29). The double interpretation (vv. 7-18) covers vv. 1-3a, the gate, and vv. 3b-5, shepherd. In verses 1-6:The parable. In verse 1: The sheepfold is a stone enclosure. In verses 3-5: Compare Num 27.16-17. The gatekeeper: perhaps John the Baptist (1.24-37). Follow him ... know his voice:the sign of the true leader. In verses 7-10: First interpretation: the gate. In verses 7-8: Jesus as the gate is in part undercut by v. 8. Those who came before: Israel's leaders (see Jer 23.1-6; Ezek 34.1-24); here, the Pharisees. Thieves and bandits They had not cared for the people. In verses 9-10: The contrast of Jesus with the Thieves is dramatic. Again, an identification with the shepherd (in v. 10b) makes best sense. In verses 11-18: Second interpretation: the shepherd. In verses 11-13: See Jn 15.13; compare 1 Sam 17.34-35. Unlike the thieves, the hired hand has a legitimate though subordinate role. In verses 14-15: The shepherd is the ideal leader (compare 14.2-21; 15.9; 17.21). In verse16: Other sheep; other Jewish believers; or Jews of the dispersion (see Isa 56.8) or gentiles (see 7.35; 11.52; 12.2-21, 32). One flock, a united community; one shepherd (see Ezek 34.23; 37.24), Jesus. In verses 17-18: The father loves me (see 3.35; 15.10): Jesus' self giving mission is rooted in the Father-Son relationship. In verses 19-21: Response. The audience (Pharisees in 9.40), now the Jews, disagrees: demon possession (7.2) or curing the blind (9.25, 3, 32)? Comments or Questions..

Reading for March 2nd

 Read John 9.35-41. Scene 7, 9.35-39: Jesus and the man. Jesus introduces the final, Fourth stage of faith: Son on Man, his chosen self-designation. jesus' self-revelation ends with the man's confession of faith and worship. Scene 8, 40-41: Jesus and the Pharisees. The question implies a negative answer. Either they are blind but sin in refusing to acknowledge it, or they are not blind and sin willfully (see 15.22-24). Comments or Questions..

Reading for March 1st

 Read John 9.18-34. Scene 5, 18-23: The Jews and the parents. The Jews (Pharisees, 9.13-17) are synagogue authorities, so the parents, themselves Jews, are afraid of the Jews (compare 7.13). Nobody has mentioned the messiah. Being put out of the synagogue is a situation of the Johannine believers (see 9.35; 12.42; 16.2). Scene 6, 24-34: The Pharisees and the man: second interrogation. In verses 28-34: Disciples of Moses oppose disciples of Jesus and his unknown origin (compare 7.27-28; 8.14; 3.8). But God does not listen to sinners (Ps 34.15; 66.18; Isa 1.15; Prov 15.29.  Third stage of faith: from God. the Jews assert the connection between sin and affliction (see 9.2-3) and cast the man out. Comments or Questions..

Reading for February 28th

 Read John 9.1-17. In 9.1-41: The healing of the blind man. Jesus, the light of the world, is manifest: The narrative interprets the light as life-giving and judging in eight scenes. Scene 1, 1-5: Jesus and the disciples. The disciples assume that sin causes adversity (compare 5.14 and 8.11). Jesus rejects this view. Adversity is an opportunity for the works of God (see 5.17). The coming night (see 13.30) will violently remove Jesus (the light of the world) by killing him. Scene 2, 6-7: Jesus heals the blind man. Compare Mk 8.23). The pool of Siloam was fed  by the spring of Gihon (see Kings 20.20; 2 Chr 32.30; Isa 22.11). Scene 3, 8-12: The man and his neighbors. At this point the questioners are not opponents. The healed man's faith develops: First stage of faith: The man called Jesus. Compare with 5.12-13. Scene 4, 13-17: The man and the Pharisees: an interrogation to ascertain "the facts." In verse 14: A new "fact": it was the sabbath (compare 5.9; 5.16; also 7.21-24). In verse 16: Compare 5.9-10 and 5.14. The Pharisees were divided (7.12). In 17: Second stage of faith: He is a prophet, not the prophet of 1.21, 25, 45; 6.14-15. Comments or Questions..

Reading for February 27th

 Read John 8.39-59. In verses 39-43: The attempt to kill him is not consistent with what Abraham did but reveals another line of descent (compare 1 Jn 3.7-10, 12). They claim to have one father, God (see Deut 32.6; Isa 63.16; 64.8). Their behavior betrays a different origin. In verse 44: Liar, see 8.55. This bitter language reflects later conflict between Christians and the synagogue (see also 7.20; 8.48). In verses 48-58: The argument with the Jewish leaders elicits an escalating series of claims from Jesus: I honor my Father, whoever keeps my word will never see death; it is my Father who glorifies me; I know the Father and I keep his word; Abraham rejoiced that he would see my day; before Abraham was , I am. the opponents remain at the literal, earth bound level: You are a Samaritan and have a demon; Abraham died; the prophets died; you are not yet fifty years old. In verse 59: Another attempt to kill Jesus (see comment on 5.18), by stoning, the traditional Jewish method of execution (see also 10.31; 11.8) for offenses such as blasphemy. Comments or Questions..

Reading for February 26th

 Read John 8.31-38. In verses 31-33: The promise has two dimensions: knowing the truth will make them free, and knowing the truth (the Son, 8.36) will make them free. In verse 34: They were slaves to sin (see Rom 6.15; 2 Peter 2.19). In verses 35-36; see Gen 21.9-10; Ex 21.2; Deut 15.12; compare Gal 4.1-7; Heb 3.5-6. A proverbial saying; the permanent status of the son (the heir) guarantees lasting freedom. In verse 37: The paradox: They are Abraham's seed, but they seek to kill Jesus (see 5.18; 7.1, 19-20, 25) which them at odds with Abraham (see 8.39-40). In verse 38:The contrast: Jesus does what he has seen from his Father (God compare 3.11-13, 32, 35; 5.19-20, 37) which the Jews do what they have heard from their father (the devil 8.41, 44; 1 Jn 3.8, 10, 12). Comments or Questions..

Reading for February 25th

 Read John 8.21-30: In verses 21-30: The opponents do not know Jesus' origin or destiny. The crucifixion, being lifted up and glorified (3.14; 12.32, 34), is a revelatory event. Comments or Questions

Reading for February 24th

 Read John 8.12-20. In 8.12-59: Self-witness and controversy. In verses 12-14: Again looks back to 7.37. Water and light are associated with the festival (see 1.4-5, 9; 3.19-21; 9.4-5; 11.9-10; 12.35-36, 46 on the theme). Jesus offered the life-giving water and claimed to be the light of the world; knowledge of his origin and destiny, of which the Pharisees were ignorant, made his testimony valid (see 7.27-29). In verses 15-16: The paradox expresses the idea that judgment brought about by his coming is the judgment of the one who sent him (see 5,3, 37; 8.29). In verses 17-18: Multiple witnesses, see Num 35.30; Deut 17.6; 19.15. Comments or Questions..

Reading for February 23rd

 Read John 7.53-8.11. In 7.53-8.11: An early non-Johannine story. This interrupts 7.14-8.59 (entry into temple and exit). Though it is not clear where this originated, it is based on old tradition. In 8.1-2: Crowds of pilgrims at festivals often spend the night on the slopes of the Mount of Olives (compare Lk 21.37-38). In verse 3: Scribes, often mentioned in other Gospels, but only here in John. In verse 5: Both guilty parties (not only the woman) were condemned to death by Lev 20.10; Deut 22.22. In verse 6: The attempt is to put Jesus in a "no win" situation: Overlooking the sin means disobeying the law, and condemning the woman would weaken his popular support. What Jesus wrote is unknown.. In verse 7: The witnesses were to cast the first stone, Deut 17.7. It maybe significant that no guilty man is mentioned. In verse 9: Elders, more likely "oldest." In verses 10-11: Jesus did not condemn her, but called on her not to sin again (compare 5.14). The story illustrates 3.17; 12.47. Comments or Questions..

Reading for February 22nd

 Read John 7.37-52. In verses37-39: The last day of the feast is the moment for a dramatic pronouncement. At the feast the water from the rock (Num 20.1-13) was commemorated in a way that promised future blessings (Isa 44.3; 55.1). Jesus' saying relates this tradition to the outpouring of the Spirit to believers. The text is ambiguous but probably refers to the Spirit flowing from Jesus (4.10; 19.34), not the believer. Scripture, Isa 44.2-3 or Zech 14.8 (Zechariah was read at this festival). Glorified, the reality of Jesus' relation to the Father was revealed in his death and resurrection (see 12.23; 16.7 and comment on 1.14-18; compare Joel 2.28-29; Acts 2.14-21). In verses 40-44: The crowd continued to be divided. The prophet, see 1.21, 25, 45, 6.14-15; Messiah, see 1.20, 25, 41. In verses 45-52: The police do not attempt an arrest because of the effect of Jesus' teaching. The position of the Pharisees is ironic. One of the authorities, namely Nicodemus, has gone to Jesus; they hold the crowd in contempt for ignorance by condemning Jesus without ... hearing. Comments or Questions..

Reading for February 21st

 Read John 7.41-36. In 7.11-52: At the feast. In 11-12: Complaining, arguing or murmuring about him (compare 6.41). There were different groups: the Jewish leaders, 7.1, 11; divided crowd(s), 7.12, 30-31, 40-44, 49; 8.30; 9.16; 10.19-21; the Pharisees and chief priests (who may be the leaders of 7.1, 11), 7.32, 45. Opinion of Jesus was divided (a) Jesus' goodness (5.6, 9, 14.15; 7.23; 9.30-33); (b) Jesus as deceiver (5.6, 16, 18.23-24; 7.45-52; 9.28, 34). In verse 13: Fear of the Jews suggests that they were powerful leaders (compare 9.22; 12.42; 19 38; 20.19). In verse 14: Jesus enters the Temple and exists on in 8.59. The secret visit has become public (compare 7.28). In verses 15-18: Jesus' integrity is shown by the selfless seeking of the Fathers glory (compare 5.19, 30-31, 41-44 and 8.26-28; 12.43; 14.10). In verse 19: Moses, see 5.39, 45-47; kill me, see 5.16-18. In verse 21: One work, see 5.39. In verses 22-24: Sabbath, see Gen 17.9-14; Lev 12.3. If tradition allowed for circumcision on the sabbath, why not healing (literally "making whole")? The critics use a double standard (compare 8.15). In verses 25-29: Jesus' secret arrival in Jerusalem led to dramatic appearance in the Temple (v. 14). The mystery of his origin is now subject of Jesus' teaching (see also 8.14; 9.29; 19.9). In verse 30: His hour had not yet come: a warning that the time of arrest and execution would come. In verse 31: The leaders are at times part of the crowd, at times distinguished from it, causing some confusion in the language. In verses 32-26: Pharisees alternates with Jews as the term for Jesus' opponents (see 7.45, 47; 8.13; 9.13, 15, 16, 40). Chief priests, see 12.10 18.35; 16.6, 15. This context makes clear that jews means "religious leaders," not all people. A combination of Pharisees and chief priests acted to arrest Jesus., indicating a decision by the Sanhedrin, the supreme Jewish political governing body ( (see 11.47). In verses 33-36: Jesus is still in the temple. His audience includes the Jews. A little while, see 12.35; 13.33; 14.19; 16.16-19. The misunderstanding of going to the Diaspora Jews among the Greeks (gentiles) may foreshadow the mission to the nations (compare 12.20). Comments or Questions..

Reading for February 20th

 THE FESTIVAL OF BOOTHS

In 7.1-52: See Lev 23.34-43; Deut 16.13-17; Neh 8.14-18. 

Read John 7.1-13. In 7.1-10: Setting. In verse 1: The Jews probably the Jewish authorities. In verse 2: The Jewish festival may signal that, although observed by Jesus, it is not observed by the Johannine believers (see 5.1; 6.4). In verses 3-5: Jesus' brothers were in the company of Jesus and his disciples (compare 2.12). Jesus appears to reject their suggestion, as he did that of their mother (see 2.3-4), yet both times does what he is asked. Not even his brothers believed; This needs to be balanced against their presence with the disciples. In verses 6-10: Jesus goes to Jerusalem in his own time and fashion. His time (see 2.4; 7.30 and 5.25, 28; 8.20; 12.23; 17.1) means the time of God's propose. Jesus, present but hidden in Jerusalem, evokes the idea of the hidden messiah (see 7.27; 7.110; 11.54; 12.36). Comments or Questions..

Reading for February 19th

 Read John 6.60--71. In 60-71: Dispute with the disciples. In verse 63: The words ... are spirit and life: Jesus explicitly rejects the crude physical interpretation. In verses 64-65: Although there is dissent among the disciples, as there was among the crowd and the Jews, Jesus and the Father offer the assurance that they are in control (see 6.37, 44, 71; 12.4-6; 13.2, 11; 18.21-30; 18.2-5). In verses 66-71: Dissent had its impact even on the twelve. For Peter's confession, compare Mk 8.27-29. Judas, not Peter, is the devil (compare Mk 8.32). In verse 71: Iscariot, perhaps "man of Kerioth," a town of southern Judea. Comments or Questions..

Reading for February 18th

 Read John6.41-59. In verses 41.59: Debate with and rejection by the Jews replaces the discussion with the crowd. In verses 41-51: Dispute over origins. In verses 41-42: Jesus reiterates the role of the father and his own role on the last day. In verse 45: Isa 54.13; those taught by the Father come to Jesus. In verse 46: Compare 1.18. In verse 47-51: Belief is one possible meaning of eating the bread from ... heaven (see 6.35, 51, 54, 58). In verses 52-59: Dispute over eating his flesh leads to more provocation. They must also drink Jesus' blood. Jews are forbidden to drink blood (see Deut 12.16) because it contained life sacred to God. The language is eucharistic to be taken symbolically; the listeners misunderstand, adopting a crude physical meaning. In verse 59: The synagogue is a reminder of Jesus' own Judaism. Comments or Questions..

Reading for February 17th

THREE DIALOGUES

In 6.22-71.: Three different groups interact with Jesus: the crowd from the feeding (vv. 22-40; the Jews in the synagogue (vv.41-59);  and the disciples (vv. 60-71).

Read John 6.22-40. In 6.22-40: The story of the crowd continues. One boat confirms Jesus unique sea cross. In verses 23-24: Boats from Tiberias, on the southwest shore. In verse 25: On seeking and findings, see 1.37--45; 7.33-34; 8.21; 13.33-36. In verse 26: Jesus questions their motives (contrast 6.2). In verses 27-30: The dialogue moves to another level; the food of eternal life. In verses 31-34: They appeal to their Exodus ancestors (fathers, compare 4.12, 20) who ate manna (Ex16.15), bread from heaven (Ex 16.4; Ps 78.24. Jesus asserts that the bread from heaven is not manna, but the one who comes down from heaven, giving life to the world. The crowd in language reminiscent of the Samaritan woman (see 4.15), requests the true bread. In verses 35-40: The crowd has no opportunity to respond after v. 35, the first of the great I am sayings. The last days (see 6.9, 40, 44, 54; compare 11.24); Eternal life is manifested in resurrection, not judgment. Comments or Questions.. 

Reading for February 16th

 Read John 6.1-21. In 6.1-71: The quest for eternal life and the bread of life. In verses 1-15: Feeding the crowd. Compare Mt 14.13-21; Mk 6.30-44; Lk 9.10-17. In verse 1: The narrative might be more straightforward if ch 6 followed chapter 4 (ch 5 is set in Jerusalem). Jesus' movement is not from Jerusalem (from the south) but presumably from Cana, on the west) to the other (eastern) side of the Sea of Galilee,  also named Sea of Tiberias after the city of that name , built in 20 CE in honor of Tiberias Caesar. the theme, however, follows from the search for eternal life in 5.39-40. In verse 2: The initiative of the crowd is stressed (4.46-54, see also 2.23). In verse 3: He retreats to a unnamed mountain to escape the crowd (compare 6.15). In verse 4: The connection to Passover is crucial for the story and following discourse. In verses 5-10: Dialogues are characteristic of John (compare 1.40-45; 12.21-11). Philip reveals the magnitude of the task; Andrew's unlikely solution shows the magnitude of the sign. Barley loaves, the food of the poor (see kings 4.42-44). In verses 11-13: Jesus' action of taking the loaves, giving thanks, and distributing them looks Eucharistic but doe as not mention "breaking" (Eucharistic" is derived from the word translated he had given thanks. But Jesus also gave thanks for the fish. Gather up fragment: The sign was more than adequate. twelve baskets: probably the twelve had each (see 6.67, 70, 71). In verses 14-15: The people attempt to make Jesus king. Josephus tells of leaders who offer sign of coming deliverance in the desert. In verses 16-21: Sea Crossing 9Mt 14.22-27; Mk 6.45-52). The journey reinforces Jesus' rejection of the attempt to make him king and reveals the disciples' fearfulness and Jesus' control over nature. Comments or Questions..

Reading for February 15th

  Read John 5.31-47. In 5.31-47: Witness to Jesus. In verse 31: Jewish law did not accept self-witness (see Deut 19.15). Contrasts 8.13-18. In verses 32-33: Another who testifies maybe John but is most likely God. The reference to John looks back to 1.19-28. In  verses 34-35: The witness of John was the witness of Jesus' work of the Father (see 5.17). God's testimony of Jesus could be in his works, or, in light of 5.39, 45-47, in the scriptures. But reference to the inaccessibility of God's voice and form recalls Ex 19.9-11. In verses 39-40: They fail to see that the scriptures witness to Jesus, who gives eternal life. In verses 41-44 Jesus may sound self-promoting, but he gains no glory for himself, only for the Father. In verses 45-47: despite 5.27, Jesus is not the accuser: This is one role Moses (in the law); another role is to witness to Jesus. Comments or Questions..

Reading for February 14th

 Read John 5.19-30. In 5.19-30: The work of the Father and the Son. Very truly, three times (vv. 19, 24, 25), emphasizes that the Father and the Son do the same work. In verses 19-23: The Father's love for the Son is the basis of the equality and unity of action (compare 3.35; 10.17; 15.9; 17.23-24). The greater work is giving life. Judgement, under stood in biblical tradition to be God's distinctive work, is delegated to the Son. In verse 24: The I am saying asserts the unity of Jesus with the Father. In verses 25-29: The life giving action of the Son is  linked with the Father as in v. 24 there is a transition to judgment. Perhaps v. 28 foreshadows the raising of Lazarus (11.38-44). Resurrection the last day, see 6.39, 40-44, 54; 11.24. Son of Man, see 1.51 and Dan 7.13. On the basis of Judgment, see Dan 12.2. In verse 30: This I saying reasserts the unity of action of Jesus with the one who sent me (see 5.19-23; 8.15-16). Comments or Questions..

Reading for February 13th

 Read John 5.1-18. In 5.1-47: Sabbath sign, controversy and witness. In verses 1-18: Sabbath sign and controversy. In verses 1-2: An unnamed festival is the occasion for a journey to Jerusalem. In verses 3-9a: The seriousness of the man's condition is emphasized, Jesus action is described and evidence of the healing is provided. Jesus made the man "whole" (see 5.6, 11, 14, 15; 7.23). In verse 9b. Only now do we learn it was the sabbath. This transforms the account into a controversy story. In verses 10-15: The Jews, the "authorities" (compare the Pharisees in 9.13-14). On sabbath law, see Ex 20.8-11; 31.12-17; 35.2-3; Lev 23.3; Deut 5.12-13. Carrying a burden was work (see Neh 13.15-21; Jer 17.19-27) and therefore forbidden. on the connection of sin and misfortune, see 9.2. The man healed by Jesus becomes an informer. In verse 16: This is the first act of persecution against Jesus. In verse 17: Asserting that God works on the sabbath was not controversial, but calling God Father and asserting his own continuing work on the sabbath was (see 4.32-34; 5.36; 6.28-29; 9.3-4; 10.25, 37-38; 14.10). In verse 18: Violent action against Jesus recurs (see 7.1, 19-20, 25; 8.37, 40, 49; 10.31-39). Comments or Questions..

Reading for February 12th

 Read John 4.43-54. In verses 43-45: Transition to Galilee (see 4.3). In verse 44: The proverb does not apply: The Galileans receive him (4.45; contrast Mk 6.4); Jerusalem is his own country, foreshadowing conflict ((5.16, 18). In verse 45: See 2.13, 23.  In verses 46-54: The second Cana sign. In verses 46-47: The royal official probably served Herod Antipas. Capernaum to Cana was about eighteen miles. In verse 48: You is plural, addressing a wider group than the official. Jesus' statement poses a difficulty which the official had to overcome if his son were to be healed. In verses 49-50: His persistence was rewarded and progress of faith is implied (compare 4.42). In verses 51-53: Elaborate evidence confirms the healing. In verse 54: The two Cana signs are explicitly connected by opening and closing words. Comments or Questions..

Reading for February 11th

 Read John 4.31-42. In 31-38: Jesus and his disciples. In verses 31-34: The disciples talk to Jesus about food in a way that exposes their ignorance of his mission (see 6.27 and 5.17). In verses 35-38: The imagery moves from food to harvest, often an image of judgment, but here the gathering of the fruits of mission. Others: probably a reference to Moses, the prophets, and Jesus. In verses 39-42: The harvest. The woman was provisional witness: Many believed because of her, but many more believed because of Jesus' confession, This is truly the Savior of the world (compare 3.16-17; 12.47; 1 Jn 4.14). Comments or Questions..

Reading for February 10th

 Read John 4.1-30. In 4.1-42: Water and the quest for eternal life. In verses 1-6: Transition. Baptism introduces the theme of water. In verses 1-3: A Jew or Jews (in 3.25) becomes the Pharisees (in 4.1); Jesus' evasive action, the first sign of hostility (anticipated in 1.5, 10-11) explains his movement to the next scene, where the theme of water continues. In verse 4: The most direct route between Jerusalem and Galilee was through Samaria. In verses 5-6: Sychar is probably near Shechem (Gen 33.18-19) at modern Askar. Jacob's well is not mentioned in the Hebrew Scriptures. Noon is not the normal time to draw water. Perhaps this encounter is humanly unlikely but divinely planned. In verses 7-26: The quest for water at the well. The story echoes meetings at a well from the Hebrew Scriptures: Abraham's servant in search of a wife for Isaac (Gen 24); Jacob and Rachel (Gen 29.1-30); Moses and the daughters of Ruel (Ex 2/15b-22), all stories about betrothals that are also quests. Jesus seeks refreshment: the woman comes for water, and her perception of who Jesus is grows (4.9, 12, 19, 25). In verses 7-9: Samaritans had been excluded from the rebuilding of the Jewish nation after the Exile (2 Kings 17.244-34; Neh 9.2). Jewish purity laws made drinking vessels a critical issue. In verse 10: Living water bubbling from a spring symbolizes life-giving power (see 7.37-39). In verses 11-15: Compare 6.30-35. The woman misunderstood. Compare Nicodemus in 3.4, 9. Jesus clarifies his meaning; though the woman still does not fully understand, she requests the gift. Compare 6.34. In verses 16-19: Jesus' insight convinces her that he is a prophet (compare 1.47-49). In verse 20: This mountain: Gerizim, where Samaritans once had a temple (Deut 11.26-30; 27.1-13; Josh 8.30-35). In verses 21-24: Because God is spirit, not tied to a particular place, the place is irrelevant. On truth, see 5.33; 8.32, 40, 44; 14.6, 17; 16.7, 13; 17.17, 19; 18.37, 38. In verses 25-26: The woman awaits the messiah, using the Jewish (not Samaritan) title. In verses 27-30: The attitude of the disciples reinforces the unusual aspect of Jesus' contact with the woman (see 4.9). She leaves without her water jar; she had found the life-giving water. In verses 29-30: The tentative question expresses uncertainty. Compare the first disciples who led others to Jesus (1.41-42, 45-51). Comments or Questions.

Reading for February 9th

 Read John 3.31-36. In 3.31-36: Second summary of the Gospel. John (no disciples are present) summarizes the Johannine gospel, echoing 3.12-13, 16-21, and presenting Jesus as the emissary from God. In verses 31-32: See 3.11-13; 8.23. In verse 33: To put a seal to a message is to confirm it. In verse 34: As the emissary of God (see 3.17; 5.24, 36, 38; 6.39; 8.16, 18, 42; 17.21, 23, 25; 20.21). Jesus gives the Spirit to those who receive his witness. In verse 35: The father-Son relation is very key to Jesus' authority as the revealer of God (5.20). In verse 36: God's wrath, see 5.29; 1 Jn 5.12. Comments or Questions..

Reading for Febraury 8th

 Read John 3.22-30. In 3.22-30: The witness of John reintroduced. (compare 1.6-8, 15, 19-34, 36). In verse 22: Jesus travels with his disciples. Here (and in 3.26; 4.1) Jesus baptizes; this is qualified in 4.2. In verse 23: Aenon near Salim is an uncertain location in the Judean countryside. In verse 24: That John was not yet in prison contradicts Mk 1.14. In verse 25: Baptism introduces a dispute about purification between the disciples of John (see 1.35, 37) and a Jew, or perhaps the Jews. In verse 26: Testified: See 1.19-34, 3536. The report suggest that the crowds have turned from John to Jesus. The dispute about purification apparently causes Jesus to leave the area (v.1-3). In verse 27: John's word resemble Jesus' response to Pilate (19.11). In verses 29-30: Bride and bridegroom imagery is common in the Hebrew Scriptures and elsewhere in the New Testament (Isa 62.5; Jer 2.2; Hos 2.16-20; Mk 2.19-20; Rev 19.6-8; 21.9-10). The friend is the best man whose joy is fulfilled (see 15.11; 16.24; 17.13; 1 Jn 1.4; 2 Jn 12) by seeing the bridegroom hold central place. Comments or Questions..

Reading for February 7th

 Read John 3.16-21. In 3.16-21: First summary of the Gospel.. In verses 16-18: God's love is revealed in the giving of his unique son. Compare the use of sent in 5.36; 6.29, 57; 17.1, 8, 18, 21, 23, 25; 20.21; 1 Jn 4.10). The coming of the Son gives life; rejecting him brings death and condemnation see  12.47-48). "Believing" a key term is used 98 times. In verses 19-21: The coming of Jesus as the light of the word (see 1.4-5, 9-13; 8.12; 9.5) creates a situation of a judgment because people cannot avoid the choice of light or darkness. The point emphasizes the inevitability of choice, in which the person is revealed (compare 16.8) as born of God or as a child of darkness (the devil, see 8.43-47). Comments or Questions..

Reading for February 6th

 Read John 2.23-3.15. In 2.23-3.15: Jesus and Nicodemus. In verses 23-25: A summary refers to signs and resulting popular belief in his name, which Jesus did not trust. This introduces Nicodemus, a man impressed by signs (3.2). In 3.1: Nicodemus, mentioned here and in 7.45-52; 19.38-42, represents inadequate faith based on signs ( 2.23) and leaders who believe but fear to acknowledge Jesus openly (12.42-43). In verse 2: He comes out of the darkness (3.19-21; 11.10; 13.30) and into the light. His confession, like that of Nathanael (see 1.49), is  introduced by rabbi, indicating minimal understanding. because the story of Nicodemus appears in installments, there is room for development. In verses 3-8: Jesus' response presumes that a question underlies the visit. Jesus makes three solemn pronouncements introduced very truly (vv. 3, 5, 7). Only here in John (vv. 3, 5) does Jesus speak of the Kingdom of God. One can only enter by being born from above or anew. The Greek word for spirit ("pneuma") is also ambiguous. This is clarified in 5-8 (compare 1.12-13). The second "you" in v. 7 is plural, indicating it applies generally, not just to Nicodemus. In verses 11-15: The second "you" in v. 11 and all four occurrences in v. 12, are plural, perhaps suggesting words spoken to the reader by the narrator. In verses 13-15: The emphasis is on ascent: The Son of Man must be lifted up (see 1.51; 8.28; 12.32-34; compare Num 21.9; Isa 52.13), exalted to heaven by way of the cross. Jesus begins by speaking of the kingdom of God and concludes by speaking of eternal life (see also 4.14, 36; 5.24, 39; 6.27, 47, 54, 58; 17.2-3). The subject has not changed, but the language has moved from that of the common Jesus tradition to characteristic Johannine language. Nicodemus his disappeared; these words are addressed to the reader. Comments or Questions...

Reading for February 5th

 Read John 2.13-22. In 3.13-22: Cleansing the Temple. Compare Mt. 21.12-17; Mk 11.15-19; Lk 19.45-48, where this story is placed during the last week of Jesus' life. In verse 13: Passover of the Jews. As many as 100,00 pilgrims went up to Jerusalem (in the hills of Judea) for this festival. In verse 14: Animals were sold for sacrifice, and money changers converted foreign coins to Temple currency for this purpose. In verse 16: See Zech 14.21. Marketplace, "house of trade," that is business. In verse 17: Ps 69.69. In verse 18: Compare 6.30 with this demand for a sign. In verses 19-20: Remodeling of the second Temple was begun by Herod the Great in 20 BCE and was not completed until the early 60's CE. In verse 21: Jesus death and resurrection is the sign (vv.18-19). In verse 22: Only when the disciples remembered from the vantage point of the resurrection did they understand and believe. See 12.16; 14.25-26. Comments or Questions..

Reading for February 4th

 Read John 2.1-12. In 2.1-12: The wedding in Cana. This story is found only in John. It is the first of two Cana signs (see 4.46-54), both of which are initiated by requests to Jesus. In verse 1: The third day links this incident to the four days of ch 1. The miracle maybe the first example of the "greater things" (1.50) which culminated in the exaltation of the Son of Man. Cana is a small town northwest of Nazareth. In  verse 4: Woman, an abrupt address, is the only way Jesus greets his mother (compare 19.26). She is not named in the Gospel. Hour, elsewhere the time of Jesus' glorification, refers to Jesus' chosen time to act. In verses 6-8: Rites of purification, included ritual cleansing of hands at meals. the quantity and size of the stone jars is unusual and emphasizes the extravagance of the sign. In verse 11: The first; See 4.54. Other signs are mentioned (2.23); they are important enough to be in the summary conclusion (20.30-31). Signs point to the presence of God, acting in Jesus. In verse 12: Capernaum is on the northern shore of the sea of Galilee (see 6.17, 24, 59). Brother; See also 7.3-9. From this point Jesus travels with his disciples (see 3.22). Comments or Questions..

Reading for February 3rd

 Read John 1.35-51. In verses 35-42: Two disciples. In verse 35: Two of John's disciples are the new audience. In verses 37-38: In contrast to the other gospels (see Mk 1.16-20), the disciples of John took the initiative, seeking Jesus, not being called by him. In verses 40-42: Andrew, Simon Peter's brother: The less well-known brother appears first. John commonly uses the double name, Simon Peter, in Greek form though both go back to Semitic originals (Symeon and Kephas, see v. 42 and Gal 2.9. 11). The explanation of Simon's naming takes place after he is introduced. In verses 43-51: John has disappeared, but the two disciples (Jesus and Peter) connect the preceding scene with this. In verses 43-44: Philip appears in 6.5; 12.21-22; 14.8. Like Andrew and Peter he is from Bethsaida (contrast Mk 1.21,29). In verse 45: Andrew had found Simon; Philip now finds Nathanael (who only appears here and  in 21.2). Him about whom Moses (see Deut 18.15, 18) ... and ... the prophets wrote: the messiah. The initiative of the disciples is asserted. son of Joseph: Jesus was a common name. In verse 47: Israel (Jacob, Gen 32.28) was deceitful (Gen 27.34-36). In verse 49: Nathanael's confession, introduced by Rabbi, is minimal, acknowledging Jesus as the Davidic messiah (2 Sam 7.14; Ps 2.7; 89.26; compare in Jn 12.13). The Gospel seeks to expand that vision. In Verse 50: Greater things: See 5.20; 14.12. In verse 51: You is plural. Angels ... ascending and descending might allude to Jacob's dream (Gen 28 .12) or to the vision of the Son of Man (see 3.13), the heavenly king upon whom the angels converge (Dan 7.13-14). Comments or Questions.. 

Reading for February 2nd

 THE WAY OF THE INCARNATE WORD IN THE WORLD

In 1.19-12.50: The public ministry of Jesus was divided into two parts: the search for the incarnate Word (1.19-4.54); and the rejection of the incarnate Word (5.1-12.50). 

Read John 1.19-34. In 1.19-4.54: The search for the Incarnate Word (messiah) is portrayed by a sequence of scenes. In 1.19-28: John's witness to the Jews. In response to the priests and Levites (1.19, 24) John reveals his role and that of the messiah. The Jerusalem leadership will come to oppose Jesus; here they are faithful Jews awaiting the messiah. In verse 20: John answers the question, "Are you the Christ?" (1.41). In verse 21: First century messianic expectations were complex (compare Mark 6.14-16; 8.27-30). In verse 21-23: Isa 40.3 ( see Mk 1.3). John is the witness to the coming one (see 1.7). In verses 26-27: Water baptism contrasts with baptism of the Spirit (see Mk 1.8) explained in the next scene (1.33), but this does not answer the question. The coming one is among them but remains unknown; the hiddenness of the messiah accords with Jewish teaching. In verse 28:The location of this Bethany is unknown; contrast the Bethany of 11.1; 12.1. In verses 29-34: John's witness to Jesus. The Jews from Jerusalem are no longer present. The audience for John's words is the reader. In verse 29: John does not baptize Jesus or speak to him. Lamb of God: Lambs were not used as sin offering, but the Gospel associates Jesus with the Passover lamb (19.14, 36). Also see Isa 53.7. In verse 30: See 1.15, 27. In verse 33: His water baptism is the sign that would reveal the coming one to Israel. Spirit descend: The other Gospels (see Mk 1.10) describe this as part of Jesus' baptism; here it is the sign that makes him known. In verse 34: Son of God, a Johannine phrase, replaces Lamb of God. Comments or Questions..

Reading for February 1st

 PROLOGUE

In 1.1-18: This second is distinct in style and content: The Word is the subject of the prologue; Jesus is the subject of the rest of the Gospel. references to John the Baptist(vv. 6-8, 15) connect the prologue to the beginning of the story (1.19-36; see esp. 1.30).  John's witness and contrast of Jesus with Moses identify the incarnate Word with Jesus Christ (v. 17). Themes introduced in the prologue (light and darkness, witness, knowing, believing, truth, glory born of the Spirit, the Father-Son relationship) are central to the Gospel. The prologue provides the reader with the theological perspective from which to read the story that follows. Most of the prologue is hymnic, marked by a poetic pattern in which a keyword at the end of one line is repeated at the beginning of the next. 

Read John 1.1-18. In 1.1-5: The relation of the Word to God and to creation. In verses 1-2: Echoes Gen 1.1 and positions the story of Jesus as rereading of the creation story. The Gospel speaks of God by telling the story of Jesus. Word: the active and revealing Word of God (Gen 1.1; Ps 33.6; Prov 8.22). In Judaism Word is paradox was identified with Torah. The God-Word relationship is paradoxical: distinction (with God) and identity (was God). In verses 6-8: John is a witness to Jesus; his work is the same as the purpose of the Gospel (30.31). His witness is given in some detail (1.15, 19-23, 26-27, 29-34, 36; 3.27-30, 31-36). In verses 9-11: The world (used 78 times in the Gospel) is the stage for the appearance of the Word and the manifestation of the light. It is both "all things" created by the Word (1.3) and the place where the darkness occurs, part of the paradox that the world, which was created by the Word, rejects the Word. In verses 12-13: The name of God (the father) is made known in the Word made flesh (the Son); compare 5.43; 10.25; 12.13, 28; 17.6, 11, 12, 26. Those who believe are born of God (see 3.3, 5). In verses 14-18: The Word enters history. In verse 14: In the NT only the Johannine writings speak of the incarnation (see also 1 Jn 4.2; 2 Jn 7; compare Gal 4.4). The Word "tabernacles" in the flesh and reveals God's glory (compare2.21-22 and see Ex 25.8; Ez 37.2; Zech 2.10-11; Sir 24.8 for the dwelling of God and his glory with his people). Only son: the Word's unique relationship to the father (monogenes, see 1.14, 18; 3.16, 18). The glory recalls the revelation to Moses at the giving of the law (Ex 33.18-34.8). In verse 17: Only here and in 17.3 is the double name "Jesus Christ" used. Elsewhere "Christ" is used in its meaning as "messiah" (1.20, 25, 41; 4.25 and else where). In verse18; God is hidden but known through the Son. Comments or Questions.. 

Reading for January 31st

 Read 2 Kings 215.27-30. In 25.27-30: The elevation of Jehoiachin. The rear is around 562, so that there is a gap of about 25 years between the events described in these verses and those immediately preceding. This may indicate that these verses are a later addition. Their purpose is not clear, but some have suggested that they subtly express the possibility that God may again restore the Davidic monarchy. In verses 27-28: Evil-merodach was Awil-Maeduk. His reason for releasing Jehoiachin from prison is not made clear. Inverses 29-30: Even though he remained captive, probably until he died, Jehoiachin's status was enhanced and his life made more comfortable. Comments or Questions..

Reading for January 30th

 Read 2 Kings 25.22-26. In 25.22-26: The rule and assassination of Gedaliah. In verse 22: The word governor does not actually appear in the Hebrew text. Gedaliah is not given any title. In verse 23: The administrative capital was moved from Jerusalem to Mizpah. In verse 25: Perhaps because he was not a descendant of David, Gedaliah was regarded as an illegitimate ruler and was assassinated by members of the royal family. Comments or Questions.

Reading for January 29th

 Read 2 Kings 24.18-25.21. In 24.18-25.21: The reign of Zedekiah and the  fall of Jerusalem. This section is very similar to Jer 52, and the first part of it to Jer 39.1-10.  In 24.20: Here the Exile is blamed mostly on Zedekiah and his generation. 25.2-3: The city of Jerusalem fell to the Babylonians in 587 or 586 BCE. In verse 4: The Arabah means the Jordan valley north of the Dead Sea. In verse 11: Jeremiah 52.29 gives the number of captives from this deportation as 832. In verses 13-17: On the items taken from the temple, see 1 Kings 7.15-20; Jer 52.17-23. In verses 18-21: The other leaders of the city who were considered responsible for fostering the rebellion were executed. Comments or Questions..

Reading for January 28th

 Read 2 Kings 24.8-17. In 24.8-17: Jehoiachin and the Babylonian incursion. In verses 8-9: Again, since Jehoiachin reigned only three months, the judgment that he did evil in the sight of the Lord is a stereotypical formula. In verses 10-12: Jehoiakim died after his rebellion, but before the Babylonians reached Jerusalem. That, plus the fact that Jehoiachin surrendered himself, maybe the reason the Babylonians did not destroy the city in the invasion of 597. Jehoiachin, also called Jeconiah (1 Chr 3.16) and Coniah (Jer 22.24) was the son of Jehoiakim. In verse 14: The statement that all Jerusalem was taken captive is an obvious exaggeration. Evidently, the upper class was exiled. In verse 15: This wave of captives included King Jehoiachin. The prophet Ezekiel was also among them (Ezek 1.1). In verse 17: Mattaniah means "gift of Yahweh." Nebuchadnezzar changed it to Zedekiah, "the judgment of Yahweh," perhaps a reminder that the Lord would bring judgment upon him if he broke his oath of loyalty, sworn by the Lord, to Babylon. Comments or Questions..

Reading for January 27th

 Read 2 Kings 23.36-24.7. In 23.26-24.7: The reign of Jehoiakim. In 24.1: The new power at the end of the seventh century BCE was Babylon (see v. 7). Judah came under Babylonian control around 605 BCE and rebelled three years later. In verse 2: Chaldeans is another name for Babylonians. In verses 3-4: As in 23.26, the Exile is blamed on Manasseh. In verse 7: Nebuchadnezzar, king of Babylon, had defeated Egyptians in the battle of Carchemish in 605 BCE, so Egypt no longer controlled Judah. Comments or Questions..

Reading for January 26th

Read 2 Kings  23.31-35. In 23.31-35: The reign of Jehoahaz. In verse 32: The judgment that Jehoahaz did what was evil in the sight of the Lord is clearly formulaic, since Jehoahaz reigned only three months. In verse 33: Pharaoh Neco apparently deposed Jehoahaz on the way back to Egypt. Jehoahaz, also known as Shallum (Jer 22.11), had evidently been chosen by the people, but Neco did not believe he would be favorable to Egypt and so replaced him. A talent varied in weight from 45 to 130 pounds. In verse 34: Eliakim was Jehoahaz's older brother. Neco found more suitable. His name, Jehoiakim, means "Yahweh establishes" and may have been intended by Neco to remind Jehoiakim that he had sworn an oath of loyalty to Egypt by the Lord (Yahweh). Comments or Questions..

Reading for January 25th

 Read 2 Kings 23.15-30. In verses 15: On Jeroboam's altar at Bethel, see 1 Kings 12.25-33. In verses 16-18: The story of the man of God from Bethel is found in 1 Kings 13. In verses 19-20: According to these verses, Josiah's reforms reached as far as Samaria. He may have annexed at least part of the territory of the former northern kingdom as his own. In verses 21-23: On the Passover see Ex 12.1-32 and Deut 16.1-8. In verse 24: On mediums and wizards, see 21.6. Teraphim or "household idols" play a role in stories in Gen 31.33-35 and 1 Samuel 19.11-16. In verse 25: Josiah was incomparably obedient (22.1; Deut 6.5) as Moses was incomparable prophet (Duet 34.10), Solomon incomparably wise (1 Kings 3.12) and Hezekiah incomparably faithful (2 Kings 18.5). In verse 26: This statement is curious because 23.4-14 makes it clear that Josiah corrected Manasseh's apostasies. The writer is apparently struggling to find a theological reason for the Exile and ends up blaming it on Manasseh. In verse 27: This verse is a reversal of the doctrine in Deuteronomy of a chosen place. In verse 29: King Josiah's sudden death came as a shock to those who had placed trust in his reforms. Comments or Questions..

Reading for January 24th

 Read 2 Kings 23.1-14. In verses 1-3: Huldah's original oracle may not have been so bleak or at least it may have been conditional, since it motivated Josiah to try to carry out reforms so as to avoid disaster. On the the language of v. 3, compare 23.25 and Deut 6.5. In verses 4-5: Josiah's reform included purging the Temple of the trappings of the worship of other gods. The Kidron was the valley between the city of Jerusalem and the Mount of Olives. In verse 6: Throwing the dust from the image of Asherah upon the graves would defile the image all the more. In verse 7: The word translated male temple prostitutes may actually include both male and female prostitutes who served in the fertility rituals of the worship of Baal and Asherah. In verse 8: In bringing the priests out of the towns of Judah and destroying the high places Josiah was executing the deuteronomic ideal of centralization, according to which the Temple in Jerusalem was the only legitimate place to worship the Lord. From Geba to Beer-sheba was the extent of the kingdom of Judah. In verse 9: The priests of the high places, however, refuse to go to Jerusalem. Eating unleavened bread accompanied sacrifices (Lev 6.14-18), which apparently continued outside of Jerusalem despite Josiah's efforts. In verse 10: Topheth was a valley that marked Jerusalem's western border. Also known as the valley of (the son of) Hinnon (Heb., "ge'hinnom"), it became Jerusalem's trash dump and was used by Jesus as the image for hell (Gehenna, see Mt 10.28). It was despised because it had served as a place of child sacrifice to the Ammonite god Molech (a distortion of the name Milcom made by borrowing the vowels from the word "bosheth," meaning "abomination"). In verse 11: This verse suggests that horses were an important part of worship of the sun , which was imagined as being drawn daily across the sky in a chariot. In verse 12: Offerings from altars on the roof are mentioned in Jer 32.29. The altars that Manasseh had made are mentioned in 21.5. In verse 13: Mount of destruction is a play on the Hebrew name for the Mount of Olives ("Mount of Anointing") because of the altars to foreign gods erected there. In verse14: Pillars and sacred poles were used in the worship of the Canaanite gods. Cover(ing) the sites with human bones would further defile them. Comments or Questions..