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..