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..