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..