John 14:1–12 1 “Do not let your hearts be troubled. You have faith in God; have faith also in me. 2 In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? 3 And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be. 4 Where (I) am going you know the way.” Continue reading
“I came so that they might have life and have it more abundantly.” So, what do you make of the verse? What generally stands out in the hearing and imagination is “the abundant life.” What does it look like? If we don’t have an idea of what it looks like, how will we know when we have it?
Once upon a time in Kenya, an Englishman visiting the central highlands, discovered a beautiful river. Not too far downstream he came upon the chief of the Kikuyu people enjoying a moment of fishing. The chief had a great spot in the shade, the fishing line was tied around his big toe, and the chief seemed like he was napping more than fishing. Continue reading
A Theological Summary Verses 17-18 form the conclusion to the discourse. In these verses, the shepherd metaphor is abandoned completely and Jesus speaks directly about his death and relationship with God. These verses focus on three theological themes that are essential to understanding the death of Jesus in John.
First, these verses place Jesus’ death fully in the context of his relationship with God. Verse 17 contains the first linkage of “love” (agapaō) with Jesus’ death in the Fourth Gospel. God’s love for the world (3:16) and for Jesus (3:35) are already known to the reader, and this verse adds a new dimension to that love. God loves Jesus because Jesus lives out God’s commandment fully (v.18). In the Fourth Gospel, the core commandment that Jesus gives his disciples is that they love one another just as he has loved them (13:34). The sign of Jesus’ love for them is that he is willing to lay down his life for them (cf. 13:1; 15:13). Jesus thus obeys the same commandment from God that he passes on to his disciples, to live fully in love. It is wrong to read the these verses as saying that Jesus wins the Father’s love through his death; rather, his death is the ultimate expression of the love relationship that already exists and defines who he is and how he enacts God’s will for the world. Continue reading
Israel’s leaders were often regarded as shepherds, and even though God was always their principal shepherd, responsible human agents were necessary so that Israel would not be as “sheep without a shepherd” (Num 27:16, 17); and significantly, a charismatic element is said to have rested on such leaders (Num 27:16–21; cf. Isa 11:1–9; 44:28–45:1). God is said to have led the flock Israel through the wilderness by the hand of Moses and Aaron (Ps 77:21; Isa 63:11). Although no Israelite king is ever directly called by the title “shepherd,” it is implied, since David as prince feeds, or shepherds, Israel (2 Sam 5:2), and when Micah predicted the death of Ahab and Israel’s defeat, he said the scattered army would be “as sheep which have no shepherd” (1 Kgs 22:17; 2 Chr 18:16; cf. Num 27:16, 17). Continue reading
So Jesus said again… It is evident to Jesus that the disciples do not understand, so Jesus offers another explanation. Commentaries have long asked how we are to understand the relationship between vv.1-6 and vv.7-18. Are the latter verses making an allegorical explanation to the already presented parable? The problem with such a view is that characters and imagery has changed. In any case, few people seem to believe that if vv.7-18 are a clarifying or additional explanation, it likely was not any more effective. Continue reading
Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. 2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.
Commentary Moloney [301] outlines this narrative by the following schema:
John 10:1–10 1 “Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.2 But whoever enters through the gate is the shepherd of the sheep. 3 The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. 4 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. 7 So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. 8 All who came (before me) are thieves and robbers, but the sheep did not listen to them. 9 I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. 10 A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly. Continue reading
The three saddest words in Scripture, or in our lives, are. “We had hoped….” For these travelers, it is “we had hoped he was the one to redeem Israel.” “We had hoped,” but those hopes were dashed upon the wood of the cross and buried in a tomb. Now they are walking away from the rumors of Resurrection in a slow descent into despair. For years, the power of God had seemed so close. The disciples saw the miracles, heard the preaching, saw Lazarus emerge from the tomb, and so much more. Now it all lays powerless in the tomb. “We had hoped…” Continue reading
Our gospel on this 3rd Sunday of Easter is St. Luke’s telling of the two disciples on the road to Emmaus. It is a story about a journey of faith even as it is a journey to faith. The thing about journeys is that you often do not realize that you are on one, or if you do, may not recognize that the nature of the journey has changed. The two disciples had journeyed to Jerusalem with one set of hopes and expectations. They were following Jesus, were in Jerusalem for the events of Holy Week, and saw one journey seemingly end at Golgotha. Continue reading
At The Table With Jesus The disciples are struck by what Jesus has said and ask him to stay with them even has he appears to be traveling on. Alan Culpepper (479) offers an interesting insight into the simple passage (v.28):
Jesus’ first action is probably significant both thematically and theologically. He “walked ahead as if he were going on.” On the surface it is a gesture of social deference and polish. It implies that Jesus was not really going further but that he would not impose on the disciples to offer him hospitality. In Near Eastern customs, the guest was obligated to turn down such an invitation until it was vigorously repeated (see Gen 19:2-3). Theologically, Jesus’ action demonstrates that he never forces himself upon others. Faith must always be a spontaneous, voluntary response to God’s grace. Thematically, the action is suggestive, because all the way through the Gospel Jesus has been going further. When the people at Nazareth rejected him, Jesus “passed through the midst of them and went on his way” (4:30). When the crowds wanted to prevent Jesus from leaving them, he responded, “I must proclaim the good news of the kingdom of God to the other cities also” (4:43). He preached in synagogues and withdrew to desert places to pray (4:44; 5:16). In Galilee he was constantly on the move, and from Luke 9:51 until 19:44 he is on the way to Jerusalem. The Lukan Jesus, therefore, was always going further, and in the book of Acts the gospel of Jesus will spread “to the ends of the earth.” Continue reading
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