The text records that this spawns a division among the Pharisees. What is truly ironic concerning the passage and should not be missed and in fact Jesus uses later on is that those with sight are going to a man born blind for guidance, a man who in fact, according to the text, had never physically seen Jesus.
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Finally the Pharisees arrive among the family of the man born blind, having apparently fallen into the convoluted explanation of some of the neighbors. To the growing population of believers to whom John is writing, this passage concerning parents who refuse to believe along with their son may have been all the more applicable as they faced similar hardships. Three questions are begged in this section: 1 Is Jesus a sinner, having broken the Law concerning the Sabbath?
The dilemma of final questioning is established quickly; the man born blind and the Pharisees are at odds over the most simple of questions: Is Jesus a sinner? The Pharisees again enter into the same line of questioning, causing one to take pause. Why would one ask the same question repeatedly? Are the Pharisees hard of hearing? Surely this would be below such a court! With the same sarcasm here demonstrated, the man born blind changes his cordial dialogue and employs a mastery of sarcasm and replies by asking if perhaps they harbored some secret desire to become followers of Christ themselves and were, therefore, wishing to hear his story again.
His argument is a simple one — in fact overly simplistic — but is effective in communicating his point. Nevertheless, his point is made: Jesus is doing the will of God, if He was not from God, he could do nothing; and with this the Pharisees have the answer they desire. The Pharisees have prejudged Jesus as a sinner, and now this man has unequivocally identified with Him.
By virtue of their logic, the man born blind has called God a sinner, giving them ample evidence to cast him out of the synagogue. To the man born blind, he has seen his redemption, the Son of Man, the Coming One, the one lifted up to heal, to judge and reward, and the one who comes to do the will of the Father , , , , The parables treatment of the sheep should perhaps be read in light of the treatment of the Pharisees of the blind man.
In the context of Jesus speaking to an urban crowd and of John writing to a large and mixed audience throughout the empire, the question arises: Why would Jesus, and later John, refer to Him in terms of one of the most universally despised occupations? The widespread perception of these individuals was one in which they were viewed as being rough, unscrupulous, and in some cases, thieves. Certainly Jesus and John have a very pointed reason for including such a literary device. It has been stated in much of scholarship that Jesus leans heavily on Ezekiel What follows is a basic comparison:.
John — False shepherd vs. Ezekiel 34 — Prophecy against the shepherd of Israel for their mistreatment — God Himself will become the shepherd to seek and save — God himself will judge amongst his flock concerning who muddies the waters, tramples the grass, and between the weak and abusive sheep. Jesus clearly indicates himself as the Good Shepherd. Zechariah also offers an extensive shepherding metaphor, but for the sake of brevity it will not be discussed here. It should be mentioned that in the treatment of these passages few commentators give it the place of Ezekiel in consideration, although fascinating parallels abound in that text as well.
We are now moved to the Feast of Dedication, or Hanukkah, the celebration of the purification and rededication of the temple by Judas Maccabeus on December 25, BCE after its capture, plundering and defiling by the Syrians three years earlier. Jesus returns to the Temple grounds where he would often teach and preach. Given the time of year, his presence in the covered colonnade of Solomon makes sense within the meteorological context; and John points this out, given that this is the area where the first believers would gather.
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The question remains, in this new scene does the audience remain the same? While it may be impossible to determine the audience as remaining the Jews and the Pharisees who had issued judgment against the man born blind in the previous scene, it is certainly not impossible and perhaps likely. While it might be tempting then to see this in a non-Trinitarian light, the opposite is in fact the case. Jesus is not the same person as the Father; therefore, we see Jesus praying to Him and being commissioned by Him.
While not being one single person, they are rather singularly one in purpose and action, as only one unified being can be; therefore this verse does not stand against Trinitarian theology, but stands rather squarely in support of it. Jesus uses a response that establishes the contrast in the situation: the mob attempts to stone him vs.
Jesus, who has done good works. Yet given the context of the holiday, it is no small charge that they bring against him.
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Antiochus IV Ephiphanes, the man whom Hanukkah celebrated deliverance from, claimed himself to be a deity and was successful in causing some Jews to fall away and follow him. If this summation seems preposterous, perhaps it is deserved. While Jesus may veil his meaning within this etymological argument as he has recently veiled his deity within a rather vague declaration , his point is wholly other. To argue the contrary is to ignore the context of the passage and the passage that Jesus quotes. John Vs. Psalm 82 Vs.
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If the context of this passage is truly the totality of chapters and further, it is impossible to escape the thematic connection between these verses. If Jesus is not intending the entirety of the context of Psalm 82, then, in fact, the only option remaining is a bizarre veiled attempt to save his life for the time being by means of an etymological study.
But this view is not supported in the text. In conclusion, approaching this text from a primarily etymological standpoint would be akin to approaching a Van Gogh painting from the range of one inch; you would have a great appreciation for that one inch, and in the process would miss the entire beauty and subject matter of the work.
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No, but it is equally not an argument of primarily semantics. Jesus moves on to make it clear that they are attempting to stone one who has been consecrated or sanctified by God himself, which could be an ambiguous reference, in the context of the celebration of Hanukkah and of the consecration of the Temple, to the fact that Jesus is, in fact, the new Temple If the crowds will not accept his words, what is there left for them to accept but his actions, his actions that remain in keeping with the will of the Father?
Jesus makes no claims that his relationship with the Father is based on His works, but rather the precise opposite: they flow from his identity in the Father. In these words the building controversies of chapters come to an end, albeit an incomplete end. He pleads that they will shed their blindness and see his good works, to see his source, and to see the character of his coming; but they remain blind and worse in their blindness their hatred becomes stronger, and they attempt to arrest him.
Jesus escapes the scene to cross the Jordan and return to where his public ministry had begun; this marks the termination of his public ministry until the Passion. The author claims that what John had said of Jesus was true, but what had he said? John made the claim that Jesus is the Lamb of God who takes away sin , came from Heaven , would not be received , is the giver of Eternal life , but perhaps most interestingly given our context, John claimed that Jesus was the one who stood in the midst of the Pharisees that they did not know Elohim is one of the names of God, but it does not exclusively refer to Him.
Elohim, the plural form of the singular noun elo'ah means "one[s] of power and authority," or simply "powers. Elohim is used throughout the OT to refer to someone that is in a position of moral, spiritual or political authority. You shall not recognize the gods [ elohim ] of others in My presence.
Exodus Yet, You have made him but slightly less than the angels [ elohim ], and crowned him with soul and splendor. Psalms Whomever the court [ elohim ] finds guilty shall pay double to his fellow. This title was given to Jewish judges because they were agents of God's Law, not because they were God in any way. Thus, the gods in Psalm 82 is very unlike our God Jesus Christ in John 10 since He Himself is life-giver and claims for himself auto-theos God-himself. The claim of Jesus Christ as God and Son of God in John and 36 is way more than the god-hood and son-ship of the those people in Psalm The reason is that Jesus did not claim functional status as God but ontological status as God John cf.
This means exactly what it says. We are Gods. The Israelites will want to know who has sent me, and God ['Elohiym] replies with a sentence, "Ehyeh asher ehyeh. This God ['Elohiym] is one who brings things into being, whether it's a cosmos from chaos, or now a new nation from a band of runaway slaves. But it could well be that this is simply God's ['Elohiym's] way of not answering Moses' question.
We've seen how the Bible feels about revealing names, and the divine being who struggled and wrestled with Jacob sure didn't want to give him his name. So I've often wondered if we're to read this differently: Who am I? I am who I am, and never you mind.
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There is nothing more rare and important as someone whose confidence is in God and obeys His commandments! They will be revealed as sons and daughters of God when Jesus returns. A city that is set on a hill cannot be hidden. Pray to God to open your eyes to the value of living for Him, and you will begin to see your true worth and the worth of those around you. Used by permission.
All rights reserved. However, he goes on to describe in-depth that the grace that is in Christ Jesus means so much more than forgiveness. It also means truth and help.
What God Thinks About You
It teaches us not to sin, so that we can be completely free to live a life of victory that leads to perfection. What motivates the way you act or speak?
Are you weighed down by what others might think? Do you want to be free?