John 7-8
John 7-8
As one moves through the Gospels, they realize the rising tension between the Jewish leaders and Jesus. Yet Jesus saw Himself not as merely an opponent of the Jewish leaders, but as the fulfillment of Judaism itself. He was not simply on a mission of dialectics; His coming was rather the dawn of a new day in which the very fabric of Judaism would be woven together around Himself. Here John assembled Jesus’ message at the Feast of Tabernacles—including His analysis of the patriarch Abraham—so as to show that the focus of Israel’s faith had arrived in Jesus.
The Jewish leadership was so threatened by Jesus that they were yet trying to kill Him (7.1; cf. 5.18). Thus Jesus was in a conundrum; while the Jewish Festival of Tabernacles was at hand (celebrated in Jerusalem), if He were to travel there with His disciples He could be easily recognized, and apprehended. Although His unbelieving brothers chastised Him to go straightway (7.3-4), He was resolute, “My time has not yet arrived” (7.6-9). Jesus eventually did travel up to Jerusalem—but secretly, since in fact “the Jews were looking for Him at the festival and saying, “Where is He?” (7.11). They were not alone; many were wondering about Him, and the populace was split in their opinions (7.12-13). After the festival had begun, while the tension in Jerusalem was rising, “Jesus went up into the temple complex and began to teach” (7.14-15); while this may be considered a ‘risky’ move, it became obvious that His hour had not yet come (cf. 2.4; 7.6, 30, 44; 8.20; 17.1). He presented at least two sermons (7.16-36; 7.37-8.59), and at times He was interrupted by His opponents; His messages at the Feast of Tabernacles included several points:
- He urged the people to judge with righteous judgment (7.16-24). Jesus claimed that if anyone wished to do God’s will, they would verify the authenticity of His messages; these would be the kind of folk who could discern the hypocrisy of endorsing the ‘work’ of circumcision on the Sabbath, while forbidding the ‘work’ of healing a man lame 38 years
- He reiterated that He had come from the Father and would return to Him (7.25-36). John arranged Jesus’ confidence about His mission in the fore of great confusion on the part of the crowd
- He promised the Spirit—who would be sent after Christ’s glorification—to all who believe (7.37-39). The Feast of Tabernacles concluded with a special pouring of water as a sacrifice to God, recognizing His provision of water in the desert (cf. Ex 17). Jesus may here be referring as well to Is 55.1, “Come, everyone who is thirsty, come to the waters; and you without money, come, buy, and eat!”, or the elements in the narrative of Nehemiah, where the returned exiles celebrated the Feast of Tabernacles, and the provision of God’s Spirit and water are linked together (cf. Neh 9.20-21). The living water under consideration is so because of the presence of the Spirit that will come out of believers, even to the refreshment of others. After His first message, the crowds were yet divided about Him, but no one—not even the authoritative temple police (cf. 7.13)—dared seize Him because, as they said “No man ever spoke like this!” (7.46)
- As the light of the world, He promised light to all who would follow Him (8.12). During the Feast of Tabernacles, huge lanterns illuminated the temple complex after sunset; it was a time of holy celebration that lasted into the night. In this environment Jesus said, “I am the light of the world” (v. 12; cf. 3.19-21)
- His self-testimony should be enough to elicit belief (8.13-20). Jewish testimony required two witnesses; the Father and the Son had both testified of Jesus’ identity—and yet the people did not believe
- He was on mission to earth, after which He would return to the Father (8.21-29)
- He alone can set men free from sin—even those who thought they were already free because they were Abraham’s children (8.30-59). Jesus said that those who are truly children of Abraham believe in Him—whose day was seen by Abraham, and caused the patriarch great joy. Jesus’ final claim, “I assure you: Before Abraham was, I am” (v. 58) elicited great hostility, and “Jesus was hidden” (v. 59) from those with stones in their hands
While Jn 7-8 are, like so much of John’s Gospel, steeped in Old Testament themes, they also help the reader to understand the general pattern of argumentation for the storyline of Scripture: from the lesser to the greater. This can be seen in Jesus’ comments at the Feast of Tabernacles, and to the Jews concerning father Abraham:
- During the Feast of Tabernacles—a celebration which actually lasted nearly a week, culminating in a great feast—those in Jesus’ day celebrated God’s provision for the wilderness generation as they traveled from Sinai to the plains of Moab. However, Jews understood it to be a time of praise for God’s providence in their generation as well, as the Feast of Tabernacles was also called “the Festival of Ingathering” (Ex 23.16; cf. Lev 23.34-36), an annual celebration of the produce of the harvest. It is thus remarkable that “On the last and most important day of the festival” (Jn 7.37), Jesus cried out for those who were yet hungry and thirsty (spiritually) to come to Him. The point? Even after days of reflecting upon God’s providence to the wilderness generation and to their own, some would recognize that there was something more; despite all of the feasting and celebration they were yet unsatisfied. To them Jesus spoke—what He had to offer was greater than anything that had been known before. When He was “glorified” (7.39), i.e., crucified and risen (cf. 12.23; 17.1), then the Spirit would be sent to satisfy the spiritual hunger and thirst that no Jewish festival could fulfill
- Throughout the history of Judaism Abraham was seen as a paramount figure, as evidenced by their reaction to Jesus’ comments about Him in Jn 8. Jesus proposed that although they were physical descendants of Abraham, they were yet enslaved to sin—a claim they thought an oxymoron. Being in the family line of Abraham was inextricably linked with spiritual freedom, they thought. God’s covenant of land and lineage to the patriarch (cf. Gen 15), implied that they were the true heirs of Canaan—despite the contemporary Roman domination, or historic lapses of national independence. For the Jews of Jesus’ day, being in the line of father Abraham was the basis of spirituality, salvation. So one can understand their frustration with Jesus’ statement that they had never known God (8.55)! Jesus didn’t disparage Abraham, He simply stated that Abrahamic lineage was the lesser, He was the greater: “Your father Abraham was overjoyed that he would see My day; he saw it and rejoiced!” (v. 56), Jesus said, and told His opponents, “I assure you: Before Abraham was, I am” (v. 58)
*For a complete list of references, please see scripturestoryline.com