John 9-10

1. John 9-10 Jesus at Hanukkah: Light of Life and Shepherd of Life

2. Broad Outline of Fourth Gospel Ch. 1 Introduction: Prologue and Witness of John Ch. 2-12 Jesus Before the World ("Book of Signs") Theme: Through signs and discourses, Jesus reveals himself as the Son of God, sent to save the world, but is rejected by the world. Ch. 2-4 Images of New Salvation Ch. 5-10 Growing hostility • Christological claims become more explicit. • “The Jews” become increasingly hostile. • Organized around Jewish festivals, which Jesus fulfills: w Sabbath (ch. 5) w Passover (ch. 6) w Tabernacles (ch. 7-8) w Hanukkah (ch. 9-10) Ch. 11-12 Final rejection Ch. 13-20 Jesus Before the Disciples("Book of Passion/Glory") Ch. 21 Appendix: Appearance in Galilee

3. John 9-10Jesus at Hanukkah: Light of Life and Shepherd of Life Feast of Hanukkah (Dedication): • Some take ch. 9 with ch. 7-8 at Tabernacles. • Hanukkah comes in winter (10:22). • Commemorated cleansing and rededication of Temple by the Maccabees in 164 B.C. after defilement by Antiochus IV. • Legend of lamp oil that miraculously lasted 8 days. • Celebration featured prominent use of lamps and candles. • Popularly called “Feast of Lights.” • Ezek. 34 was read (false shepherds vs. God the Good Shepherd).

4. 9:1-41 Sixth Sign: Healing a Man Born Blind • Healing a blind beggar (v. 1-12). • “Who sinned, this man or his parents?” • Presupposes traditional assumption that suffering is caused by sin. • “Neither”: cannot assume direct linkage (see discussion on ch. 5). • Sign demonstrates that Jesus is light of world (v. 5). • Method: uses saliva to make ointment of clay; sends to wash in pool of Siloam (cf. Lk. 13:4); comes back seeing. • Controversy over the healing (v. 13-41). • Pharisees question the blind man (v. 13-17). • Accuse Jesus of Sabbath violation (kneading the clay; anointing the eyes; healing a chronic condition; sending to wash). • Pharisees’ dilemma: how can a “sinner” perform such cures? • Pharisees put the blind man “on trial.” • Blind man progressively comes to “sight.” • Pharisees, who claim to “see,” reveal themselves to be “blind.” • Here the blind man opines that Jesus is “a prophet.”

5. 9:1-41 Sixth sign: Healing a man born blind– cont. 2. Controversy over the healing (v. 13-41) – cont. • Pharisees question the parents (v. 18-23). • Confirm blindness but refuse to give opinion about Jesus: “Ask him; he is of age. He will speak for himself” (v. 20-21). • Afraid of “the Jews,” because they “had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue” (v. 22). • Anachronistic: reflects conflict between church and synagogue at time of Evangelist (cf. Martyn’s “two-level drama” interpretation). • Pharisees question blind man again (v. 24-34). • Blind man refuses to call Jesus a sinner and says, “though I was blind, now I see” (v. 25) – AMAZING GRACE! • Pharisees declare him a “disciple of Jesus,” which means he can’t be “disciple of Moses” (anachronistic: John’s readers forced to choose). • Blind man rebukes Pharisees for not recognizing that one who opens the eyes of the blind must be “from God” (v. 30-33). • Pharisees declare him a sinner and “cast him out” (v. 34).

6. 9:1-41 Sixth sign: Healing a man born blind– cont. 2. Controversy over the healing (v. 13-41) – cont. • Jesus questions the blind man (v. 35-38). • “Cast out” by Pharisees – “found” by Jesus (cf. John’s readers). • Confesses Jesus is “Son of Man;” calls him “Lord” and “worships” him. • Blind man’s progressive “insight”: • “the man called Jesus” (v. 11). • “a prophet” (v. 17). • “from God” (v. 33). • “Son of Man” (v. 35). • “Lord, I believe” and “worships” him (v. 38). • Fullest confession comes only after being “cast out” of synagogue (are readers called to separate in order to make full confession?). • Jesus confronts the Pharisees (v. 39-41). • Jesus’ revelation brings salvation and judgment: “that those who do not see may see, and those who do see may become blind.” • Blind man has come to “sight.” • Pharisees reveal their “blindness”: “Surely we are not blind, are we?” 2) “If you were blind, you would not have sin. But now that you say, ‘We see,’ your sin remains.” • Jesus can heal only those willing to acknowledge their blindness and open their eyes to the light of revelation. • To cling to blindness and call it sight is to remain in darkness.

7. 10:1-42 Jesus the Shepherd of Life Background: Reading of Ezek. 34 during Hanukkah. • Israel’s rulers are depicted as false shepherds (Ezek. 34:1-10). • God is the Good Shepherd who gathers and protects the sheep (Ezek. 34:11-22). • Shepherd becomes symbol for Messiah (Ezek. 34:23-31). • For John, Jesus is the Good Shepherd in contrast to Jewish leaders, who are false shepherds. • Figure of the thief and the shepherd (v. 1-6). • Jewish leaders are like thieves who break in. • Jesus is the Shepherd, authorized to use the gate. • Jesus knows his sheep; they recognize and “follow” him. • Imagery of sheepfold shared by several shepherds. • Calls sheep by name, leads them out—they know his voice, follow. • Verb for “brought out” (v. 4) is same as “cast out” (9:34). • “Follow” alludes to Christian discipleship. • Readers are called to leave synagogue and follow Jesus.

8. 10:1-42 Jesus the Shepherd of Life– cont. • Figure of the gate/door for the sheep (v. 7-10). • “I am the gate for the sheep.” • Third “I am” with a predicate. • May be image of shepherd sleeping across entrance into sheepfold. • As the Gate, Jesus provides access to shelter and pasture. • Protects against “thieves” (messianic pretenders; Jewish leaders?). • Gives access to nourishment (pasture symbolizes “life”). • “I came that they may have life, and have it abundantly.” • For readers excluded from synagogue, “sheepfold” of Jesus offers greater security and abundance.

9. 10:1-42 Jesus the Shepherd of Life – cont. • Figure of the Good Shepherd (v. 11-18). • “I am the good shepherd.” • Fourth “I am” with a predicate. • Applies to Jesus an OT image of God and Messiah (Ezek. 34; cf. Ps. 23). • Contrasts owner-shepherd with hired hand. • Hireling runs away and lets wolf devour the sheep. • Jewish leaders allow people to wander into danger (cf. Ezek. 34:1-10). • Good Shepherd “lays down his life for the sheep.” • Jesus’ willingness to die proves his care for the sheep. • Emphasizes voluntary nature of Jesus’ self-sacrifice (v.18; cf. Passion Narrative in FG). • Willingness to die exceeds both OT imagery and pastoral reality (a real shepherd probably wouldn’t be so willing). • “Other sheep” not of this fold must be incorporated into “one flock” (v. 16). • Probably refers to Gentile Christians. • Incorporated into “Israel” through death of Jesus.

10. 10:1-42 Jesus the Shepherd of Life – cont. • Response to Jesus (v. 19-42). • “The Jews” are divided over Jesus (v. 19-21). • Cf. separation of good and bad sheep in Ezek. 34:17-34). • Some think he has a demon and is out of his mind (cf. Mk. 3:21-22). • “The Jews” interrogate Jesus at Hanukkah (v. 22-30). • They do not believe because they do not “belong to his sheep.” • Jesus gives “his sheep” eternal life; no one can “snatch them from his hand” – nor from the Father’s hand. • “The Father and I are one.” • “The Jews” attempt to stone him for blasphemy (v. 31-39). • Jesus uses Ps. 82:6 (“I said, you are gods”) to justify calling himself God’s Son. • Refers to scripture as “your law” (anachronistic: reflects church-synagogue disputes at time of Evangelist). • Jesus escapes and withdraws to the Transjordan, where many come and believe (v. 40-42).