Following the
surprising desertion of some of Jesus' disciples at the close of the previous
chapter (6:60-66), in chapter 7 the pace of unfolding events that will lead to
Jesus' death begin to quicken: his own unbelieving younger brothers mock him
for not making the most of his public popularity (v3-5); a mob tries to seize
him for accusing them of not knowing God (v28-30); and Temple guards try in
vain to arrest Him (v32,45-46). But just
in case we think that events are spiralling out of Jesus' overruling control,
the refrain echoes through these chapters: 'My
time has not yet come' (v6, 8, 30; see also 2:4; 8:20; 12:23; 13:1;
17:1). Everything in Jesus life,
including his death, will happen according to God's perfect and pre-planned
timing.
And in the midst of
all the debates and disbelief and divisions (v40-44) that Jesus arouses among
the people, and while under the shadow of the real possibility of a public
lynching, He offers to anyone 'living water' - by which He meant the Holy
Spirit (v37-39) to graciously satisfy the deepest thirsts of their souls.
Considerable
scholarly debate has taken place over the authenticity of the story of the
woman caught in adultery (8:1-11), and your own Bible may have marginal notes
that reflect that. There is however no real reason to 'tippex' them out of our
Bibles as the episode reflects the truthful reality of Jesus' gracious dealings
with sinners. The Law had said that both the man and woman in an adulterous
relationship were to be stoned to maintain the purity of the community
(Leviticus 20:10), not just the woman (John 8:4-5). So as the woman's accusers
begin to leave the scene only Jesus remains with her - in that place of
righteous judgement (v9). Even she is
then sent away with the command to repent and sin no more (v11). But the sin
cannot simply be overlooked, it must be atoned for. The reality is that Jesus Himself, the Man of
honour, would later, by Himself, take the judgement her sin deserved. While the other men left her, Jesus - in His
mercy and grace - stood by her. By
trusting in His death in her place, the woman - and all other sinners like her,
like us - may experience His forgiving grace.
Despite questions of
authenticity, nevertheless verses 1-11 fit the context well, and introduce the
themes of 'light and darkness' (v12-20), 'life and death' (v21-30) and 'freedom
and slavery' (v31-47). Once more, attention
is drawn to the nature of true believing. While many were said to 'put their
faith in him' (v30-31), Jesus insisted that real proof of salvation was to be
seen in the lives of those who continued to hold onto Jesus' Word and obey it
(v31-32). The verbal squabble that followed (v33-41) show that perhaps their
professed faith in Jesus had not penetrated deep into their hearts (see also
v59).
Finally, in chapter
9 we see again that, while John does not repeat the story-parables that the
other Gospel writers record, John instead tells of real incidents in the life
of Jesus that visually display spiritual truth. The dangerous condition of
spiritual blindness - in which we cannot see who Jesus is, nor His glory - is
illustrated by the story of a physically blind man whose sight is restored by
Jesus. What the Pharisees cannot or will
not believe about Jesus because their spiritual blindness (v40-41), the man
"sees" and believes (v36-38). The greatest miracle was not that his
eyes were opened, but that Jesus opened his heart to receive Him as Saviour. It
cost him everything to confess Jesus as Lord (v34), but it was a price he was
willing to pay. It beggars belief.
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