Section 86, Luke 11:1-13, Persistence in Prayer

Section 86 
PRAYER TAUGHT AND ENCOURAGED
(Probably Judea)
LUKE 11:1-13

Overview: After Jesus was praying in "a certain place," one of his disciples requests that he teach them how to pray.

First some background on Jewish prayer customs:

"It was customary for the rabbis to give their disciples forms of prayer, and [John] the Baptist seems to have followed this practice, though the prayer taught by him appears soon to have been forgotten." -Fourfold Gospel

"Dr. Lightfoot's notion of this is, That whereas the Jews' prayers were generally adorations, and praises of God, and doxologies, John taught his disciples such prayers as were more filled up with petitions and requests; for it is said of them that they did deēseis poiountai - make prayers, Luk_5:33. The word signifies such prayers as are properly petitionary." -Matthew Henry

"Idle repetition of prayers is forbidden; but persistence and importunity are encouraged.Gen. 18:23-33 [Abraham prays for Sodom & Gommorah; Matt. 15:27, 28, the Canaanite woman who requests her daughter to be healed]" -Fourfold

"The first parable concerns persistence in prayer. It is common in Luke for good lessons to be taught from bad examples (cf. Luk_16:1-9; Luk_18:1-8). In contrast with the man who did not want to be bothered, God wants His people to pray to Him (Luk_11:9-10). So Jesus encouraged people to be persistent in prayer - not to change God’s mind but to be steadfast in praying and to receive their needs."-BKC

"It is a declaration of the condition of our receiving any good gift from God. For reasons which may not be fully intelligible to us, God has limited His mercy. There is the treasure-house full of grace."-G. S. Barrett

"The prophet Hosea, describing that night of wrestling of Jacob with God, uses these words—you will find them in the Revised Version—“In his manhood he had power with God.” Do you know what that power was? It was the power of a lame man wrestling in prayer—“I will not let Thee go until Thou bless me.” It was the power that every soul in prayer has with God to-day." -G. S. Barrett

"Observe that these varieties of prayer are put on an ascending scale. “Ask”—the statement of our wants. “Seek” signifies that we marshall our arguments. “Knock”—importunity." BI

JESUS TESTIFIES TO THE FACT THAT PRAYER IS HEARD  -C. H.Spurgeon

"The very ugliness of character ascribed to the owner of the loaves, selfish in his enjoyment of his bed, in his refusal to turn out on an errand of neighbourliness, and in his final giving, thus serves as a foil to the character of Him to whom our prayers are addressed."-MacLaren

 Asking and seeking must be continuous if they are to be rewarded.-MacLaren

 Fathers do not play tricks with their hungry children. Though we are all sinful, parental love survives, and makes a father wise enough to know what will nourish and what would poison his child.-MacLaren

 Luke’s version of the closing promise, in which ‘the Holy Spirit’ stands instead of Matthew’s ‘good things,’ sets the whole matter in the true light; for that Spirit brings with Him all real good, and, while many of our desires have, for our own sakes, to be denied, we shall never hold up empty hands and have to let them fall still empty, if we desire that great encyclopediacal gift which our loving Father waits to bestow. It cannot be given without our petition, it will never be withheld from our petition. -MacLaren

Our heavenly Father’s love, the archetype of all parental affection, is tainted by no evil and darkened by no ignorance. He loves perfectly and wisely, therefore He cannot but give what His child needs.-MacLaren

"Notice that how much more! Count the stars scattered on the vault of night, or the daisies in the fields, or the myriads of living creatures, sustained as the pensioners of His bounty, and ask yourself if He cannot give enough good gifts, and His Spirit withal, to supply all your need. What would you not do for your helpless little child? “How much more…”" -F.B. Meyer

"And my God will supply every need of yours according to his riches in glory in Christ Jesus."
 Philippians 4:19

 Because of his importunity, he will rise. The one idea left upon the minds of the hearers of this little quaint homely parable is—importunity is completely successful. The borrower had only need to keep on knocking to get all he wanted. -Pulpit

The point made by Dean Vaughan below is significant--to think of prayer as speech and to think of the value, purpose, and effects of our speech:

"It is made in Scripture both the duty and also the test of a Christian, that his speech be not only innocent, but beneficial; not only kind and frank, but consistent also and edifying." -Dean Vaughan, BI

Prayer is speech.  In our culture, the highlighted purpose of our speech is often to express our opinions or feelings and the unspoken assumption is that the speaking itself is of value for both the speaker and the listener, though this is not necessarily the case. Our younger culture has shifted to sharing visual images as frequently as words.  Again, what is the purpose of these images?

According to Vaughan, as Christians, our sharing should be:

innocent
beneficial
kind
frank
consistent
edifying

Section 85

Section 85
JESUS THE GUEST OF MARTHA AND MARY
Bethany, near Jerusalem
LUKE 10:38-42

To this day, when I read the story of Martha and Mary, my gut sides with Martha.  Maybe it's because my husband is a "people person" and enjoys talking with them on so many levels while I am scurrying around pulling together food and drinks. But as several of the commentaries below point out, the message is not serve/no serve.  It's in the kind of service and in recognizing the value of the moment, something the Greeks called kairos.  Here, Mary "gets it" and sits down to listen.  Martha's busyness and preconceptions miss the bigger moment:

"In Martha there was an error of judgment: not of that kind which proves the entire want of real piety, but which implies great oversight, and a disregard to existing circumstances." Essex Congregational Remembrancer

"The narrative teaches us in what way we are to expect the notice and approbation of our Divine Redeemer. Not when pursuing our own plans, not when devoting ourselves to worldly concerns; but when honouring His word, when learning His will and seeking His grace."-Essex Congregational Remembrancer

This was a helpful distinction for me:

" Martha honored Christ as a Guest, but Mary honored him as a Teacher." -Fourfold Gospel

Upon a quick reading, it's easy to feel that Martha is offering the higher service by tending to Christ's needs and encouraging others to do the same, but the observation above points out that it's more about heart service vs. physical service.

Is my current method of reading the Bible an extension of this---I have become a slow reader, pondering and letting the scriptures breath, like Mary might, as opposed to moving through scripture efficiently as Martha.

The Essex Congregational Remembrancer goes so far as to suggest Martha's conduct was sinful:

"There was evil passion in her conduct. It was the warmth of her temper which prompted her to make the appeal, “Lord, dost Thou not care that my sister hath left me to serve alone?” She felt irritated because her sister did not think and act like herself. She measured her sister’s conduct by her own line, and hence her rash reflection on Mary’s composure." 

Our Lord's rebuke is not aimed at hospitality, nor at a life full of energy and business. It is intended to reprove that fussy fretfulness which attempts many unneeded things, and ends in worry and fault-finding. It does not set a life of religious contemplation above a life of true religious activity, for contemplation is here contrasted with activity put forth with a faulty spirit. The trend of the New Testament teaching shows that a man must be a doer as well as a hearer of the Word. -BI

'Christ in the House of Mary and Martha', Vincenzo Campi

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Spurgeon's Commentary:

The Martha spirit shows itself in the censuring of those persons who are careful about Christ’s word, who stand up for the doctrines of the gospel, who desire to maintain the ordinances as they were delivered unto them and who are scrupulous and thoughtful, and careful concerning the truth as it is in Jesus. Mary, treasuring Up every word of Christ, Mary, counting each syllable a pearl, is reckoned to be unpractical, if not altogether idle. Contemplation, worship, and growth in grace are not unimportant. I trust we shall not give way to the spirit which despises our Lord’s teaching, for if we do, in prizing the fruit and despising the root we shall lose the fruit and the root too. In forgetting the great well-spring of holy activity, namely, personal piety, we shall miss the streams also.

The Martha spirit crops up in our reckoning so many things necessary. To bring us back to first principles, “one thing is needful,” and if by sitting at Jesus’ feet we can find that one thing, it will stand us in better stead than all the thousand things which custom now demands. To catch the Spirit of Christ, to be filled with Himself, this will equip us for godly labour as nothing else ever can.

 THE MARTHA SPIRIT INJURES TRUE SERVICE.
1. It brings the least welcome offering to Christ.
2. It brings self too much to remembrance.

The manner of her action was being refined. Her estimate of Christ was truer than Martha’s. Those who think not, who meditate not, who commune not with Christ, will do commonplace things very well, but they will never rise to the majesty of a spiritual conception, or carry out a heart-suggested work for Christ....She struck out a spark of light from herself as her own thought, and she cherished that spark till it became a flaming act.-C. H. Spurgeon

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The story of the good Samaritan had an unexpected twist to it. It started off to answer the question “Who is my neighbor?” But it ended by posing the question “To whom do you prove yourself a neighbor?” BB

Section 84

Section 84
PARABLE OF THE GOOD SAMARITAN
(Probably Judea)
LUKE 10:25-37

I remember this parable emphasized in my Catholic childhood---by my "CCD" teachers, not by my parents, who to my knowledge, never commented about the Bible. This morning, I noticed the larger context more than the parable itself.

The older I grow, the more I notice and appreciate context in all areas of reading and life.   Context is the frame by which we begin to understand a text or a person on a deeper level.

Here the context is malicious---it's not just a random person with an earnest question, but a lawyer with an agenda, setting a trap.  Jesus is a master at turning manipulators back on themselves.

The lawyer tries to narrow the issue to something he can control or justify which also reveals his heart nature:

But he, desiring to justify himself, said to Jesus, “And who is my neighbor?”  Luke 10:29

"[The lawyer] sought to justify himself. Why should he? No one had accused him. There was a consciousness of fault and his heart rose up in pride to resist. He asked, “Who is my neighbor?” It was an evasive tactic on his part.-BKC

But Christ keeps the focus on the doing, not the speculating:

The Good Samaritan,1890

 "And he said unto him, Thou hast answered right: this do, and thou shalt live."  Luke 10:28

 "The lawyer had asked his question simply as a test. With him the law was simply matter for speculation and theory, and the word "do" was very startling. It showed the difference between his and the Master's views of the law. He had hoped by a question to expose Jesus as one who set aside the law, but Jesus had exposed the lawyer as one who merely theorized about the law, and himself as one who advocated the doing of the law." -Fourfold

I appreciate this observation as well which points out that the Samaritian combined thought, resources and action--not just one or two facets of himself but all:

 "His eye and heart and hand and foot and purse were all subservient to the law of God."--Fourfold Gospel

We prefer to serve in our way, in our "sweet spot," but this teaches broader mercy and service.

"All the laws and teachings of God are to be generously interpreted (Matt. 5:43, 44) and are to be embodied in the life--Matt. 7:24-27." -BKC

Every detail is beautifully adapted to bring out the lesson that the obligation of neighbourly affection has nothing to do with nearness either of race or religion, but is as wide as humanity. -MacLaren

The nations have not yet learned the deep, simple truth of this parable. It absolutely forbids all limitations of mercy and help. It makes every man the neighbour of every man. It carries in germ the great truth of the brotherhood of the race. -MacLaren

"Power or advantage of any kind is not a personal possession, but a trust. “I am a debtor both to the Greeks and to the barbarians; both to the wise and to the unwise,” wrote Paul...The half-dead man had a claim upon priest and Levite and Samaritan. Priest and Levite were faithless to the trust God’s providence brought them opportunity to administer."  -G. E. Horr, BI

"God has never left the greatest questions of the human heart unanswered. The great answer to this question about eternal life was not given first of all by Jesus Christ as He appeared in the flesh. Jesus Himself referred to the oldest record; inferentially He said—That question has been answered from the beginning; go back to the very first revelation and testimony of God, and you Will find the answer there. Yet the question is put very significantly: “How readest thou?” There are two ways of reading. There is a way of reading the letter which never gets at the meaning of the spirit. There is a way of reading which merely looks at the letter for a partial purpose, or that a prejudice may be sustained or defended. And there is a way of reading which means, I want to know the truth; I want to see really how this case stands; I am determined to see it. He who reads so will find no end to his lesson, for truth expands and brightens as we study her revelations and her purposes. He who comes merely to the letter will get but a superficial answer in all probability. It was, therefore, of the highest importance that the lawyer should tell how he had been reading the law."  -BI

"We do not always turn our knowledge into wisdom. We know the fact, and we hardly ever sublimate the fact into truth." -BI

He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”  Luke 10:37

Section 82
DISCOURSE ON THE GOOD SHEPHERD
Jerusalem, December, A. D. 29.
JOHN X. 1-21.
p.150 of 243 in Fourfold Gospel Document  (61.7%)


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Jon Courson Commentary:

While the sheep stayed in the communal sheepfold, all of the shepherds would return home each night except the one who would act as a porter, or watchman. In the morning, the shepherds would return for their flocks. How did they know whose sheep was whose if they were all mixed together in the sheepfold? Each shepherd had a distinctive call, or song, to which only his own sheep responded.

In Rev_2:17, we are told that our Great Shepherd, Jesus Christ, will give us new names that will fit us perfectly and that we'll possess for eternity.

You can always tell when a stranger creeps into the flock. He will cause division. Knowing something's not quite right, the sheep will scatter.
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All BKC Commentary:

Jesus developed this analogy in several ways. The connection with the preceding chapter is seen in Jesus’ contrast of the Pharisees with the man born blind. The Pharisees - spiritually blind while claiming insight (Joh_9:41) - were false shepherds. As the True Shepherd, Jesus came to seek and to heal. His sheep hear and respond to His voice.

 The point of this figure of speech consists in how a shepherd forms his flock. People come to God because He calls them (cf. Joh_10:16, Joh_10:27; Rom_8:28, Rom_8:30). Their proper response to His call is to follow Him (cf. Joh_1:43; Joh_8:12; Joh_12:26; Joh_21:19, Joh_21:22).

.Jesus predicted His resurrection twice (He would take… up His life again [Joh_10:17-18]) and His sovereignty (authority) over His own destiny. His death was wholly voluntary: No one takes it from Me. Jesus was not a helpless pawn on history’s chessboard.



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All Fourfold Commentary:

 They did not come in the ways ordained of God.]

[Several small flocks were sometimes kept in one field. The door was fastened from the inside with sticks or bars by the porter, who remained with the sheep during the night, and opened for the shepherds in the morning. The fold is the church, Christ is the door, the sheep [468] are the disciples, and the shepherd is Christ. The porter is probably part of the drapery of the parable. If he represents anybody, it is God, who decides who shall enter through the door.]

10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. [Through the life of Jesus, as through a heavenly portal, men have entered upon true civilization, with its schools, colleges, railroads, telegraph, telephone, and innumerable privileges and liberties.]

 11 I am the good shepherd [The relations of Christ to his people are so abounding and complex as to overburden any parable which seeks to carry them. He is not only the passive doorway to life, but also the active, energizing force which leads his people through that doorway into life]:

 14 I am the good shepherd; and I know mine own, and mine own know me, 15 even as the Father knoweth me, and I know the Father [Our Lord's relationship to his flock is one of mutual knowledge and affection, and is far removed from the spirit of hire.

The knowledge existing between disciple and Master springs from mutual acquaintanceship and love. Thus it is the same kind of knowledge which exists between Father and Son, though it is not of the [470] same quality, being infinitely less full and perfect]

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Section 83
MISSION AND RETURN OF THE SEVENTY
(Probably in Judea, October, A. D. 29.)
LUKE 10:1-24.

"On His way to Jerusalem Jesus was sending out messengers to all the towns in order to give people opportunities to accept His message. Only Luke records this incident." -BKC

"The report of the seventy is more joyous than that of the twelve, for the sayings of the latter on their return were overshadowed by the news of John the Baptist's death."-BKC

"The 72 were supported by those who accepted their message (Luk_10:7). Through hospitality people would show whether or not they believed the message of the kingdom. To the believing cities the message was to be, The kingdom of God is near you. The Messiah was coming, and He could bring in the kingdom. Even the cities that rejected the message were to be told that the kingdom was near." -BKC

After spending time with His disciples, Jesus will now commission them for service. And as He does, we find in this chapter three clear priorities for life: We are to be ambassadors for Christ, neighbors like Christ, and lovers of Christ

"Rejected by the mass of the people, Jesus looked upon His humble followers and rejoiced in the Spirit, thanking the Father for His matchless wisdom. The seventy were not the wise and prudent men of this world. They were not the intellectuals or the scholars. They were mere babes! But they were babes with faith, devotion, and unquestioning obedience. The intellectuals were too wise, too knowing, too clever for their own good. Their pride blinded them to the true worth of God's beloved Son. It is through babes that God can work most effectively." -Believer's Bible

Section 81 continued...

Section 81
CONTENTION OVER THE MAN BORN BLIND
Jerusalem.
JOHN 9:1-41

Did Jesus come to judge or save?


Occasionally I'll be reading the New Testament and different passages clash in my mind.  Here's an example:

"Jesus said, “For judgment I came into this world, that those who do not see may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him, “Are we also blind?” Jesus said to them, “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains. John 9:39-41

x

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God." John 3:16-18

So which is it?  Or both?  In John 9, Jesus teaches that he came for judgement.  In John 3, he states that God did not send Christ to condemn but to save.

In a prior exchange with the Pharisees, he states:

"You judge according to the flesh; I judge no one. Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me.  John 8:15-16

Again, which is it?  And is Christ undecided or mixed: "Yet even if I do judge...."

I've got to believe my understanding is impeded by the translation or God's progressive revelation.

Here is more digging.

That's one of the things I love about Bible scholarship--there's a rich history of strong thinkers who confronted the same hard questions before me.  This intellectual rigor and conversation helps me to bear the weight of the mysterious and unclear.

The Pulpit Commentary acknowledges the complexities of the issue rather than smoothing it over, which I appreciate.

"I judge no man. Numerous efforts have been made to find the underlying modification of this assertion." -Pulpitxd

And, it offers a potentially helpful framework when trying to understand some of the more cryptic aspects of his comments:

"The prince of this world is judged by the simple uplifting of the Son of God; and so, though he did not come to judge or condemn, yet judgments did, by the very necessity of his nature, proceed from him.  Even if I judge—if by the mere contact of his purity and love and healing power with those who will not come to him for life, judgment is pronounced—my judgment is true; £ i.e. trustworthy. ." -Pulpit

"Christ's testimony concerning himself, his implicit judgments on human nature, his indirect condemnation of the whole crowd, by his gracious refusal to condemn the sinful woman to immediate doom, all issue forth with the sign manual of Almighty God, with whom and in whom he dwells as the only begotten Son." -Pulpit

This helps some too:

"And Jesus said [not addressing anyone in particular, but rather as summing up the whole incident], For judgment came I into this world, that they that see not may see; and that they that see may become blind."  John 9:39  [The life course of Jesus attracted the needy and repelled the self-satisfied, and was therefore a continuous  judgment. Those conscious of their deficiencies and ready to ask for light received it (verses 36-38), while those satisfied with their own opinion became daily more blinded by their bigotry. See verses 24 and 34, and Matt. 11:25.] 40 Those of the Pharisees who were with him [not as disciples, but for curiosity's sake] heard these things, and said unto him, Are we also blind? 41 Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see: your sin remaineth. [If you were conscious of your spiritual darkness, and sought light, you either find it or not be blamed for your failure to do so. They could see if they would, and were responsible for their blindness.]
-Fourfold Gospel

One thing I like about the comment above is that it speaks to the complexity of the issue---its not a single variable but multiple variables operating under supernatural, spiritual influences.  My conclusion to this point in my faith journey is that the Lord has not chosen to reveal the mystery of precisely how and why some are able to believe and others remain blind.   Salvation is clearly of God--that is taught explicitly in multiple passages.  But, passages like the one above also hint that man is not a completely inert pawn being moved around by a capricious God.  If anything these passages teach the importance of man checking his spirit, examining his heart, and that God will meet anyone with good intent half way. God wishes no one to be lost.

Sections 79-81

Section 79 
THE STORY OF THE ADULTERESS (Jerusalem)
JOHN 7:53-8:11

The authenticity of this story is hotly contested among scholars as it is not in many early manuscripts. I'm not sure what I think about the issue and would have to dig more.  In terms of it being consistent with Christ's other teachings, in some ways it is keeping with Christ's emphasis on forgiveness but the part about he who is without sin, cast the first stone does not necessarily seem consistent.  It's hard to put my finger on, but I feel like Christ would say it's not our business to cast stones either way.  It's not the "sin" that makes the judgement okay or not okay.  One could argue that Christ's goal was to provoke the accusers to think about the condition of their own hearts through this statement.  But Christ doesn't seem intent upon trying to teach his opponents.  Typically he acknowledges their blindness and comments upon it, but reserves his more teachable comments for the disciples and crowds.  If he were to teach this concept, I feel like it would be to the disciples or in a parable.  These are just initial thoughts---flawed and premature, I'm sure.

Section 80 
MESSIANIC CLAIMS MET BY ATTEMPT TO STONE JESUS
(Jerusalem. October, A. D. 29)
JOHN 8:12-59

Both of these feature increased attention, questions, and attacks from the Pharisees and Jews in general.

Section 81 
CONTENTION OVER THE MAN BORN BLIND
(Jerusalem.)
JOHN 9:1-41

On the Nature and Origin of Sin

The blind man comes under notice after the disciples ask whether he or his parents sinned, resulting in his blindness.  Christ responds that neither is the case, which commentators take pains to clarify meant that this man's blindness was not a result of a specific sin but of the fallen nature of the world in general.

Nothing is new under the sun as Solomon observed; to this day we still struggle with questions on the nature and origin of sin.  In this story of the man blind from birth, the disciples begin the discussion, asking whose fault it is that the man was born blind--his or his parent's?

I've taken time to trace some of the differing Biblical perspectives on sin from the references of Roberson's Word Pictures. On the idea that suffering/illness is the result of specific sin a person's life, there is precedence of the generational repercussions of sin in Exodus:

"You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments." Exodus 20:5-6

Ezekiel teaches the concept of the individual's responsibility for sin:

"The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself." Ezekiel 18:20

Preserving the larger context is important, and the larger teaching of this passage is the value of turning from one's sin--that there is significance in a person's "turning" for good or evil, whether you are righteous person who unfortunately falls into sin or a wicked person who fortunately turns from their sin.  Both ways, Ezekiel is clear that Lord only wants the best for us:

"For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live.”  Ezekiel 18:32

 In Luke, Jesus likewise refocuses the issue to present repentance as well:

"There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish." Luke 13:1-3

The book of Job teaches that there are exceptions---a righteous man may suffer without personal fault. But note that the thrust of this book is to teach this exception.  From the beginning, the narrative takes pains to establish that Job was a righteous man who suffered without fault:

"There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil."  Job 1:1

Is the book setting forth a general principle or an exception to that principle?  It's a complex question that would require me to dive into Job fully to answer with any degree of intelligence.

Medieval, unknown, “The Healing of the Blind Man and the Raising of Lazarus,” Honors Art at the Met 2016, accessed December 11, 2018, http://honorsartatthemet2016.ace.fordham.edu/items/show/25.

Our Fascination with the How of Healing

One thing that interests me in this narrative is the progression of the blind man's understanding and faith. Again,we have a Sabbath Day healing which sparks the criticism of the Pharisees.

The neighbors stir up trouble after the healing; instead of being happy for the man, they become over fascinated to determine the cause and report Christ's actions to the Pharisees.

"The neighbors and those who had seen him before as a beggar were saying, “Is this not the man who used to sit and beg?”
He kept saying, “I am the man.”
So they said to him, “Then how were your eyes opened?”
He answered, “The man called Jesus made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So I went and washed and received my sight.”  They said to him, “Where is he?” He said, “I do not know.”"
-John 9:8-12

And the Pharisees follow their lead:

"So they said again to the blind man, “What do you say about him, since he has opened your eyes?” He said, “He is a prophet.” -John  9:17

"So for the second time they called the man who had been blind and said to him, “Give glory to God. We know that this man is a sinner.”
He answered, “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.” John 9:24-25

The healed man becomes a witness:

"If this man were not from God, he could do nothing.” John 9:33

And then a convert:

He said, “Lord, I believe,” and he worshiped him. John 9:38

They said therefore unto him, What did he to thee? how opened he thine eyes? He answered them, I told you even now, and ye did not hear; wherefore would ye hear it again? would ye also become his disciples? John 9:26-27

"Perceiving that their boasted knowledge as to the frauds of Jesus was untrue, and that they were even then questioning him to obtain material to be used against Jesus, he declines to repeat his statement and shows them that he understands their sinister motive in questioning him by ironically asking them if they wished to become disciples of Jesus."-BKC 

 We agree with DeWette that his expulsion from a hall "would not be important enough to occasion verse 35."] 35 Jesus heard that they had cast him out [His was a sad plight, indeed. To be put out of the synagogue [466] was to be put on a level with the heathen, and to be left without a country or a religious fellowship]; and finding him, he said, Dost thou believe on the Son of God? [Being cut off from all that came through Moses, Jesus was leading him into all that came through the Son of God.]

Great observation: "To the outcast of the synagogue here and to the outcast of the nation at Jacob's well (John 4:26), how fully Jesus revealed himself!]-Fourfold

Section 78 continued...

Section 78 continued...
IN THE TEMPLE AT THE FEAST OF TABERNACLES
(October, A. D. 29.)
JOHN 7:32-52

"On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” John 7:37-38

Jon Courson's comments here shine:

"To commemorate the miraculous provision of water, a procession of priests would draw water from the pool of Siloam and pour it out on the floor of the temple courtyard during each day of the feast. On the eighth day, the last day, the great day of the feast, however, the priests would return from the pool of Siloam with empty vessels, signifying that when the Israelites entered the Promised Land, water from the rock was no longer needed. The Feast of Tabernacles not only commemorated the past—it anticipated the future. As the priests symbolically poured out their empty vessels on the last day, the high priest would read Isa_44:3 : "For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring.""

Jesus makes this most extraordinary claim and offer on the final day, the "great day" of the feast. One of the most striking aspects of personality is that he is alternatively super reserved or incredibly bold.  He was not put together like an average person. Instead, Christ was laser focused on His mission, God's will, and completely disregarded any approval of men.  Sometimes he chose to interrogate and debate, but other times he kept his thoughts to himself and quietly went on his way.

Alexander MacLaren points out that his proclamation about quenching thirst is just one more instance of Christ connecting Old Testament promises to his New Testament fulfillment of them:


"So here is one more instance to add to those to which I have directed your attention on former occasions, in which, in this Gospel, we find Christ claiming to be the fulfilment of incidents and events in that ancient covenant, Jacob’s ladder, the brazen serpent, the manna, and now the rock that yielded the water. He says of them all that they are the shadow, and the substance is in Him." -Alexander MacLaren

Here's another example of his boldness:

  So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know. John 7:28

"....Cried out introduced a solemn announcement" BKC

This is the same "cried out" of John the Baptist in the wilderness.  It's bold, not meek, and must have been offense-provoking to the prideful Pharisees.

We also see this "difference" in Jesus through the comments of his contemporaries.  These officers, who were tasked with securing Christ and bringing him to the Pharisees, end up not fulfilling their duty because they were overcome by the impact of his words:

"The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?”
The officers answered, “No one ever spoke like this man!”  John 7:45-46

Section 77 & 78

Section 77
AS TO SACRIFICE FOR CHRIST'S SERVICE
Samaria. Probably September, A. D. 29.
LUKE 9:57-62

Overview--In this section, three men come to Jesus wishing to follow him.  Christ gives directives to each.

From the Pulpit Commentary:

"SUCCESSFUL WORK REQUIRES FAITHFUL DEALING WITH INDIVIDUAL CASES. (Verses 57-62.) As Jesus was moving upwards to the capital, the people perceived that a crisis was at hand. Hence the desire of some on insufficient grounds to cast in their lot with him who is to be the conquering King.

Here is a case in point. A man comes and professes his willingness to be a follower of Jesus wheresoever he goeth. But Jesus undeceives him by indicating that he is not going to be sure of any lodging in this world. Perhaps the man was hoping to reach a palace by following him; but Jesus shows that the birds and beasts have more certain lodgings than he. He thus laid bare the man’s danger, and prevented a rash decision.

The second case is an invitation to the individual by Jesus himself. It is a case of bereavement, and Jesus seizes on it to secure a disciple. He knew that the best thing this broken-heart could do would be to become a herald of his kingdom. The bereaved one naturally enough asks leave to go and bury his father, but Jesus assures him that there are sufficient dead hearts at homo to pay due respect to his father’s remains, and the formalities of the funeral may only change his promptitude into delay and neglect; and so he urges him to become a preacher at once.

A third case is that of one who is ready to follow Christ, but wishes to bid those at home farewell. Our Lord tells him the danger of looking back. The farewells at home might have resulted in a farewell for ever to Jesus. It is thus Jesus shows the importance of dealing faithfully with individual souls. We have the secret of successful work laid clearly before us."—R.M.E.


Section 78 
IN THE TEMPLE AT THE FEAST OF TABERNACLES
(October, A. D. 29.)
JOHN 7:11-31

"It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda." -BKC

Excellent overview framework here by Pulpit Commentary:

"Ch. 7-10. contain the record of the conflict between faith and unbelief in the metropolis. At first the narrative indicates a vast amount of critical inquiry, of unsettled opinion, of angry disappointment and a certain readiness to be convinced on the part of one section or another. The secrecy of the Galilean village is contrasted with the broad arena of the temple courts. "The Jews," or leaders of opinion and authority in Judaea and Jerusalem, who were hostile, are seen in contrast with "the Jews who believed on him" (Joh_8:31). There are multitudes and multitudes (Joh_10:12, Joh_10:30, Joh_10:31), priests and Pharisees (Joh_10:32), the synagogue, and the blind beggar with his fearful and temporizing parents (Joh_9:1-41.). There are those who are deeply plotting Christ’s destruction, and those who are indignant that any suck plot is being hatched (Joh_7:20). The discourses treat the deepest questions of ethics and theology, national prejudices and the Divine correction of them. The conversations are fragmentary, broken in thread, and yet closely interwoven, while a life like circumstantiality pervades the entire narrative, which argues strongly in favour of its historicity and authentic character. It is the record of definite acts and genuine questions, veritable rebukes and repartees, which have a permanent value as an insight into the character, mind, and Person of the Lord."

"The Jews therefore marveled, saying, “How is it that this man has learning, when he has never studied?” So Jesus answered them, “My teaching is not mine, but his who sent me." John 7:15-16

"If Jesus were only self-taught (speaking on His own) or a genius, then His ministry would be self-exalting. But He did not seek honor for Himself. The true goal of man should be to glorify (honor) God and enjoy Him forever. Jesus is what man ought to be. His purpose is to represent His Father correctly (Joh_1:18). He is a Man of truth (i.e., reliable; cf. Joh_6:28; Joh_8:26) without any injustice." -BKC

"The religious authorities figured that either a person studied in a traditional school or else he was self-taught. But Jesus’ reply pointed to a third alternative. His teaching was from God who had commissioned Him (cf. Joh_12:49-50; Joh_14:11, Joh_14:24). Jesus was God-taught, and to know Jesus properly one must be God-taught (Joh_6:45). In order to evaluate Jesus’ claim, one must desire to do God’s will. Since Jesus is God’s will for man, people must believe in Him (Joh_6:29). Faith is the prerequisite for understanding. Without faith it is impossible to please God (Heb_11:6)." -BKC

This commentary from the BKC mirrors my own experiences.  As a literature student in college, I took a class on the Bible which gave me a better understanding of the genres and issues of Biblical scholarship, but it had little impact on my understanding of God and His ways.  The road to faith is mysterious, not merely a matter of passing on information from other men or spiritual truths.  An over or only focus on scholarship leads to cold legalism then and now.

A piece of oneself---a mystical piece--must interact with God's Spirit, causing a type of spiritual chemical reaction that renders the soul new.  This is the mystery, the conversion, the second birth of faith.

The "anyone" in both of these images is an encouragement to me---anyone is inherently inclusive.  God reaches out to anyone willing to do His will, to humble Himself.  Heaven will not be full of "country club" legalists, but of those who stepped out, even tentatively, fearfully, seeking Him in faith. It teaches a gospel of trust linked up with action and life change.

This passage from The Pulpit Commentary highlights the complexity of the balance between the will and action:

1. The internal verification.
(1) It springs from the disposition or desire to do the will of God.
(a) The will of God represents all that is included in doctrine and duty, but it specifically regards man’s salvation. "For this is the will of God, even your sanctification’’ (1Th_4:3).
(b) It is not deed, but will, that holds the primary place in Christian life. The will represents the motive power; the deed is but the outcome of the will. Yet they are inseparably linked in the designs of grace as well as in the experience of the saints—"for it is God that worketh in you, to will and to do of his good pleasure."  -Pulpit Commentary

Faith is not an act of the intellect.  This truth feels right to me.  If we could get there through intellectualism, the Church would be brimming with thinkers and academics.  The Lord loves the analytical too, but they bring their handicaps---their suspicions, their lack of trust.

Even the heathen Aristotle says, "The mind’s eye is not capable of rightly judging without moral virtue." It follows from this fact that
(a) unbelief is more the fault of the heart than of the intellect. Therefore Scripture speaks expressively "of the evil heart of unbelief" (Heb_3:12).
(b) Religion is essentially a matter of life as well as of thought. Therefore the Jews could not understand the will of God concerning the Messiah, for they were altogether out of sympathy with it.
(c) Faith is, therefore, not the result of a logical operation. It is "the gift of God;" it is "given to us to believe." -Pulpit Commentary


(1) The false teacher seeks the praise of men for his own exaltation. The scribes and the Pharisees exulted in their traditions and their glosses and their interpretations of the Bible. -Pulpit Commentary

What do I exalt in?  May it be only the praise of God and not men.  May I not become overly absorbed in the academic but recognize the academic is a subordinate tool of the will and spirit.