098. Chapter 39 - Jesus at the Feast of Dedication
Chapter 39 - Jesus at the Feast of Dedication
John 10:22-39 The Feast of Dedication
“And it was the feast of the dedication at Jerusalem: it was winter; and Jesus was walking in the temple in Solomon’s porch” (John 10:22, John 10:23). The Feast of Dedication was one of two feasts which the Jews had added to the three commanded in the law. The other extra feast was the Feast of Purim in February, which celebrated the victory of the Jews in Persia through the leadership of Esther and Mordecai. The Feast of Dedication was instituted by Judas Maccabaeus to commemorate the recapture of Jerusalem from the Syrians and the renovation and rededication of the temple after all the defilement which Antiochus Epiphanes had perpetrated. His worst insult was the offering of a pig on the pagan altar he had established. This feast came on the twenty-fifth of Chisleu; in other words it was about the time of our Christmas. A little more than two months had passed since Jesus’ last visit to the capital, as recorded by John. The Feast of Dedication was also called “The Feast of Light” because of the impressive manner in which lights were used in the solemn processions. Illuminations, the carrying of palms (the symbol of victory), and the singing of psalms marked this feast.
Solomon’s Porch
Solomon’s temple had been destroyed by Nebuchadnezzar. The temple had been rebuilt and the city made secure under the leadership of Zerubbabel, Ezra, and Nehemiah. Herod the Great proposed to the Jews that if they would permit him to tear down this modest structure, lie would erect one of the great wonders of the world in its place — a temple comparable to the grand temple Solomon had built. The Jews at first feared to give permission because they suspected Herod wanted to destroy their temple and leave them with no place to worship. The great temple which Herod built had a long colonnade, or covered cloister, forming its eastern boundary. This structure was called Solomon’s porch. John’s mention of the season and the place fit perfectly. It was winter; the elevation of Jerusalem was high and cold, and rain or snow could be expected at this season; hence Jesus met the cold, inclement weather by teaching in this great covered cloister where many could assemble and yet find protection from rain and could meet the chill of winter by walking with Jesus as He taught.
Three Visits to Jerusalem
“The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly” (John 10:24). John gives three distinct visits to Jerusalem during the period between the close of the Galilean ministry and the final week: (1) the Feast of Tabernacles (John 7:2); (2) the Feast of Dedication (John 10:22); (3) the final Passover (John 12:1). Luke speaks three times of Jesus’ going up to Jerusalem during this period (Luke 9:51; Luke 13:22; Luke 17:11). Some hold that these are merely occasional reminders by Luke that Jesus was going His way in a leisurely journey toward Jerusalem, gradually approaching as the final Passover drew near. But since we know from John’s account the length of time involved and the three definite journeys to the capital, it seems more probable that Luke is noting briefly the three journeys to Jerusalem, which he does not attempt to describe in detail. John concentrates on the campaigns of Jesus in Jerusalem and fills in many gaps left in the Synoptics. There is an evident change in time indicated in John 10:22-24 from the discussions recorded immediately preceding. The manner in which the location of this scene in Jerusalem is noted, the time of the feast, and the season of the year all indicate the passage of time from the Feast of Tabernacles in the fall to midwinter and a return of Jesus to Jerusalem after campaigning outside the city. The insertion of this account into the record of Luke at just this point is conjectural. We cannot be sure how the two accounts are to be fitted together. They both give a great amount of material which Matthew and Mark do not record. The Controversy The Jews renewed the controversy as Jesus returned to the capital. They came round about him seems to mean that they encircled Him as He was walking and teaching in Solomon’s porch. They pressed in about Him and apparently separated Him from His disciples, who were thrust into the background as Jesus was left alone to face His enemies. They then demanded that He no longer leave them in suspense, but tell them plainly whether He was the Christ. We cannot tell whether all this group was hostile or how far a division of opinion still existed among them as to the identity of Christ and the proper attitude toward Him.
They made a threefold attempt to force Jesus to make such a clear declaration of His deity as would enable them to execute Him on the spot for blasphemy (John 10:24, John 10:31, John 10:33). Jesus made a threefold answer to their question, to their attempt to stone Him, and to their accusation. Each time Jesus reminded them of His great miracles which they themselves had seen, which they could not deny, and which gave them heaven’s answer to their question about His being the Son of God. The question they asked was whether He was the Christ, but they really wanted to know what kind of Christ — a supernatural Christ, the Son of God? Recent efforts have been made to show that the Jews considered it blasphemy for any person to claim to be the Christ. This is part of an attempt to deny that Jesus ever claimed to be the Son of God. But this whole argument is without foundation. How could the Christ ever have appeared and identified Himself if automatically a claim to be the Christ brought the death penalty for blasphemy? There is nothing in the Old or New Testaments to substantiate such a theory. Every time the Jews assailed Jesus as guilty of blasphemy it was because He claimed to be the Son of God. Observe how it stands out in this passage: “Thou, being a man, makest thyself God” (John 10:33).
Why “in Suspense”? The Jews claimed to be in suspense because Jesus had not made His claims clear. But they were not in suspense in the sense of being willing to believe or of being tossed between doubt and faith, except so far as there were some in the midst who disagreed with the chief priests and the leading Pharisees, who had tight control of the Sanhedrin. Having closed their minds to Jesus’ teaching and miracles they were merely seeking evidence upon which to destroy Him. Jesus had repeatedly affirmed that He was infinitely more than the worldly messiah they anticipated. He had affirmed His universal authority over all things (Matthew 11:27). He had declared that whatsoever God did, He did (John 5:17); that He would be the Judge of all mankind in the final day by the authority of the Father (John 5:27); that He was the Light of the world (John 8:12); that if they did not believe on Him they would die in their sins (John 8:24); that He had the power on earth to forgive sins (Matthew 9:5, Matthew 9:6; Mark 2:5-9); that if a man would keep His saying he would never see death (John 3:35, John 3:36; John 5:24, John 5:25; John 6:44); that He had come down from heaven to earth and was to be honored as God is honored (John 3:31; John 5:23). On a great number of occasions Jesus had declared His deity so plainly that they had declared they had the evidence they sought and attempted to kill Him. Yet now they claimed they had been held in suspense. Jesus’ declarations had been so profound and so intertwined with miracles which had confirmed the truth of His claims, that they could not use them in a trial. In the final trials before the Jewish high priest they asked a direct affirmation from Jesus and received a categorical answer from Him.
Declarations and Proof The declarations of Messiahship which Jesus had given in the simplest language had been to the Samaritan woman at the well (John 4:26) and to the man born blind (John 9:37). On numerous occasions He had accepted the title when conferred by others, as in the case of Nathaniel (John 1:49) and Peter (Matthew 16:16). But these cases had been more or less private. Jesus had avoided more definite public declarations of His Messiahship because of general misunderstanding about the nature of the Messiah. The people had to be instructed first as to what sort of Messiah the Old Testament had predicted. Jesus responded to their request on this occasion by the plain assertion that He had told them many times, but they had refused to believe. He joined this assertion to a citation of His many miracles which proved His claims. His Sheep
“Ye believe not, because ye are not of my sheep” (John 10:26). They had not chosen to be of His flock and to accept His guiding care. So long as they stubbornly refused to hear and see, nothing more could be done for them. This same illustration of His relationship to His followers Jesus had used in sermons here at the capital on two preceding visits. They were in the dark because of their own deliberate refusal to believe, to hear, and to see. If they had listened with an open heart, they would have believed and would have been His sheep. The Shepherd
“I give unto them eternal life” (John 10:28). They had requested this very sort of affirmation of His deity; yet it was so profoundly impressive that they could not use it against Him. “My Father, who hath given them unto me, is greater than all.” Here is a further declaration of deity. Those who believe in the doctrine of “once in grace always in grace” like to cite this passage as proof. “No one shall snatch them out of my hand” (John 10:28). But Jesus is affirming the supreme, invincible power of both the Father and the Son. The devil constantly seeks to snatch the sheep from the hands of the Shepherd. But the devil cannot overcome God or His Son. Jesus does not affirm that the person cannot of his own will turn back into the world and be lost. Instead He gives the promise that with every temptation there will be a way of escape. Observe how Jesus placed the responsibility on the sheep: “They follow me.” Those who continue to follow Him find comfort in this verse, but it offers none to those who turn back from following Him. No one can take away from Jesus those who cling to Him. Each man is the arbiter of his own fate; he always has the promise of Jesus’ presence and help if he will avail himself of the promised aid. The greatness of God is introduced into this argument, not to contrast the power of God with His own, but to show that the Son is not alone in giving His protecting care to the sheep. Man, while he can kill the body, cannot kill the soul (“snatch them out of the Father’s hand”), for God is almighty and guards His own. John 10:29 is parallel to John 10:28, and the final assertion of deity in John 10:30 unites them.
Assertion of Deity
“I and the Father are one” (John 10:30). They had asked for a clear declaration of His deity. This is one of the most tremendous assertion of deity Jesus ever gave. Jesus had repeatedly affirmed that He was one with the Father in will, in action, in knowledge, in love, in judging the world. Here the primary reference is to the unity of the Father and the Son in the exercise of almighty power to protect His followers. Modernists attempt to make this statement of unity merely a figurative one, such as might be made by any godly man; they offer the same dilution to the assertion, “He that hath seen me hath seen the Father” (John 14:9). Their efforts meet complete refutation when Jesus affirms His eternality: “Before Abraham was born, I am” (John 8:58). The affirmation in John 10:30 is very precise. Jesus did not use the terms Son of Man or my Father. He made an unambiguous reference to Himself and to God. The word one is neuter, implying essence.
Attempt to Stone Jesus
“The Jews took up stones again to stone him” (John 10:31). Here is concrete proof of the fact that Jesus claimed deity. The Jews saw it clearly. They felt they now had proof for their charge of blasphemy and could proceed to kill Jesus immediately. The verb used, took up stones, means to bear or to carry; the stones may not have been immediately available, but repair work on the temple may have caused them not to be too far distant. The scene was dramatic in the extreme; the disciples huddled in a group; the multitude was awe-stricken; the furious mob of Jewish leaders rushed about to secure stones with which to kill Him; and the Son of God stood calmly in the midst compelling them to halt and listen to His further questions. The Miracles
“Many good works...for which of these works do ye stone me?” (John 10:32). This was a very skillful question. Jesus brought into the foreground the miraculous evidence which substantiated the truth of His claims. He demanded that they name the miracle for which they were going to kill Him. Instead of naming a claim to deity, they were asked to name one of the miracles they had seen. Many good works is a telling phrase; it suggests the goodness and love of Jesus, as well as His power. It inserts inimitable pathos into the question. In a moment of time He could turn on them and destroy them all by a miracle in such fashion as prophets of God had destroyed wicked men in the Old Testament. But His heart is full of mercy; He will not bring judgment upon them until the final day. His power has been used solely for “good works” ; thus the patience of God seeks to save a lost world. Jesus’ deity is shown not merely by what He said and did, but by what He refrained from saying and doing. The Incarnation The fundamental problem of the Jews was the incarnation. How could Jesus be God when they could see that He was a man in their midst? Combined with this intellectual difficulty were their own evil passions which caused them to seize this claim as an excuse for destroying Him. Before the virgin birth was proclaimed and the resurrection and ascension took place and were made known, the difficulty in understanding the incarnation caused Jesus to be the more patient with them in their unbelief so that He cried out as He died, “Father, forgive them; for they know not what they do.” They understood clearly enough that Jesus was claiming to be God, but they took the fact that they could see He was a man in their midst as ground for blindly shutting their eyes to His life, and their ears to His teaching. Their own sinful lives magnified the problem.
God and Man
Jesus discussed this problem with them. He showed them that they did not understand either the nature of God or of man They could not explain how man had been made in the image of God in the beginning; they could not explain how the Old Testament could apply the title gods to judges whom God had inspired to be His messengers. “Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came (and the scripture cannot be broken), say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John 10:34-36). The passage Jesus quotes is Psalms 82:6. The statement in full is: “I said, Ye are gods, and all of you sons of the Most High. Nevertheless ye shall die like men, and fall like one of the princes” (John 10:6, John 10:7).
One of the surprises in the New Testament is that the tremendous declaration of Isaiah 9:6 is not quoted — the declaration that the Messiah is to be God as well as man, that the Child which is to be born, the Son who is to be given, will be called “Mighty God, Everlasting Father,” and will be an eternal Person who will reign forever. The Dead Sea Scrolls have added their confirmation to the integrity of this text. Matthew makes a powerful citation of Isaiah 7:14 in confirmation of the historical facts he records concerning the virgin birth; by a stupendous miracle of being born of a virgin the Messiah will enter the world, and God will be with us in the Person of Immanuel. But he does not cite this companion passage of Isaiah 9:6. In the final week, when on trial for His life, Jesus witnessed the good confession; in addition to His categorical answer to the high priest that He was the Son of God, He quoted Daniel 7:13, which predicted that the Messiah would be a supernatural Being “coming on the clouds of heaven.” A similar surprise is seen in the citation which Jesus selected from the Old Testament to confound the Sadducees when they confronted Him with their seven-husbands-and-one-wife refutation of the existence of heaven. One might have expected Jesus to cite actual cases of resurrection in the Old Testament which utterly destroyed their contention. But the passage Jesus did cite was one completely overlooked in the discussions — God’s declaration to Moses that He was still the God of Abraham centuries after Abraham’s death.
Man’s Kinship to God
Jesus did not cite any passage from the prophets which predicted the Messiah would be God as well as man. He discussed tile problem which the Jews had raised as to how He could be both man and God. He quoted the declaration of Psalms 82:6, in which the judges to whom God had committed His revelation were called “gods.” Elohim is plural; the pronoun ye shows it must be translated gods in this verse. Jesus pointed out that their difficulty arose from a lack in their understanding of the nature of God and “Ian. Westcott remarks, “It was therefore enough to shew in answer to the accusation of the Jews that there lay already in the Law the germ of the truth which Christ announced, the union of God and man” (Com. on John, p. 160).
Eternality of Christ
It is not possible to use this passage to support the radical view that Jesus is only the Son of God in the sense that we all are, and that the difference between Him and other men is only one of degree. In the remainder of the argument Jesus clearly distinguished between His divine Person and that of the judges who were called “gods” by reason of their being called of God to deliver His message. The central proposition which makes indubitable this distinction is His pre-existence and eternality. Just as Jesus’ most unassailable declaration of deity is the proposition of His eternality (“Before Abraham was, I am”), so here He emphasizes His pre-existence: “...whom the Father sanctified and sent into the world” (John 10:36). Before the Son left heaven to come to earth to redeem mankind, before He humbled Himself to be born of a virgin, God sanctified and dedicated Him for the divine task of man’s redemption. The Father then sent the Son into the world to carry out His purpose and plan.
Although the Gospel of John does not contain a definite, historical record of the virgin birth, this statement Jesus made to the Pharisees offers a powerful confirmation of this miracle just as was seen in the fifth and sixth chapters of John (cf. John 6:41). In His reply to the Pharisees Jesus makes the sharpest sort of contrast between the manner in which the Son of God entered into the world and the process by which every other human being has entered into it. After the creation of Adam and Eve every human being has come into existence by the natural process of generation. But this is not true of the Son of God. He always existed. He was with God in the beginning and yet God was the Word (John 1:1). He was in Heaven (John 6:41). God “sent” His Son into the world by a prodigious miracle after He had “ordained” Him or set Him apart to the grand task of saving lost humanity from sin and death. The independent, harmonious testimony of the Gospel writers is like the intricately interwoven links of a multiple-chain.
One of the most impressive declarations of the infallible character of the Scripture is this assertion of Jesus that “the Scripture cannot be broken.” This fact is true both of the Old Testament and the New. It cannot be broken into fragments which are then made to contradict one another. What the inspired writer had said in the Old Testament is in harmony with the fuller revelation which Jesus was now making. The Scripture cannot be broken in the sense that it cannot be made to contradict the truth. In the presence of His disciples Jesus offered the moving prayer recorded in John 17:1-26 : “Sanctify them in the truth: thy word is truth” (John 17:17). It should be observed here that Jesus uses the term the law to mean the entire Old Testament (John 10:34). But the same usage of Elohim to mean powerful One, or Ones, referring to those beings who were in power greater than men, is found also in the Pentateuch (Genesis 3:5) and in 1 Samuel 28:13. “It seems given to all supernatural beings, reserving, of course, its full application to the one supreme Jehovah” (Sadler). When the titles Mighty God and Everlasting Father were applied to the Messiah in Isaiah 9:6, the emphasis was again on the eternality of the Messiah: “Everlasting Father” ; “there shall be no end, upon the throne of David...henceforth even for ever.” The Jews argued that it was impossible for Him to be both man and God; therefore, He was a blasphemer in claiming for Himself the divine nature and prerogatives. The answer of Jesus to the Jews on this occasion is similar to His answer to the Sadducees: “Ye do err, not knowing the scriptures, nor the power of God” (Matthew 22:29). They presumed to judge the possibility of God’s appearing in the flesh when they were not fitted so to judge because of their human limitations. How dare they limit the power of God to reveal Himself in the Person of His Son when “gods” had been applied to mere sinful men to whom God gave His word and authority to act as judges?
Jesus followed this argument with a clear restatement of His deity: “I said, I am the Son of God.” This was the sort of clear affirmation which they had requested in the beginning of this controversy. The Jews recognized that this is the very declaration they had sought, and they again sought to kill Him for blasphemy. In closing His argument, Jesus cited again the proof which His miracles offered: that God was verifying the claims of His Son. As the Jews sought to take Jesus and slay Him, He passed through their midst in the same fashion that He went forth from the mob that sought to cast Him from the precipice at Nazareth. He was in their midst; they could see Him departing; they tried to lay hold upon Him, but they could not because he suddenly revealed His divine majesty in a way which overwhelmed them and left them without power of speech or action. Thus the discussion ended with this miraculous revelation of His deity.