Jesus From Ringside
If you fight Jesus, expect to get hit
There is a now-ubiquitous title by which a whole host of people make themselves known: “Content Creator.” This is covering term for podcasters, bloggers, vloggers, and - ahem - women who have something to show behind a paywall.
I can’t, however, consider myself a “creator.” I work with a finished product - the Bible (as well as other books and references). Yes, I write with the intention of opening Scripture for others. I don’t simply type the text of Scripture; I endeavor to present its message in a way which I hope will be helpful or insightful or just half-way interesting.
All that to say, I’m never sure how much content should arise from the smoke stacks of this dumpster fire. But when the weekend approaches, just as the swallows return to Capistrano, I sense the need to get back to work (Such as it is). Complaints may be directed to me in the comments.
With that, here is my offering.
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I’m back in the Gospel of John, and another installment of “Jesus in the Eyes of His Beholders.” We were last in Chapter 7, which records the furor which erupted as people in Jerusalem voiced their opinions about Jesus. It was contentious, to say the least.
But the confrontation which began there only escalates in Chapter 8, as John narrates the confrontation between Jesus and various Jewish listeners in the temple. In fact, the level of dispute and opposition to Jesus does not so much resemble a TED talk in the temple as a rumble in the boxing ring. And John, from his ringside seat, reports every punch and counter-punch.
Does the “fight” metaphor seem a bit much? Over the top with room to spare? Consider what happens: Jesus begins with the outrageous claim that “I am the light of the world.” This results in an instant objection from his hearers. Questions are put to Jesus, and Jesus’ answers generate further questions. There is a certain level of chaos in the back-and-forth between Jesus and his hearers. But, as we will see, things escalate to the point where Jesus must avoid a mob which is out for blood.
So, yeah, “Fight” is not a flight of our imagination.
Three Rounds
There are three sections in John’s narrative (which I will dare to call “Rounds”). They consist of v. 12-20, v. 21-30, and v. 31-59. That John intends these to be seen as sub-units is revealed in a curious way. At the end of each section, John makes an editorial note or explanation of what occurred.
What John begins in v.12, he summarizes in v.20 “These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come.”
What John begins in v.21, he summarizes in v. 30 “As he was saying these things, many believed in him.”
What John begins in v.31, he concludes in v.59 “So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.”
What occurs within these three divisions is a fight, as Jesus’ hearers contest and dispute nearly everything he says. But the hearers do not aside at a safe distance from the action. They stand within the ring and are subject to very telling blows landed by Jesus.
This is the risk inherent in fighting Jesus - you can expect to get hit. But how so? This chapter reports Jesus’ claims which prove his authority to speak for God, and he thereby calls out his hearers not as they saw themselves, but as they were before the God who sent Jesus into their world. Eleven times, in fact, Jesus asserts that he has been sent by his Father, and the Father bears witness to him. This represents the first blow.
Jesus Retains Authority to Declare the Truth of his Words
Previously, Jesus had said that if he spoke on his own, it would count for nothing (7:18). So when he announces, “I am the light of the world”, his hearers cry foul (v.13). But Jesus maintains that this is not an empty claim:
Even if I bear witness to myself, my testimony is true, for I know where I came from and where I am going, but you do not know where I came from or where I am going. You judge according to the flesh; I judge no one. Yet even if do judge, my judgment is true, for it is not I alone who judges, but I and the Father who sent me. In your law it is written that the testimony of two people is true. I am the one who bears witness about myself, and the Father who sent me bears witness about me.
The reaction of Jesus’ hearers as much confusion as it does anger. They assume that Jesus refers to an earthly father who is located somewhere in Israel. In return, Jesus confronts them with their lack of insight, not just of him, but of the Father who sent him. And John draws this first round to a close, noting that no one arrested him.
This first clash John uses to establish the authority of Jesus to declare truth. Interestingly, Jesus does not declare openly what his hearers could and should have seen for themselves. They are those “who see but do not perceive, and hear but do not understand.” And for this Jesus holds them accountable.
The next scene begins with Jesus pressing home yet another claim:
I am going away, and you will seek me, and you will die in your sins.
And where I am going, you cannot come….You are of this world, I am not of this world. I told you that you would die in your sins, for unless you believe that I am he, you will die in your sins.
This represents a second blow Jesus delivers:
Jesus Claims the Authority to Judge the Spiritual Condition of His Listeners
Once again, Jesus’ words elicit confusion. His hearers wildly take a shot in the dark: “Will he kill himself?” When Jesus repeats his claim (v.24), they revert back to square one: : “Who are you?”
This is a level of confusion which is difficult to understand apart from divinely ordained sight and divinely ordained blindness. It is at this point that John inserts a comment to make clear what was happening: “They did not understand that he had been speaking about the Father.”
But Jesus is not yet done.
So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just what the Father taught me.
With these words, Jesus spoke about who he is and what he came to do with a directness which will be matched only by his very similar words to his disciples in Chapter 12. These words make even more demands on his hearers. But, in spite of the lack of comprehension, John makes a surprising statement:
As he was saying these things, many believed in him. (v.30)
How many believed in him? What convinced them of the truth of Jesus’ words? We aren’t given any further information; except that in the ensuing exchange of words, there is an immediate new dispute that arises.
This is the beginning of the third round, an extended exchange which runs from v.31-59. And if we haven’t already recognized conflict to this point, we are in for an abrupt ending. The scene becomes deeper and darker. And the blows Jesus lands are more severe.
Jesus Displays His Authority to Expose the Violence Latent in His Hearer’s Hearts
The fourth gospel is the source of many statements which people have read, memorized, or reproduced apart from their biblical context. None of those is more renown than John 3:16. But another such statement meets us in this third section.
So Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”
These are words which which have inspired posters, plaques, and even university memorials. But when we read it in context, we encounter something unexpected.
They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, “You will become free?'“
This does not sound as if they are on the same page as Jesus. To speak of themselves as “offspring of Abraham” may well represent a rejection of being a “disciple of Jesus.” Instead they make the claim (presumably with a straight face) that they have never been enslaved - this in spite of conquests by the Assyrians, Babylonians, Persians, Greeks, and Romans. Once again, there is significant misunderstanding, and it requires Jesus to clarify the matter.
Everyone who practices sin is a slave to sin. The slave does not remain in the house forever. So if the Son sets you free, you will be free indeed.
And what would that sin be? Jesus continues.
If you were Abraham’s children, you would be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth that I heard from God (8:39-40)
Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father’s desires. (8:43-44)
For Jesus’ hearers, this was too much. And John concludes the chapter on this note.
So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.
The transformation of Jews who were said to believe in Jesus to a mob intent on killing him should give us pause. It is quite possible, of course, that the crowd of hearers consisted both those who truly believed as well as those who did not. But in John’s gospel, signs can be seen and ignored; “belief” can mask a deeper resistance to truth; and those who should have recognized who Jesus is are the first to reject him.
The conflict which broke out in this chapter will continue in chapters to come, and unbelief will dog the footsteps of Jesus until the end. It will be no small matter for Jesus to prepare his followers for what was to come.
We who read these chapters are beneficiaries of John’s perspective as one who only understood in hindsight what was at that moment perplexing and confusing. Judas will walk out into the night to betray Jesus. The disciples will be scattered. Peter will deny knowing Jesus. Night came, when no man could work.
But the story is not yet over.