Feb.21, 2007

 

 The analytical outline given by Leon Morris has the following in pointing out 7 discourses by Jesus:

First discourse- The New Birth -ch.3:1-36  

 Second discourse-The Water of Life- ch.4:1-42

  Third discourse- The Divine Son- ch.5:19-47

     Fourth discourse-The Bread of Life- Ch.6:22-66

        Fifth discourse- The Life-giving Spirit- 7:1’52

            Sixth discourse-The Light of the World- ch.8:12-59

               Seventh discourse- The Good Shepherd- ch.10:1-42

Chap.8, verses 28-29- Once again, Jesus asserts that “The Father who sent me is with me”- The repetition of this is to re-enforce His legitimacy as the

Messiah and to authenticate His mission and words.  Jesus reveals His dependency on the Father (I do nothing of myself).  Such words as these

Contrasted with 8:58 and 10:30 confused early theologians as to whether Jesus was independent or dependent.  Such views played into a doctrine of Christology, as well as understanding the Trinity.  The best answer recognizes both!  As a man, Jesus is dependent on the Father; yet as divine, He acts freely—but always consistently with the Father. *This is called perichoresis: permanence of location with respect to one another (Father,Son & Spirit) and the ongoing interchange or sharing by each.

  “I always do those things that please Him”- such submission and obedience is astounding alongside our inconsistencies and failures!

“pleasing”=from aresko- pleasing, agreeable—‘those who have proved themselves of use to the commonwealth (Moulton & Milligan).  It depicts Jesus

as acting in perfect harmony with the Father’s designs.  Taken at face value,

these words lift Jesus above any other servant of the Lord.

 

Chap.8, verses 30-36- these vs. have proven difficult as it provokes the question: “Is Jesus addressing genuine believers or only those who profess

to believe on Him?”  Those holding a Lordship Salvation position use this

to demonstrate that “conversion necessitates discipleship”.  Part of the issue is

whether those in vs.30 are still being spoken to in vs.43-44 and 53 & 59 (?) or whether a wider group is involved. 

   It would appear that this group may illustrate Luke 8:13-“but the ones on the rock are those who, when they hear, receive the word with joy; and these have no

root, who believe for a while and in time of temptation fall away.”  That woujld make some of this group to be lapsed or reversionary believers. Take note of Phil.3:18-19 where strong language is used concerning those who fail to instigate a Christian “walk” (conduct,not conversion).

  

 

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  To all believers, Jesus conditions discipleship on “if you abide in my word”—it expresses more than a initial response, but a commitment to remain in fellowship and walk with Him.  He adds (famously) “and you shall know the truth, and the truth shall make you free.”  This liberating work of the

truth is profound and wonderfully merciful to the sinner.  Oddly enough, what is meant as a promise, these listeners take as a challenge or insult! They say,

“We…have never been in bondage to anyone….”   While Jesus is referring primarily to spiritual liberation, yet it should be noted that obviously the nation of Israel was servant to Rome.  In fact, Jerusalem will remain under Gentile

world-powers until the termination of the times of the Gentiles (Lk.21:24).

  Jesus’ words are clarified in vs.34-36—‘sinners are under the power of sin’.

Paul would explain this painfully in Romans 6:16-7:23.  His words “the son abides forever” is the marvelous promise of ultimate liberation from slavery

to sin, either in body or mind.  The final liberation of the believer is that of

obtaining a new body- Rom.8:23-25 and I Cor.15:53-54.