John 10:22-42

At the Feast of Dedication (aka Hanukkah)

Three Paragraphs
Verses 22-30
Verses 31-39
Verses 40-42

v. 22 At that time the Feast of the Dedication took place at Jerusalem; it was winter, and Jesus was walking in the temple in the portico of Solomon. As our text here begins a new section, it is topically associated with the concluding content of our previous 5 scene act covering John 7:1 - 10:21. There is at least a two month interlude due to the time occurring between the Feast of Tabernacles and the Feast of Dedication. The Feast of Dedication (Hanukkah, Feast of Lights, Dedication of the Altar) was a festival marking the occurrence of regaining of the temple by the Maccabees in 165 B.C. in which one day supply of menorah oil lasted for eight days. This passage is the only passage in the New Testament where the Feast of Dedication is mentioned. Jesus is the Light of the World. Winter in Jerusalem is a rainy season. The winter rains are never thought of a dreary event as most Americans think of 'rainy days and Mondays always get me down.' Rainy days were viewed as a blessing with the children often playing in the streets in the rain. The Jews then gathered around Him, and were saying to Him, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” Ever been in suspense? How is that compared to expecting or anticipating? The Greek word translated 'suspense' by the New American Standard is ψυχὴν (Accusative Singular Feminine of ψυχή) meaning 'soul, life, breath, blow.' Liddell Scott Jones gives further insight revealing the common Greek usage by ψυχή being translated in three ways: 1. 'breathe or blow, make cool or cold, dry or make dry.' 2. 'cold or coolness' 3. 'life, spirit, ghost, the conscious self or personality as seat of emotions, desires, and affections; life and consciousness.' Whichever you choose, with the third being the most probable choice, the NAS leads us astray. They were not on the edge of their seats like we are in a fright filled scary movie. They were 'void in their spirit,' 'void of life,' 'a wreck in their emotions' looking for peace, 'clueless' being void of consciousness. 'Suspense' might express 'emotions' but their need for Him to speak to them was much deeper than emotions. The literal meaning is "hold up your soul" (The Bible Knowledge Commentary, New Testament, ed.Walvoord and Zuck, Victor Books, 1983, p. 311). It was a matter of there 'soul' and 'life.' This was a genuine heartfelt gut wrenching request. Jesus answered them, "I told you, and you do not believe; the works that I do in My Father’s name, these testify of Me. “But you do not believe because you are not of My sheep. “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand." Jesus is eager to proclaim His authority and the origin of His authority. His Father's name (ἐν τῷ ὀνόματι τοῦ πατρός) is the basis for His being, His works and His words. The manner in which Jesus speaks to these gathered Jews with shepherd and sheep terminology is the reason the Apostle John place this event immediately following the text of the Feast of Booths or Tabernacles. There Jesus proclaims Himself to be the Good Shepherd. Note the repeated terms from the Feast of Booths text: hear His voice, know, and follow. Now we embrace a concept that is central to the sheep's relationship. We already know that the shepherd provides and protects His sheep. Now we know that the Shepherd sustains His sheep. The 'never perish,' 'no will snatch, and 'no one is able to snatch them' speaks well of the security of the sheep which depends on the character of the Shepherd. Sheep cannot provide, protect and sustain themselves. Without a Shepherd, they will flee and be scattered. The Father holds His Sheep in His Hand.

v. 31 The Jews picked up stones again to stone Him. Being full of their religion which is full of human agendas, human perceptions, and human hierarchies, the Jews find themselves rejecting the exclusive of rights of the Shepherd, the eternal provision of the Sheep, and the distinction between those sheep belonging to the Shepherd and those NOT belonging to the Shepherd. Religion frequently, if not always, struggles with 'good works' and their role in ascertaining a relationship with God. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” Good works are not a basis for judgment. Good works validate the relationship. Good works do not cancel the relationship. Again, good works flow from the relationship thereby validating the relationship. The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.” The Jews finish the religious thought. A relationship with God is not prioritized over good works. In fact, the Jews are attempting to stone Him because of His relationship. Jesus answered them, “Has it not been written in your Law, ‘I SAID, YOU ARE GODS’? “If he called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? “If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father.” Psalm 82 is the basis for Jesus' comment. Like Psalms, Jesus is not referring to a divine nature in man. He is referring to men being human judges as Psalm 82 does with the human judges being irresponsible. Note in Psalm 82:7 (quoted below) that men will die and fall away. Here again they are being irresponsible. Therefore they were seeking again to seize Him, and He eluded their grasp. Again, by identifying Himself with His Father (their Father being God, YHWH), they pursue to seize Him and attempt to 'put an end to Him.' But, He slips away. The Greek word translated 'eluded' (NAS) is ἐξῆλθεν ἐκ which is the Aorist Active Indicative Verb form of ἐξέρχομαι with the preposition ἐκ meaning: (LSJ) 'go or come out.' He simply left their presence. There were no evidences of 'eluding' as with deception or disguise. He simply left. There were no 'smoke and mirrors' or ducking down to avoid them sighting Him that might hint of a cohort assistance or a plan of escape. They were after Him and He, being under the protection of His Father and 'it is not His time' simply left their presence. He and His Father were in control. Remember this!

v. 40 And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. After He left the inquiring crowd in the Temple, Jesus left Jerusalem and traveled eastward to cross the Jordan. This was the place that John (the Baptist) was known to have begun his ministry of way preparation. Many came to Him and were saying, “While John performed no sign, yet everything John said about this man was true.” Many believed in Him there. Jesus was known in this area which ties His earthly past to His earthly future. He was among friends and many of them embraced all that they knew of Him.

The next event, as our writer leads us, is couched in this general location, where Jesus will expose more profound aspects of His identity, His purpose and His priority. Therein, we will be able to extract our identity, our purpose and our priority.

APPLICATION

1. Does your pursuit of God resemble a 'soul search' for truth? Or, is a passing fancy drummed up by some emotional amusement ride of events?
   
2. Are your 'good works' an attempt to have a relationship with God? Or, are your 'good works' a result of your relationship with God?
3. Psalm 82 (A Psalm of Asaph)
   
   1. God takes His stand in His own congregation; He judges in the midst of the rulers.

   2. How long will you judge unjustly
   And show partiality to the wicked? Selah.

   3. Vindicate the weak and fatherless;
   Do justice to the afflicted and destitute.

   4. Rescue the weak and needy;
   Deliver them out of the hand of the wicked.

   5. They do not know nor do they understand;
   They walk about in darkness;
   All the foundations of the earth are shaken.

   6. I said, “You are gods, And all of you are sons of the Most High.

   7. “Nevertheless you will die like men
   And fall like any one of the princes.”

   8. Arise, O God, judge the earth!
   For it is You who possesses all the nations.

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