Christ and the Woman taken in Adultery, drawing by Rembrandt
SOURCES
Faulconer, James. The New Testament Made Harder. https://scholarsarchive.byu.edu/cgi/viewcontent.cgi?article=1085&context=mi
Holzapfel, Richard Neitzel. “The Family of Jesus.” The Life and Teachings of Jesus Christ: From the Transfiguration Through the Triumphal Entry. Edited by Richard Neitzel Holzapfel and Thomas Wayment.
Huntsman, Eric D. ”The Gospel of John," in New Testament History, Culture, and Society: A Background to the Texts of the New Testament, ed. Lincoln H. Blumell (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2019), 204-321.
https://rsc.byu.edu/new-testament-history-culture-society/gospel-john
Lane, Jennifer C. “From Opposition to Hostility.” The Life and Teachings of Jesus Christ: From the Transfiguration Through the Triumphal Entry. Edited by Richard Neitzel Holzapfel and Thomas Wayment.
Olson, Camille Fronk. Women of the New Testament. pg. 167.
Strathearn, Gaye. "Johannine Christology through the Lens of Three of Its Dialogues" in Thou Art the Christ: The Son of the Living God, The Person and Work of Jesus in the New Testament, ed. Eric D. Huntsman, Lincoln H. Blumell, and Tyler J. Griffin (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2018), 153–174.
https://rsc.byu.edu/thou-art-christ-son-living-god/johannine-christology-through-lens-three-its-dialogues
Van Dyke, Blair G. ”Miracles of Jesus in the Gospel of John" Religious Educator 9, no. 3 (2008): 15–30 https://rsc.byu.edu/vol-9-no-3-2008/miracles-jesus-gospel-john
Wayment, Thomas A. “The Woman Taken in Adultery and the History of the New Testament Canon.” The Life and Teachings of Jesus Christ: : From the Transfiguration Through the Triumphal Entry. Edited by Richard Neitzel Holzapfel and Thomas Wayment.
Welch, Rosalynde Fransden. Ether: A Brief Theological Introduction.
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“. . . we should view as a gift, not a liability, scripture’s high-maintenance demand that we grapple for its meaning over and over. There is paradoxical value in scripture aging out of its original language and context. It is only in the wrestle to clothe an ancient text in a different language, to reframe its potential meanings for a new time or place, that the book grabs hold of the reader and gets under the skin. That our religious community’s interpretation of scripture changes over time is a sign of spiritual vitality, not decline. That we trudge through the same books of scripture on a never-ending four-year curriculum cycle should be, paradoxically, an opportunity for new vision, not tedium. Among the several channels of continuing revelation streaming between God and his people, we should include scripture itself—not as a glassed-in repository of original truth, but as a hands-on site of emergent intention. Our interpretive practice should attend to “translations” both conceptual and linguistic, as well as to originals. Scripture’s center of gravity lies in the present, not in the past.” Rosalynde Welch, Ether: A Brief Theological Introduction, pg. 67.
Gospel of John
Wayment - Structure/organization - suggested “that it is a two-part work divided nearly equally into a “book of signs” (1:1-12:50) and a “book of glory” (13:1-20:31)
John 7:1-5
Q: In verse 1, what is John referring to with the phrase “these things”?
John 7 "Joseph Smith Translation does not provide any additional insights about Jesus’ family.” Holzapfel pg. 368
Q: Why do they want him to go to Judea? What are the brothers asking Jesus to do? Does verse 5 shed any light on their advice? How do the brothers understand Jesus’s work?
One of the brothers, James, will later not only become a Christian but will be the head of the Church in Jerusalem and is the James of James 1:5.
John 8:1-11
“ . . . the story was not originally part of the Gospel of John and was likely not written by the author of the Gospel of John.” Wayment. pg. 374
“ . . the story was introduced into the canon because it had always been part of the oral traditions about Jesus’ life but had never been recorded by any of the evangelists.” Wayment pg. 383
Q: What are your thoughts about the story of the woman taken in adultery?
“When Jewish leaders brought to stand before Jesus a woman won they had found in the very act of adultery, their plan was to test Jesus with the hope of framing a charge against him. That they used the woman merely as a prop by which to advance their scheme highlights the second-class status of women and, in particular, of women accused of breaking the law of Moses in their society. No one even spoke to the woman, let alone asked her for an explanation. In fact, she appears in the story as a silent, helpless victim of whatever ruling men chose to inflict on her. The story is told to showcase the wisdom and mercy of Jesus in contrast to the vindictive and hypocritical attitudes of the men who concocted the trap. Considered an example of the application of Christ’s teachings for sinners generally, further analysis renders unforgettable the story of this unnamed woman and its message of hope for all.”Dr. Camille Fronk Olson
Q: What is the trap?
“The members of the Sanhedrin were the only Jews who held the legal right to make decisions regarding the law; and in many instances, their powers to make decisions and carry out sentences were limited because they were subject to Roman rule. In this instance, Jesus’ opponents asked Him to make a decision that He could not legally make according to Jewish law. Moreover, the tension of the situation was compounded because it took place within the walls of the temple—where a directive to stone someone by one who has no authority to make such a decision could be viewed as treasonous.”
Thomas Wayment
pg. 386
“This is not in any sense a pardon, nor is our Lord condoning an adulterous act. He does not say, ‘Go in peace, thy sins are forgiven thee.’ He merely declines to act as a magistrate, judge, witness, or participant of any kind in a case that legally and properly should come before an official tribunal of which he is not a member.” Elder Bruce R. McConkie.
Q: What purpose did it serve for Jesus to stoop down in the exchange with the Pharisees and scribes?
Q: What may be a similar posture today and when might taking such a stance prove wise?
Verse 10 - “When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee?”
He stands up - a sign of respect - Woman with a capital W is a term of endearment.
Q: What would these two actions mean to her? (Standing up and calling her Woman)
JST: John 8:11 “And the woman glorified God from that hour, and believed on his name.”
Q: What is important about this dialogue between this woman and Jesus Christ?
John 9:1-7; 8-12; 13-17; 18-23; 24-27, 39-41
“The emphasis in the story might be on the necessity of anointing rather than on the making of clay from spittle. Compare Moses 6:35-36, where Enoch anoints his own eyes with clay, washes them, and subsequently sees spiritual things.” Wayment footnote pg. 184
Moses 6:35-36, footnote in 35 “clay” to look at reference back to John 9.
Q: What do you think about the emphasis on anointing rather than on the making of clay? Why might it be a necessity?
Neighbors: John 9: 8-12
Pharisees: John 9:13-17
Parents: John 9:18-23 - missed opportunity to testify
“I do not typically engage in conversations about sensitive topics like politics and religion. I listened as some of the moms shared that they went to church as children, but did not really believe in organized religion, and did not plan to raise their children with any specific beliefs. They didn't know if anyone still deeply believed in God or Jesus once they became an adult, beyond perhaps what they were taught as a child. I did not interject, but listened intently, wondering if I had the courage to speak up about my beliefs. After all, I had another two days to spend with the group, and it would have been easier to let it lie.
As I sensed the conversation was about to go in a different direction, my heart began to race and I felt an overwhelming urge to say something about my faith. Even though I was not sure how my comments would be received, I blurted out, "I believe in Jesus Christ." I went on to describe how I was raising my children in the Catholic Church, as I had been, that I regularly attended Mass and my faith was important to me. As I waited for a response, I tried to evaluate their expressions to get some sense as to what they might say. Fortunately, the women kindly said they respected my opinion and perspective, and we continued on to the next topic. Nothing more was said that weekend about the subject, but I felt relieved that I had made this integral part of my identity known to the group.
I will never forget the feeling that overcame me at that moment when I could have easily let the opportunity pass to share my faith in Jesus Christ with others. Though small, this experience gave me the courage to speak up more about my faith, despite the fear of rejection or confrontation. My faith has only grown deeper since then, and I have become more confident and comfortable in discussing the "taboo" topic of religion. I hope and pray that speaking up, even among a small group of new friends, had a positive impact and shared the message of Jesus Christ.”
Kathleen Lochridge
Questioning: John 9:24-27
“As annoying as all these questions must have been, they served a purpose because they apparently caused the man to move beyond the sensory overload that the miracle must have stimulated and forced him to reflect more deeply on what had happened to him. Their unrelenting questioning had, I think, triggered an unintended consequence. Not only had the man now acknowledged that Jesus was a prophet, their questioning had enabled him to recognize that Jesus could not be the sinner that the Pharisees had categorized him as. He was beginning to raise his sights and see differently from the other “earthly” people who peppered him with questions. He was now using the light that only Jesus could provide to illuminate his path, and so he said, “Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind? If this man were not of God, he could do nothing.” This increasing spiritual sight that he was gaining resulted in the Pharisees casting him out, but it also opened a door.”
Gaye Strathearn
Q: What door do you think it opened?
The blind man was cast out - who else was cast out?
Jesus and the healed man: John 9:35-38
Q: How can being cast out ever be a good thing?
Jesus and the Pharisees: John 9:39-41
“The miracle that John wants his readers to understand in this story is not limited to the man receiving his physical sight, as impressive as that miracle was. The Pharisees had always had their physical sight, yet they could not “see” who Jesus was. The real miracle was that the man received his spiritual sight, which enabled him to break free from his earthly shackles and “see” who Jesus really was: not just a man, or even a prophet, but his God.”
Gaye Strathearn
Q: What door do you think it opened?
The blind man was cast out - who else was cast out?
Jesus and the healed man: John 9:35-38
Q: How can being cast out ever be a good thing?
Jesus and the Pharisees: John 9:39-41
“The miracle that John wants his readers to understand in this story is not limited to the man receiving his physical sight, as impressive as that miracle was. The Pharisees had always had their physical sight, yet they could not “see” who Jesus was. The real miracle was that the man received his spiritual sight, which enabled him to break free from his earthly shackles and “see” who Jesus really was: not just a man, or even a prophet, but his God.”
Gaye Strathearn
Q: What are some truths we learn from his story?
“In the case of the man born blind, it seems reasonable to conclude that a new creation was essential. The miracle likely necessitated the creation of cells, tissues, and nerves that were either present but had never functioned or were altogether absent due to birth defects.
It is also significant that Jesus commanded the man to go to the pool of Siloam to wash the clay from his eyes. The word Siloam in Hebrew is rendered Shiloh and is one of the ancient titles of Jehovah. The word means “a messenger sent forth with authority.” In the end, the blind man was able to see only after he submitted his will to Christ, the authorized messenger sent from the presence of God.”
Blair Van Dyke
John 10 - Jesus is the Good Shepherd
John 10:10
“I am come that they might have life, and that they might have it more abundantly.”
“In his Discourse on the Good Shepherd, Jesus had testified, “I am come that they might have life, and that they might have it more abundantly” (10:10). Meaning “to an extent remarkable or extraordinary,” abundantly refers to a richer, deeper life such as that suggested by the good wine of Cana, the living water of Samaria, or the flowing rivers promised by Jesus. It suggests a spiritual quality of life here on the earth that anticipates the everlasting life promised by the death and resurrection of Jesus.
In John, Jesus stresses that such life is available here and now, a concept called realized eschatology. Eschatology is literally the “study of the end,” and usually eschatology is future, referring to the blessed state that will accompany the end of the world and the advent of God’s kingdom. Yet Jesus at times speaks of our future state as if it can be realized now.”
Eric Huntsman
Q: In what ways do these stories teach us about living abundantly?
Q: How will we respond to the dialogue that Jesus seeks to have with us?
Q: How will we allow Jesus to stretch our minds, and take us out of our comfort zones so that we can at least begin to see and understand heavenly things?
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