John 18:28-40, Irony - Revision history

Wakefien: /* The transcendence of truth (V. 36-37) */

2018-11-11T21:26:38Z

‎The transcendence of truth (V. 36-37)

Wakefien: /* What is Truth? (V. 33-38a) */

2018-11-07T16:53:56Z

‎What is Truth? (V. 33-38a)

Wakefien: /* What has Jesus done? (V. 29-32) */

2018-11-07T16:45:56Z

‎What has Jesus done? (V. 29-32)

Wakefien: /* The Irony of Poor Decisions (V. 28) */

2018-11-07T16:40:56Z

‎The Irony of Poor Decisions (V. 28)

Wakefien: /* The Irony of Poor Decisions (V. 28) */

2018-11-07T16:40:12Z

‎The Irony of Poor Decisions (V. 28)

Wakefien: /* The Irony of Poor Decisions (V. 28) */

2018-11-07T16:39:38Z

‎The Irony of Poor Decisions (V. 28)

Wakefien: /* The Irony of Poor Decisions (V. 28) */

2018-11-07T16:38:46Z

‎The Irony of Poor Decisions (V. 28)

Wakefien: /* Setting the Stage */

2018-11-07T16:38:04Z

‎Setting the Stage

Wakefien: /* Setting the Stage */

2018-11-07T16:37:35Z

‎Setting the Stage

Wakefien: /* Setting the Stage */

2018-11-07T16:37:00Z

‎Setting the Stage

@@ Line 69: / Line 69: @@
 ===The transcendence of truth (V. 36-37)===
-*Verse 36, In stating "My kingdom is not from this world" we can ask "what does Christ mean?"  What does Christ mean by referring to His kingdom?  Isn't the kingdom something that comes later?  Christ refers to his kingdom in a functional sense.  i.e. in the sense of dominion.  The focus here is not on a literal kingdom, but on His kingship and dominion.  What does Christ mean "My kingdom is not from this word?"  Does this mean He does not have dominion today?  It is not that Christ's kingdom does not include the world, but rather that the power and authority for Christ's kingdom is not from this world.  John uses the genitive indicating that they key is where the dominion comes from.  Pilate's authority cam from Rome, for Pilate, any authority higher than Rome would trump his authority, but likely in his mind, no such authority higher than Rome existed.  Here Christ presents Pilate with a higher authority.  It is interesting that at this point Pilate seeks to release Jesus, maybe he understood that his authority had just been trumped.
+*Verse 36, In stating "My kingdom is not from this world" we can ask "what does Christ mean?"  What does Christ mean by referring to His kingdom?  Isn't the kingdom something that comes later?  Christ refers to his kingdom in a functional sense.  i.e. in the sense of dominion.  The focus here is not on a literal kingdom, but on His kingship and dominion.  What does Christ mean "My kingdom is not from this word?"  Does this mean He does not have dominion today?  It is not that Christ's kingdom does not include the world, but rather that the power and authority for Christ's kingdom is not from this world.  John uses the genitive indicating that they key is where the dominion comes from.  Pilate's authority came from Rome, for Pilate, any authority higher than Rome would trump his authority, but likely in his mind, no such authority higher than Rome existed.  Here Christ presents Pilate with a higher authority.  It is interesting that at this point Pilate seeks to release Jesus, maybe he understood that his authority had just been trumped.
 *Verse 37, Jesus' kingdom is a kingdom of truth.  However, this truth is not some abstract notion but something that we can know personally.  That knowledge is possible because of Jesus.  Back in Matthew 1:22-23 we saw that Jesus is God with us, now we see that Jesus, God with us, is the revealer of truth.

@@ Line 59: / Line 59: @@
 ===You must decide? (V. 33-35)===
-*Verse 33, Pilate asks Jesus if he is the king of the Jews.  John put the word "you" in "Are you the King of the Jews" in the emphatic position.  Wether Pilate was mocking Jesus or asking if Jesus genuinely considered Himself a king we don't know.  What we do know is that Pilate was looking at not just the King of the Jews but the King of creation.  John uses the emphatic position to highlight that this is Jesus Pilate is looking at.
+*Verse 33, Pilate asks Jesus if He is the king of the Jews.  John put the word "you" in "Are you the King of the Jews" in the emphatic position.  Wether Pilate was mocking Jesus or asking if Jesus genuinely considered Himself a king we don't know.  What we do know is that Pilate was looking at not just the King of the Jews but the King of creation.  John uses the emphatic position to highlight that this is Jesus Pilate is looking at.
 *Verse 34, Jesus turns the tables on Pilate and in one question forces Pilate to take personal responsibility.  Either he will be manipulated by the Jewish leaders or he will make the decision himself.
@@ Line 67: / Line 69: @@
 ===The transcendence of truth (V. 36-37)===
-*Verse 36, In stating "My kingdom is not from this world" John uses the genitive.  What does Christ mean by referring to His kingdom?  Isn't that later?  Christ refers to his kingdom in a functional sense.  i.e. in the sense of dominion.  The focus here is not on a literal kingdom, but on His kingship and dominion.
+*Verse 36, In stating "My kingdom is not from this world" we can ask "what does Christ mean?"  What does Christ mean by referring to His kingdom?  Isn't the kingdom something that comes later?  Christ refers to his kingdom in a functional sense.  i.e. in the sense of dominion.  The focus here is not on a literal kingdom, but on His kingship and dominion.  What does Christ mean "My kingdom is not from this word?"  Does this mean He does not have dominion today?  It is not that Christ's kingdom does not include the world, but rather that the power and authority for Christ's kingdom is not from this world.  John uses the genitive indicating that they key is where the dominion comes from.  Pilate's authority cam from Rome, for Pilate, any authority higher than Rome would trump his authority, but likely in his mind, no such authority higher than Rome existed.  Here Christ presents Pilate with a higher authority.  It is interesting that at this point Pilate seeks to release Jesus, maybe he understood that his authority had just been trumped.
 *Verse 37, Jesus' kingdom is a kingdom of truth.  However, this truth is not some abstract notion but something that we can know personally.  That knowledge is possible because of Jesus.  Back in Matthew 1:22-23 we saw that Jesus is God with us, now we see that Jesus, God with us, is the revealer of truth.
@@ Line 77: / Line 78: @@
   As Christians we must recognize the transcendence of truth and live in light of an absolute truth that is knowable only through Jesus.
 ==What will you do with Jesus? (V. 38b-40)==

← Older revision		Revision as of 16:45, 7 November 2018
Line 51:		Line 51:

	As Christians we must remind ourselves of what Jesus did and then respond appropriately.		As Christians we must remind ourselves of what Jesus did and then respond appropriately.
		+
		+	*It is easy for us to forget that Jesus saved each and every one of us from sin. He saved us not just from the punishment of sin, but from bondage to sin. This entire passage drips with one question, who has authority? The answer is Jesus, he alone has the power and authority to break the bond of sin and set each of us free. We must remind ourselves that Jesus is the answer and depend entirely on him for freedom from the bondage to sin.

	==What is Truth? (V. 33-38a)==		==What is Truth? (V. 33-38a)==

@@ Line 32: / Line 32: @@
 *Pilate was worried about a rebellion that would turn the province upside down, instead he plays a role in a movement that would turn the world upside down.
-*The Jews were worried about defilement that would interrupt their passover, instead they played a role in murder that would bring redemption.
+*The Jews were worried about defilement that would interrupt their passover, instead they played a role in murder that would provide the ultimate passover.
 ==What has Jesus done? (V. 29-32)==

@@ Line 27: / Line 27: @@
 ***The Jews sought political freedom from the Romans.  Jesus offered spiritual freedom from sin.  In an ironic turn of events the Jews submitted to the authority they hated in order to destroy the authority the claimed to love.
 **The Jews are careful to avoid ceremonial defilement while committing an act of rebellion against God Himself.
-***Jews's considered it unclean to enter a gentile's house and so they ere unwilling to enter the house where Pilate resided.  However, Jews were allowed to go into the courtyard or under the colonnades.  The Jews were careful, even meticulous in their efforts to sanctify themselves for their passover feast while at the same time, planning murder.
+***Jews's considered it unclean to enter a gentile's house and so they are unwilling to enter the house where Pilate resided.  However, Jews were allowed to go into the courtyard or under the colonnades.  The Jews were careful, even meticulous in their efforts to sanctify themselves for their passover feast while at the same time, planning murder.

@@ Line 22: / Line 22: @@
 ==The Irony of Poor Decisions (V. 28)==
 *Notice all the points of Irony.
-**Pilate is in Jerusalem in order to quell any riots that might take place at the time of the first.
+**Pilate is in Jerusalem in order to quell any riots that might take place at the time of passover.
 ***Normally, the Roman governor resided in Caesarea in the palace Herod the great had constructed.  However, Pilate, like the governors before him, made it a habit of staying in Jerusalem at the headquarters of the Roman military detachment in order to control the people during their feasts.
 **The Jews present the one who they should have looked for freedom from to the ones from whom they sought that freedom.

@@ Line 18: / Line 18: @@
 *Typically, a Roman province would have been ruled by a high-rank individual. However, the less important provinces like Judea were ruled by prefects, a military man.
 *Pilate, it appears, was perfect of Judea from about AD 26- AD 39.  He was recalled to Rome after harshly suppressing a Samaritan revolt.
-*Some extra-biblical mentions of Pilate exist and in particular, both Philo and Josephus describe Pilate.  In these accounts,  other events and incidents during Pilate's authority are described. Both Philo and Josephus describe Pilate as an individual who was insensitive to Jewish stomas and accuse Pilate of repeatedly causing near-insurrections among the Jews.
+*Some extra-biblical mentions of Pilate exist and in particular, both Philo and Josephus describe Pilate.  In these accounts,  other events and incidents during Pilate's authority are described. Both Philo and Josephus describe Pilate as an individual who was insensitive to Jewish customs and accuse Pilate of repeatedly causing near-insurrections among the Jews.
 ==The Irony of Poor Decisions (V. 28)==

@@ Line 16: / Line 16: @@
 ==Setting the Stage==
 *After Jesus was arrested he stood trial before two representatives of the Jewish nation. Caiaphas and Annas.  However, neither of these two men had any real power at this point in history.  Real power, resided in Rome and in particular in the Roman Perfects appointed over the region.
-*Typically, a Roman would have been ruled by a high-rank individual. However, the less important provinces like Judea were ruled by prefects, a military man.
+*Typically, a Roman province would have been ruled by a high-rank individual. However, the less important provinces like Judea were ruled by prefects, a military man.
 *Pilate, it appears, was perfect of Judea from about AD 26- AD 39.  He was recalled to Rome after harshly surprising a Samaritan revolt.
 *Some extra-biblical mentions of Pilate exist and in particular, both Philo and Josephus describe Pilate.  In these accounts,  other events and incidents during Pilate's authority are described. Both Philo and Josephus describe Pilate as an individual who was insensitive to Jewish stomas and accuse Pilate of repeatedly causing near-insurrections among the Jews.