Division, Disdain, and Deliverance John 7:40-8:11 Dan Brooks, Pastor Sunday Morning, November 3, 2013

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1 Division, Disdain, and Deliverance John 7:40-8:11 Dan Brooks, Pastor Sunday Morning, November 3, 2013 Introduction: I. THE DIVISION OF POPULAR OPINION (7:40-44) A. This really is the prophet B. This is the Christ C. Is the Christ to come from Galilee? 1. Christ comes from the offspring of David 2. Comes from Bethlehem, the village where David was D. Some of them wanted to arrest Him (44a) E. No on laid hands on Him (44b) II. THE DISDAIN OF SPIRITUAL ELITISM (7:45-8:1) A. They see themselves as superior in understanding (47). 1. Have you also been deceived: (πεπλάνησθε) To cause to wander, lead astray 1 2. We are the ones who are holding to the true path! 3. Q: This is a good reminder to us that we must continually evaluate our traditions in light of the Scriptures lest we develop the kind of mentality seen in this passage. B. They see themselves as superior in belief (48). 1. Have any of the authorities or Pharisees believed in Him? a. authorities: (ἀρχόντων) rulers b. Same word used to describe Nicodemus in 3:1 ( ruler ) c. Actually, there are some authorities and Pharisees who have begun to believe, but we ll get to that. 2. Equivalent to what has been termed in our age as groupthink: a pattern of thought characterized by self-deception, forced manufacture of consent, and conformity to group values and ethics "The member's firm belief in the inherent morality of their group and their use of undifferentiated negative stereotypes of opponents enable them to minimize decision conflicts between ethical values and expediency.... The shared belief that we are a wise and good group inclines them to use group concurrence as a major criterion to judge the morality as well as the efficacy of any policy under discussion. Since our group's objectives are good, the members feel, any means we decide to use must be good. This shared assumption helps the members avoid feelings of shame or guilt about decisions that may violate their personal code of ethical behavior. Negative stereotypes of the enemy enhance their sense of moral righteousness as well as their pride in the lofty mission of the in-group." (Irving L. Janis, 1972, Victims of Groupthink) 4. But we re not talking about limited collaboration in a decision-making or creative process. We re talking about pride in tradition that blinds to the truth. C. They see themselves as superior in knowledge (49). 1. This crowd that does not know the law is accursed 2. Crowd: (ὄχλος) Specifically used for the common people, the rabble 3 a pejorative term (disapproval) a. 12 And there was much muttering about him among the people. While some said, He is a good man, others said, No, he is leading the people astray. 1 Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000). 2 mirriam-webster.com 3 Zodhiates.

2 P a g e 2 b. It has an ancient history, denoting first the whole nation of Israel (e.g., Ezek 22:29), then the people in distinction from the rulers (Jer 1:18), and after the exile the mixed population that settled in the land as distinct from the returned Jewish exiles (Ezra 10:2, 11). Among the rabbis the expression signifies those who do not know the Law and therefore do not live according to it; since for them the Law signifies the Mosaic Law as interpreted in the developed oral tradition, this included the mass of ordinary people, who could not attain to it. Even the liberal-minded Hillel could say, An uneducated man is not slow to sin, and no people of the land ( am h āres ) is righteous ( Abot 2.5). 4 c. Perhaps equivalent to redneck. 3. They see themselves as superior in knowledge. D. They see themselves as superior in relationship to God (51-52). 1. Accursed: (ἐπάρατοί) condemned by God. a. Q: Who are the ones who are actually condemned by God? b. Ga 3:10 For all who rely on works of the law are under a curse; for it is written, Cursed be everyone who does not abide by all things written in the Book of the Law, and do them. 2. Their judgment condemns them. a. Nicodemus challenges the practice of the group. b. 7:51 Does our law judge a man without first giving him a hearing and learning what he does? c. Dt 19:15 A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established. 3. Their ridicule condemns them (52). a. Rather than answering from the Law of God they ridicule him, Are you from Galilee too? Search and see that no prophet arises from Galilee. b. Everyone knows that Galilee is not godly enough to produce that Prophet! Only Judea could be his patris! 5 4. Transition: Against this backdrop of dark and deadly condemnation, John hangs one of the most well-known stories in his entire gospel. I. THE DELIVERANCE OF GRACE AND TRUTH (8:2-11) A. Jesus teaches the crowd (8:2). 1. Early in the morning Jesus comes again to the temple, perhaps to resume the lesson on the Holy Spirit. This crowd that does not know the law is thirsty for more of His teaching. 2. All the people came to him for good reason: No one ever spoke like this man! (7:46) B. Jesus is tested by the scribes and Pharisees (8:3-4). 1. The accusation of the rulers a. John s account reads with an abrupt and cold simplicity: Caught in adultery, and stood her in the midst. b. In the dark hours of the previous night, a man and woman stoked the fires of their sinful lust. c. We have no idea how long the relationship lasted, whose wife she is, or who the man is. d. The Scriptures teach us there is always a process leading to sin. e. James 1:14-15 each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. f. Perhaps the man had seduced this married woman, maybe taken advantage of the fact that she was in a difficult marriage. 4 George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 121.

3 P a g e 3 g. Perhaps it was simply uncontrolled lust stirred through the week of feasting and celebration at the Feast of Booths. h. But passions and desires created by God with a view of being satisfied in the holy context of marriage are unleashed in sinful, adulterous expression. i. They are caught. j. Any deceptive illusions of romance and fulfillment are obliterated in this moment. k. The man has either escaped or been released. The fact that he is not brought in before Christ troubles us. It takes two to commit adultery. Why the woman is brought in alone we do not know, but she has been caught in her sin and now dumped in the midst of a crowd before the Holy One. l. Teacher, this woman has been caught in the act of adultery. m. Point: This public humiliation is the price of a fleeting moment of pleasure. n. Q: What sins do you fear would be brought out into the light of day and exposed in the presence of a crowd like this? o. Q: And if it were, how would God respond to it? 2. The demands of the Law (5-6a) a. In the Law Moses commanded us to stone such women. 1) They are correct. 2) Le 20:10 If a man commits adultery with the wife of his neighbor, both the adulterer and the adulteress shall surely be put to death. 3) But it s not really about the woman or her adultery. They are actually prostituting her sin in order to trap Jesus. 4) This they said to test him, that they might have some charge to bring against him (8:6). a) Test: (πειράζω) the test is a trap b) Charge: (κατηγορέω) to speak openly against, to condemn or accuse b. What do you say? 1) What will He say? 2) Yes, stone her. Which would turn the crowds against Him. 3) No, don t stone her. Which implies that adultery is no big deal. c. In their minds he really only has two options: 1) Enforce the Law 2) Ignore the Law C. Jesus responds with convicting truth (6b-9). 1. Jesus bent down 1) Is He bending down to find a stone? 2) Is He bending down in sorrow or shame? 3) He bends to write! 2. and wrote with his finger on the ground. 1) They continued to ask him... what do you say? 2) Like a pack of annoying canines yelping, What do you have to say to this? 3) But for a time He writes in the dirt and then stands and says Let him who is without sin among you be the first to throw a stone at her. 1) Without sin: (ἀναμάρτητος) a (1), without, and hamartánō (264), to sin, miss the mark 6 2) We are very familiar with this term for sin, missing the mark. 6 Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.) (G361). Chattanooga, TN: AMG Publishers.

4 P a g e 4 3) The mark or standard is perfect obedience to God s Law. 4) Let him who has never fallen short in meeting God s standard be the first to throw a stone at her. 5) These men are all about obedience to the Law. 6) They have to be. 7) Their personal identity is located in the Law. 8) They keep the Law in order to be justified before God. 9) If they break the Law they are condemned. 10) There is no margin for error in a Law-based Morality. 11) Gotta be perfect or you go to hell. 12) They missed His earlier point in Jn 7:19 Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me? 4. Once more he bent down and wrote on the ground. 1) The invitation hangs in the air and grips their hearts: Let him who is without sin among you be the first to throw a stone. 2) Such a poignant moment. 3) Jesus is doing far more than rebuking these men for their legalism. He is calling them to stand in solidarity with the woman, to confess their own sin and their consequent need of forgiveness and grace. 4) This is the power of grace and truth! 5. They went away one by one, beginning with the older ones (8:9) a. Perhaps the older ones know better than the younger ones how sinful their hearts and lives truly are. b. But they are exposed in their sin. The sham of their religion is apparent to all. The primary shame is no longer the woman s, but theirs. c. Though we may be tempted to gloat in their shame, we should feel a profound grief and sadness for these men who walk away? d. They are walking away from the only One who has the power to rescue them from the bondage of their Law-based morality. e. In the same way that the Law calls for the death of this adulterous woman, it calls also for their swift and final execution for they are not without sin. 6. Point: When confronted in your sin, you too can walk away in your self-righteous, but everyone else around you knows that you are not without sin. a. Even now as the Spirit of God exposes your heart and presses a real and genuine guilt upon your soul, will you walk away again? b. Stay in the presence of the Christ and admit that you need help just as much as the woman caught in adultery? c. Stop your self-righteous moralizing and in solidarity with sinners who deserve death for their sins stand before Christ. D. Jesus responds with forgiving grace (8:10-11). 1. Grace clears us of condemnation. a. Woman, where are they? Has no one condemned you? b. No one, Lord. c. Neither do I condemn you 1) κατακρίνω: to pronounce a sentence against, to judge as guilty 2) The sweetest words that any sinner could ever hear!

5 P a g e 5 II. 3) We ve just admitted that we, like this woman, deserve to die a painful, shattering, humiliating death under a pile of rocks. d. Ro 8:1-3 There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 2. Grace empowers us to pursue sanctification. a. From now on sin no more: 1) ἀπὸ τοῦ νῦν: from the present 2) μηκέτι ἁμάρτανε: you must no longer sin A Pres Act Impv verb = force of a command. 3) You must leave your life of sin! 2) In that adulterous relationship she was looking for something. 3) Like her, all of us sin because we are looking for something. b. Jesus is very serious about her personal holiness. c. Grace brings authority and power to produce genuine holiness in a life where the Law never could. 1) The Law condemns and kills. 2) Grace delivers us from condemnation and death and empowers us to pursue holiness with all our might. 3. The message of grace is clear: this woman must not return to her sexual sin. 4. She s been forgiven in order that from now on she might live differently. 5. The message for you and me is identical. 6. Grace doesn t minimize anyone s sin. Grace remedies the guilt and condemnation and then liberates us to sin no more. E. What is the light in which we are to walk? What is the moral pattern of grace we see in Jesus, in whose footsteps we are to walk also? A grace morality cares first and foremost about those involved. A grace morality humbly affirms solidarity with the sinner, not moral superiority. A grace morality seeks not to condemn, but to lead others to a righteous life. 7 APPLICATION A. How do you view yourself in comparison to others? 1. Do you identify more with the religious leaders, the crowd who looked on or the woman caught in her sin? B. How do you view your sin? 1. As deserving of death? 2. As deserving the condemnation of God and the just sentence of death in hell? C. Do the words of Jesus neither do I condemn you carry the same force for us today? 1. Can you walk away from your sin with the confidence that Jesus has forgiven all and now calls you to sin no more? 7 Richards, L., & Richards, L. O. (1987). The teacher's commentary. Includes index. (728). Wheaton, Ill.: Victor Books.