I Am the Light of the World
John 7; John8:1-11; 8:12-36.
Purpose
To strengthen class members’ testimonies that Jesus Christ is our Savior and that by following him we can gain true freedom.
Setting
Feast Of The Tabernacles or of Ingathering - also called Booths.
What is the Feast Of The Tabernacles?
Read Lev 23:34
Lev 23:34 Speak unto the children of Israel,
saying, The fifteenth day of this seventh month shall
be the feast of tabernacles for seven
days unto the LORD.
39 Also in the fifteenth day of the seventh month,
when ye have gathered in the fruit of the land, ye shall keep a feast
unto the LORD seven days: on the first day shall be a
sabbath, and on the eighth day shall be a sabbath.
40 And ye shall take you on the first day
the boughs of goodly trees, branches of palm trees, and the boughs of thick
trees, and willows of the brook; and ye shall rejoice before the LORD your
God seven days.
41 And ye shall keep it
a feast unto the L
ORD seven
days in the year.
It shall be a statute for ever in your generations:
ye shall celebrate it in the seventh month.
42 Ye shall dwell in booths seven days;
all that are Israelites born shall dwell in booths:
43 That your generations
may know that I made the children of Israel to dwell in booths,
when I brought them out of the land of Egypt: I
am the L
ORD your
God.
The Feast of Tabernacles, also called Booths, comes on the fifteenth
of Tishri (September-October), the seventh month according to the Jewish
(biblical) calendar. This was the third feast that required a pilgrimage
to Jerusalem to worship in the Temple and offer sacrifices and offering
to the Lord.
“Three times in a year shall all thy males appear before the LORD thy
God in the place which he shall choose; in the feast of unleavened bread,
and in the feast of weeks, and in the feast of tabernacles: and they shall
not appear before the LORD empty: Every man shall give as he is able, according
to the blessing of the LORD thy God which he hath given thee” (Deut. 16:16-17).
This is Israel’s Thanksgiving feast in which they acknowledge the Fall
harvest and God’s provision for them. It is happy celebration and a time
of joy and rejoicing.
This feast celebrated Israel’s deliverance from Egypt and their sojourning in the wilderness for forty years (Lev.
23:43), and the gathering-in of all the fruits of the year (Ex. 23:16).. During this time Israel lived
in tents and worshiped at the Tabernacle which was also a tent. To remember
this time the Jews build small tabernacles or booths which walls of plaited
branches and thatched roofs as God instructed in Leviticus 23:42. Today
to fulfill the commandment, sekhakh (booth) is still constructed. It must
be made of something that grew from the ground and was cut off, such as
tree branches, corn stalks, bamboo reeds, sticks, or two-by-fours and constructed
so it will not blow away in the wind. The Sekhakh roof must be left loose,
not tied together or tied down. Sekhakh must be placed sparsely enough
that rain and light can get in, and preferably sparsely enough that the
stars can be seen, but not so sparsely that more than ten inches is open
at any point or that there is more light than shade.
For seven days they were to live in these booths as a vivid reminder
of the days in the wilderness living in tents. Further when the came to
the Temple they would be carrying an etrog, which was a citrus fruit, which
symbolized the fruit of the Promised Land. 
According to God’s instructions on the first day of the feast thirteen
bullocks were offered and each day that followed on less bullock was offered
which meant that seventy were offered.
Two primary things characterized the Feast
of Tabernacle from the other feasts. First; was the illumination of the
Temple and Second; the other the pouring of a vessel of water into a basin
that was located at the base of the altar. First the golden vessel of water
was filled at the pool of Sloam and taken to the altar.
This was ritual symbolized the prayer for the Fall rains upon which Israel
depended. Second it pictured the coming of the Messiah and His kingdom
in which the Holy Spirit would be poured on Israel and believers of all
nations. This ritual of water pouring was continued for six days and concluded
the Feast of Tabernacles. This last day was called the “Day of the Great
Hosanan” (Hoshannah Rabbah). The word “Hoshannah” means to “save now.”
and applied to the feast became “Hosanna” which looked forward to the coming
of the Messiah.
Following His entry into Jerusalem Jesus went to the Temple and proclaimed
“In the last day, that great day of the feast, Jesus stood and cried, saying,
If any man thirst, let him come unto me, and drink. He that believeth on
me, as the scripture hath said, out of his belly shall flow rivers of living
water.” (John 7:38-39). The words “In the last day” means that this event
occurred on the last day of the Feast of Tabernacles.
Another feature of the feast is was illumination of the Temple. The pilgrims
who came to the Temple would bring lights and torches. Further the golden
lamps stands would also be lighted illuminating the Temple. This too prophetically
looked forward to the coming of the Messiah. Jesus the Messiah identified
Himself as that saving light in John 8:12 saying “ Then spake Jesus again
unto them, saying, I am the light of the world: he that followeth me shall
not walk in darkness, but shall have the light of life.”
The sacrifices prescribed by the law were
more numerous than for any other feast, and impressive ceremonies were
added in later times, that is, (1) the drawing of water from Siloam and
its libation on the altar (of this it was said that he who has not seen
the joy of the drawing of water at the Feast of Tabernacles does not know
what joy is); and (2) the illumination of the temple courts by four golden
candelabra. It is probably to these ceremonies that our Lord refers in
John 7:37 and 8:12. (3) The making of a canopy of willows over the altar.
The characteristic rite of the Feast of Tabernacles was the dwelling in
booths made of the boughs of trees.
Jesus attends the Feast of Tabernacles and teaches in the
temple.
Discuss John 7.
Point out that Jesus traveled from Galilee to Jerusalem to attend this
feast at the temple (John 7:1–10).
1 A
FTER these
things Jesus walked in Galilee: for he would not walk in
Jewry,
[A
better translation would be "he would not walk in Judea", supplied
by the Concordant Literal New Testament (CLNT). Why
did he not walk in Judea? ] because
the
Jews [ Because that was the knew that the
Jews there would be very aggressive in seeking his life. John is referring
to the Pharisees in specific and not the Jewish people in general. There
were obviously "Jews" in
Galilee per 6:41 and 6:52, but only in Jerusalem did they have sufficient
power, and perhaps motive, to seek Jesus' death.] sought to kill him.
2 Now the Jews’
feast of
tabernacles [ the Feast of Tabernacles was
an annual Jewish feast held six months after the Feast of the Passover.
It lasted eight days and commemorated the Lord’s blessings to the
children of Israel during their travels in the wilderness. It also celebrated
the year’s harvest and marked the end of the harvest season. The
Jews considered this feast the greatest and most joyful of all their
feasts.] was at hand.
3 His brethren therefore
said unto him, Depart hence, and go into Judaea, that
thy
disciples [ or go hang around those that believe
your teachings. In otherwords the Galileans that he is currently speaking
with are skeptical of his teachings and reject them - so go be with those
that care! ] also may see the works that thou doest.
4 For
there is no
man
that doeth any thing in secret, and he himself seeketh to be
known openly. If thou do these things, shew thyself to the world.
[ What
is the message given to Jesus in verses 4 & 5? In
a form of mockery the people are saying no one here believes you so go
to Judea - the religious capital and test your luck there]
5 For neither did
his
brethren [ Is
he literally speaking to his relatives here? Note
that his speach toward them is a little gentler - the Greek "adelphos" has
both literal and figurative usage in the NT. Here, the usage appears
to be literal in reference to his relatives. We are later informed they
are believers in Acts 1:14, but at present they are not believers.] believe
in him.
[
If we assume that he is literally talking to his kinfolk then we can
understand why Jesus does not attack them directly as he does the
Galileans; but alluded to their worldliness. ]
6 Then Jesus said unto them,
My time is not yet come:
but your time is alway ready.
7 The
world
cannot hate you;
[because you are following
the traditions of the world - you are one of them. Notice how this is
worded; he is not as blunt as he has been; but rather he makes a more
general reference that alludes to their worldliness - because they are
his family his message is a little softer. Here, however, dealing with
his family he is much more gentle with them despite their present lack
of faith and acceptance.] but me it hateth,
[and
now the Savior tells us why the world hates him] because
I testify of it, that the works thereof are evil. [because
I declare things as they are, I am not here to be popular; I am here
to do the will of the Father; and that means calling upon men to repent.]
8 Go ye up unto this feast:
I go not up yet unto this feast; for my time is not yet full come.
9 When he had said these
words unto them, he abode
still in Galilee.
10 ¶ But when
his
brethren were gone up,
[after his family
leaves to go; And where were they going
to go? to Jerusalem to the feast of tabernacles
] then went
he also up [so
Jesus traveled from Galilee to Jerusalem to attend this feast at the
temple] unto the feast,
not openly, but as
it were in secret.
[he chose not to go with
his brethern but separately and quietly. Could it be that he knew
the ridicule that awaited him and wanted to spare his family as well;
at least until they were ready? ]
What did the people at the feast say about Jesus
as they waited for him to arrive? (See John 7:12.)
12 And there
was much murmuring among the people concerning him: for some said,
He is a good man: others said, Nay; but he deceiveth the people. [ What
was their overall attitude toward him? It
appears that some had made up their minds that he was good; made them
up that he was bad; and some I supposed came to see and then decide.]
Why were the people amazed when Jesus began to
teach? (See John 7:14–15.)
14 ¶ Now about
the midst of the feast [ While surrounded
by all of this symbolism ] Jesus went up into the temple, and taught.
15 And the Jews marvelled,
saying,
How knoweth this man letters, having never
learned? [ The Jewish learning consisted in the knowledge of their
own scriptures, and the traditions of their elders. As this
learning was taught at the Jewish schools, and our Lord had never attended
there, they were astonished to find him excelling in that sort of learning,
of which they themselves professed to be the sole teachers. ]
What did Jesus tell the people in the temple about
his teachings? (See
John 7:16.)
16 Jesus answered them, and said, My doctrine is
not mine, but his that sent me. [
What message is he sending to the people? see
John 7 :17 1) He is the son of God 2) His teachings are of God not teachings
of Man]
17 If any man will do his will, [ Who's
will? ] he
shall know of
the doctrine, [How
do we know then? How do we prove it so to speak? ] whether
it be of God, [ so
how would we know if it is of God? D&C
88:67] or whether I
speak of myself. [ sinning and knowing the
Father are contradictory. What do those who speak of themselves
look to accomplish? They are looking for some kind
of gain for themselves (power, money...), so you can look to see what
the person who is speaking is really after and determine where their
message is coming from.]
18 He that speaketh of himself seeketh his
own glory: [
so the second way to know of the source of the doctrine is to look
to see what is in it for the preacher. ] but he that seeketh
his glory that sent
him, the same is true, and no unrighteousness is in him.
How does that instruction apply in our
lives?
Elder John K. Carmack of the Seventy said: “Jesus explained, ‘If any man
will do his will, he shall know of the doctrine, whether it be of God,
or whether I speak of myself’ (John 7:17). In other words, as you try it
you can know it is true. This requires the faith to try, but it yields
spiritual evidence. To the disciple who tries the experiment will come
conviction, knowledge, and light” (in Conference Report, Oct. 1988, 32;
or Ensign, Nov. 1988, 26).
Invite class members to tell how their testimony of a gospel principle
was strengthened as they lived it (you may want to share an experience
of your own). Point out that the opposite of the promise in John 7:17 is
also true: if we do not live the principles of the gospel, our testimonies
will weaken.
As Jesus taught, the people continued to be divided in their opinion
of him.
Now let's discuss John 7:27-52
What were some of the reasons people believed he
was the Christ? (See John 7:31,
37–41.)
31 And many
of the people believed on him, and said, When
Christ cometh, will he do more miracles than these which this man hath
done?
37 In the last day, [
remember he is at the Feast of The Tabernacle - So the last day of the
Feast. What is special about the last day
of the feast of the Tabernacle? The last
event of the feast is the pouring of the water from the pools of Shilom
over the altar. What was this meant to
symbolize? Symbolic of Moses fetching the
water from the rocks for Israel to drink while she was in the wilderness.
] that great day of the feast, Jesus stood and cried, saying, If
any man thirst, let
him come unto me, and drink. [ What
is the object lesson he is using here? In
one of the ceremonies conducted during the Feast of Tabernacles, a priest
put water from the pool of Siloam on the altar. This offering was made
to request rain and the success of the next year’s crops. As
Jesus taught in the temple on the last day of the feast, he invited the
people to partake of living water (John 7:37–38).
In what other setting did Jesus mention
living water? (See
John 4:5–15. The story of the woman at Jacob's well.) What is “living
water” and How can we drink of it?]
38 He that believeth on
me, as the scripture hath said, out of his belly shall flow rivers of living
water.
39 (
But
this spake he of the Spirit,
[
they felt the message - it rang true. It had a familiar spirit, so to
speak.] which they that believe on him should receive: for the
Holy Ghost was not yet
given; because that Jesus was not yet glorified.)
40 ¶ Many of the
people therefore, when they heard this saying, said,
Of
a truth this is the Prophet.
[
When he teaches he sounds like a prophet, a man of God. He has the spirit
with him...]
What were some of the reasons people did not believe
he was the Christ? (See John 7:27, 41–42, 52.)
27 Howbeit we know this man whence he is: but when Christ cometh, no
man knoweth whence he is. [ What
are the people saying here? He
cannot ne the Messiah because we know his parents and his birth was not
miraclous. The generality of the people knew very well that the Messiah
was to be born in Bethlehem, in the city, and of the family, of David;
see ver. 42. But, from Isaiah Isa. liii. 8, Who shall declare his generation? they
probably thought that there should be something so peculiarly mysterious
in his birth, or in the manner of his appearing, that no person could
fully understand.
Had they considered his miraculous conception, they would have felt their
minds relieved on this point. The Jews thought that the Messiah, after
his birth, would hide himself for some considerable time; and that when
he began to preach no man should know where he had been hidden, and whence
he had come. The rabbins have the following proverb: Three things come
unexpectedly:
1. A thing found by chance. 2. The sting of a scorpion:
and, 3. The Messiah. It was probably in reference to the above that the
people said, No man knoweth whence he is. However, they might have spoken
this of his parents. We know that the Messiah is to be born in Bethlehem,
of the family of David; but no man can know his parents: therefore they
rejected him: chap. vi. 42, Is not this Jesus, the son of Joseph, whose
father and mother we know? ]
41 Others said, This
is the Christ. But some said, Shall Christ come out of Galilee?
42 Hath not the scripture
said, That Christ cometh
of the seed of David,
and out of the town of Bethlehem,
where David was?
52 They answered and said unto
him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth
no prophet.
In what sense did the people
know where Jesus was from? (They knew his family and his hometown.)
In
what sense did they not know where he was from? (See John 7:28–29; 8:14,
19, 23–29. They did not understand that he was sent by Heavenly Father.)
If you were in the crowd - would you be a believer or not?
What does the
answer to this question tell us about what we need to do?
How can we strengthen our testimonies of Jesus Christ’s mission?
A woman taken in adultery is brought to Jesus.
Read and discuss John 8:1–11.
1 J
ESUS went
unto the mount of Olives.
2 And early in the morning
he
came again into the temple,
[
Jesus is in a public place teaching a large group of people. The Pharisees
intentionally pick a public area with plenty of witnesses to pull off what
they think is a sure-fire plan to get him into trouble. ] and all
the people came unto him; and he sat down, and taught them.
3 And the scribes and
Pharisees brought unto him
a woman [
Note only the woman is brought before Jesus. Where
is the man with whom she had committed the act? I
believe it takes 2 does it not? Why wasn't
he brought as well? What does this say of
the Pharisee's motives, as well as what Jesus says to them in v. 7? Double
standard.] taken in adultery;
and when they had set her in the midst,
4 They say unto him,
Master,
this woman was taken in adultery, in the very act.
[In otherwords
there is no wiggle room here, no hear say; no chance of false accussation...]
5
Now
Moses in the law commanded
us, that such should be stoned: but what sayest thou? [
What logic was really couched in
this question? They
had what they thought was a well planned trap for Jesus.1) If
he agreed with Moses that she should be stoned, he would both
a) arouse the ire of the people generally by advocating the reinstution
of a penalty which did not have popular support, and b) run
counter to the prevailing civil law prescribed by Rome - Then
they could use this as a reason to have Jesus brought to trial.. 2) If
he disagreed with Moses and avocated anything less than death by stoning,
he would be accused of preverting the law, and of advocating disrespect of
the departure from the hallowed practices of the past.]
6 This they said,
tempting
him, that they might have to accuse him.
[
Why did the scribes and Pharisees bring the
adulterous woman to Jesus, what was the purpose? they are not
really interested in the sins of the woman as much as they are trying
to find reason to kill Jesus. These are the religious leaders who are
willing to destroy this woman in order to rid themselves of Jesus. ] But
Jesus stooped down, and
with his finger wrote on
the ground,
[ the apocraphia while it cannot
be generally trusted says this about the incident. It sounds right so
it might give us additional insite. It says that the accusers were closest
to him, and as Jesus began to write they individually looked over his
shoulder, Jesus did not turn around to see who was looking, but he wrote
the individual sins of the person looking over his sholder, one by one
as they looked liar, thief, adulturer, murderer - no wonder they left. What
does this teach us about the nature and characteristics of the Savior? 1)
he could have brought their names up out loud - embarassing them in front
of everyone. No he did it in a manner that they knew, and that they knew
that he knew - that was enough. Now it would be interesting to see what
they each did after they left. Did they recognize that they were wrong
and change their ways or did they just dismiss the incident an go on
as before? How do we react when we are taught that we are doing something
wrong?] as though he heard them not.
7 so when they continued
asking him, he lifted up himself, and said unto them,
He
that is without sin [
now think what Jesus has just done, declared specific sins to those comdemning
the women How could you possible stay? would you want
to stick around and see what he had in store next for you? ] among
you,
let him first cast
a stone [
the Law required the accusing and convicting witness to cast the first
stone, cf. Deut. 17:7.] at her.
8 And
again
he stooped down, and wrote on the ground.
[he
repeated the process over and over until all of the accusers were gone.]
9 And they which heard
it, being
convicted
by their own conscience,
[and
with a little help as Jesus was slowly spelling it out on the ground
to them] went out one by one, beginning at the eldest,
even unto
the last: and Jesus was left alone, and the woman standing in the midst.
10 When Jesus had lifted
up himself, and saw none but the
woman,
[lower
case] he said unto her,
Woman,
[
upper case – denoting royality queens and princesses in the New Testament
or a royal title. Note how the son of God treats a sinner. He shows her
great respect. He knows of her eternal lineage ] where are those
thine accusers? hath no man condemned thee?
11 She said, No man, Lord.
And Jesus said unto her,
Neither do I condemn thee:
[ Does
Jesus forgive her of her sins? This is not
in any sense a pardon. He does not say "go thy way thy sins are forgiven
thee." He merely declines to act as the magistrate, judge and witness,
or participant in any kind of case that legally and properly should come
before an official tribunal of which he is not a member.] go,
and
sin no more.
[
go and repent of your sins. See JS Translation—she went and glorified
God from that hour – or she went and did as she was commanded.]
Why did the scribes and Pharisees bring the adulterous
woman to Jesus?
(See John 8:4–6. They wanted to trap Jesus into condemning the woman to
death or contradicting the law of Moses.)
What did Jesus say to the scribes
and Pharisees? (See John 8:7.)
Why didn’t they stone the woman? (See John
8:9.)
While Jesus did not approve of the woman’s sin, he did not condemn
her for it (John 8:10–11).
What can we learn from the Savior’s example
about how we should respond to people who have sinned seriously?
Elder Marvin J. Ashton explained: “The scribes and Pharisees brought before
the Savior a woman taken in adultery. Their purpose was not to show love
for either the woman or the Savior, but to embarrass and trick Jesus. …
Jesus did not condone adultery; there is no doubt about His attitude toward
proper moral conduct. [But] He chose to teach with love—to show the scribes
and Pharisees the need of serving the individual for her best good and
to show the destructive forces of trickery and embarrassment” (in Conference
Report, Apr. 1981, 31–32; or Ensign, May 1981, 24).
Jesus declares, “I am the light of the world.”
Attention Activity
Make the room as dark as possible by turning off the lights and closing any curtains
or blinds. Ask a class member to read aloud Doctrine and Covenants 93:1–2.
When the class member has read (or attempted to read) these verses, ask him
or her:
Was it difficult to read these verses?
What would make it easier? (More light.)
Turn on the lights. Ask the class member to again read Doctrine and Covenants
93:1–2. because you just tried to read the scriptures without light does
the signifigance of take on any additional meaning. Does the object lesson
have more power to you because you just experienced the absence of light?
Christ was a master teacher and often choose special times and places
to deliver his messages. We have a couple of such today.
Read and discuss John 8:12–36.
During the Feast of Tabernacles, the temple in Jerusalem was illuminated
by the flames from four enormous candelabra. These flames could be seen
throughout the city. (See Bible Dictionary, “Feasts,” 673.)
12 ¶ Then spake Jesus again unto them,
saying, I am the light of
the world: [ Why
was this an appropriate setting for Jesus to announce, “I am the light
of the world”? compare Isa. 2:5,
Isa. 60:19 one can only wonder if Jesus caught a glimpse of the great golden
lamp standing in the temple, and from on top the candles sheding light
as part of the Feast of the Tabernacles, and so Jesus takes this opportunity
to associate himself with the Messianic prophecies by announcing "I
am the light of the world". light is one of those things for which
there is not an opposite, in otherwords the opposite of light is the absense
of light known as darkness. During the feast of the Tabernacles they people
were commanded to live in booths. The proper construction of the booth
allowed for a roof that was sparse enought to let some of the light in
- the light that comes from heaven. So this would have had special meaning
for them from both the great candleabara buring near the temple and the
light for their booths. Light means: 1) jesus is alpha and omega the beginning
and the end and the life and light of the world D&C 45:7. he is the
light of the sun, stars and moon D&C 88:7-9 All thing associated with
light are of the Lord. 2) Light is a symbol of the gospel 3) Light means:
trueth, understanding , wisdom, knowledge and revelation. 4) Disciples
of Christ are lights unto the world.] he that followeth me shall
not walk in darkness, [or
live life in the absense of light - without it.] but shall have
the light of life.
13 The Pharisees therefore
said unto him, Thou bearest record of thyself; thy record is not true.
14 Jesus answered and
said unto them, Though I bear record of myself,
yet my record is
true: for I know whence I
came, and whither I go; but ye cannot tell whence I
come, and whither I go.
15 Ye judge after the
flesh;
I judge no
man.
[Wait a
minute here I thought he was the judge- so what is he trying to say? In
other words I don't judge man the same way that you judge him. You judge
after the manner of the flesh I judge after the manner of the spirit.]
16 And yet if I judge,
my judgment is true:
for I am not alone,
but I and the Father [ What
do we know about our judgement - what is the Saviors role in the judgement? John
5:22; 30 The father hath committed all judgement to the son. the Anchor
Bible (AB) states the Greek construction of this statement is a form
of the Divine name and implies solidarity with the Father] that
sent me.
17 It is also written
in your law, that the testimony of
two men is true.
18
I
am one that bear witness of myself, and
the Father [note
who Jesus uses as witneses; himself and the father- who in the previuos
verse says must both be men "the testimony of two men is true" so
Jesus is implying that his father is a man. ] that sent me beareth witness of
me.
19 Then said they unto
him, Where is thy Father? Jesus answered,
Ye neither
know me, nor my Father: if ye had known me,
ye should have known my Father also.
[ How
is this true - are they the same person? Since
Jesus is doing the will of the Father, they are one in purpose, they are
linked together as one then to know one is to know the other - in action,
and deed.]
20 These words spake Jesus
in the treasury, as he taught in the temple: and no man laid hands on him;
for his hour was not yet come.
21 Then said Jesus again
unto them, I go my way, and ye shall seek me, and shall die in your sins:
whither I go, ye cannot come.
22 Then said the Jews,
Will he kill himself? because he saith, Whither I go, ye cannot come.
23 And he said unto them,
Ye are from beneath; I
am from above: ye are of this world;
I am not of this world.
24 I said therefore unto
you, that ye shall die in
your sins: for if ye believe not
that I am
he, ye shall die in your sins.
25 Then said they unto
him, Who art thou? And Jesus saith unto them, Even
the same that
I said unto you from the beginning.
26 I have many things
to say and to judge of you: but he that sent me is true; and I speak to
the world those things which I have heard of
him.
27 They understood not
that he spake to them of the Father.
28 Then said Jesus unto
them, When ye have
lifted up [
Jesus identifies his murderers and foretells the mode of his death. (McConkie
Doctrinal New Testiment Commentary Vol1 pg 455) "lifted up",
by being lifted up Jesus will draw all men to himself, cf. 12:31-32. For
the OT context of being "lifted up" cf. Deut. 21:22.] the
son
of man,
[The "son of God" and the "son
of Man"
are synonymous... In the pure Adamic language, the name Elohim means "the Gods" it is (plural) in hebrew, the
Father, is "Man of Holiness" (signifying that God is a Holy
Man), and the name of Christ, the son, is "son of Man of Holiness
or son of Man (Mormon Doctine p671; Moses 6:57] then shall ye
know that I am
he, and
that I do nothing of
myself; but as my Father hath taught me,
I speak these things.
29 And he that sent me
is with me: the Father hath not left me alone;
for I do always those
things that please him.
30 As he spake these words,
many believed on him.
31 Then said Jesus to
those Jews which believed on him, If ye continue in
my word,
then are ye my disciples indeed;
32 And ye shall know the truth,
and the truth shall make
you free.
33 ¶ They answered
him, We be Abraham’s
seed, and
were never in bondage [ Why
would the Jews say they never were in bondage? What do the Jews believe
with regard to sin and repentance? The
Jews have an interesting belief regarding repentance. What is the
Jewish approach to repentance? by Rabbi Mendy Hecht A. The Jewish
approach to repentance is magnificent in its simplicity--in Judaism, there
is no such thing as "repentance." B. Repentance is called "Teshuvah" in
Hebrew, the official language of Judaism. But teshuvah does not mean repentance.
It means return. Speak directly to G-d and specify your slip-up. Tell Him
you're sorry for what you’ve done wrong, that you regret it - you
are done - you are foregiven. One confession to God is enough unless the
offence was repeated. It never happened. There is NO NEED for a Savior
for them as they are without the bondage of sin.] to any man: how
sayest thou, Ye shall be made free?
34 Jesus answered them,
Verily, verily, I say unto you, Whosoever committeth sin is
the servant of sin.
35 And the servant abideth
not in the house for ever:
but the son abideth ever.
36 If the son therefore
shall make you free, ye
shall be free indeed.
What did Jesus promise to these people if they
would continue to follow him? (See John 8:31–32.)
What does truth free us from? (See John
8:33–34.)
How does committing sin place us in bondage? (See Alma 12:11;
34:35.)
Additional Teaching Ideas
The following material supplements the suggested lesson outline. You may
want to use one or both of these ideas as part of the lesson.
2. Jesus Christ is Jehovah
Read and discuss John 8:37–59.
• • Why did Jesus tell the unbelieving Jews that they were not children
of Abraham? (See John 8:39–40. Although they were literal descendants of
Abraham, they did not do righteous works as Abraham did.) Why did Jesus
tell them they were not children of God? (See John 8:41–44.) How can we
show by our actions that we are Heavenly Father’s children?
• • Why were the Jews upset by the Lord’s comments about Abraham? (See
John 8:51–53, 56–57. They did not realize that Jesus was referring to his
ability to overcome spiritual death [verse 51] and to his premortal life
[verses 56–57].) What does Jesus’ statement, “Before Abraham was, I am”
(John 8:58) help us understand about him? (See footnote 58b; see also Exodus
3:13–14. Jesus is Jehovah, the Great “I Am,” the God of Abraham, Isaac,
and Jacob.) Why is it important to know that Jesus was Jehovah before his
mortal life?
