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THE EPISTLES OF JOHN


Introduction

1 John and the Epistle to the Hebrews are the only two New Testament letters written anonymously; and in 2 and 3 John, the author merely introduces hims~1f as ‘the elder’. It is clear, however, that the three Johannine Epistles are by the same person, and there is a very strong case for saying that it is the same person as the author of John’s Gospel. The evidence of the letters themselves, and the witness of early Christians, suggest that the writer is the apostle John. He writes as an eye-witness who has personally known the Lord (1: 1-4; 4:14). He writes as a teacher with great, indeed, with apostolic authority (2:8, 17; 3:6; 4:1; 5:20, 21). He writes as a pastor, with a deep concern both to defend and confirm the faith of the church (2:1,26; 4:1-6; 2Jn. 9; 3 Jn. 4).

In the first Epistle, John sets forth three marks of a true knowledge of God and of fellowship with God. These marks are, first, righteous¬ness of life, second, brotherly love, and third, faith in Jesus as God incarnate. Such characteristics distinguish true Christians from false teachers who, for all their lofty profession and Christian language, neither believe nor obey the truth.

In 2 and 3 John, the writer deals with the problem of giving hospitality to visiting Christians. False teachers were abusing the generosity of Christian people, and some advice was needed to help Christians in dealing with the situation.


Analysis of 1 John

1:1-4 Introduction. The apostolic witness — its authority, content and aim.
1:5 – 2:27 God is light; and the test of true fellowship with Him is threefold:

1:5-2:6 (i) Confession of and cleansing from sin, and
obedience to Christ.
2:7-11 (ii) Brotherly love.
2:12-14 Digression on the church.
2:15-17 Digression on the world.
2:18-27 (iii) Confession that Jesus Christ is come in the flesh.

2:28 - 4:6 God is love; and the test of true sonship to Him is, as before, the threefold evidence of:

2:28-3:10 (i) Practical righteousness.
3:11-18 (ii) Brotherly love.
3:19-24 Digression on assurance.
4:1-6 (iii) Confession that Jesus Christ is come in the flesh.

4:7 - 5:12 God is love; and the test of our dwelling in Him, and His dwelling in us is, as before:

4:7-21 (i) Mutual love.
5:1-3 (ii) The keeping of God’s commandments.
5:4-12 (iii) Belief that Jesus is the Son of God.

5:13-21 Conclusion. Five Christian certainties.


Analysis of 2 John

1-3 Opening salutation.
4-11 Message.
12,13 Conclusion.


Analysis of 3 John
1-8 The message to Gaius.
9,10 Diotrephes condemned.
11,12 Demetrius approved.
13,14 Conclusion.

7 studies

John 1:1-2:2

1 To what unique experience in his life is the writer referring in verses 1-4? How does he describe it? Cf. Jn. 1-14. To what inestimable privilege did it lead him, and why does he want to make it known? Cf 1 Thes. 3:8,9.




2 The nature of God determines the conditions of fellowship with Him. See verses 6-10. How has He made fellowship with Himself possible for sinful man? What is His provision to enable fellowship to be maintained, and to meet failure if it should occur? If men deny in one way or another their need of this provision, what may we conclude concerning them? See verses 6, 8, 10.





Note: 1:5. ‘Light’: used in Scripture in various meanings as signifying truth, goodness, joy, safety, life; just as ‘darkness’, on the contrary denotes falsehood, evil, sorrow, peril, death. Here, ‘light’ signifies perfect truth and goodness, without any vestige of evil.


1 John 2:3-27

1 Verses 3—11. If a man claims to know God, to abide in Christ and to be in the light, what must be his attitude to (a) Christ’s word and commandment; (b) the example of Christ’s life on earth; (c) fellow-Christians?




2 Verses 18—29. Amid false teachers and defection, what three safeguards for continuance in the faith does John give? See especially verses 24—27. If a professing Christian falls away from the truth, what is proved thereby which, before the falling away, may not have been at all obvious?



3 Verses 15-17. With what two arguments does John support the commandment of verse 15? How may this commandment be reconciled with Jn. 3:16?



Notes
1 Verse 7.Cf.Jn.13:34,35; 15:I2.
2 Verse 8. John calls the old commandment new, both because Jesus Christ, by His teaching and living, has invested the old idea with a richer and deeper meaning, and because experimental Christianity is always new in kind or character.
3 Verse 15. ‘The world’ here it denotes human society as an ordered whole, considered both apart from, and in opposition to, God.



1 John 2:28—3:10

We enter today upon the second section of the Epistle (see Analysis).

1 2:28 - 3:3. The apostle, having begun in verse 29 to show that the test of sonship is righteousness of life, is carried away by the marvel of the new birth into a rapturous outburst of wonder and joy. Whence comes our sonship? How does the world regard it? What will be its future glory? How should this affect us now? Cf Col. 3:4,5.





2 3:4-9. These verses resume and expand the truth of 2:29. What five reasons are given to show that sinning is utterly incompatible with being a child of God?
Notes
1 2:28. This verse gives clear proof that John, no less than Paul and
Peter, believed in the Lord’s second coming. See also 3:2; 4:17.

2 2:29. ‘Born of him’: the first reference to sonship in this letter.
3 3:6,9. These verses do not mean that a Christian is incapable of
sinning, nor that one sin is proof of an unregenerate nature, but
that it is impossible for a true child of God to persist in habitual
sin.


1 John3:11-4:6

1 3:11-18. By what various arguments does John show, in verses ii—i~, that mutual love is the essential mark of the children of God and that hatred is inadmissible? After what manner should we love? See verses 16-18 and cf. Jn. 15:12; Eph. 5: 1,2.





2 3:19—24. A digression on the subject of assurance before God. The apostle first considers the case of a Christian whose heart condemns him. How is such a person to be reassured? See verses 19, 20. Cf Heb. 6:9,10. Next the apostle considers the case of a Christian whose heart does not condemn him, because he is practising all the characteristics of a truly Christian life-obedience, love and faith. What blessings does this man enjoy? See verses 21-24.







3 What two tests are given here by which to know whether a prophet is, or is not, speaking by the Spirit of God? See especially 4: 2 and 6; see also Note 2 below.






Notes
1 3:14. Cf. Jn. 5:24. This gives the practical test whether a professed faith in Christ is genuine. Cf. Gal 5:6b; Jas. 2~ 15—17.

2 4:6. ‘We are of God’: the pronoun ‘we’ in the first half of this verse refers primarily, as in 1: 1-3, to John as representing the apostles, while not excluding those who, following after them, base their teaching upon the apostolic foundation.




1 John4:7-5:3

We now begin the third section of the Epistle (see Analysis).

1 4:7—10. What arguments are used in verses 7 and 8 to show that true Christians must love one another? In verses 9 and 10 the apostle speaks of the manifestation of God’s love in Christ. How does he describe the gift? What does he say of its purpose? By what means was this purpose achieved, and for whom did God do this?





2 4:11—18. The apostle goes over the same ground as before, but at a higher level. How does he here describe the Christian’s relationship to God? How does he show that no higher or closer relationship can be conceived? Out of the depths of that relationship, the believer bears his testimony through the Spirit (verses 13—16; cf. Jn.15: 26, 27).





3 4:19— 5:3. In view of Mt. 22:36,37 why does not the apostle say in verse 11,‘Beloved, if God so loved us, we ought also to love God’? Why does John say, ‘We ought also to love one another’?
What other test of our love for God is also mentioned?




Notes
1 4:17,18. ‘Because as he is …’: cf. Jn. 3:35 with 16:27. Those who are loved of the Father need not look forward with dread. If we are still afraid, the remedy is to concentrate more upon the love of God shown in the cross and the resurrection.

2 5:1. Faith in Jesus as the Christ implies receiving Him as such, and to receive Him is to be born of God (Jn. I: 12, 13).


1 John 5:4-21

1. The apostle has already given a warning against the subtle attraction of the world (see 2: 15—17). Now he reveals how the world may be conquered. Who does he say will overcome the world, and by what means? See verses 4—6; see also Note 1 below.

2 A faith that can effect such great results must be well attested. What fivefold witness is given in verses 7—1l, and what marvellous fact does the witness attest?



3 Verses 13—20. There are here five great certainties concerning which John says ‘We know’. What are they? Are you building your life upon this foundation?



Notes
1 Verse 6. This verse probably refers to our Lord’s baptism and death, and not to Jn.19:34. He came not only to call us to repentance by the Witness of His baptism, but also to wash away our sins with His blood. The two sacraments of the Christian church are the standing memorials of these things.

2 Verses 9 and 10. God has spoken to man in Jesus with the utmost clarity and finality. He that believes has an inward witness: he that believes not snakes God a liar.

3 Verse 16. ‘A mortal sin’: i.e., the deliberate, purposeful choice of darkness in preference to light.

4 Verse 21. ‘Idols’: anyone professing to worship God, but who denies that Jesus is the Son of God, is worshipping a false God. ‘Be on your guard against all such idols’ is John’s final word.


2 and 3 John

1 Compare the tests of a true Christian found in 2 John with those given in a John.



2 Consider the three men mentioned in 3 John, all professing Christians. What does the apostle praise in Gaius? What faults does he find in Diotrephes? What threefold witness does he give in praise of Demetrius?





3 What dangers arise from listening to false teachers? What is John’s answer to the claims of ‘advanced thought’? See Note 3.



Notes
1 2 Jn.2. Cf. NEB, ‘whom I love in truth … for the sake of the truth’.
2 2 Jn.4. ‘Following the truth …‘: i.e., living true Christian lives in
obedience to the command which we have received from the Father.

3 2 Jn.9. ‘Goes ahead’: i.e., claims a knowledge superior to God’s revelation.

4 3 Jn.5. Cf. Heb. 13:2.

REVELATION

Introduction

Many have been put off the study of the book of Revelation by fears of its difficulty, or the intricate nature of some interpretations. But no book of the Bible will more surely reward the student who approaches it for its present relevance rather than as an eschatological enigma. It is important to remember that the visions which occupy so large a part of it are not to be regarded as literal pictures: the book is written in the literary form known as ‘apocalyptic’, which expresses heavenly and spiritual realities by means of a conventional and elaborate symbolism.

It is generally agreed that it was written by John the apostle, and in days of persecution, as his exile proves (1:9). Some think that his exile was suffered under Nero, who died in AD 68; some under Domitian (81—96). The later date seems more probable. The struggle between the people of Christ and the power of Rome had now reached a state more advanced than that which is reflected in the Acts of the Apostles. Emperor worship became common from Nero’s reign onward, and the outlook was dark and threatening.
The reference to Rome in chapter 17 is but thinly veiled. Some interpreters (‘Preterist’) regard all the references as being to contemporary events, so that for us the book speaks of things already past; some (‘Historicist’) have seen in chapters 2—19 references to Christian history before and after the fall of Rome, and to the conflict of evangelical religion with the Roman church, so leading on to the times of the end; others (‘Futurist’) regard chapters 2 and 3 as an epitome of Christian history, and the rest of the book as a prophecy looking forward to events at the time of the Lord’s return.

A true interpretation may well find something of value in all these points of view. It is best to study the book with the assurance (1) that it had a real message for its own time; (2) that its lessons have been illustrated by the history of the church; and (3) that it contains prophetical references to the future. The reader should not be so troubled by the obscurities that he cannot rejoice in the message of what is dear. We can learn lessons of tremendous value about the place of Christ’s people in the purposes .of God and the glorious future awaiting them, the heavenly nature of our earthly conflict, which can be carried on only with divine aid, the need to overcome in the struggle, the eternal judgment of God upon Satan and sin, and the certainty of the complete victory, the lordship over history and second coming of Jesus Christ our Lord.


Analysis
1:1-8 Prologue.
1:9-3:22 Vision of Christ, alive for evermore, in the midst of the churches.
4:1-5:14 Vision of the throne of God, and of the Lamb in the midst of the throne, to whom is committed the sealed book of the judgments of God.
6:1-8:5 Vision of the ‘seal’ judgments, with two visions interposed for the comfort of Christ’s people
(7: 1—8, 9—17).
8:6—11:19 Vision of the ‘trumpet’ judgments, with three visions for the comfort of Christ’s people (10:1—1l; 11:1,2, 3—13).
12:1—14:20 Vision of the man-child, and of the dragon and the two beasts, with three visions for the comfort of Christ’s people (14: 1—5, 6—13, 14—20).
15:1—16:21 Vision of the ‘bowl’ judgments.
17:1—19:10 Visions of Babylon, the harlot city, and her destruction.
I9:11—20:15 Vision of Christ’s return, of His triumph over all His enemies, and of the last judgment.
21:1—22:5 Vision of a new heaven and earth, and of the new Jerusalem.
22:6—21 Epilogue.


28 studies

Revelation 1:1—8

1 Trace in verses 1 and 2 the course of the ‘revelation’ from its source in the mind of God by four successive steps to us who read and receive it. How is it described in its content, character and value, and what is required in those who read or hear? Cf. Lk.11:28.








2 Observe the place given to Jesus Christ in relation to God, and consider each title given to Him in verse 5a. Cf Jn. 3:11,32,33; 18:37; Col.1:18; Rev. 19:11—16. How does John describe His attitude to us, and what He has done for us? Cf Jn.13: 1; Eph. 1:7; 1 Pet.2:9









3 With 1:7, cf. Dn. 7:13 and Acts 1:9-11. Is the thought of His coming a joy to you? Cf. 6:15—17; 1 Thes.4:15—18; 5:1—4; 2 Thes.1:7—10.








Notes
1 Verse 1. ‘The revelation of Jesus Christ’: i.e., communicated by Him; and
intended not to mystify but to disclose.
2 Verse 3. ‘He who reads’: i.e., the one who reads this book aloud to his
fellow-believers. ‘The prophecy’: a significant claim. Cf. 22: 7,10,18,19.
3 Verse 4. ‘The seven spirits’: i.e., the Spirit in His sevenfold fullness.
4 Verse 5. ‘The faithful witness’: this includes the thought of martyrdom.
Cf 1 Tim. 6:13. Note the sequence—death, resurrection, enthronement.


Revelation 1: 9-20

1 What, according to verse 9, is the twofold experience in which all believers share, and what should characterize their lives? Cf Jn.16:33 Acts 14:22; 2Tim.2:12a.





2 We are not for a moment to suppose that Christ is literally like this. What John sees is a vision, each feature of which is symbolic of some aspect of our glorified Lord. Write down against each feature here portrayed what trait in our Lord’s character it suggests. What is the total impression left upon your mind?





3 What does Christ say of Himself and of His relation to the churches in verses 17—20? With verse 17, cf. Dn. 10: 8—11, 15—19, and with the figure of the ‘lampstands’, cf. Mt.5:14—16.





Notes
1 Verse 17: see also 22:13. Note that Christ applies to Himself words spoken by God of Himself in verse 8.
2 Verse 18. ‘The keys of Death and Hades’: according to the teaching of the Rabbis these keys are in the hands of God alone.
3 Verse 20. ‘Mystery’: i.e., something with a hidden meaning here explained. Cf. 17:7; Mt.13:11. ‘The angels of the seven churches’: sometimes taken to mean the pastors or bishops of each church, but more probably denoting a guardian angel (cf. Dn. 10:21; Mt. 5:14-16).


Revelation 2:1-7

The seven letters of chapters 2 and 3 are all similar in structure, beginning with titles descriptive of Christ, which have already occurred in the vision in 1: 9—20 then giving Christ’s message to the church, and closing with a summons to hear and a promise to ‘him who conquers’. In the last four letters the promise precedes the summons.

1 State in your own words what Christ found to commend in the church at Ephesus (verses 2, 3, 6).



2 What was the proof that their love had declined? How could this condition be remedied? What further danger otherwise beset them? How should we take such a warning to heart?



3 Verse 7a. Note the present tense ‘says’, and the combination of individual appeal and universal application. How does Christ still speak through these scriptures, and to whom? Cf. Mk. 4:9,23; 8:18. How may the hearing ear be obtained?


Notes
1 Verse 6. ‘Nicolaitans’: see also verses 14, 15. ‘Nicholaos’ may be meant as a Greek equivalent of ‘Balaam’, intended to describe a person who lays waste the people of God, as Balaam did through the introduction of idolatrous and immoral practices. Cf 2 Pet. 2:15, 16.
2 Verse 7. ‘The tree of life’: in contrast to the corrupt fruits of idolatrous and sensual self-indulgence. Cf. 22:2.


Revelation 2: 8-17

1 Reconstruct from verses 8—11 the situation with which the believers in Smyrna were confronted. What does Christ declare concerning (a) their immediate, and (b) their final future? In what ways were they already rich? How were they to conquer? To what result would such conquest lead?





2 Satan could not break the rocklike steadfastness of the church in Pergamum by frontal attack (verse 13), so he employed another method, tempting believers to ask, ‘Is it necessary to be so uncompromising in our attitude towards idolatrous practices and pagan morals? What is Christ’s answer to this sort of question?





Notes
1 Verse 10. ‘Ten days’: i.e., for a short period.
2 Verse 11. ‘The second death’: Cf. 2O: 14, 15; 21:8.
3 Verse 13. ‘Where Satan’s throne is’: Pergamum was the official residence of the Roman proconsul of the province, and the chief centre of the worship of the emperor.
4 Verse 17. ‘The hidden manna’: the Rabbis taught that the Messiah when He came would give the people manna to eat, now hidden in heaven. What is said here is that Christ is the true manna, the bread of life. Cf. Jn.6:48—51. ‘A white stone’: stones engraved with names supposed to possess magical qualities were highly valued in heathen circles. Christ gives privileges, personal to each recipient, which exceed all that can be found outside of Him.


Revelation 2:18-29

1 In what ways is the description of Christ in verse i8 relevant to what follows? in what character is He here revealed? How should awareness of these truths affect our own behaviour?




2 The religious compromise and moral laxity that were creeping into the churches seem to have proceeded further in the case of Thyatira, and to have become a doctrine and almost a sect. What responsibility had the church as a whole towards the presence of such evil in its midst? What advice is given to the individual members who do not hold this teaching?




Note. Verse 20. ‘The woman Jezebel’: so called because of her moral likeness to Jezebel of old. Cf. 1 Ki. 25: 25, 26; 2 Ki. 9: 22, 30.

Revelation 3:1-13

1 Verses 1-6. What was wrong with the Christians in Sardis, and what was needed to remedy the situation? Upon whose action did change and better living depend? Is our condition at all similar?





2 In verses 7—13 what Christian quality is shown to be essential? For how long ought it to be exhibited? To what rewards will its practice lead?





Note. Verse 8. ‘An open door’: i.e., a missionary opportunity. Cf. 1 Cor.16:9,
2 Cor. 2:12.


Revelation 3:14-22

1 How do you think the church in Laodicea had become so blind to its true spiritual condition? Cf. Mt. 23:25, 26; 2Cor.4:18. Who undertakes to deal with them, and how?






2 What three qualities of Christian character are symbolized by ‘gold refined by fire’, ‘white garments’ and eye salve respectively? See for the first, 1 Pet. 1:7 for the second, verses 4 and 19:8; Ps.51:7; and for the third, Ps.1I9:18; 2Pet. 1:9 Eph.1:18,19.
How may these things be obtained?








3 How in its context is verse 20 to be understood? If a church as a whole is ‘lukewarm’, may individuals within it enjoy a close relationship with the Lord? What does the Lord promise to such? What are the conditions to be fulfilled in order to obtain what is promised? Cf. Jn. 14:22, 23.







Note. Verse 17. Laodicea was prosperous and wealthy. After its overthrow by an earthquake in AD 61 it was rebuilt by its own citizens without imperial subsidy. ‘We need nothing’ was virtually what its inhabitants said.
Introductory Note to Chapters 4—l1

We are now entering upon the main revelation of the book (see 1:1 and 4:1). We have seen the condition of the churches. Persecution had begun, and times of greater trial loomed ahead (see 2:10,13; 3:10). The question, ‘What of the future?’ must have troubled every thoughtful Christian, and is now about to be answered. But first in chapters 4 and 5 God shows John a vision of the heavenly realities which abide unshaken behind and above the changes and uncertainties of earth.


Revelation 4

1 When John looked into heaven, what is the chief and outstanding sight which met his eyes? What may we also learn from this vision about the origin, the control and the purpose of the created universe? What kind of response ought this awareness to call forth from us?






2 What is here indicated or symbolized concerning the nature and character of God, and concerning the way in which He ought to be worshipped?






Notes
1 Verse 3. ‘Like jasper’: i.e., radiant; cf. 21:11. ‘Like . . . carnelian’: i.e.,
red like fire or blood. The ‘rainbow’ suggests God’s faithfulness. Cf. Gn.
9:12—17.

2 Verse 4. These elders are normally taken to represent the church of Old and New Testaments.

3 Verses 6—8. ‘Four living creatures’: similar to those of Ezekiel’s vision.
See Ezk.1: 5 ff.; 10:12. Their appearance suggests the characteristics of strength, service, intelligence and swiftness. For their song, cf. Is. 6:3.


Revelation 5

1 Of what does this vision assure us concerning the purpose and the results of Christ’s earthly sacrifice—as ‘the Lamb who was slain’?





2 What is it that here prompts ‘a new song’ (verse 9)? How many ultimately join in the singing? What difference is there in qualification to sing on the part of those who do sing? See 14: 3. Have you discovered why you should sing?






Notes
1 Verse 1. ‘A scroll’: this is the book of destiny. It declares God’s purposes of judgment and blessing for this world. Some regard it as the title-deed to the inheritance which Christ has procured for Himself and for His fellow-men by His redeeming work.

2 Verses 5, 6. Note the tense, ‘has conquered’. The victory is already won. Cf. 3:21. See also Jn. 12: 31, 32. The occasion here seen in vision is that of Christ’s return from the cross to the throne of God as the Lamb that ‘had been slain’. He is at once invested into His universal dominion. Cf. Mt. 28: 18; Heb. 2:9; 10:12, 13.


Revelation 6

1 As the book of future events is opened seal by seal, what points of correspondence do you find with Mt. 24:4—14? Cf., e.g, verses 4, 6 and 9 with Mt. 24: 6, 7 and 9. (For the meaning of the white horse, see Note 1 below.) What does this teach about the present course of world history?






2 To what climax of judgment do all these things mount up? See verses 12—17 and Note 3 below. Cf Mt. 24: 29, 30. What is more to be dreaded than death? Cf Is. 2: 19—21.






3 For what were the martyrs willing to lay down their lives? Are those right who think that God takes no action either for their reward or their vindication? May similar sacrifice still be called for?






Notes
1 Verse 2. Two principal interpretations have been given of the white horse and his rider. Many take it to be a picture of Christ going forth in the conquests of the gospel. Cf. Mt. 24: 14; Ps. 45: 3—5. Others regard it as a picture of invasion and lust of conquest, leading to the miseries of war, famine, pestilence and death. The latter seems more likely. The four horses, as in Zc. 6, form a series whose mission is to execute judgment.

2 Verse 6. Such was the scarcity that a day’s wage (Mt. 20:2) would suffice to buy only a small measure of wheat.

3 Verses 12-14. The imagery of these verses is such as is frequently used in the Old Testament to symbolize great upheavals among the nations. See, e.g., Is. 13:9—11, 13;Ezk. 32:7—9; Na. 1:5.




Revelation 7

Before the revelation of further judgments, two visions are interposed for the comfort of believers. In all that has been shown so far, nothing has been said of the church, except with regard to those who have been martyred. This passage shows the church first in this life, on earth, and so always limited in number (verses 1 to 8), and then, numberless in heaven, having life for evermore.

1 What assurance is given in verses 1—8 concerning God’s watchful care over His people? Cf. Ezk. 9:3—6; Jn. 6:27; 10:27—29; Rev.9:4.







2 In verses 9—17, who compose the great multitude, and where are they standing? How came they to be there, and what is now their occupation? Make a list of the blessings that they enjoy, translating the symbols into the realities which they represent.








Notes
1 Verse 1. It is a task given to angels to control forces of nature. Cf.14:18; 16:5; Heb.1:7.
2 Verses 4—8. Some have thought that those who are ‘sealed’ represent believers from among the Jews, but in the light of 14:1—4 it is better to regard the vision as including the whole ‘Israel of God’ (Gal. 6: 16).
3 Verse 14. ‘The great tribulation’: cf. 3:10. Here both visions show that all who are the Lord’s will be brought safely through this earthly trial.

Revelation 8 and 9

We are brought back, after the interlude of chapter 7, to the opening of the seventh seal. Will it usher in the final end? All heaven is silent, as if in suspense and expectancy (€f Mk. 13: 32), but there follows a new series of judgments (cf. Mk. 13:7,8).

1 In 8:3—5 we see, in the heavenly sanctuary, what happens to the prayers of Christ’s people. What are we taught as to the efficacy of prayer when mingled with the incense of Christ’s intercession and fire from the altar of His sacrifice? In this case what kind of answer is granted? Cf. 6:9,10; Rom.8:26; and see Note 5 below.




2 Contrast the first four trumpet judgments with the fifth and sixth, (a) in the objects affected, and (b) in the severity of their character and result. What was the purpose of these trumpet judgments? See 8:13; 9:20,21. Cf. Lk.13:1—5.




3 What do we learn from these chapters concerning God’s control over all that happens? See especially 8:2; 9:1,4, 13—15.





Notes
1 8: 3,5. Two altars are to be distinguished, the ‘golden altar’ of incense, and the altar of sacrifice. See Ex. 37:25—38:7.

2 8:6. ‘Trumpets’: indicating that these judgments were sent in warning. Cf. Am.3:6; Ezk.33:1—5. The destruction wrought is therefore only partial—’a third’.

3 9:1. ‘The bottomless pit’: better, ‘the abyss’ (RV), the abode of the powers of evil. Cf. 11:7; 17:8.

4 9:11. ‘Abaddon’ and ‘Apollyon’: both mean ‘destruction’.

5 9:13. ‘The golden altar’: indicating that the prayers of the saints were being answered.



Revelation 10

Rev. 10:11 — 13:53 is an interlude between the sixth and seventh trumpets, corresponding to chapter 7 (see Analysis). The seer first tells of his new commission (10:1-11), and then describes the church as God’s sanctuary (11:1,2), and as bearing witness in the world (11:3—13).

1 In what two ways does chapter 10 show that the revelation thus far given to John, though it extends to the end of the age (verses 6, 7), is by no means a complete disclosure of the hidden counsel of God? Cf. Dt. 29:29; Jb.26:14. Of what was John now solemnly assured concerning truths which had been revealed?








2 What made God’s Word sweet to taste, but bitter to digest? What responsibility did the reception of such revelation place upon John? Cf. Ezk. 2:8—3:4; I Sa. 3:15—18; 1 Cor. 9: 16, 17. Have you any comparable privilege and responsibility?






Note. Verses 6,7. The mysterious purpose of God, as revealed through the prophets and worked out in earthly history, is thus to be completed or finished.






Revelation 11

1 The question, ‘Who are the two witnesses?’ in 11:3—12 has received many answers. Assuming that they represent the witness of the church throughout the present age, what lessons may we learn from this passage concerning true witness for Christ, the authority of His witnesses, their preservation, their suffering to death, and their anal triumph? Cf. Lk. 10:19 Jn.16:2; Acts 7;54—60.






2 When God’s purposes are completely fulfilled by the sounding of the seventh trumpet (see so: 7), who is seen to be triumphant at the last? What attributes and activities of God make certain His triumph over all opposition? What ought this prospect to make us do?





Notes
1 Verses 1, 2. The purpose of the measuring is to mark out what is to be preserved. If the Temple represents Christ’s people (1 Cor. 3:16), the outer court may represent the Jews in their unbelief (Lk. 21:24).

2 Verses 2,3. ‘Forty-two months’ is the same length of time as ‘one thousand two hundred and sixty days’ and as ‘a time, and times, and half a time’ (3.5 years) of 12:14. Cf. 12:6. It appears here to be a conventional description of the duration of the present age. Note the contrast in verse 11—only ‘three and a half days’.


Introductory Note to 12:1 — 19:10

At this point a new division of the book begins, and a new series of prophecies (cf. 10:11). The earlier part of the book has been occupied mainly with outward events and acts of divine judgment, together with visions of the church and her sufferings; and it has been shown that behind all is God’s throne, and that all that is happening is under His control, and in the hand of Christ. The present section of the book reveals another and graver aspect in the situation, namely, the enmity of powerful spiritual foes, of Satan and the world. This has so far only been hinted at (2:9, 13, 24; 3:9; 9:11; 11:7), but is now brought into full view, and it is shown that the sufferings of the church have their origin in the conflict between Satan and Christ.


Revelation 12

The chapter gives a symbolic picture of the birth of Christ, and of His return to the throne of God, but its main purpose is to show the power and malignity of Satan as the enemy of Christ and His people.

1 Gather out what is said about Christ. Cf. Ps. 2:6—9; Lk. 10:13; Jn. 12:31; Eph. 1: 19—21. What is the significance of verse 10? Cf. Rom. 8:33, 34.




2 Why, according to this chapter, is the lot of the church on earth one of constant conflict? Cf. Eph. 6:10—13; 1 Pet. 5:8. How is the fearful power of Satan depicted? How do or may we share in Christ’s victory over him?






Notes
1 Verses 1, 2,4—6, 13—17. The woman represents the true Israel, which, after Christ’s ascension, forms the Christian church. For the imagery, see Gn. 37:9; Ct. 6:4, 10; Is. 66:7—10.

2 Verses 3, 4a. ‘Red’; the colour of blood. Cf. Jn. 8:44. The seven beads and diadems indicate far-reaching dominion, the ten horns, great power, and the tail, his vast size and strength. Note verse 9; and cf. Gn. 3:15.

3 Verses 6, 14—16. The exact meaning of the symbolism is obscure, but the general sense is clear, that the church is under God’s protection, and although Satan will seek to destroy her, his plans will be thwarted.

Revelation 13

Satan in his war against the saints uses two chief instruments: (a) totalitarian world power, hostile to the true God, subservient to Satan, and claiming worship for itself (verses 1—10); and (b) established religion, supporting the claims of the world power, by false miracles and signs (verses 11—18). Such ‘beasts’ were found in John’s day in the Roman Empire and the cult of emperor worship. They have appeared also in later history, and may appear again.

1 Note how true Christians are here distinguished from others (verse 8; cf. 17: 8). What experience is inevitable for them in such a world situation as verses 1—10 depict? How is it appointed that they should show their faithfulness? Cf. Mk. 13:13.






2 In what respects does the second beast differ in outward appearance from the first? Cf. 1 Pet. 5:8 with 2 Cor. 11:14. How does its aims and methods bring Christians into direct conflict with it? Cf. Dn. 3:4—6; Jn. 15: 18—21.






Notes
1 Verse 2. Note a combination of the characteristics of the first three beasts in Daniel’s vision. Cf. Dn. 7: 4-6.
2 Verse 3. This suggests a counterfeit to Christ’s death and resurrection, intended to lead men to faith and worship.
3 Verse 4. The reason for worship is not moral greatness but brute force.
4 Verse 10 echoes words in Je.15:2. In the face of such treatment Christians are not to try to resist or retaliate.
5 Verse 12. This second beast completes the satanic trinity. It is called ‘the false prophet’ in 16: 13; 19:20; 20:10. He is the Lie dressed up like the
Truth. Cf. Mt. 7:15; Mk. 13:22; 2Thes. 2:9—12.

6 Verse 18. Many take the number 666 to refer to ‘Nero Caesar’. Others, because every digit falls short of the perfect number 7, regard 666 as a symbol of Antichrist.


Revelation 14

This chapter, like chapters 7 and 10:1 — 11:13, is an interlude introduced for the comfort of believers.

1 Verses 1-5 present a picture of the true followers of Christ. Although outwardly scattered, suffering and in danger of death, spiritually they are with the Lamb on the impregnable rock of Mount Zion, owned of God, not one missing (verse 1), and sharing in the worship of heaven (verses 2, 3). To what do they owe their position and what four characteristics mark their life? See verses 4 and 5, and cf. Mt. 5: 3; Lk. 14:27; Eph. 4:25; Phil. 2:15. How does your own life appear in the light of these standards?







2 In verses 6—11 are shown three angels, each with a message for all who dwell upon the earth. Examine the contents of their threefold message. Verses 11 and 13 are addressed to believers. What encouragement do they give to those who may have to die for Christ’s sake?






3 In the twofold vision of verses 14—20 what are the differences between the two parts of it (verses 14—16 and 17—20)? Cf. Ps. 1; Mal. 3:16 — 4:3; Mt. 13:39b—43.





Notes
1 Verse 3b. The song is ‘from heaven’ (verse 2); the saints on Mt. Zion are learning to sing it.
2 Verse 4. A symbol of purity of heart. Cf. 2 Cor. 11:2.
3 Verse 6. ‘An eternal gospel’: cf. Ec. 12:3, 14; Acts I4:14—18; I7: 24—31.
4 Verses 9—1l. The very marks, which once ensured benefits (see 13:15—17), now single out individuals for judgment.
5 Verse 13b. The weariness of labour will be over, the reward of their deeds awaits them. Cf. Mt. 25: 34—40. Contrast verse 11: ‘they have no rest’.



Revelation 15 and 16

The series of judgments here described, though similar to those of the seals and trumpets, is seen as a separate ‘portent’ in heaven. ‘What follow are no longer warnings but a final outpouring of the wrath of God.

1 John is looking at the seven angels, when his eye is caught by another vision, which he describes in 15: 2—4, no doubt for the comfort of believers, in face of the terrible judgments which are about to fall. What great truths are they thereby assured of, and encouraged to rejoice in? What should such awareness make them— and us—do? Cf. 16: 5—7.




2 In what respects are the ‘bowl’ judgments more severe than those of the seals and the trumpets? What was the reaction to them (a) of men, and (b) of the dragon and his allies? Before such a prospect, what ground have we for hope, and what reason for watchful concern? With 16: 15, cf. Mt. 24: 42—44.





Notes
1 15:3, 4. ‘The song of Moses’: cf. and contrast Ex. 14:30 — 15:19.
2 16: 16. ‘Armageddon’: meaning ‘the hill of Megiddo’; i.e., the plain of
Megiddo, where more than one famous battle was fought (Jdg. 5: I9; 2 Ch.
35: 22), and the hills around.



Revelation 17

The people of Christ have another enemy—Babylon. Babylon is the name of a city, and John uses it to denote the Rome of his day, seated upon her seven hills (verse 9), and also upon many waters, i.e., upon nations and kingdoms making up the Empire (verses 1, 15, 18). But Babylon, like the two beasts of chapter 13, is a symbol; not, like the first beast, a symbol of material power; nor, like the second beast, of false religion; but rather a symbol of the world’s lust, love of gain, pride and corruption. Wherever these aspects of the worldly spirit find embodiment there is Babylon, and there God’s judgment will fall, unless men repent.

1 John’s wonder at the woman (verse 6) should lead us to examine her closely. What does each feature of the picture symbolize? Contrast the woman and her brood with the woman of chapter 12 and her seed (with 17: 14, cf. 12: 17). What, in the face of such a foe, is the prospect before those ‘who follow the Lamb’ (14: 4)?









2 Verses 7—13, as the interpreting angel himself admits, require for their understanding a mind that has wisdom (verse 9). Observe that two different meanings are assigned to the heads of the beast. Note carefully also the difference between the heads and the horns. The main lesson of the chapter is the certain ‘doom’ of Babylon. How is this brought about? What does this illustrate concerning God’s judgments?







Notes
1 Verse 2. ‘Committed fornication’: a reference to the immoral practices which kings and rulers committed in response to the seductions of Rome.
2 Verse 8. It ‘was, and is not, and is to ascend’: the beast is a satanic counterpart of God Himself: See 1:4.
3 Verses 10, 11. The Emperor Nero committed suicide, and the historian Tacitus says that a rumour spread abroad that he was not dead and would return. It is commonly thought that there is an allusion to this belief in verses 8a and as. This is a satanic counterpart to the death and resurrection of Christ. Assuming that the seven kings of verse 10 were Roman emperors, the most probable theory sees in the five who ‘have fallen’, Augustus, Tiberius, Caligula, Claudius and Nero; in the one who ‘is’, Vespasian (AD 69—79), and in the one who ‘has not yet come’, Titus. After Titus came Domitian, who would be the ‘eighth’ (verse as), and who resembled Nero so closely, especially in his persecution of the Christians, that he might well seem to be Nero come to life again.
4 Verses 15-17. The harlot city will eventually be brought down by a united revolt on the part of the provinces and their local rulers.




Revelation 18: 1-20

1 Consider first the messages of the angel and of the voice from heaven. What aspects of God’s judgments do these emphasize? What urgent imperative does the Lord here speak to His own people? Cf. 2 Cor. 6: 14—18.





2 In contrast, listen to the voices of earth on Babylon’s fall. Who arc the speakers? To .what fact about Babylon’s fall do they refer, and for what reason did they mourn for Babylon? Observe the difference between the points of view of heaven and of the world. In such circumstances, in which would you join — mourning or joy?



3 When time permits, read Is. 13 and 47; Je. 50 and 51 and Ezk. 27 to see how deeply steeped is the mind of John in the visions and prophecies of the old Testament.






Revelation 18:21 — 19:10

1 What thoughts does the action of the angel in 18:21 suggest as to the purpose of God towards ‘Babylon’? Notice especially how many times the words ‘no more’ occur in 18: 21—24. Cf. 19:3. What truth is thus enforced concerning the whole system of godless luxury and lust which the name ‘Babylon’ represents? Cf. 1 Cor. 7: 31b; 1 Pet. 1:24,25; 1 Jn. 2:17.





2 What calls forth the praises of 19: 1—3, 4, 5—8, and by whom respectively were they spoken? What truths about God’s character and ways are here acknowledged? Cf. 19:10; Is. 45:21—25.






Notes
1 19:3b. Symbolic of final destruction. Cf. Is. 34:1O.
2 19:7. ‘The marriage of the Lamb’: the fulfilment of God’s purpose as described in Eph. 5: 25b, 26. A final decisive contrast to the harlot and her impurities.



Revelation 19: 11—21

Following upon the destruction of ‘Babylon’, the beast, and the kings in alliance with him (cf. 17:12—14), make war upon Christ, who comes forth from heaven in judgment to overthrow them. The end of the present age, prophesied throughout the book, has now come, and we have in today’s portion Christ’s second coming described, in its aspect of judgment upon His enemies, as in 2Thes. 1:6—10 and Ps. 2:9.

1 Verses 11—16. In this symbolic picture of Christ seek to appreciate the suggestive significance of each descriptive phrase. Contrast some of the phrases of Zc. 9: 9,1O. In what ways will Christ’s second coming be different from His first coming? Should this prospect fill us with fear or joy?





2 Verses 17—21. This is the battle of Armageddon, spoken of in 16: 14—16. Note the contrast between ‘the great supper’ of judgment and ‘the marriage supper of the Lamb’ (verse 9). Cf. the contrast in I4:14—20 between the two harvests. See also Mt. 13:30, 40—43. What truths are thus repeatedly emphasized concerning the final settlement and issue of world history?





Notes
1 Verses 13a, 15b. Cf. Is. 63:2,3.
2 Verse 14. These are armies of angels. Cf. Mt. 16: 27; 2 Thes.1: 7—9.
3 Verse 20. ‘The lake of fire’; so also in 20: 10, 14, 15; 21: 8; elsewhere called ‘the eternal fire’ or ‘the Gehenna of fire’ (Mt. 18: 8, 9; 25:41); also ‘the furnace of fire’ (Mt. I3: 42, 50). It is the place of final destruction.



Revelation 20: 1—10

Great differences exist among Christians concerning the interpretation of ‘the thousand years’ and ‘the first resurrection’. Either the thousand years follow Christ’s second coming, or this section is a fresh symbolic description of the period between Christ’s first coming and His second coming. There does seem to be a parallel sequence in the main events of Rev. 11—14 and 20. It was through Christ’s first coming that Satan was bound. Cf. Mk. 3:23—27; Lk. 10: 17—19; Jn. 12: 31. Rev. 20: 7—9 can be understood as yet another reference to Armageddon. Cf. 16: 14—16; I9: 19. ‘The first resurrection’, however understood, is a privilege shared in only by faithful followers of the Lamb. Some think the phraseology symbolically predicts that the age of the martyrs would be followed by a far longer period of Christian supremacy during which the faith of Christ for which the martyrs died would live and reign. (See NBC and More than Conquerors by W. Hendriksen, Tyndale Press, 1962.)

1 What activity is particularly attributed to Satan? In what different ways is he dealt with? How is his activity made to serve God’s purposes? Cf. 2 Thes. 2:9—12. What will be his end? Who will share the same fate? Cf. Mt. 25:41.





2 What are the rewards of the martyrs who are faithful to death? Cf. Lk. 22: 28—30; 2 Tim. 2:12; Rev. 2:10, 11; 5:10. What grace should such awareness make us covet?




Notes
1 Verses 1—3. ‘The bottomless pit’: as the abode of evil spirits (4 9:11) this is to be carefully distinguished from ‘the lake of fire’ (verse 10).
2 Verse 3. ‘Must’: for reasons hidden in the divine will.
3 Verse 8. ‘Gog and Magog’: the reference here is to Ezk. 38; 39, where the prophet conceived of a great invasion of the land of Israel.



Revelation 20:11 — 21:8

1 20: 11—15. We have here depicted the final settlement of the destiny of the present world order and of all who belong to it. Who is to be the Judge? How is each man’s destiny to be determined? What are the only alternatives? Cf. Mt. 16: 27; Jn. 5: 28,29; Rom. 2:6,16; Rev. 21:8; 22:12.







2 21:1—7. A revelation of the new world order is now given. Cf. Is. 65: I7; 2 Pet. 3:13. What is its metropolis? Contrast Rev. 18: 10. Who are its citizens? What are their privileges? Of what blessings are they assured, and by whose word and deed?







Revelation 21: 9-21

This vision of the city of God is no more to be taken literally than was the vision of Christ in 1: 12—20. It is a symbolic picture, and we have to see in and through the symbols the spiritual realities which they represent.


1 For example, the size of the city (verse 16; see Note 2 below) expresses the same thought as the phrase ‘which no man could number’ in 7:9; the shape of the city as a cube (21:16) suggests its perfection of design and its permanence; the gold and precious stones its brilliance and perfection of quality, and so forth. What other spiritual realities does this passage suggest to you?





2 How is the contrast between this city and the harlot city Babylon brought to the mind of the reader? Cf. verse 9 with 17:1. Work out this contrast in some of its features. What are the outstanding differences between Babylon and the New Jerusalem? Cf. Zc. 14:20, 21; Lk. 16:15; 1 Jn. 2:16, 17.





Notes
1 Verses 12—14. The city, while offering entrance from all directions, is determined in character by the revelation given to Israel and through the apostles.
2 Verse 16. ‘Twelve thousand stadia’: about 1,500 miles.
3 Verse 18. ‘Pure gold, clear as glass’: see also verse 21. There is nothing not genuine, nothing not transparent.





Revelation 21:22 - 22:5

1 Make a list of all that is said not to be found in the perfected kingdom of God, i.e., of all in 21: I —22: ~ç of which the words ‘no’ or ‘no more’ or ‘nothing . . . nor any one who’ are used. Over against these, set the positive blessings here spoken of. Comparing these blessings with those of the Garden of Eden (Gn. 1: 28,29; 2: 8—25), how do they transcend them, and what is their chief glory? Cf. 1 Cor. 15: 46; Eph. 1:3.







2 Would a non-Christian be able to enter the city (see 21: 27), and if he did enter would he find satisfaction in its blessings (cf. Eph. 2: 3; 1 Cor. 2: 14)? In the light of this, consider the absolute necessity of ‘the blood of the Lamb’ and of regeneration for every man. Cf. Jn. 3:5; Lk. 10:20.





Note. 22: 1, 2. Some interpret this to mean that there is one broad street which intersects the city, beside which the river flows, with trees on either bank. Others take ‘street’, ‘river’, and ‘tree of life’ as being collective nouns, and picture many streets and streams of the river flowing by them and many trees bearing fruit every month, all being symbolic of ‘the superabundant character of God’s provision’.

Revelation 22: 6-21

1 What word of Christ is repeated three times in these verses? See also 3:11, and cf. 1:7; 16:15. How are we to reconcile this word with the fact that even now He has not come? What should be our attitude and response to this word of our Master? Cf. 2 Pet. 3; Mt.24: 43—51; Heb. 10: 36-39. Can you join in the prayer of verses
17 and 20 as the spontaneous yearning of your heart?





2 How are the truth and the importance of the contents of this book confirmed to us in this passage? By what name is it four times described? What is its origin? Whence does it derive its authority? How ought we to express our regard for it and our response to it?





Notes
1 Verse 6. This book springs from the same divine source from which all the prophets have derived their inspiration.
2 Verses 8, 9. Cf. 19:10; Col. 2:18. John emphasizes both the attraction and the error of angel worship. The same might be said of the worship of the saints.
3 Verse 11. An emphatic warning that the time of the end is near, and the opportunity of a change of character is passing. Cf. Dn. 12: 10; 2 Tim. 3:13
Yet see verse 17b below, and 21:6.
4 Verse 16. ‘The root and the offspring of David’: Cf. Mk. 12: 35—37.




Revelation 1-22: Revision

1 How would you sum up the chief message of this whole book? What abiding truths are we meant to learn from it for our instruction and encouragement? Cf. Jn. 16: 33; Acts 14: 22; Rev. 1:9; 12:10,11. What are the things in which we are called to share ‘in Jesus’?







2 Consider the seven beatitudes in this book. Sec 1: 3; 14:13; 16: 15; I9:9; 20: 6; 22:7 and 14. Are you observing the conditions, and, in so far as is yet possible, are you beginning to know the wealth of the blessedness?

of this did John learn about Him through his experience at Christ’s baptism? Do
these truths mean something to you?
Note. Verse 29. ‘He saw Jesus coming’: probably after the forty days in the wilderness, when He was tempted by Satan. That Jesus’ baptism had already taken place is shown by verse 32. Cf. Lk. 3:21, 22.

STUDY 3 John 1:35-51

1 Describe what it was that brought each of these five men to Jesus. How far did
they understand who Jesus was? What account of Him can you give to others?



2 Verses 48,49. Why did Jesus’ answer elicit the response of Nathanael? See 2: 25.
What do verses 47—50 reveal of Nathanael’s character?


Notes
1 Verse 42. Cephas = Peter = Rock.
2 Verses 47,51. An allusion to the story of Jacob in Gn. 32: 24—29 and 28:12,13.
3 Verse 51. This word, as shown by the plural ‘you’, was spoken not about
Nathanael only, but about all the disciples. Jesus would be revealed to them
as the true and final Mediator between God and man.


STUDY 4 John 2:1—22

1 Verses 1—11 present the first of the seven ‘signs’ (see Introduction), which
reveal the identity of Jesus and stimulate faith (verse ii). What particular
aspect of Jesus’ glory does this miracle display?



What change in our life does turning the water into wine represent? Cf. 2
Cor.5:17. What can we learn from Mary’s response to Jesus?


2 The idea of the ‘Temple’ unites verses 13—17 with 18—22. How does Jesus appear in
each incident? By what authority does He drive out the traders? Cf. Mal. 3:1—3.
What crisis does this incident foreshadow in the mind of Jesus? What did He
foresee concerning the cost and character of His mission?



Notes
1 Verse 4. The English, even in RSV, makes Jesus’ words seem disrespectful, but in
the Greek the form of address is perfectly courteous. Jesus makes it clear that
He depends upon no human instructions, even from His mother, but only upon that
which God appoints. He is awaiting His Father’s instructions.
2 Verses 14—16. See TNTC (p. 61) for discussion whether there were two cleansings
of the Temple, one at the beginning of Jesus’ ministry, as here, and one at the
end, as recorded in the Synoptics.



STUDY 5 John 2:23—3:21

1 Why was Jesus not satisfied with the faith spoken of in 2:23? Cf. 4:48; 6:26, 30;
Mt. 13:54. Is my faith the kind that pleases God?

2 What was right and what was lacking in Nicodemus’ assessment of Jesus? How did Jesus’ answer correct him? What is involved in being ‘born of the Spirit’, and why is it needed? Cf. Mt. 18:3 Jn. 1:12, 13; 2Cor.5:17; Rom. 8:8,9.



3 Why was the lifting up of the Son of man necessary? (Note ‘must’ in verse 14.) On what ground are men judged and condemned? Where do you stand in relation to these truths?



Notes
1 Verse 5. ‘Born of water’ probably refers to John’s baptism.
2 Verse 8. As with the wind, so with the movement of the Spirit, the effect
is real and recognizable, although the process is hidden.
3 Verses 12,13. The gospel speaks of heavenly things, of which Christ is the sole
revealer. Cf. 3:31, 32; Mt. 11:27.


STUDY 6 John 3: 22—36

1 How might one have expected John to have replied to the statement of verse 26?
Consider the quality of character and the principles brought out in his answer.
How far do you share his attitude to Christ? How does it apply to your situation?




2 What is said about Jesus in verses 31, 32, 34, 35, which set Him apart from and
above all others?




3 ‘Receives his testimony’, ‘believes in the Son’, ‘does not obey the Son’ (verses
33, 36). What kinds of response to Jesus Christ do these phrases describe? To
what consequences do they lead?





Notes
1 Verse 32. ‘No one’: i.e., generally speaking; it is qualified in verse 33.
2 Verse 33. ‘Sets his seal’: he both confirms his acceptance of the truth of
God’s word and in his consequent experience proves the truth of it. Cf. 7: 17.


STUDY 7 John 4:1-26
1 What did our Lord mean by ‘living water’ (verse 10)? Why, when He had wakened in
the woman a desire for it, did He not at once grant her request? What was
necessary before He could do so?




2 Trace the successive steps by which Jesus brought the woman to feel her need of
salvation, and pointed her to Himself. What can we learn from this to help us as
we seek to lead others to Him?



3 In verses 19, 20 was the woman evading the demand for a personal response? How
does Jesus’ answer meet the need of those today who evade the claims of God by
professing to follow a correct form of worship? Where must all look for salvation?




Note. Verse 20. ‘This mountain’: i.e., Mount Gerizim, where the Samaritans had built a temple. The temple had been destroyed, but the Samaritans regarded the place as holy.


STUDY 8 John 4: 27-54

1 How do the previous verses explain and verses 35—38 develop the truth which Jesus
expressed in verse 34? What gives you most satisfaction in life?




2 Two groups of Samaritans and the Capernaum official all believed in Jesus, but
through different means. What was the particular truth about Him which brought
each of them to faith? To what did ‘the second sign’ (verse 54) point? What
aspect of the Lord’s character or power led you to Him?




3 Verse 48 seems to be a test of the man’s sincerity. How would you explain Jesus’
words here?




Note. Verses 35—38. In the natural world there were yet four months until harvest, but in the spiritual sphere in this instance reaping was possible at once. Someone else had done the sowing.


STUDY 9 John 5: 1—29

1 Verses 2—9, the third ‘sign’. What features of Jesus’ power does it reveal? What did He do for the man, and demand from the man, apart from making him walk? See verses 6 and 14.



2 Verses 17—29. In what terms is Jesus’ relationship with God described? What functions concerning judgment has God given to Jesus, and why? How do these truths concern us?

3 Verses i6—18. What connection has Jesus’ statement in verse 17 with His healing on the sabbath? How does this agree with Gn. 2: 2, 3, and how does it answer the Jews’ criticism of His action?



Note. Verse 25. What is meant here is spiritual resurrection from the death of sin. Contrast verses 28, 29.


STUDY 10 John 5:30-47

1 To what four different testimonies to Himself does Jesus appeal? Which does He
Himself regard as of least importance, and why? Contrast 8: 14.



2 Verses 39,40. Is it still possible to study the Bible without finding life? If so,
what is lacking? What reasons does Jesus give for the Jews’ failure? Cf. 2 Cor. 3:
14—16.


Note. Verse 31. ‘Not true’: in the sense of not being accepted as true. Cf. Dt. 19:15; Mt. 18:16; Jn. 8:13,14.


STUDY 11 John 6: 1-21

1 Taking this fourth ‘sign’ in the context of verses 1—13, note what it reveals concerning (a) why the people were attracted to Jesus;
(b) His own attitude to the people; (c) His testing of His disciples’ faith; (d) His use of their co—operation; (e) the source of the answer to men’s need. What over—all lesson was this miracle intended to convey?





2 Verse 55. Why did not Jesus wish to be made king by these people? What may we learn from His withdrawing from the place of success to be by Himself?
Cf. Lk. 5: 15, 16.



Notes
1 Verse 7. A denarius may be valued as a day’s wage for a labourer; cf Mt. 20:2.
2 Verse 14. ‘The prophet who is to come’: cf. Dt. 18: 15; Mt. 11:3; He is
here identified by the people with the Messiah, as verse 15 shows.


STUDY 12 John 6:22—40

The miracle of verses 4—13 is the basis of the dialogue between Jesus and the Jews in verses 25—59.

1 The people saw the outward form of the miracle, but failed to discern what it signified spiritually (verse 26). Why? From what motives did they seek Jesus? Are you more concerned about spiritual development than material prosperity (verse 27)?




2 ‘Labour’ in verse 27 is literally ‘work for’. How did the people relate this word (a) to the work they were expected to do (verse 28), (b) to the work of Moses compared with Jesus (verses 30, 31)? What work did Jesus (a) require from them (verse 29) and (b) offer from Himself (verse 32—40)? What, therefore, is the answer to the question in verse 28?





3 How do verses 35—40 present God’s answer to man’s hunger?



Note. Verses 22—25 explain the astonishment of the crowd at finding Jesus next day on the Capernaum side of the lake. They had noticed that He had not gone with the disciples.


STUDY 13 John 6: 41-71

Today’s portion falls into four parts:
(a) verses 41—51,Jesus’ reply to murmurings of the Jews;
(b) verses 52—59, Jesus’ answers to the wranglings of the Jews;
(c) verses 6o—65, Jesus’ reply to murmurings of His disciples;
(d) verses 66—75, Jesus asks the Twelve, ‘Will you also go away?’

1 Comparing verses 36, 37 with 43—45, why do you think some people will not accept Jesus’ words? By what steps do others come to experience salvation?




2 The closing verses 60—71 make clear that what Jesus offers to men is not fleshly or material gain (cf. verse 27), but spiritual life through union with Himself. What three reasons does Peter give why he and his fellow disciples remained faithful when many others went back?






3 How did Jesus give His flesh for the life of the world? What is meant by eating His flesh and drinking His blood?





Notes
1 Verse 62. The return of the Son of man to heaven (cf. 3:13) will be a greater wonder than the words just spoken. It will confirm the divine character of Jesus and of His words.
2 The approaching Passover Feast was clearly in our Lord’s thought as He spoke, and there may be anticipating allusions to the Lord’s Supper; but Jesus is speaking in this discourse, not of the sacrament itself, but of the truths of which the sacrament is only one expression. Note the manner of true participation (verses 35, 63, 68, 69).


STUDY 14 John 7: 1-24

Chapters 7:1 — 10:21 give an account of Jesus’ visit to Jerusalem at the Feast of Tabernacles six months before His death. The story vividly portrays the various attitudes towards Jesus among different groups. These groups fall into two main classes: one, ‘the Jews’, who included the chief priests, Pharisees, rulers and ‘the people of Jerusalem’, and the other, ‘the people’, that is, the general multitude from all parts, who were attending the feast. The first of these two classes was, in the main, hostile to Jesus.

1 How do the words of Jesus’ brothers in verses 3—8 show that they did not understand Him? What did Jesus mean by ‘my time’? The world’s attitude to Jesus prevented Him from showing Himself to them, as other men might (verses 4, 7). Can you expect any different reception from the world (cf. I5: 18—21)? Has verse 13 any reproach for you?




2 Verses 17,18. What two tests does our Lord suggest by which a man can discover whether Jesus’ teaching was true and of divine origin? What will it cost you to apply these tests?




Notes
1 Verses 8, 10. Jesus did not break His word. He meant that He was not going up to the feast just then, and at their direction.
2 Verses 21—24. The law of Moses commanded circumcision on the eighth day after birth (Gn. 17:12; Lv. 12:3), and it was the practice of the Jews to perform the rite on that day, even if it fell upon the sabbath. Jesus argued that to make a man’s whole body well on the sabbath had even more justification than to circumcise him.


STUDY 15 John 7: 25-52

1 What illustrations are found in these verses (a) of the deep impression made by the Lord Jesus upon many; and yet (b) how their incipient faith was checked by ignorance (verses 27—29), or prejudice (verses 35, 36), or pride (verses 48—52)? Is one of these hindering me?



2 The chief priests and the Pharisees by no means saw eye to eye in most matters, but they were united against Jesus. What action did they take at this time, and what prevented its success? It is often said, ‘No thinking person now believes that. . . ‘. What example of this attitude can you find in this passage?






3 In what way is the promise of verses 37, 38 an advance on that of 4:13,14? What difference does the Holy Spirit make to your life? Cf. Acts 1: 8.





Note. Verse 39. The Spirit was already present and active in the world, but the particular promise of Joel 2:28 was not fulfilled until the ascended and enthroned Christ gave the Holy Spirit on the Day of Pentecost. See Acts 2:16—18, 33.


STUDY 16 John7:53—8:29

1 For the passage 7:53 — 8:11, see Introduction. It has perhaps been introduced here as an illustration of 8:15. What two different types of sinner can you see in the Pharisees and in the woman? Why did Jesus treat her so gently? Would His words to her bring conviction of her sin?





2 In verses 13—29 what does Jesus say about His origin, His ultimate destination, His relation to the world, His relation to God?





3 What was lacking in the Pharisees which prevented them from recognizing the truth of Jesus’ words? How can I see the light of truth? How does light lead to life? See verses 12, 24.






Notes
1 8:12. An allusion to the pillar of fire which guided the Israelites on their journey through the wilderness (see Nu. 9: 15—23), and which was commemorated during the Feast of Tabernacles by brilliant lighting of the Temple.
2 Verses 13,14. There is no contradiction with 5:31. There Jesus says that if He had been the sole witness in His own cause, His witness would not have been true. But in both passages He goes on to point out that He is not alone in His witness. See verses 17, 18.
STUDY 17 John 8:30-59

1 The form of expression in Greek rn verse 31 shows that ‘the Jews’ here did not commit themselves to Jesus as much as the ‘many’ in verse 30. What steps leading to full freedom are seen in verses 31—36? What is this freedom? In what sense did the Jews claim to be free? Are you truly free?






z This section is concerned with the real meaning of parentage. For what reasons did Jesus argue that these Jews were not truly the children of Abraham or of God, but of the devil? What evidence did Jesus give that He is God’s Son? Why were they not able to see this?






Notes
1 Verse 51. ‘He will never see death’: i.e., know the experience of that death
which is God’s judgment on sin; cf. Gn. 2:17; Jn. 5:24; 11:26.
2 Verse 56. ‘My day’: Abraham in faith saw ahead to the day of Christ’s incarnation,
and anticipated His saving work.
3 Verse 58. ‘I am’: the divine name, as in Ex. 3:14.


STUDY 18 John 9

1 This is the sixth of the seven ‘signs’. To which aspect of Jesus’ work does it point? See verses 5, 39. In how many ways is the opening of this man’s eyes to be compared with the giving of spiritual sight? Does your personal experience of Jesus’ power give you the same assurance in answering His critics as this man had?





2 Explain verses 39—41. Detail the ways in which the words and actions of the Pharisees in verses 53—34 illustrate this passage.






Note. Verse 14. The ‘work’ for which the Pharisees condemned Jesus as breaking the sabbath was making clay, as well as healing. The latter was allowed, but only in an emergency.





STUDY 19 John 10:1—21

Compare Je. 23:1—4. By their attitude to the blind man of chapter 9 the Pharisees, who claimed to be the spiritual guides of Israel as the people of God, had shown themselves to be ‘thieves and robbers’ (verses 1, 8), like the false prophets of the Old Testament.

1 Verses 1-10. Why does Jesus call Himself ‘the door of the sheep’? What are the privileges and blessings of those who enter in? How do the sheep recognize the true shepherd? What does he do to them? Do you know his voice?




2 What are the marks of the good shepherd? Can you find in verses 11—18 (a) proof that our Lord’s death was not a mere martyrdom, (b) the purpose of His life and death, and (c) an incentive to missionary work? Cf. Rev. 7:9, 10, 15—17.





Notes
1 Verse 3. ‘Hear’: i.e., listen attentively to, and so obey.
2 Jesus is both ‘door’ and ‘shepherd’. Others also are under-shepherds (Acts
20: 28, 29; 1 Pet. 5: 2—4) who must themselves first enter through the ‘door’.


STUDY 20 John 10: 22—42

1 Why would a plain answer to the Jews’ question of verse 24 have been useless? What indications of the nature of Jesus’ Person were already being given? See verses 25, 32, 37, 38. Why were the Jews incapable of seeing this? Do your works corroborate your words?





2 In the statements of verses 27, 28 how is the sheep’s relation to the shepherd described, and how the shepherd’s relation to the sheep? On what grounds given in verses 28, 29 can you be sure that you will never perish?






3 In what terms does Jesus describe His relationship with God, and what evidence does He give in support of His claim? How far are the words of the Jews at the end of verse 33 correct? What ought they to have done?






Notes
1 Verse 30. The word ‘one’ is neuter in the Greek: ‘a unity’, not ‘one person’.
2 Verses 34—36. See Ps. 82: 6. Even the judges of Israel, acting as God’s representatives, were called ‘gods’. The Jews should have seen that Jesus was far superior to them. This comparison with the men of the Old Testament is sufficient argument to refute the charge of blasphemy. Jesus does not imply that He is merely a man like them.

STUDY 21 John 11: 1-27

The seventh ‘sign’.

1 Compare verse 4 with 9: 3. Explain the apparent contradiction both in verse 4 and also in verses 5, 6. See verses 14, 15. Can you see why God sometimes seems to delay answering your prayer?




2 What direction and assurance do verses 9, 10 give for the conduct of your life? Cf. 9: 4, 5.





3 In verses 21, 22, 24 Martha makes three correct but limited statements. In respect to each of them Jesus’ answer in verses 25, 26 reveals that He has within Himself infinitely greater powers than she knew. What are they?





Note. Verse 26. ‘Shall never die’: for the believer death is no longer death. It introduces him into a new state of life. See Note on Jn. 8: 51.



STUDY 22 John 11: 28—44

1 What is the special significance of this seventh ‘sign’? How is it related to the events which Jesus was shortly to experience as the climax of His work? In what way was the glory of God revealed?





2 Why did Jesus pray aloud before calling Lazarus from the tomb? What does this teach about the means by which His miracles were accomplished? Cf. Jn. 5: 19, 20; 14: 10.




Note. Verses 33—38. The word ‘weep’ in verse 33 is the wailing of mourners; that in verse 35 implies silent tears of sympathy. The rendering of RSV in verse 33, ‘he was deeply moved in spirit’, does not give the full force of the Greek, for which Prof. Tasker suggests, ‘He was enraged in spirit and troubled Himself’ (TNTC, p. 140). His anger was roused against the evil powers of death, which caused such distress to mankind, and which He was about to conquer, here by a mighty display of divine power, and finally on the cross by His own death and resurrection.


STUDY 23 John 11:45 - 12:19

1 Observe the varied effects of the miracle. See especially II: 45,46, 47—53, 54; 12:10,11, 17—19; and cf. Lk. i6: 31. How is it that the same act quickens faith in some, and hatred in others? Cf. 11: 47,48; 12:11, I9; Mt. 27: 18.





2 12: 1—8. What insights does Mary’s action reveal? How far does your love for the Lord lead you to understand Him, and to serve Him without counting the cost?




3 In 11: 47—53 and 12: 12—16 there are two examples of God overruling men’s words and actions to fulfill His own purposes. What is the real purpose of God to which each points?





Note. 11: 48. The Jewish leaders feared that Jesus might lead a revolt for which the Romans would exact severe punishment.


STUDY 24 John 12:20-36

The Greeks who inquired for Jesus were a token of the world of people beyond Israel who would be saved through Jesus’ atoning death and resurrection (cf. 10:16; 12:32). Their coming therefore introduces the consummation of Jesus’ work; see verse 23.

1 Give examples of the ways in which you can love your life, or hate it. To whom does Jesus primarily refer in verse 24? In view of this, what is involved in following Him (verse 26)?

2 In what sense did the coming ‘hour’ (verse 23) bring about the glorifying of the Son of man and of the Father (verse 28)? How did His being lifted up involve the judgment of this world (verses 31—34)?



3 Verses 35, 36 give Jesus’ last appeal to the nation. What is meant by walking and believing in the light? Are you doing this?


STUDY 25 John I2:37-50

This passage presents the problem of unbelief in face of manifest evidence of God’s power and presence.

1 Both quotations from Isaiah in verses 38—40 speak of Christ, the latter because Christ’s glory is included in the vision of God’s glory in Isaiah 6. Who has and who has not ‘believed our report’? Why has God blinded their eyes, etc.? Does this apply today to (a) Jews, and (b) non-Jews? Why do you believe?




2 The seriousness of rejecting Jesus is the subject of verses 44—50, in which John summarizes the teaching of Jesus on this matter. Why is it so serious to reject Jesus? See especially verses 45, 46, 50, and compare Pr. 1: 20—33. Why will Jesus’ word be the judge (verse 48)?




Notes
1 Verse 42. ‘Put out of the synagogue’: çf. 9: 22. This was a very severe punishment, involving separation from public worship and from social intercourse.
2 Verse 45. ‘Sees’: here is the concept of careful observation leading to spiritual insight.


STUDY 26 John 13:1-20

1 Verse 53. ‘Teacher and Lord.’ What degrees of Lordship are revealed in verses 1 and 3? Did Jesus perform the task of a servant in spite of, or because of, His relation to the Father? Cf. Phil. 2: 5—8.




2 What important lesson did Jesus teach in response to Peter’s interruptions? See verses 8 and 10. Cf. Tit. 3: 5; 1 Jn. 1: 7.




3 What further application did Jesus make of His action as an example to His followers? Cf. Lk. 22: 22—27. Are you giving sufficient heed to this matter? See verse 17.





Notes
1 Verse l0. ‘Bathed’: the disciples had been cleansed; all except Judas (verse
11). Cf. 15: 3.
2 Verse 20. ‘Anyone whom I send’: i.e., the apostles and all subsequent witnesses to Christ. So also verse 16.

STUDY 27 John 13:21-32

1 Trace the action of Satan upon the heart of Judas as shown in this Gospel. See 6: 70; 12: 4—6; 13: 2,27. If the giving of the morsel to him in verse 26 was Jesus’ last appeal of love, what state of heart does verse 27a indicate? What connection has verse 30 with 12: 35, 36?





2 Compare verses 31, 32 with 12: 23, 28. Verses 31 and 32a point to the action of the Son and 32b to that of the Father. To what impending events did these words point? How can the Father be glorified in you?




STUDY 28 John 13:33—14:14

1 Trace the connection between 13:33-37 and 14:1-6. Where was Jesus going? Why could they not follow until later? To what event does ‘I will come again’ refer?




2 In what respect were the questions of both Thomas and Philip short—sighted? How is Jesus the way, the truth and the life, especially in relation to the Father?




3 What prospect does Jesus set before His disciples as a consequence of His return to the Father? See verses 12—14. Do you know anything of this in your experience? Why are the works of the believer called ‘greater works’?





STUDY 29 John 14:15—24

1 Three times in this passage Jesus speaks of loving Him (verses 15, 21, 23). How does our love for the Lord Jesus show itself? Is this true of you? Since love is personal, can you see to what personal relationship this love leads?






2 In what sense does Jesus ‘come’ to us (verse 18)? How is this related to the coming of ‘another Advocate’ (see Note 1)? Give examples of ways in which Jesus proved to be the first ‘Advocate’.



3 Why cannot the world ‘see’ the Spirit or Jesus (verses 17,19)? Cf. 1:11; 3:19; 5:37; 7:34; 8:19,47; 12:37—40. What explanation did Jesus give here in answer to Judas? How can the eyes of men be opened to see Him?





Notes
1 Verse 16. ‘Counsellor’: literally, one called to one’s side to plead on one’s
behalf. ‘Advocate’ is a better translation. Cf. 1 Jn. 2:1.
2 Verse 18. ‘Desolate’: better, ‘bereaved’.
3 Verse 22. Cf. 7:4. The disciples also naturally expected that the Messiah would
display His power to the world.


STUDY 30 John I4: 25 — 15:8

1 The disciples were distressed at the thought of Jesus going away and leaving them alone in a hostile world; cf. 16: 6. What promises does Jesus give in verses 25—29 to answer their fears? Why does His going to the Father bring greater benefit than if He had remained as He was? What also does verse 31 teach about Christ’s reason for facing the cross?





2 What does the parable of the vine teach about (a) the purpose for which the branches exist, (b) the vinedresser’s dealing with the branches, and (c) the dependence of the branches upon the vine? With verses 3 and 7 compare 14:15,21,23; see also 8:31,32. What kind of fruit do you bear? Cf. Gal. 5: 22, 23.





Notes
1 14:28. ‘The Father is greater than I’: cf. 10: 29, 30. He is not greater in being more divine, but in the eternal Father-Son and God-man relationships.(See NBCR,p. 959.)
2 14:30. ‘The ruler of this world’: cf. 12: 31; 16:11; 2 Cor. 4:4; Eph. 2: 2; 1 Jn. 5:19. The RSV ‘has no power over me’ gives the true sense of these words. There is nothing in Jesus over which the devil can claim possession, and therefore domination.


STUDY 31 John 15: 9-25

1 People think of the Christian life as a joyless observance of rules. What answer to this idea is contained in these verses? Is it your experience?




2 If we are disciples of Jesus, why must we expect hatred from the world? Why did many hate and persecute Jesus?
3 Love not only feels, but acts. By What actions is (a) the love of the Father shown to the Son, (b) the love of the Son to His disciples, and (c) the love of the disciples to one another? Cf 3:35; 5:20; 1 Jn. 3:16—18.





STUDY 32 John 15:26 — 16:15

1 What evidence do you find in 16: 1—7 that the disciples were cast down by Jesus’ words? Why did He say that He had not spoken of these things before, and why did He speak of them now? Notice, however, that He did not lighten in any way the dark picture He had drawn, but rather shaded it more deeply (16: 2).






2 What new force, does Jesus say, will be brought to bear upon the world, and through whom (see 15: 26, 27)? What threefold result will follow (16: 8—11)? How would this make Jesus’ departure an advantage instead of a loss?





3 What results ought this situation to have upon the disciples (a) in their dependence on the Holy Spirit, and (b) in the place of the Holy Spirit and the Person of Jesus Christ in their thinking? Is this true of us? See i6: 14, 15.









Notes
1 16:2: ‘Put you out of the synagogues’: see Note on 12: 42.
2 16:5. The questions of Thomas (14:5) and Peter (13: 36, 37) concerned their own following of Jesus. No-one was now asking about the glory to which Christ was going in His return to the Father.
3 16: 8—11. The Holy Spirit will convince men of their false standards of sin, righteousness and judgment (Cf. Is. 55: 8,9). He will show them that the essence of sin is unbelief in Christ; that true righteousness is not that of the Pharisees (works of the Law) but the righteousness seen in Christ, and declared in the gospel; and that judgment awaits all who follow the ruler of this world. At Pentecost the heavens were convinced by the Spirit’s witness through the apostles, exactly as Jesus says here.
4 16: 13. ‘Declare to you the things that are to come’: i.e., interpret the significance of Christ’s impending crucifixion and resurrection, as well as other divine actions.


STUDY 33 John 16:16-33

1 ‘A little while’. In the light of verses 16—22 do you consider that this refers to the time between the death of Jesus and His resurrection; between His ascension and Pentecost; or both?



2 Note the RSV in verse 23, ‘You will ask me no questions.’ With the Spirit to enlighten (cf. verses 12—15) and the Father to supply our needs, what do we learn in verses 23—28 about the place of prayer? On what do we rely when we pray in the name of Jesus Christ? Cf. 14:13, 14; I5:16.



3 In verse 33 Jesus sums up the situation. In what two opposing spheres would the disciples live? What would be their experience in the one and in the other? What can be the ground of your courage and confidence?




STUDY 34 John 17 (first study)

Jesus’ prayer falls into three divisions: (a) verses 1—5, for Himself; (b) verses 6—19, for the immediate circle of disciples; (c) verses 20—26, for the great company who should afterwards believe.

1 The hour of Jesus’ supreme sacrifice has come (verse 1; cf. 2:4; 7:6,30; 8:20; 13:1). How is this related to the glorifying of the Son and the Father (verses 1—4)? Already the glory of God has been seen in Jesus (1:14); how is it seen also in His disciples (verse 22)?
When will they see the full glory of the Son (verses 5, 24)?







2 In verses 6—14 note how many things Jesus has already done for His disciples.





3 What does our Lord pray that the Father will do for those whom He has given Him? Is this prayer being answered in you? Are you ‘consecrated in truth’ (verse 19)?




Notes
1 Verse 2. ‘Power’: better, ‘authority’, as in RV. The whole of humanity lies within the sphere of Christ’s commission. Cf. Ps. 2:8; Mt. 28:18,19.
2 Verse 5. A prayer that the glory of which for a time He had ‘emptied himself’(Phil. 2: 6, 7) might be restored to Him.
3 Verses 17,19. Note the repetition of the word ‘to consecrate’. Jesus consecrated Himself to the holy Father in fulfillment of His perfect will, particularly in offering Himself as the sacrifice for sin. Cf. Heb.10:5-10. This shows what true consecration involves.



STUDY 35 John 17 (second study)

1 What is our relationship to the world? How should we ourselves pray regarding people in the world?




2 Verses 20—23. Is the Lord praying for the uniting of all branches of the Christian church as in the ecumenical movement? What is the object of His prayer? What will its fuller realization mean?





3 Observe the significance of the ‘word’ or ‘words’ of the Father and the Son in this passage.





STUDY 36 John 18:1—27

Jesus’ arrest and trial before Caiaphas.

1 In verses 4—11 and 19—23 what qualities of our Lord’s character appear in relation to (a) those who came to arrest Him, (b) His disciples, and (c) His accusers?




2 How did Peter’s own actions contribute to his fall? Of what was he afraid? Does fear ever prevent you from declaring your association with Jesus Christ?





Note. Verses 5, 6, 8. ‘I am he’: the thrice—repeated use of this phrase point to its special significance. It is virtually a reiteration of the divine name, ‘I AM’. Cf. Ex.3:14; Jn.8:58. Note the effect of Christ’s statement on the hearers.






STUDY 37 John 18:28 — 19:16

The trial before Pilate.

1 Trace through this passage the attempts made by Pilate to spare Jesus from death, and the steps taken by the Jews to counter his efforts. The full charge brought against Jesus is given in Lk. 23: 2. (Note the Jews’ use of both religious and political threats to overcome Pilate’s resistance; see 19: 7, 12.) What features of the character of Pilate and of the Jews are revealed here? Could we be guilty of similar injustice?








2 ‘The King of the Jews.’ Note how this title forms the central interest from 18:33 to 19:22. What is the real nature of Jesus’ Kingship? How does it differ from the world’s? How is Jesus’ royal dignity shown here? How does the use of the title reveal the sin of the Jews, and the glory of Jesus’ sacrifice?






Notes
1 18: 28. ‘Praetorium’: the headquarters of the Roman governor.
2 18: 31b. The Romans did not allow the Jews to inflict capital punishment. Hence Pilate’s words in 19:6 imply that there was no ground in Roman law for Jesus’ death. However he spoke a deeper truth than he realized.


STUDY 38 John 19:17—37

1 The story of the crucifixion is told in seven incidents, namely verses 17—18, 19—22, 23—24, 25—27, 28—29, 30, 31—37. How does each incident manifest some fresh aspect of the glory of the suffering Saviour?




2 Which scriptures are quoted in this portion as having found fulfillment in this hour? To which aspects of Jesus’ sufferings and of His saving work do they point?





STUDY 39 John 19:38 — 20:10

1 What made both Joseph of Arimathea and Nicodemus now come out into the open? With I9:38 cf. Lk. 23:50,51; and trace Nicodemus’ growing faith, 3:1—15; 7:45—52. Both were members of the Sanhedrin, the Council of the Jews which had condemned Jesus.

2 20:1—10. How do these verses show that the disciples were not expecting the resurrection of the Lord? What does the description of Peter and John’s visit to the tomb reveal about each of their respective temperaments? What was it that John believed?





Notes
1 19:39. ‘About a hundred pounds’ weight’: an exceptionally lavish amount.
2 20:5,7. The positions of the clothes showed that they had not been unwound from Jesus’ body. He had gone out, just as later He came in, where the doors were shut, without the doors being opened(20:19,26).


STUDY 40 John 20:11—31

1 Why was Mary so concerned that the body had gone from the tomb? What did Jesus convey to her when He said ‘Mary’? Why did He say, ‘Do not hold me’? Is it possible for us to miss the best in the Lord while holding on to the good?





2 Does verse 29 show that the disciples were still doubting? What convinced them that Jesus was truly raised from the dead? Why was Thomas moved to make the complete avowal of faith, to which none of the others had yet attained? Was it only that he saw Jesus? How can one who has not seen Him be led to faith in the risen Lord (verses 29—31)?





3 In verses 21—23 the risen Christ commissions His apostles. By what authority, with what power, and for what purpose does He send them?





Note. Verse 17. Note the distinction, ‘my Father and your Father’. Jesus never said of Himself and His disciples, ‘Our Father’, as though their relation to God was the same as His. He is the only begotten Son; we are sons of God ‘in Him’.


STUDY 41 John 21:1—14

1 Compare this passage with Lk. 5:1-11, noting the similarities and the differences. Why did the disciples take up their old work again? What did they learn from this experience?





2 What did the Lord reveal here (a) about Himself, (b) about the work which the disciples were to do? How does this revelation of the risen Lord affect your own life and work?





Note. Verse 14. ‘The third time’: first time, 20: 19—23 ; second time, 20: 24—29; third time, now in Galilee. See Mk. i6: 7. Probably the third recorded by this Gospel is meant here.





STUDY 42 John 21:15—25

1 What is the significance of (a) Jesus’ use of the name Simon in addressing Peter (cf. 1:42); (b) the phrase ‘more than these’ (verse 15; cf. Mk. 10: 28—30; I4:29); (c) Jesus asking Peter three times, ‘Do you love me?’ (cf. 13:38)?





2 Though Peter had failed, Jesus re-commissioned him. What does this teach about (a) the Lord’s nature, (b) Peter’s spiritual condition?
Can you expect always to be restored after a fall? What does the Lord require from you?





3 What may we learn from verses 18—23 about (a) the different ways in which the Lord directs the life of each one of His people; (b) what our own main concern is to be?




Notes
1 Verses 18, 19. According to tradition Peter died as a martyr in Rome.
2 Verse 23. A statement introduced to correct a current misunderstanding of what the Lord had said about John.