STUDIES IN JOHN’S GOSPEL

Part One

Requirement:

The Life Application Bible, preferably the New King James Version (NKJV), as also available in the following Bible translations: NLT, NIV and the KJV. The Life Application Bible is a unique Study Bible with over 10.000 Life application Notes challenging the student to apply the truths of Scripture to everyday life. It includes Book introductions, in text maps and charts, personality profiles, topical index, and other features bringing additional clarity to the Holy Scriptures.

How to proceed:

(a) Read the portion through, and jot down rough notes on the main subject or subjects with which it deals. When a clear grasp of the general contents of the passage has been obtained, then write out the answers to the questions, leaving a brief time at the end for practical application.

(b) Look at the questions first and deal with them during the first reading of the passage, jotting down rough notes on them. Maybe, there will be time for a second reading.

(c) Whatever the actual system may be used, it is essential to realise that answering questions is simply a means to an end. However, at some stage, time should be given to such prayerful meditation as will lead to personal appropriation of the spiritual message, and if desired, the recording of spiritual impressions.

(d) Share your results with others. Mutual discussion is the most effective and profitable method of checking our own individual ideas; as it also deepens our mutual fellowship in the things of Christ, and it provides a fresh stimulus to proceed in the study of the Word of God, that we may become:

“… Those who by reason of use have their senses exercised to discern….” (Hebrews 5: 14)

About the John, the apostle and evangelist

John, who was a brother of James and a son of Zebedee, was a fisherman in Galilee (Mark 1: 19-20). He must have had a profitable undertaking for he had hired servants in the fishing business (Mark 1: 20). His mother Salome, was a sister of Mary, the mother of Jesus, making John a cousin of Jesus (compare John 19: 25 with Matthew 27: 56 and 61; Mark 15: 40 and 47). His mother was one of those women who followed Jesus and contributed to His support (compare Luke 8: 03; Matthew 27: 55-56; Mark 15: 40-41). John was unquestionably one of the two disciples who followed Jesus at the beginning of His ministry (John 1: 35-37). About a year later, John was named one of the twelve apostles (Matthew 10: 02). John, along with Peter and James, was one of the three who witnessed the transfiguration (Matthew 17: 01-08, the raising of Jairus’ daughter (Mark 5: 37-43), and the Lord’s agonising in prayer on the mount Gethsemane (Mark 26: 37-38). At the Last Supper, John who was known as the disciple “whom Jesus loved,” had a chosen position beside Jesus (John 13: 23). Jesus also committed Mary, His own mother, into John’s care at His crucifixion (John 19: 26-27). John saw the resurrected Lord at least twice before the ascension (in the upper room) (John 20: 19-29), and in Galilee (John 21: 02); and, at least three times after, firstly as Lord of the churches (Revelation 01: 12-18), Judge of sinners (Revelation 05: 04-07), and King of kings (Revelation 19: 11-16). In the Acts of the Apostles, John appears in a prominent position along with Peter (Acts 3: 01; 4: 13; 8:14-17. John was known as one of the pillars of the church (Galatians 2: 09). According to the church-father Irenaeus, John eventually moved to Ephesus and lived to be an old man, living into the reign of Trajan (A.D. 98-117).

Johannine Theology

The sources for the study of Johannine theology are the gospel of John, together with his three epistles, as well as the book of Revelation, also known as the Apocalypse. The theology of John centres on the Person of Christ, and the revelation that God brought through the advent of Jesus Christ. The one who was God and was with God in eternity past now became flesh, and John beheld His glory. It is this revelation of light that John describes in his gospel, epistles and Revelation. John provides a digest of his theology in the foreword of his gospel (John 1: 01-18), wherein he describes the revelation of life and light through the Son but also describes a sin-darkened world discarding that light.

The Gospel of John

External historical evidence, through the testimony of Ignatius, Polycarp, Tatian, Theophilus, and others attests to John’s authorship of the gospel. The internal evidence is that he was a Palestinian Jew who was a witness of the events narrated. The evidence for John as being the author is absolutely clear. Traditionally, the gospel of John has been dated late; Eusebius, for example, stated that John wrote “last of all”,” although, this gospel has traditionally been dated A.D. 80-95. It is generally agreed, however, that John wrote his gospel last as a supplement to the other gospels. For that reason John very likely had in view the church and world in general as his audience, as in contrast to the synoptics (Matthew, Mark and Luke), he wrote to a general audience. The uniqueness of his gospel is seen in that 92 percent of it is not found in the synoptics. John includes the great discourses and events of the life of Christ not found elsewhere (John 6: 22-71; 7: 11-52: 8: 21-59; 9: 01-41; 10: 01-21; 11: 01-44; 12: 20-50; 13: 01-20; 14: 01-16: 33; and 17: 01-26). John employs certain words more than other writers (see list hereunder): light (23 times), life (36 times), love (57 times, see below 44 + 13), as well as others such as Son of God, believe, world, witness, and truth. John’s purpose in writing is stated in John 20: 30-31 – to stimulate belief in Jesus as the Christ. John, therefore, selected certain signs to demonstrate Jesus’ authority over a particular realm. By John’s careful selection of signs he presented the authority of Jesus as the Messiah, encouraging faith in Him (John 20: 30-31).

The distinctive features of the gospels

through observing the frequency of certain Greek words in each.

	Greek in Roman script	Matthew	Mark	Luke	John
Believe, to	pisteuo	11	15	9	100
End of the world (age)		5
Father, The	pater	44	5	17	122
Glory, glorify	doxa, doxazo	12	4	22	42
Immediately	euthus, eutheos	18	42	8	7
Kingdom of God		5	15	33	2
Kingdom of the Heavens		32
Know, to	ginosko	20	13	28	54
Life	zoë	7	4	6	36
Light	phos	7	1	6	23
Love	agape, agapao	9	5	14	44
Love	phileo	4		1	13
Parable	parabole	17	13	18
People	laos	15	3	36	3
Power	dunamis	13	10	15
Preach, to	kerusso	9	14	9
Preach (the gospel), to	euangelizo	1		10
Scribe	grammateus	24	22	15	1
True	alethes	1	1		12
True	alethinos			1	8
Truly	aletheuo	3	2	3	10
Truth	aletheia	1	3	3	25
Witness	maturia, marturion	1	3	3	47
Woe	quai	13	2	14
Works	ergon	5	2	2	27
World	kosmos	9	3	3	79

ANALYSIS

• The Preface. The eternal, divine Word became flesh and dwelt among us. (01:01-18)
• Jesus reveals Himself to the world. (01: 19 to chapter 12)

(1) By the testimony of the Baptist and the first disciples. (01:19-51)

(2) By signs and teaching among Jews, Samaritans and Galileans. (Chapters 2 to 4)

(3) The healing of the paralytic at Bethesda begins the conflict between Christ and Jews. (Chapter 5)

(4) He is revealed as the sustainer of life by the miracle of feeding the five thousand, and by the discourse that follows. (Chapter 6)

(5) Jesus at the feast of tabernacles; the people divided; vain attempt to arrest Him. (Chapter 7: 01-52)

(6) The woman taken in adultery. (Chapter 07: 53 to 08:11)

(7) Jesus is the light of the world, and the I AM. (Chapter 08: 12-59)

(8) Blindness cured, and blindness intensified. (Chapter 11)

(9) Jesus is the Good Shepherd and He is One with the Father. (Chapter 10)

(10) Jesus is the resurrection and the life. (Chapter 11)

(11) Jesus is about to be glorified through death. Summary of the effect of His ministry. (Chapter 12)

• Jesus reveals Himself to His disciples in the farewell discourses and the High-Priestly prayer. (chapters 13 to 17)
• Jesus is glorified in His arrest, His trial, His passion and His resurrection. (chapters 18 to 21)

John Chapters 1 to 4

Parallelism with the Synoptic Gospels (Matthew, Mark and Luke)

Harmony of the Life of Christ	Matthew	Mark	Luke	John
1. Parentage and Infancy
Genealogy	01: 01-17		03: 23-38
Birth of John the Baptist			01: 05-25, 57-80
Annunciation	01: 18-25		01: 26-38
The Birth of Jesus	02: 01		02: 01-07
The Angels			02: 08-20
The Circumcision and Presentation			02: 21-39
The Wise Men	02: 01-12
The Flight into Egypt	02: 13-23
Childhood and visit to Jerusalem			02: 40-50
The Silent Years			02: 51-52
II. Preparatory Action
The Ministry of John	03: 01-12	01: 01-08	03: 01-20	01: 19-37
The Baptism of Jesus	03: 13-17	01: 09-11	03: 21-22
The Temptation	04: 01-11	01: 12-13	04: 01-13
III. The Early Galilean Ministry
The Wedding at Cana				02. 01-12
IV The Early Judean Ministry
(Passover)
A cleansing of the temple				02: 13-25
Interview with Nicodemus				03: 01-21
Competition with John the Baptist				03: 22-36
Withdrawal through Samaria				04: 01-42
V. The Return to Galilee
The Arrival	04:12	01: 14	04: 14	04: 43-45
Healing of the Nobleman’s Son				04: 46-54
The Imprisonment of John and the move to Capernaum	04: 13-16
The First Galilean Tour	04: 17
The Call of the First Disciples	04: 18-22	01: 16-20
A Day of Work	08: 14-17	01: 21-34	04: 42-44
Miracles and Discourses	08: 01-04 09: 01-17 12: 01-21	01: 40 - 03: 12	05: 01 - 06: 19
The Appointment of the Twelve		03: 13-19a	06: 12-16
The Sermon on the Mount	05: 01-07: 29		(06: 20-49)
The Centurion’s Servant	08: 05-13		07: 01-10
The Widow’s Son			07: 11-17
The Inquiry of John the Baptist	11: 02-30		07: 18-35
The Anointing of Jesus			07: 36-50
Another preaching tour			08: 01-03
The Protest of the Family	12: 46-50	03: 31-35	08: 19-21
Parables	13: 01-53	04: 01-34	08: 04-18
Miracles	08: 18, 23-34; 09: 18-26	04: 35-05:43	08: 22-56

The Key to John’s Gospel

The key to the content of the Gospel of John is the author’s own statement in John 20: 30-31 (see also above):

“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

Three words are prominent in this brief passage: signs, believe and life. The first of these words contains a clue to the organisation of the Gospel around a select number of miracles; parallel in general character to those that are recorded in the Matthew, Mark and Luke, called the Synoptic Gospels, but referred to as ‘signs’ here because of their special meaning in the Gospel. Seven were performed publicly by Jesus on other people and for their benefit. They illustrate different areas of His power, and collectively bear witness to the central doctrine of the Gospel, Jesus’ deity. The second word “Believe” is the key word in the Gospel; and, “Life” is the sum total of all that is imparted to the believer in his salvation. In the signs is the revelation of God; in belief is the reaction that they are designed to produce; in life is the result that belief brings.

The seven miracles took place precisely in the areas where man is unable to effect any change of laws or conditions that affect life. In these areas Jesus proved Himself potent where man is impotent, and the works that He did testify to his supernatural ability.

Title	Passage	Area of Power
The Changing of Water into Wine	2: 01-11	Quality
The Healing of the Nobleman’s Son	4: 46-54	Space
The Healing of the Impotent Man	5: 01-09	Time
The Feeding of the Five Thousand	6: 01-14	Quantity
The Walking in the Water	6: 16-21	Natural Law
The Healing of the Blind Man	9: 01-12	Misfortune
The raising of Lazarus	11: 01-46	Death

Preface, 01: 01-14.

In the preface observe the earliest illustration of the depth and deepness of John’s presentation of Jesus as the Son of God. Nothing quite corresponding to these opening verses is found in any other synoptics. John positively asserts the deity of Jesus, and shows Him to be the Creator of all things and the source of all life (vv. 01-05). He emphasises the point very definitely, moreover, by comparing Jesus with John the Baptist (vv. 06-09). He is careful, too, at the beginning, to proclaim Jesus as the source of the renewed spiritual life of man, the eternal life which is coincident with salvation (vv. 10-13). And yet side by side with these declarations of and testimonies to Jesus’ Godhead, see how he demonstrates His perfect humanity as well. (v. 14).

Testimony of John the Baptist, 01: 15-34.

Every student of the Bible will be impressed with the originality of the narration in this Gospel concerning the testimony of John the Baptist. Nothing corresponding to it is found in the Synoptics. Observe his testimony to the pre-existence and deity of Jesus Christ (verses 15-18), and to the sacrificial nature of His death (verse 29). These words as well as those of the preface stamp this Gospel as that which especially reveals the “deep things of God” concerning the person and work of the Messiah. It was questions of this character which arose for settlement in the early church and which John was retained on earth to answer. Was Jesus God as well as man? Was His death a sacrifice for human guilt? How clearly the Baptist’s witness bears upon these points!

John 1: 01-18.

(1) What facts do we learn in this portion of the study about our Lord before He was born on earth? Refer to the whole passage, including verse 18, and compare with Hebrews 01: 01-03 and Colossians 01: 15-17.

(2) Describe the difference between John the Baptist and Jesus, and for what purpose did each come into the world?

(3) Compare the tragedy of those who reject Jesus Christ, with the privileges given to those who receive Him. See especially verses 10-14, 16. Have you succeeded to know these privileges?

In verse 14, is the word “grace” found for the first time in the New Testament:

“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”

Out of His fullness have we all received, and grace upon grace. It is all grace, that those receive from Him who believe on His name.

John 1: 19-34

(1) What do we learn here about John the Baptist? His character and work? (See also 3: 28-30)

(2) What fourfold testimony does John the Baptist bear to Jesus in verses 26-34? Is Jesus all this to you?

The witness of John the Baptist as forerunner is different from the witness and preaching as given by the synoptics. They report mostly his testimony to the nation. But, here we read when he saw Jesus coming to him, he said, “Behold the Lamb of God who takes away the sin of the world.” If our Lord had taken away the sins of the world, the whole world would be saved. Our Lord only bore the sins of those who believe on Him. All who do not believe die in their sins and are lost, going where God is not. John the Baptist knew that He Who came to him was to be the Sin-bearer. He knew that Jesus is the true Sacrifice for sin, the true Passover-Lamb, the lamb which the prophet Isaiah predicted. And he testified that the Lamb of God was to take away the sins of the world. The Lamb of God had to die and the ultimate results of His death are announced in this testimony.

First Visit to Judea, 1: 35 – 2: 12.

It is a peculiarity of the fourth Gospel that it dwells at length upon the ministry of Jesus in Judea while the others mention more especially His ministry in Galilee. In Matthew, for example, after the narrative of the baptism which took place there, there is scarcely any allusion to Jesus visiting Judea until that of the nineteenth chapter, which was evidently His last visit, coincident with His betrayal and crucifixion. Perhaps a convenient division of the present Gospel will be along the line of these different visits to Judea.

This first division really includes the event of the baptism, overlapping what we have described as the testimony of John, and might be said to begin at verse 29 instead of 35. Besides the baptism it includes the call of the first four disciples (verses 35-51), a call referred to in the other Gospels.

The first visit to Judea at the opening of Jesus’ ministry, in connection with His baptism and the calling of His disciples ended with His return to Capernaum in Galilee, on which journey was wrought the marvellous work of creation in the turning of the water into wine at the wedding feast. The nature of this miracle and the bearing of its record upon the particular position of John’s Gospel have been already alluded to.

i

John 1: 35-51

(1) John, Andrew, Simon Peter, Nathanael – how did these men become followers of Jesus? Philip’s call was different. What lessons may we learn, as to the value and the great results of personal work?

(1) How did Jesus deal with each one of them, especially with Simon and with Nathanael, and how does this illustrate the truth of what is said of Jesus in chapter 2: 25?

(2) Do you believe He can change you into something you could never become of yourself, as He did Simon, and that He can show you greater things than you have yet experienced, as He promised to do for Nathanael?

In faith we see where Jesus abides, and by faith we know we are there in Him. It is a beautiful picture of the gathering which takes place throughout this gospel-age. He is the centre, and “Come and see” are still His gracious words to all who hear and believe. See, how Andrew testified and brought his brother Simon to Jesus!

Second Visit to Judea, 2: 13 – 4: 54.

With reference to what occasion, and therefore at what period of the year, did the visit take place (02:13)? With what display of Jesus’ authority and power is it associated (verses 14-17)? Comparing this with Matthew 21: 12, 13, it would seem that this transaction was repeated at the last Passover. In what manner did He refer at this time to His death and resurrection (verses 18-22)? What great discourse of Jesus is associated with this second visit to Judea (3: 01-21)? Where did this discourse occur presumably (2: 23)? How does the theme of this discourse demonstrate the profoundness of the thought of this Gospel, and bear out the theory that was written for the church? How further does John the Baptist bear testimony to Jesus on this visit (3: 25-36)? An analysis of this testimony, like that also in the first chapter, would make an excellent sermon, or Bible-reading outline. He testifies, firstly, to Jesus’ relationship to His people (verse 29); secondly, His growing influence and authority (verse 30); thirdly, His exaltation (verse 31); fourthly, His truth (verses 32, 34); and fifthly, His supreme power and grace (verses 35, 36).

What reason is assigned for Jesus’ departure from Judea at this time (4: 01-03)? When did He journey, and what route did He take (verses 02 and 04)? What exhibition of loving grace was associated with this journey (verses 05-42)? How long did Jesus remain in Samaria, and where did He next go (verse 43)? What miracle is connected with this return journey to Galilee, and how does it bear on the general purpose of John’s Gospel (verse 46-54). An allusion to this miracle was made in the introduction to our study of John.

John 2: 01-22

(1) Verses 01-11 contain the story of the first seven ‘signs’ which symbolise the spiritual blessing that Jesus brings to men, even today. What does He do in our lives, in response to faith and obedience (verse 5) that is like the changing of water into wine? (Refer also to Acts 8, verse 39 (last part), and 13: 52.)

(2) Try to visualise the temple court, with its market in full activity that you may better appreciate the tremendous energy and the courage of Jesus in doing what He did.

(3) How does the whole incident show our Lord’s consciousness of His divine mission, and of what the Jew’s rejection of His claim would entail? Also refer to Malachi 3: 01-03 (Malachi, one of the twelve minor prophets of the Old Testament), and Mark 2: 20.

From history, as secular source of information, referring to Christ or Christianity, Josephus (37-100 AD), in his Antiquities, made the following statement:

“Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over him both many of the Jews, and many of the Gentiles. He was (the) Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians so named from him are not extinct at this day.”

Jesus was observed by multitudes of people, and his own followers numbered into the hundreds (1 Corinthians 15:06)

In the Acts of the Apostles, the fifth book of the New Testament, the apostle Peter gave a similar historical account at the beginning of his first address and testimony on the day of Pentecost. What boldness he manifested! His address dealt with great historical facts of the gospel, bearing witness to the resurrection and exaltation of the Lord Jesus:

“Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know. Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.” (Acts 2: 22-24)

John 2: 23 – 3: 21

(1) Why was Jesus not satisfied with the faith spoken of in 2: 23? Compare John 4: 48, 6: 30; Mark 7: 11, 12; and, Acts 8: 13.

(2) What three things at least are involved in being ‘born again’, or ‘born from above’? See Mattheus 18: 03; John 1: 12-13; and, 2 Corinthians 5: 17. Why will nothing short of the new birth suffice?

(3) What does this section teach regarding:

(a) The cost of redemption;

(b) Why that price was paid;

(c) The terms on which salvation is offered;

(d) The result of rejecting it;

(e) Why so many do reject it?

John 3: 22-36

(1) What was John’s reply to those of his followers who complained to him that Jesus was attracting more people than John was, and what was John’s consolation in so effacing himself. Is verse 30 the motto also of your life?

(2) What seven things are said about Jesus in verses 31, 32, 34, 35, which set Him apart from and above all others?

(3) In what two ways is man’s acceptance or rejection of Jesus described, and what is the consequence that follows in each case? See verses 32, 33, 36.

John 4: 01-26

(1) What did our Lord mean by ‘living’ water, and why, when He had awakened 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.

(3) What kind of worship does God desire, and why? With verse 25, 26, compare John 14: 6.

John 4: 27-54

(1) What is the refreshment of which our Lord speaks in verse 32, and how were the things that had just happened an illustration of it? See verses 34-38 and compare verses 6 and 7. Have you tasted such refreshment in the Lord’s work you are doing?

(2) Observe the two grounds of faith in verses 39-42. How far does our faith rest upon what we have been told by others, and how far on our own personal experience of the Lord?

(3) The story of verses 46-54 is the second of the seven signs. What spiritual blessing does the Lord bring to men which may be likened to the healing of fever? Compare John 14: 27. Observe the necessity of faith (verse 50).

Two verses to ponder on:

“He (Jesus) must increase, but I must decrease.” (John 3: 30)

The nobleman said to Him, “Sir, come down before my child dies!” Jesus said to him, “Go you way, your son lives.” So the man believed the word that Jesus spoke to him, and he went his way. (John 4: 49-50)

John Chapters 5 to 6

Parallelism with the Synoptic Gospels (Matthew, Mark and Luke)

Harmony of the Life of Christ	Matthew	Mark	Luke	John
VI. A Third Tour: The Peak of the Ministry
Second Journey to Jerusalem				05: 01-47
Rejection at Nazareth	13: 54-58	06: 01-06
The Tour of the Twelve	09: 36-11:01	06: 07-13	09: 01-06
The Death of John	14: 01-12	06: 14-29	09: 07-09
The Return of the Twelve	14: 13	06: 30-32	09: 10
The feeding of the 5,000	14: 13-21	06: 33-44	09: 11-17	06: 01-14
The Retirement and the Walking on the Sea	14: 22-33	06: 45-52		06: 15-21
Discourse on the Bread of Life				06: 22-71
The Discourse in the Synagogue	15: 01-20	07: 01-23

Third Visit to Judea, Chapters 5, 6.

This visit, like the second was occasioned by the Passover, and it seems to have been a year later (chap. 6). What miracle was wrought on this occasion (John 5: 02-09)? With what effect on the unbelieving Jews (verses 10-16)? How does Jesus justify such labour on the Sabbath day (verse 17)? On what two-fold ground did His enemies seek to kill Him (verse 18)? The latter of these two grounds, because He said “God was His Father,” is peculiar and deeply important. The Revised Version translates it because “He also called God His own Father.” The Jews understood Him to declare God to be His Father in a unique sense, a sense in which He was not the Father of other men. This is why they said He made “himself equal to God.” The importance of this is seen in that it contains a direct claim on Jesus’ part to be equal with God, a claim of absolute deity.

The Jews whom He addressed to, so regarded His words, and Jesus took no pains to correct that impression, on the contrary. His words that follow are an argument, and the only one from His lips which we know, to establish the truth of that opinion, to prove that He was God. Almost all the verses, down to verse 31, prove this, but especially and directly verse 23. This discourse on the honour of the Son concludes with a kind of supplementary one on the four witnesses (verses 32-47). We have here cited by Jesus Himself, the witness of John the Baptists (verses 32-35), the witness of His own marvellous works (verse 36), the witness of the Father (verses 37, 38), and the witness of the Holy Scriptures (verse 39), but how utterly vain so far as moving the wills of His unbelieving countrymen was concerned (verse 40)!

Leaving Judea again, where do we find Jesus (John 6: 01-03)? What miracle is associated thereby (vv. 05-13)? This is the only miracle found in the other Gospels which is also recorded by John, and this for the reason doubtless of leading up to the important discourse following on the Living Bread. What effect had this miracle on those who saw it (verse 14)? What did they propose to do with Jesus in consequence of their opinion (verse 15)? What did the knowledge of their purpose lead Jesus to do? What bearing has His action at this time to the incident in 18: 10, 11, and His words before Pilate in the same chapter, verse 36? To what place did Jesus depart? What miracle took place during the night (vv. 16-21)? Where next do we find Jesus (vv. 22-24)? It is at this point the great discourse is given to which reference has been made, and which is one of those which, like the others already referred to, gives to the Gospel its distinctively spiritual character, not given in the Synoptics. At what place was this discourse given (verse 59)? How does it seem to have been received by the people generally (verses 41, 52)? How by the disciples (vv. 60, 66)? What foreshadowing of His death does He reveal at this time (vv. 66-71)? Why did He confine His ministry to Galilee just now (7: 01)?

John 5: 01-29

(1) Verses 02-09, the third of the seven ‘signs’. What spiritual blessing does Jesus bring to men corresponding to the healing of a long-continued infirmity? The danger in this case is that there is no longer the will to be healed. Compare verse 6, ‘Do you want to be made well?’

(2) In verses 17-29 what does Jesus say of Himself:

(a) In relation to God;

(b) And, in relation to men?

Make a list of and ponder what He says under each of these heads.

(3) What assurance have we in these verses that everyone who truly believes on Jesus is immediately made partaker of eternal life? Compare John 3: 36a. How is faith here defined?

“The hour is coming, and now is”, in verse 25 is the present dispensation. The dead are the spiritually dead. They that hear the voice of the Son of God shall live, and they receive His life. Jesus declared at the same time His authority and character, as the Messiah. The time is coming when the dead will hear His voice, as the Son of God, and live. Jesus first refers to His raising those who were dead in sin, to newness of life through faith in Him, by the power of the Spirit, and then to His raising the dead in their graves. The office of Judge of all men can only be exercised by one who has all knowledge, and almighty power. All the wrong teachings concerning the wicked dead, such as annihilation, restitution, restoration, second chance, etc., as taught by Seventh Day Adventism, Millennial Dawnism, Universalism and others, are completely refuted by the words of our Lord in verse 29. “And come forth – those who have gone good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.” (John 5: 29) May we believe His testimony; consequently, our faith and hope will be in God, and we shall not come into condemnation. And, may His voice reach the hearts of those in sin; that they may repent, and prepare themselves for the solemn day.

John 5: 30-47

(1) To what four different testimonies to Himself does Jesus appeal? Which does He Himself look upon as of least importance?

(2) Is it still possible to study the Bible without finding life; and, if so, what is lacking? What reasons does Jesus give for the Jews’ failure?

John 6: 01-21

With John 6: 02, compare John 2: 23, and John 4: 45 and 48.

(1) Verses 04-13. The fourth of the seven ‘signs’ (see above). Trace the stages by which God’s supply reached the hungry people, noting especially the part played by the disciples. What does this teach us as to how we, with our feeble resources may satisfy the spiritual need of the hungry multitudes around us? Compare 2 Corinthians 03: 5 and 6.

(2) Why do you think Jesus, after this great miracle, which had so stirred the people, departed again into a mountain Himself alone? Compare Mark 1: 35; Luke 5: 16, and 6: 12. What may we learn from this?

(3) Verses 16-21. The fifth of the seven ‘signs’. What spiritual blessing does Jesus bring to His people that may be likened to walking upon the sea? Is it the power to rise above adverse conditions, and not to be submerged and defeated by them? Compare 2 Corinthians 4: 8, 9.

John 6: 22-40

(1) With what motive were the people looking for Jesus, and what did they want from Him? What in contrast had Jesus come to give, and how was it to be obtained? See verses 27-29.

(2) The people wanted Jesus to outdo Moses. Jesus immediately lifts their thoughts to God, who in His Son has something far better to give than manna of old. How do verses 32-35 intensify verses 27-29, making clearer what the gift is, which is offered through Jesus, and how it is to be obtained?

(3) Verses 36-40 are a kind of soliloquy on the part of Jesus. Although these to whom He is speaking believe not, yet God’s purpose will not fail. What is the guarantee (a) of the final complete success of Jesus’ mission, and (b) of the security of him who believes in Jesus?

John 6: 41-71

(1) Verses 44 and 45 are an expansion of verse 37a. God gives souls to His Son by drawing them near through His Word. Compare John 1: 23, and 5: 46-47. But what must man do if he is to be saved? See verses 45 (‘comes’), 47 (‘believes’), 51 (‘eat’).

(2) What new point did Jesus introduce in verse 51 that caused His hearers to strive among themselves? How does He expand this thought in verses 53-58? Try to state what He says in your own words, showing what saving faith is.

(3) The closing verses 60-71 make clear that what Jesus offers to men is not worldly or material gain (compare 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? See verses 68, 69.

Jesus, the Bread of God, He Himself, gave His life for the world. He gave His body and shed His blood on the cross. It is His sacrificial, atoning death. By faith we partake of it. Without it there is no life. Note the difference in verses 53-54. In verse 53 He speaks of those who have eaten His flesh and drunk His blood, apart from which there is no life. By faith the sinner appropriates Him, Who gave His body and shed His blood, and then receives eternal life. In verse 54 He speaks of a continuous eating and drinking. He is the source of eternal life. The believer feeds on Him; the eternal life the believer has must be sustained, nourished and kept by Himself, by ever feeding on His dying love. “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2: 20) And the believer eating and drinking becomes one with Him. “He that eats My flesh and drinks My blood abides in Me and I in him.” It is a wonderful discourse on His incarnation, His sacrificial, atoning death, and the blessed assurances given to those who believe on Him. Precious are the promises of this great chapter 6. Here follow some wonderful quotations:

“I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” (John 6: 35)

“All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.” (John 6: 37)

“And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” (John 6: 40)

Most assuredly, I say to you, he who believes in Me has everlasting life.” (John 6: 47)

Fourth Visit to Judea, Chapters 7 to 19

We now reach in John’s Gospel, what we believe is the record of the last visit of Jesus to Judea (it is not believed He returned to Galilee after this prior to His crucifixion), but as the period covered is long, and the events many, we will, for convenience divide the whole section from chapter 7 to 19 accordingly, to start with chapters 7 to 11 as hereunder:

(A) Chapters 7 to 11

Harmony of the Life of Christ	Matthew	Mark	Luke	John
VII. The Retirement to the North
In Tyre and Sidon	15: 21-28	07: 24-30
In Decapolis	15: 29-31	07: 31-37
Feeding the four thousand - Discourse	15: 32-16: 12	08: 01-21
Healing of the Blind Man		08: 22-26
The Revelation of His Person	16: 13-26	08: 27-37	09: 18-25
The Transfiguration	16: 27-17: 13	08: 38-09:13	09: 26-36
Healing of the Demoniac	17: 14-21	09: 14-29	09: 37-43
Prediction of death and Resurrection	17: 22-23	09: 30, 32	09: 43-45
VIII. The Last Ministry in Galilee	17: 24-18:35	09: 33-50	09: 46-50	07: 01-09
IX. The Later Judean Ministry
The Journey to Jerusalem via Samaria	19: 01-02; 08: 19-22	01: 01	09: 51-62	07: 10
The Feast of Tabernacles				07: 11-52
The Woman Taken in Adultery				07: 53-08: 11
Argument with Pharisees				08: 12-59
The Man Born Blind				09: 01-41
Discourse on Good Shepherd				10: 01-21
The Mission of the Seventy			10: 01-24
The Parable of the Good Samaritan			10: 25-37
Mary and Martha			10: 38-42
The Lord’s Prayer			11: 01-13
Controversy with Pharisees			11: 14-54
Public Teachings			12: 01-59
The Feast of Dedication				10: 22-39 (10: 40-42)
X. The Perean Ministry
Warnings			13: 22-35
Dinner with a Pharisee			14: 01-24
Challenge to the Multitude			14: 25-35
Teaching publicans and Sinners			15: 01-32
The Raising of Lazarus				11: 01-44
The Withdrawal to Ephraim				11: 45-54
XI. The Last Journey to Jerusalem
Ministry in Samaria and Galilee			17: 11-18: 14
Ministry in Perea:
Teaching on Divorce	19: 01-12	10: 01-12
Teaching on Children	19: 13-15	10: 13-16	18: 15-17
The Rich Young Ruler	19: 16-20: 16	10: 17-31	18: 18-30
Prediction of Death	20: 17-19	10: 32-34	18: 31-34
Ambition of James and John	20: 20-28	10: 35-45
Approach to Jerusalem	20: 29-34	10: 46-52	18: 35-19:28
Arrival at Bethany				11: 55-12:11

At the Feast of tabernacles (John 7: 01-10: 21). How did the brethren of Jesus consider Him at this time (7: 2-5)? What hesitancy did He exhibit in going up to this feast (verses 06-09)? This feast, it will be recalled, took place not in spring, like the Passover, but in the fall, corresponding to our October month. This chapter and the next can be identified as those of the controversies in the Temple. They represent periods of sustained contention with enemies, and of nervous excitement (though the later expression will not be regarded as applicable to Jesus personally), such as are described nowhere else in the Gospels. The crisis so clearly indicated in each of the synoptics is now rapidly approaching. Refer in this connection chapter 7, verses 12, 13, 20, 26, 27, 30, 32, 43. What effect had Jesus’ answer to His opponents upon the officials (verses 45, 46)? What authoritative person speaks on His behalf at this critical moment (verses 50-52)?

John 7: 01-24

(1) What advice did His brethren give Him, and how did Jesus reply? See verses 03-08. How does this incident reveal how difficult Jesus’ life was? Can we, His disciples, if faithful, expect an easy way of life? See John 15: 18-21. Has verse 13 any reproach for you?

(2) What two tests (one affecting the enquirer, and one concerning Himself) does our Lord suggest whereby the source of His teaching can be known?

(3) In verses 19-24 Jesus defends Himself from the charge of Sabbath-neglecting on account of the miracle He had wrought on His previous visit (see verse 16). What argument does He use, and how does it penetrate beneath the outward appearance to the essential rightness of His action? See verse 24.

John 7: 25-52

(1) What illustrations are found in these verses:

(a) Of the deep impression made by the Lord Jesus upon the many, and yet

(b) How their initial faith was checked by ignorance, or prejudice, or pride?

(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 how was it unsuccessful?

(3) In what way is the promise of verses 37, 38 an advance on that of John 4: 13, 14, and how does it bring out the fact that we are saved to serve. Compare Acts 1: 08.

“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.” (Acts 1: 08).

The close relation between God’s call to Israel and us today, “you will be my witnesses,” and the risen Lord’s commission to the apostles and us today, “you will be my witnesses”, can be appreciated the more if we consider the allusions of Paul’s quotation of Isaiah 49: 06 in Acts 13: 47. There the heralds of the gospel are spoken of as a light for the Gentiles, bearing God’s salvation “to the end of the earth”. This is apostolic witness only. In the Acts of the Apostles, we do not find an apostolic succession in the ecclesiastical sense, nor a succession of orthodox tradition, but “a succession of witness to Christ, an apostolic testimony in Jerusalem to the self-styled leaders of Israel until they finally reject it, and an apostolic testimony from Jerusalem to Rome and the Gentile world of Luke’s own day, up to the uttermost corners of the world even today and tomorrow until Jesus’ Return.”

Every member of the Body of Christ ought to know God’s place for him or her. To know this, there must be full surrender and absolute willingness to do anything and go anywhere in obedience to God’s call. If every member of the Body of Christ, the Church, the assembly of believers were in his and her place, there would be no lack of witnesses in any foreign field or in any part of the homelands.

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Chapter 8

Where did Jesus pass the night after this trying and exhausting day (chapter 8: 01)? How, do we imagine, was He resting, by sleep or in prayer? Where is He found again in the morning (verse 2)? With what work of courage and grace does the day begin (verses 03-11)? Who came off victor in that contest of light and darkness, Jesus or His adversaries (verse 6)? The controversy now begins again with Jesus bold declaration of Himself as “the light of the world,” a declaration which, if unsupported by the truth, makes Him to be an insane impostor, but otherwise establishes His right to be all that this Gospel claims for Him – even that He is God Himself. Observe the features of the controversy all through this chapter, but especially at verses 13, 19, 25, 37, 48, 52, 59. Observe, too, the repeated declarations of Jesus bearing upon the dignity of His person, as in verses 16, 18, 19, 23, 28, 36, 42, 46, 51, 56, 58. It is comforting also to note that His testimony during the day was not fruitless in the increase of discipleship (verse 30).

John 7: 53 – 8: 29

(1) The section 7: 53 – 8: 11 is omitted by all the oldest Greek MSS. Now existing with one exception, and its style and vocabulary being more like those of Luke (in whose Gospel four MSS. insert it) than those of John. But though this section was very likely not written by John, it bears evidence of truth, and we may trustfully accept it as part of the inspired Word of God, as the story is certainly authentic and is instructive, highlighting our Lord’s tender compassion for the sinner. However, it may have perhaps been introduced here as an illustration of John 8: 15. What may we learn from it about our attitude to the sinner? Compare with Luke 18: 09-14. Verse 7 is sometimes used as an argument for condoning sin; but are not Jesus’ words rather a summons to judge ourselves with the same rigorousness with which we would judge others?

(2) How does Jesus set forth in verses 13-29 His relationship to His Father, and of the Father to Him? Note down carefully the separate ways in which that relationship is shown. It is a marvellous describing of His inner life.

(3) What promise is given to those who follow Him, and what on the other hand is said to be the consequence of persistent unbelief?

John 8: 30-59.

(1) What is necessary if a profession of faith (verse 30) is to lead to true discipleship, and to the full freedom of sonship? Compare Luke 8: 15; Galatians 4: 01-07. What shows that those who believed at this time were only ‘stony-ground hearers’ (Luke 8: 13)?

(2) What does Jesus reveal to be their true condition? By physical descent ‘the seed of Abraham’, and therefore in that sense ‘children of the kingdom’ (Compare Matthew 8: 12), what were they spiritually in relation:

(a) To sin,

(b) To the devil, and

(c) To God?

(3) What do we learn in this passage about:

(a) The Person, and

(b) The character of Christ?

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Chapter 9

As Jesus passed through and away from this murderous crowd, what miracle is performed (chapter 9)? What explanation does Jesus afford as to why this man was born blind (verse 3)? How does this work of power and mercy effect the enemies of Jesus, does it soften or harden their opposition (verses 16, 28, 29)? What did they finally do to the man (verse 34)? What does “cast him out”(KJV) probably mean? Compare verse 22, last clause. How does Jesus make a further claim of deity in subsequently addressing this man (verses 35-37)? It is to be observed in this connection that the sublime discourse on the Good Shepherd, following in chapter 10, grew out of this circumstance of the casting out of this healed man from the synagogue because of his confession of Jesus. The scribes and Pharisees are the “hirelings” Jesus has in mind in that discourse, who showed themselves to be such unquestionably in their treatment of this man. Notice how this discourse also falls into harmony with the distinctive purpose of John’s Gospel throughout, to present the highest, or if you please, the deepest aspect of Christ’s person and work, for example, compare His declarations in verses 10, 11, 15, 17, 18. His work is clearly that of a substitute Saviour, and yet none other than God could speak of Himself in this way. What opposite results were produced by this discourse (verses 19-21)?

John 9: 01-38

(1) Picture in imagination the successive scenes of this bright and beautiful Gospel story.

(2) This is the sixth of the seven ‘signs’ (see above). Of what spiritual blessing that Jesus brings to men is it a type? Compare Acts 26: 18. How does the story show that in this case the miracle of which the physical was a symbol also took place? Read carefully verses 11, 17, 31-33, 35-37.

(3) What motive for zeal in the Lord’s service is given us in verses 01-05? With this compare with Matthew 5: 14.

The healing of the man born blind is a type and an illustration of how Christ, the Light communicates light and how he who follows the Light walks no more in darkness, but has the light of life. (See John 8: 12) And before He healed the man He testified that His day of activity on earth as Man was rapidly drawing to its close (John 9: 4-5)

“I must work the works of Him Who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.”

The clay and the spittle did not affect the opening of the eyes; it was the power of Christ only. Even today, the Lord shows His power to help in the most desperate cases, and the work of His grace upon the sinners, which gives sight to those blind by nature. The poor blind man could not see the Lord, but He saw him.

Prayer in the Spirit	Selfish Prayer
In this:	Influenced by:
(1) The heart gives perfect loving faith to God, and likes what He likes.	(1) The heart – what we love or do not like.
(2) The human mind is given inspiration through the Word of God and the Holy Spirit to know the mind of Christ. (Philippians 2: 05)	(2) The human mind – what we think wise, best, important, and necessary.
(3) The human will is yielded to God and wills to do His Will.	(3) The human will – what we want or do not want.
The Golden Rule: “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” (Matthew 6: 33)	“You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.” (James 4: 03)
This prayer will be offered by one who is walking with the Lord. It will be in accordance with His will and will be answered.	Such prayer is not true prayer. It is not in accordance with God’s Wisdom and Will. It will not be heard or answered[1].

We are identified with Him as He is seated in heavenly places, “at the right hand of the majesty on high”, “high above all other government, authority, power, and dominion, and every title of sovereignty used either in this age or in the age to come (See Eph. 01:21) We are identified with Him in His absolute and eternal victory over sin, over death and over all the devil’s power and work, and in Christ, by faith, we are placed in the sphere of absolute and eternal power, authority and triumph, in which He is now ‘seated’ (Ephesians 2: 06; Hebrews 1: 03). Not only are we there positively by faith, but by faith we may, in Him, participate in and experience day by day and moment by moment that power, authority and triumph. We are in Christ fully identified with Him in His triumph.

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Chapter 10

At the Feast of the Dedication (10: 22-42): This Feast took place midway between that of Tabernacles just dealt with, and that of the Passover, or some time corresponding to our December or January. Where Jesus had been in the meantime is not revealed except that it is not stated that He returned to Galilee. We need not dwell on this period further than to call attention to the same features as prevailed in the previous one, the putting forth of the boldest claims on Jesus’ part, followed in every instance by intensest conflict with His opponents. For the claims consult such passages as verses 28 and 30, and the conflict, 31 and 39. What was the development of this appearance so far as Jesus was concerned (verses 40-41)? Notice that in the face of all the criticism and opposition and in spite of all the efforts of the leaders of the nation to the contrary, the number of the disciples continually increased (verse 42).

John 9: 39 – 10: 21

(1) Read verses 01-06 in the light of the blind man’s story. The false shepherds had thrown him out (9: 35), but the true shepherd had found him. How do the flock know the shepherd, and what does he do for them? Have you experienced the comfort of the words ‘He goes before’?

(2) What are the privileges and blessings of those who enter in through Christ as the door, and what the sorrows and miseries of those who remain under self-seeking shepherds or false prophets even today? (See verses 07-10)

(3) What are the characteristics of the good shepherd? Can you find in verses 11-18, the following:

(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? (Compare Revelation 7: 09, 10, 15-17.)

John 10: 22-42

(1) When the Jews found Jesus among them again, they gathered around Him, and asked Him to declare clearly if He were the Christ. Why did Jesus not give them the answer they desired, but pointed them to His teaching and His Works? (Compare Matthew 16: 20.

(2) In the six statements of verses 27 and 28, how is the sheep’s relation to the shepherd described, and how the shepherd’s relation to the sheep? What is the doubly sure ground of the flock’s security?

(3) Ponder the argument from the Scriptures, which Jesus uses to refute the charge of blasphemy made against Him. He claims a far more intimate relation to God, and a far higher mission (verses 36, 38), than the judges, spoken of in Psalm 82, whom the Scripture calls ‘gods’ and ‘sons of the most High’. Why, then, should He be called a blasphemer if He says, ‘I am the Son of God’?

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Chapter 11

At Bethany (chapter 11). Here occurs the great miracle of the raising of Lazarus. In the synoptics we read of the raising of Jairus’ daughter and the son of the widow Nain. In the first case death had just ensued, and in the second but a single day had intervened. Here, however, Lazarus had been four days dead. Of course, with God it is no harder to restore life in the one case than in either of the others, and yet all must be impressed with the gradation of difficulty, illustrated in the three, and that the most difficult, humanly speaking, should be recorded only in John’s Gospel. This like so many other features pointed out, shows us with distinctive purpose of John’s Gospel to set forth Jesus in the highest aspect of all, that of the Son of God – the Son of God giving life to the world. What a wonderful declaration that is in verse 25!

Jesus said to her: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.”

Let us not pass from this incident in Bethany without observing its effect on the leaders of the nation (verses 47-48), and the nature of that prophecy, all unwittingly spoken, by Caiaphas, which so clearly set forth the precise character of the work of Jesus came into the world to do (verses 49-52). Nor let us fail to be impressed by the fact that the crisis is now rapidly drawing to a head (verse 53), in consequence of which Jesus withdraws Himself again (verse 54)

John 11: 01-27

(1) Verses 01-16. Visualise the scene. In Bethany, the two sisters wait for Jesus to arrive; in Peraea, Jesus receives the message. Two questions come forth:

(a) Should He go at once?

(b) Should He go at all?

Show how, in each case, the action of Jesus is different from that which human love and wisdom might have dictated. What was the ground of His action, and what lessons may we find here for our comfort and daily use?

(2) Verses 17-27. In what ways do these verses comfort the bereaved Christian, even though he cannot look for a miracle such as this chapter describes?

John 11: 28-44

(1) Why did Jesus not speak to Mary words of faith and comfort, as He had done to Martha? Was it that she was completely packed down under her grief, and had no faith that even Jesus could now do anything? Was it this submission to the victory of death, this collapse of faith that caused Jesus such disturbance in spirit?

(2) What do we learn here about our Lord’s prayer life, and the way in which His miracles were demonstrated? Compare John 5: 19, 20 and John 14: 10. Consider the confidence of His faith in thus publicly giving thanks that God had heard Him before the miracle was done. Compare in the Old Testament, 1 Kings 18: 30-39, and Mark 11: 24.

(3) This is the seventh ‘sign’ as referred to above. Of what spiritual blessing, which Jesus brings to men, is it a type? Read John 5: 25, and Ephesians 2: 05.

A German Expositor, Dr. Tillman, put together the evidences of this great miracle of the resurrection of Lazarus, the following way:

The whole story is of a nature calculated to exclude all suspicion of imposture, and to confirm the truth of the miracle. A well-known person of Bethany, named Lazarus, falls sick in the absence of Jesus. His sisters send a message to Jesus, announcing it; but while He is yet absent Lazarus dies, is buried, and kept in the tomb for four days, during which Jesus is still absent. Martha, Mary, and all his friends are convinced of his death. Our Lord, while yet remaining in the place where He had been staying, tells His disciples in plain terms that He means to go to Bethany, to raise Lazarus from the dead, that the glory of God may be illustrated, and their faith confirmed. At our Lord’s approach, Martha goes to meet Him, and announces her brother’s death, laments the absence of Jesus before the event took place, and yet expresses a faint hope that by some means Jesus might yet render help. Our Lord declares that her brother shall be raised again, and assures her that He has the power of granting life to the dead. Mary approaches, accompanied by weeping friends from Jerusalem. Our Lord Himself is moved and weeps, and goes to the sepulchre, attended by a crowd. The stone is removed. The stench of the corpse is perceived. Our Lord, after pouring forth audible prayer to His Father, calls forth Lazarus from the grave, in the hearing of all. The dead man obeys the call, comes forth to public view in the same dress that he was buried in, alive and well, and returns home without assistance. All persons present agree that Lazarus is raised to life, and that a great miracle has been worked, though not all believe the person who worked it to be the Messiah. Some go away and tell the rulers at Jerusalem what Jesus had done. Even these do not doubt the truth of the fact; on the contrary, they confess that our Lord by His works is becoming every day more famous, and that He would probably be soon received as Messiah by the whole nation. And, therefore, the rulers at once take counsel how they may put to death both Jesus and Lazarus. The people, in the meantime hearing of this prodigious transaction, flock in multitudes to Bethany, partly to see Jesus, and partly to view Lazarus. And the consequence is that by and by, when our Lord comes to Jerusalem, the population goes forth in crowds to meet Him and show Him honour, and chiefly because of His work at Bethany. Now, if all these circumstances do not establish the truth of the miracle, there is no truth in history.

And, from C. Ryle we read:

A more plain, distinct, and unmistakable miracle it would be impossible for man to imagine. That a dead man should hear a voice, obey it, rise up, and move forth from his grave alive is utterly contrary to nature. God alone could cause such a thing. What first began life in him, how lungs and heart began to act again, suddenly and instantaneously, it would be waste of time to speculate. It was a miracle and there we must leave it.

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[1] We cannot use God, but we can yield ourselves to Him and let God use us. We can contemplate the things of God and meditate upon the spiritual, invisible, and unseen, until we actually feel that spirit and presence of Christ within us. Then let our prayer be: “Spirit of the Living God, fall fresh on me, break me, melt me, mould me, fill me”, (hymn) text and tune from Daniel Iverson (1890-1977). An occasional contact with God, like the proverbial grain of truth, will work wonders according to His Will; but we cannot expect a complete and perfect inner existence simply because once in a while we remember to turn to the Lord, or to devote a few hours to the study of His Word. The Christian Life requires unselfish prayer without ceasing to make life a continuous experience of the presence of the Lord.