STUDIES IN JOHN’S GOSPEL
Part Two
From John
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)
(B) Chapters 12 to 17
|
Harmony of the life of Christ |
Matthew |
Mark |
Luke |
John |
|
XII. The
Passion Week |
|
|
|
|
|
Sunday |
|
|
|
|
|
The Triumphal Entry |
21: 01-09 |
11: 01-10 |
19: 29-40 |
12: 12-19 |
|
Jesus’ view of the
City |
21: 10-11 |
11.11 |
19: 41-44 |
|
|
Monday |
|
|
|
|
|
Cursing of the Fig
Tree |
21: 18-19 |
11: 12-14 |
|
|
|
Cleansing of the Temple |
21: 12-13 |
11: 15-19 |
19: 45-48 |
|
|
Healings in the Temple |
21: 14-17 |
|
|
|
|
Tuesday |
|
|
|
|
|
The Withered Fig
Tree |
21: 19-22 |
11: 20-25 |
|
|
|
Controversy |
21: 23–22: 46 |
11: 27-12:37 |
20: 01-44 |
|
|
Condemnation of
Scribes and Pharisees |
23: 01-39 |
12: 38-40 |
20: 45-47 |
|
|
Jesus’ Observation
of the Widow |
|
12: 41-44 |
21: 01-04 |
|
|
The Visit of the
Greeks |
|
|
|
12: 20-36 |
|
Jewish Rejection of Jesus |
|
|
|
12: 37-50 |
|
The Apocalyptic
Discourse |
Ch. 24-25 |
13: 01-37 |
21: 05-38 |
|
|
Harmony
of the Life of Christ |
Matthew |
Mark |
Luke |
John |
|
Prediction of the Cross |
26: 01-05 |
14: 01-02 |
22: 01-02 |
|
|
Anointing by Mary |
26: 06-13 |
14: 03-09 |
|
12: 02-08 |
|
The Betrayal |
26: 14-16 |
14: 10-11 |
22: 03-06 |
|
|
Wednesday (no record) |
|
|
|
|
|
Thursday |
|
|
|
|
|
The Passover Meal |
26: 17-29 |
14: 12-25 |
22: 07-30 |
13: 01-38 |
|
Farewell Discourse |
|
|
|
14: 01-31 |
|
Discourse on Way to
Gethsemane |
|
|
|
Ch. 15-16 |
|
The High-Priestly Prayer |
|
|
|
Ch. 17 |
At the last Passover (chapters
12-17). The note of time suggesting this sub-division of our course in John’s
Gospel is found at the close of chapter 11: 55-57. The last named indicates the
state of feeling towards Jesus prevailing at this time among the leaders of the
people, and explains the conditions which made this the last Passover He ever
attended. Where do we find Jesus at the beginning of chapter 12? What is the
incident emphasised on that occasion (verses 03-08)? What events on the day
following hurried the plot of His enemies (verses 12-19)? The succeeding
recorded is that of the visit of the Greeks, which some regard as the second
great temptation in Jesus’ life. The considerations justifying such a view are
found in the effect which the request of these Greeks to see Him made upon
Jesus Himself: “Now is my soul troubled,” “Except a corn of wheat fall into the
ground and die,” “Father, save me from this hour.” Also in the heavenly
testimony to His Sonship which was again afforded Him.
We should not pass to the
consideration of the next major topic without observing in passing, the
additionally strong testimony John bears as his manner is to the deity of
Jesus. See, for example, the argument to be drawn from his words in verses
37-41, especially the last-named. Look up the quotation in Isaiah 6, and ask
yourself the question whether John’s testimony must not be utterly dishonoured
unless Jesus is to be regarded as God incarnate. How corroborative of this are
Jesus’ own words, moreover, in verses 44, 45.
Following the visit of
the Greeks the next leading event is how described in chapter 13? What is the
ostensible lesson taught in this transaction (verses 12-16)? And yet is there
not more than a lesson in humility here? What of the deep and mysterious
teaching in verses 8, 9? Many scholars think we have here a symbolic
representation of Christ’s intercessory work for His people. They are already
“clean” as far as their salvation is concerned, because of their faith in Him,
and on the ground of His finished work on the cross; but passing through the
world brings daily defilement which requires daily cleansing, for which
provision is made by His all-prevailing intercession as our high priest.
Compare 1 John 1: 09.
What singular omission
is found in this Gospel with reference to the events of this last Passover
night as compared with the synoptics? What additional details of the betrayal
are given here (verses 18-30)?
The washing of the
disciples’ feet and the departure of Judas on his wicked task, are followed by what
is frequently designated as the “farewell discourse,” covering chapters 13-16,
and which, like almost the whole of this Gospel, is quite unique in comparison
with the others. These chapters can be described as “The Central Teaching of
Jesus Christ,” and it can also be called the heart of the heart of the Gospel.
Observe the themes treated of: The preparation for the second coming (14:
01-03); the identity of the Father and the Son (verses 06-11); the office of
the Holy Spirit in the church (verses 15-31); the source and the responsibility
of fruit-bearing (15: 01-17); the attitude of the world to the church (15:
18-16: 4); the office of the Holy Spirit toward the world (verses 05-15); the
personal comfort of the disciples (verses 16-33). Perhaps there is nothing in
the whole of this precious and magnificent discourse of more practical value to
us than what it teaches the disciple about prayer. See 14: 13, 14; 15: 16; 16:
23-27. To ask the Father in Christ’s name is something in advance of asking for
his sake even. To ask in His name is the same as though He asked Himself with
all the assurance of answer which such a fact implies. This is the privilege of
the true believer who is thus a member of Christ’s body, and it is a revelation
of truth which Christ had at no time made known to His followers until now,
doubtless, because they were not prepared to receive it.
This wonderful
discourse is followed in turn by the equally wonderful prayer in chapter 17,
its scope including His own glory and work (verses 01-05), His disciples
(verses 06-19), and believers generally (verses 20-26). It seems almost
incredible to hurry over these so solemn and loving words, but we have time
only to call attention to the four petitions offered on our behalf, (1) our
preservation (verse 11); (2) our sanctification (verse 17); (3) our unification
(verse 21); and (4) our glorification (verse 24).
John
(1)
Observe the varied effects of the
miracle. See especially John 11: 45, 46, 47-53, and 54; John 12: 10, 11, 17-19,
and compare with Luke 16: 31. How is it that the same act quickens faith in
some people, while hatred in others? Compare John 11: 47, 48; 12: 11, 19 with
Matthew 27: 18.
(2)
How does the story of John 12: 01-08
show that Jesus values highly the devotion of a loving heart, even if expressed
in unconventional ways?
(3)
What twofold illustrations have we
in this passage that God overrules men’s purposes and actions for the
fulfilling of His own designs? See especially John 11: 47-53, and 12: 12-16.
John 12: 20 - 36
(1)
What is the difference between a
grain in the granary, and a grain sown? How does this illustrate the differences
between two ways of spending our life? Which did Jesus choose, and what does He
promise to all who will follow Him in this choice?
(2)
What threefold consequence is stated
in verses 31, 32 as issuing from the Lord’s choice? Has this threefold result
taken place in your life?
(3)
Verses 35, 36 give Jesus’ last
appeal to the nation. What may we learn
from it as to our own immediate duty?
Compare John 7: 12; Ephesians 5: 07-14; and, 1 Thessalonians 5: 04-06.
John 12: 37 - 50
(1)
Verses 37 – 43. The problem is
stated in verse 37, and the answer is given in verses 38-40. What twofold
explanation of Jewish unbelief does John give? What other hindrance also entered
in to prevent those who had begun to believe from making open confession?
(2)
The ‘seriousness’ of rejecting Jesus
is the subject of verses 44-50, in which John summarises the teaching of Jesus
on this matter. Why is it so serious to reject Jesus? See especially verses 45,
46, 50 and compare Proverbs 1: 20-33.
John 13: 01-20
(1)
How do statements in verses 01-03
improve the grace and wonder of Jesus’ action in washing the feet of His
disciples at this time?
(2)
What important lesson did Jesus teach
in response to Peter’s interruptions? See verses 08 and 10. Read also Titus 3:
5 and 1 John 1: 07.
(3)
What further application did Jesus
make of His action as an example to His followers? Compare Luke 22: 22-27; 1
Peter 5: 05. Are we giving sufficient attention
to this matter? See verse 17.
John 13: 21-32
(1)
What evidence do you find that the
eleven had not so far suspected Judas in any way, and what light does this
throw upon Judas, as to this outward behaviour? As to what he really was in
heart, see John 6: 70; 12: 06; 13: 2, 27, comparing with Samuel 16: 07 and Proverbs 4: 23.
(2)
The giving of a sop, or morsel of
bread dipped in gravy, was a mark of friendship. Ponder the depth of Jesus’
love in acting like this towards Judas at this time. What was the effect of
this last appeal? See verse 27.
(3)
In verses 31, 32, two gloryfyings of
the Son of Man are spoken of, one present, the other future, and the second is
said to depend upon the first. What are these two glorifyings? For the first
see John 1: 14; 11: 04; 12: 23, and 17: 04; and, for the second John 17: 01,
05.
The institution[1]
of the Lord’s Supper, recorded by the other Gospels, probably took place
between verses 32 and 33. The Lord Jesus instituted the Lord’s Supper on the
eve of His crucifixion, commanding that His followers continue to observe it
until His return (Matthew 26: 26-29; Mark 14; 22-25; Luke 22: 14-23). This was
a new covenant or testament in contrast with the old Mosaic covenant. To enact
the covenant, death was necessary because death provided forgiveness of sins.
The apostle Paul also rehearsed the ordinance for the Corinthian church (1
Corinthians 11: 23-32). Of course, the issue at hand is, what is the meaning of
the Lord’s Supper? There have been four distinct views in Christianity concerning
its meaning.
VIEWS ON THE LORD’S SUPPER
|
View |
Christ and the
Elements |
Significance |
|
Transubstantiation (Roman Catholic) |
Bread and wine
literally change to body and blood of Christ. |
Believer partakes of
Christ, who is being sacrificed in the Mass to atone for sins. |
|
Consubstantiation (Lutheran) |
Bread and wine
contain the body and blood of Christ but do not literally change. Christ is
actually present “in, with, and under” the elements. |
Believer receives
forgiveness of sins and confirmation of one’s faith through partaking on the
elements, but they must be received through faith. |
|
Reformed (Presbyterian, Reformed) |
Christ is not
literally present in the elements but there is a spiritual presence of
Christ. |
Believer receives
grace through partaking of the elements. |
|
Memorial (Baptist, Mennonite) |
Christ is not
present physically or spiritually. |
Believer
commemorates the death of Christ. |
The Reformed view is also called the
Calvinist view because its adherents are from the Reformed churches (and
others) who follow Calvin’s teaching on the subject. Adherents to this view
reject the notion of the literal presence of Christ in any sense and in this
are similar to adherents of the memorial view. This view, however, does
emphasise the “present spiritual work of Christ.” John Calvin taught that
Christ is “present and enjoyed in His entire person, both body and blood.” He
emphasises the mystical communion of believers with the entire person of the
Redeemer … the body and blood of Christ, though absent and locally present only
in heaven, communicate a life-giving influence to the believer. Because of the
mystical presence of Jesus Christ in the elements, grace is communicated to the
participant in the elements; moreover, it is a grace that is similar to
that received through the Word of God and in fact, it adds to the effectiveness
of the Sacred Word.
John
(1)
How do verses 37 and 38 enforce Paul’s
warning in 1 Corinthians 10: 12? However, John 14: 01-03 are an expansion of
the last words of verse 36. The separation, though necessary, is not final, but
rather full of a bright hope.
(2)
What claims does Jesus make for
Himself in verses 04-11:
(a)
In regard to man’s approach to God;
(b)
In regard to man’s knowledge of God;
and
(c)
In regard to the source and origin
of His own words and works?
(3)
What prospect does He 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?
John 14: 15-24
(1)
When the Spirit comes, what
threefold relationship will He have to the disciples? See the three prepositions
in verses 16, 17. In verse 17, “for he
dwells with you”, the preposition here is not the same in the original Greek as
that of verse 16. The ‘with’ of verse 16 expresses companionship, that of verse
17, the idea of a standby.
(2)
When the Spirit comes, what five
marvellous things will happen in the experience of the disciples? See (a) verse
18, (b) verse 19, (c) verse 20, (d) verse 21, (2) verse 23.
(3)
On the disciples’ side what is the
necessary condition on which these things can be known?
John 14: 25 – 15: 8
(1)
Jesus had said He was going away,
and the disciples’ hearts were troubled (compare John 16: 06). He had just
spoken also of the importance of keeping His words (verses 15, 21, 23), but if
He were going away, His teaching would cease, and much of what He had said had
slipped away from their memory (compare Mark 8: 18). How does Jesus in verses
25-29 answer these fears? Do you know in experience the reality of what is
promised in verses 26-27?
(2)
What do we learn in verses 30 and 31
about (a) the Father, (b) Christ, (c) Satan, (d) the world?
(3)
What does the parable of the vine
teach about (a) the purpose for which the branches exist, (b) the husbandman’s
dealing with the branches, (c) the dependence of the branches upon the vine?
How does Jesus apply these things to His disciples? With verses 03 and 07 compare John 14: 15,
21, 23; see also John 8: 31, 32; and Hebrews 4: 12.
The secret of true fruit-bearing
(the manifestation of the new nature in our life) is abiding in Christ and
Christ in us. “He that says he abides in Him ought himself also to walk as He
(Jesus) walked.” The vine reproduces itself in the branch. And abiding in
Christ means to walk in communion with Him and in utter dependence on Himself.
Where Man meets God. The apostle Paul said, “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) Again he said,
“Always carrying about in the body the dying of the Lord Jesus, that the life
of Jesus also may be manifested in our mortal flesh. So then death is working
in us, but life in you.” (2 Corinthians 4: 10-12) There is no other way for the
Christian to have life. He must die daily if Christ’s life is to be daily
manifested in him and through him. And, no partial yielding is of any avail;
all that the Christian is must be “crucified with Christ”.
But just what does this involve?
What did the Cross mean to Christ and what does the Cross mean to the believer?
It is necessary that every believer know this. It is God’s will that the Cross
of Christ in its deepest and fullest significance should be understood by every
one who is born of the Spirit, and we can be assured that to every humble
seeker the hidden treasure will be revealed in all its richness and beauty.
The Cross of Christ – not the cross
of wood but the truth of the Cross – is the mountain peak of God’s acts; it is
the supreme revelation of His love. It is the vehicle of all God’s intercourse
with man and man’s intercourse with God. On the Cross, perfect Love meets man
and man meets Perfect Love; and only there can God and man meet. But more vital
still is the fact that they can meet only through mutual participation in it.
Perfect love must bear the Cross for man and man’s self-love must die at the
Cross.
Man must take his place where Christ
was condemned, reviled, mocked, thrust without the gate; where the Lord Jesus
hung on the Cross; in the tomb where He was laid; in His resurrection from the
dead; in His seated triumph in the Heavenlies. In
Christ, at the Cross, he participates and has fellowship in all that was
wrought by God through the Cross. There he must die and there he enters into
life.
All God’s Word to man and all God’s
will for man centre in the Cross of Christ and flow from it. All doctrine, all
truth, all power, all spiritual life spring from it and are inseparable bound
up with it. They are so dependent upon it that they cannot be known or received
or experienced apart from it.
John 15: 09-25
The Lord Jesus is going away, while the
disciples will be left in the world. In John 15: 09-25 Jesus speaks (a) about
their life among themselves (verses 09-17); and (b) about their life in the
world (verses 18-25).
(1)
What five privileges does Jesus say
will be the portion of His people (see verse 09, 11, 15 and 16), and what are
the essential conditions for the enjoyment of them (see verses 10, 11, 12, 14,
and 17)?
(2)
What seven reasons does Jesus give
in verses 18-25 why His disciples may expect to meet hatred in the world?
(3)
Putting verses 09 and 12 together
consider:
(a)
How the Father loved His Son, that
is, in what ways His love for Jesus Christ was manifested (compare John 3: 35;
5: 20; but, also Matthew 26: 39),
(b)
How the Lord Jesus has loved us, and
(c)
How we ought to love one another.
Compare Ephesians 5: 01, 02; also, 1 John 3: 16-18.
John 15: 26 – 16: 15 [2]
(1)
What evidence do you find in John
16: 01-07 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 (John 16: 02).
(2)
What new force, however, would be
brought to bear upon the world (see John 15: 16, 27) and what threefold result
will follow (John 16: 08-11)? How would this make Jesus’ departure an advantage
rather than a loss?
(3)
What further will the Spirit of
truth do for the disciples, to their great gain? (See verses 12-15)
John 16: 16-33
(1)
To Jesus, the events that would
happen between the present moment and the coming of the Spirit were clear, but
to the disciples all was dark. On what points does Jesus lay emphasis as He
tries to prepare them for what they must pass through? See verses 16, 20, 21.
(2)
In verses 22-27 Jesus looked beyond
‘the little while’ of events immediately ahead to the time when the Spirit has
come. What blessings and privileges does He say the disciples will then enjoy?
He mentions at least four in these verses. What in particular does He say about
prayer, and what light do His words throw upon the meaning of ‘in my Name’?
Compare John 14: 13, 14; also, 15: 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 was to be the ground of
their courage and confidence?
The coming of the Comforter, the
Spirit of God, is one more announced by the Lord Jesus. He could not come
unless the Lord Jesus departed. He is to be sent to His own and when He comes
He will make a great demonstration to the world. The word ‘demonstrate[3]’
(‘expose’ or ‘show’) seems to be the nearest in the context to the original
word in Greek than the word “convict” (or ‘reprove’) in verse 8. “And when He
has come, he will bring demonstration to the world of sin, and of righteousness
and of judgment.” (John 16: 08) The presence of the Holy Spirit in the
believers is the proof to the world that the whole world is guilty of the death
of Jesus Christ; the whole is under sin and therefore not on probation but under
condemnation. The Holy Spirit is also the demonstration to the world of
righteousness. This does not mean that He brings righteousness to the world, or
makes the world righteous, as so many erroneously believe. The Lord Jesus adds:
“Of righteousness, because I go to My Father and you see Me no more.” (Verse
10) The Holy One was rejected by the world, cast out as an unrighteous One. But
He, Who owned and satisfied God’s righteousness in dying as the alternative of
sinners, is now exalted to the right hand of God; there He is the witness of
righteousness. The presence of the Holy Spirit on earth demonstrates this fact.
God raised His Son Jesus from the dead and gave Him glory; the world sees Him
no longer as a Saviour in flesh and bones on earth; but they will see Him again
as Judge, when He comes to judge the world in righteousness. Righteousness is
fully displayed in the glory, where He is. “For we through the Spirit eagerly
wait for the hope of righteousness by faith.” (Galatians 5: 05) The Holy Spirit
also brings “demonstration” to the world of judgment “because the ruler of this
world is judged.” Sentence of judgment is pronounced against Satan, but not yet
executed. He is the god of this age, but he was judged on the Cross on
Golgotha. Judgment must come upon the world and its prince. The Holy Spirit now
present upon the earth in the believers demonstrates this fact.
John Chapter 17
(1)
Taking the chapter as a whole, what
seven things does our Lord say He has done during His earthly ministry? Two of the
seven are each mentioned twice. Are we availing ourselves as we should of the
results of this sevenfold ministry of our Lord? For example, are the latter
portions of verses 8 and 11 true to us?
(2)
The prayer falls into three
divisions:
(a)
Verses 01-5, for Himself,
(b)
Verses 06-19, for the immediate
circle of disciples,
(c)
Verses 20-26, for the great company
who should afterwards believe. Throughout the prayer, how is God addressed?
(3)
Looking more closely at the first
part of the prayer (verses 01-05), we notice that Jesus manifests His
consciousness that His earthly ministry is ended (verse 04). There is, however,
a further work opening before Him (verse 02, to compare with John 10: 28), and
for this further work He needs new and larger powers. What, therefore, does He
ask for Himself. See verses 01 and 05.
(4)
In the second division of the prayer
(verses 06-19) what does Jesus say have been the results of His ministry thus
far in the lives of His disciples? See verses 6 (last clause), 7, 8, 10, 12,
14, 16. What does He pray concerning them?
(5)
In the third division of the prayer
(verses 20-26) what two longings of the Saviour’s heart find repeated
expression, one concerning His own, and one concerning the world? How is the
fulfilment of the second made dependent upon the realisation of the first?
(6)
What evidence of our Lord’s deep
love for us is given by His appeals, especially in verses 22-26? If these
things are His desire for us, should it not also be our desire to know them to
the uttermost? Compare, and memorise Philippians 3: 12.
All the Lord Jesus taught concerning
Himself and eternal life, what believers are and have in Him, He mentions in
His prayer. All the great redemption truths more fully revealed in the New
Testament Epistles may be traced in this high-priestly prayer of our Lord. We
mention seven of these great truths as made known by Him in addressing the
Father.
1. Salvation. He has power to give
eternal life to as many as the Father has given Him. “I have glorified you on
the earth. I have finished the work which You have given Me to do. (John 17:
04)” He glorified the Father in His life and He finished the work He came to do
on the cross. There alone is redemption and salvation.
2. Manifestation. “I have manifested Your
name to the men whom You have given Me out of the world. They were yours. You
gave them to Me, and they have kept Your word (John 17: 06).” The Name of God,
He, the Son, has made known to those who believe on Him is His name as
“Father”. Such a name and relationship of the believer to God was not known in
the Old Testament. The Son of God had to come from heaven’s glory and declare
the Father. After He gave His life and rose from the dead He spoke of “My
Father and your Father.” The Spirit of Sonship was given by Whom we cry:
“Abba-Father.”
3. Representation. He is our Priest and
Advocate. He appears in the presence of God for us. “I pray for them. I do not
pray for the world but for those whom You have given Me, for they are Yours.
(Verse 09)” Like the High priest He carries only the names of His people upon
His shoulders and upon His heart. He prays now for His church, His body, for
every member. When the Church is complete and the body is united to Himself in
glory, He will pray for the world. “Ask of Me,” the Father has told Him, “and I
will give You the nations for Your inheritance” (Psalm 2: 08). When He asks
this, He will receive the kingdoms of this world. What comfort it should be to
all His people to know He prays for us individually! His love and His power are
for us.
4. Identification. We are one with him, and
all His saints are one. The Church is His body, an organism and not an
organisation. He did not pray for a unity in organisation, but for a spiritual
unity, which exists. “That they also may be one in Us” is not an unanswered
petition. The Spirit Who has come unites believers to Him and baptises them
into one body. “I in them, and You in Me; that they may be made perfect in one,
and that the world may know that You have sent Me, and have loved them as You
have loved Me. (John 17: 23)” This looks on towards the blessed consummation,
when the saints will appear with Christ in glory; then the world will know.
5. Preservation. He prayed for the
keeping of His own. He commits them unto His Father’s care. The believers’
keeping for eternal life and glory rests not in their own hands but in His
hands and loving care. Judas is mentioned as the son of perdition; he was never
born again.
6. Sanctification. (Read verses 17-19.) The
Lord Jesus is our sanctification. In Him we are sanctified by the truth, and by
walking in obedience. Believers are constituted saints in Christ, and are
called to walk in separation. The separating power is the Word and the Spirit.
7. Glorification. “And the glory which You
gave Me I have given them, that they may be one just as We are one.( John 17:
22)” – “Father, I desire that they also whom You gave Me may be where I am,
that they may behold My glory which You
have given Me; for You loved Me before the foundation of the world. (John 17:
24)” This is His unanswered prayer. One day it will be answered prayer and all
His saints will be with Him and share His glory.
May His own Spirit lead us deeper
and fill our hearts with unspeakable joy and full of glory.
(C) Chapters 18 to 21
|
Harmony
of the Life of Christ |
Matthew |
Mark |
Luke |
John |
|
In the Garden |
26: 30, 36-46 |
14: 26, 32-42 |
22: 39-46 |
18: 01 |
|
Betrayal and Arrest |
26: 47-56 |
14: 43-52 |
22: 47-53 |
18: 02-12 |
|
Trial Before Annas |
|
|
|
18: 12-14 18: 19-23 |
|
Trial Before Caiaphas |
26: 57, 59-68 |
14: 53, 55-65 |
22: 54, 63-65 |
18: 24 |
|
The Denial of Peter |
26: 58, 69-75 |
14:54, 66-72 |
22: 54-62 |
18: 15-18, 25-27 |
|
Trial Before the Sanhedrin |
27: 01 |
15: 01 |
22: 66-71 |
|
|
Death of Judas |
27: 03-10 |
|
|
|
|
Friday |
|
|
|
|
|
Trial Before Pilate |
27; 02, 11-14 |
15: 01-05 |
23: 01-05 |
18: 28-38 |
|
Before Herod |
|
|
23: 06-12 |
|
|
Return to Pilate |
27: 15-26 |
15: 06-15 |
23: 13-25 |
18: 39-19: 16 |
|
Mockery By Soldiers |
27: 27-30 |
15: 16-19 |
|
|
|
The Way to Calvary |
27: 31-34 |
15: 20-23 |
23: 26-32 |
19: 16-17 |
|
The Crucifixion |
27: 35-36 |
15: 24-41 |
23: 33-49 |
19: 18-30 |
|
The Burial |
27: 57-60 |
15: 42-46 |
23: 50-54 |
19: 31-42 |
|
Saturday |
|
|
|
|
|
The Women at the
Tomb |
27: 61 |
15: 47 |
23: 55-56 |
|
|
The Guard |
27: 62-66 |
|
|
|
|
XIII. The
Resurrection |
|
|
|
|
|
Sunday |
|
|
|
|
|
The Women’s Visit |
28: 01-08 |
16: 01-08 |
24: 01-12 |
20: 01-10 |
|
The Appearances of Jesus |
|
|
|
|
|
Mary Magdalene |
|
16: 09-11 |
|
20: 11-18 |
|
Other Women |
28: 09-10 |
|
|
|
|
Report of the Guard |
28: 11-15 |
|
|
|
|
The Two Disciples |
|
16: 12-13 |
24: 13-32 |
|
|
Peter |
|
|
24: 33-35 |
|
|
The Ten Apostles |
|
16: 14 |
24: 36-43 |
20: 19-25 |
|
The Eleven Apostles |
|
|
|
20: 26-31 |
|
By Sea of Galilee |
|
|
|
21: 01-14 |
|
Conversation with Peter |
|
|
|
21: 15-25 |
|
Disciples in Galilee |
28: 16-20 |
16: 15-18 |
|
|
|
Eleven at Olivet |
|
|
24: 44-49 |
|
|
The Great Commission
and Ascension |
28: 18-20 |
16: 19-20 |
24: 50-53 |
|
At man’s judgment seat
(18: 01-19: 16. It would be interesting and suggestive to read this chapter in
comparison with the corresponding ones in the synoptics, in order to notice
particularly what John omits and what he emphasises. What illustration of
Jesus’ dignity and power is here mentioned in connection with the arrest (John
18: 04-07)? What illustration of Jesus’ tenderness and consideration for His
disciples (verses 8 and 9)? What additional information is given by John in the
story of Peter’s recklessness (verse 10)? Who presumably was that “another
disciple” mentioned in verse 15? What is original with John in the report of
Jesus’ trial before Pilate (verses 28-40)
John 18: 01 - 19: 16
(1)
What qualities stand out in our
Lord’s character, as seen in this portion? Consider especially His submission
to arrest (verse 4), and the reason for it (verse 11), His successful
intervention to prevent the arrest of His disciples (verse 8), the effect of
His presence and words upon those who came to take Him captive (verses 5 and
6), and His bearing before the high priest (verses 19-24).
(2)
How did Peter’s own actions
contribute to his fall? The first denial was quite uncalled for (verse 17), and
must have struck a chill to the heart of John. Was it not a result of Peter’s
fear that he would be recognised as the man who had attacked the high priest’s
servant? One denial led to another, and so to another.
(3)
The story is broken up into a number
of scenes, some without the Praetorium, and some within. Those without the
building are John 18: 28-32, 38-40, John 19: 04-07, 12-16, and those within the
building are 18: 33-37, and 19: 01-03, 08-11. It is worth while to take time to
grasp the exact course of the trial.
(4)
What light is thrown upon the Jewish
leaders, as to their character and purpose, and what upon Pilate? Pilate’s
action in scourging Jesus after pronouncing Him innocent, and finally handing
Him over to the Jews to be crucified, may horrify us most. But, who did Jesus
say had the greater sin?
(5)
Over against these men contemplate
the figure of the Lord Jesus; note His calmness, His confidence, and the
inexhaustible depth of His words. What claims did He make for Himself, and what
does He declare to be the purpose of His coming into the world?
Notes on John 18: 01 – 19: 16
The arrest of Jesus
John 18:
01-11
John omits
the name Gethsemane and the salutation of Judas to Jesus. He makes Jesus give
Himself up willingly (verses 05 and 08).
He mentions a legion of soldiers (verse 3) and the names of Peter and Malchus (verses 10-11). The soldiers were not necessarily
Roman ones; they may have been the Jewish police.
The Jewish trial of Jesus
John 18:
12-27
Jesus here
appears before Annas, the High Priest who had been deposed by the Romans, and
then before Caiaphas, his son-in-law. No definite charge is made against him
here and no statement of his actual condemnation.
Another disciple is introduced (verse 15), who may be the same as ‘the
disciple whom Jesus loved’. Many suggestions have been made as to his identity
– that he was Nicodemus, Joseph of Arimathaea, Mark, Lazarus, John the apostle
or even Judas Iscariot. Known to the High
Priest does not necessarily mean kinship or relationship; it may be
translated ‘an acquaintance’ or ‘a familiar friend’. The unnamed disciple was
evidently an important person in Jerusalem.
The trial before Pilate
John
The
accusation made against Jesus here is the vague one that He must have been an
evildoer (verse 30), but Pilate asks Jesus the same question as in the Synoptic
accounts (verse 33). In the interview between Pilate and Jesus (verses 33-38)
some leading ideas of this Gospel are brought out and discussed: the world, truth, and witness.
Pilate’s
discharge of Jesus is emphasised in John 19: 01-06 (as in Luke 23). Verse 7 has
a religious meaning, but there may be a suggestion of political offence as
well. The Emperor was called a son of God
(divi filius) as one of
his titles, so a charge of treason may be hinted at here. Pilate’s fear may
have been due to that or may have been superstition … John emphasises again
that this all took place before the Passover (John 18: 28 and 19: 14).
|
THE SEVEN LAST WORDS OF JESUS ON THE CROSS |
U |
|
|
|
“Father, forgive them, for they do
not know what they do” |
Luke 23: 34 |
|
|
“Assuredly, I say to you, today
you will be with Me in Paradise.” |
Luke 23: 43 |
|
|
Speaking to John and Mary, “Woman,
behold your son! … Behold your mother!” |
John 19: 26, 27 |
|
|
“My God, My God, why have You
forsaken Me?” |
Matthew 27: 46 Mark 15: 34 |
|
|
“I thirst!” |
John 19: 28 |
|
|
“It is finished!” |
John 19: 30 |
|
|
“Father, into Your hands I commit
My spirit.” |
Luke 23: 46 |
|
|
|
|
On the cross (19:
17-37). While the different evangelists give different translations or versions
of the three-fold inscription on the cross, in what particular expression are
they a unit? How do the malevolent Jews seek to avoid the bearing of this expression
(Verse 21)? What is original with John as to the events occuring while Jesus
was upon the Cross (verses 23-37)? How many distinct Old Testament prophecies
does he refer to as fulfilled thereby?
John 19: 17-37
(1)
The story of the crucifixion is
narrated in seven incidents, namely as found in 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)
What Scriptures are quoted in this
portion as having found fulfilment in this hour? How does their fulfilment
confirm that Jesus is the Christ?
John adds to the Synoptic accounts
and sometimes conflicts with them, e.g. in the statement that Jesus carried his
own cross (verse 17, comparing with Mark 15: 21). The title over the cross
(verse 19) seems to be a conflation of the Synoptic versions. The references to
the three languages (verse 20), the seamless robe (verses 23-24), and the water
and blood (verses 34) are plainly symbolic. The ‘beloved disciple’ here has his
home in Jerusalem (verse 26). Some think he represents here an ideal figure,
rather than an actual person. Only John mentions the spear-thrust in Jesus’
side (verse 31-34). It was the practice of the Romans to break the legs of a
crucified criminal with a small mallet, if they wished to hasten death. Verse
35 is as awkward in the Greek as in the English. He that has seen
and borne witness is probably not the
author, but the ‘witness’ behind his account. Then who is he, who knows that he says is true? It has been held that he is: (i) God; (ii) Christ; (iii) the ‘witness’; (iv) the author;
(v) the editor of the Gospel, who may have inserted this verse. Only John says
it was a garden where the tomb was
(verse 41). He also adds Nicodemus to the Synoptic mention of Joseph of
Arimathaea (verse 39).
John
(1)
What do you find remarkable about
the burial of Jesus (a) in the men who supervised it, (b) in the manner in
which they did it, and (c) in the fact that God, who had not intervened to save
His Son from the cross, now arranges for Him a burial worthy of a king?
(2)
Nicodemus is mentioned three times
in this Gospel; see John 3: 01-15, 7: 45-52, and here in this portion. What
evidence do you find in him of a growing faith in Jesus and courage in confessing
Him? Compare John 7: 51.
(3)
John 20: 01-10. How do these verses
show that the disciples were not expecting the resurrection of the Lord? What
was Mary Magdalene’s interpretation of the moving of the stone? Peter was
obviously perplexed to know what to think. Only John grasped the truth. What
was it that convinced John?
The loving tenderness of the Lord
Jesus manifested to His mother. Here( in chapter 19), with one
exception in the first chapter of Acts, we part with Mary; she is not mentioned
in the after-books. In all the doctrine of the Epistles she has no place.
Blessed among women as she is surely by her connection with the human nature of
our Lord, the entire silence of Scripture as to her in that fullness of
Christian truth which it was the office of the Spirit of truth to communicate
is the decisive overthrow of the whole Babel-structure of Mariolatry which
Romanism has built up (and still do) upon a mere sand-foundation. She remains
for us in the Word of God, a simple woman rejoicing in God her Saviour, as a
stone in the temple to His praise, and with no temple of her own. To use the
grace of the Redeemer in taking flesh among us by her means to exalt the mother
to the dishonour of Christ her Lord is truly a refined wickedness worthy of the
arch-deceiver of mankind (Numerical Bible).
After
the Resurrection (chapters 20 and 21). What is unique with
John as to the burial of Jesus (John 19: 38-42)? As to the details of the
resurrection (John 20: 01-18)? As to the first meeting of Jesus with His
disciples (verses 19-25)? What
additional proof of the reality of the resurrection does this gospel afford in
verses 26-29? What is stated as the
object for the writing of the gospel (verses 30, 31)? Why, do you suppose, was
the addition given in chapter 21? What apparently, was the particular object in
recording that appearance of Jesus to His disciples in detail? Do you suppose
the transaction of verses 15-17 explains it? Was it not just like our Saviour
to give Peter who denied Him thrice an opportunity to become restored in a
triple confession of Him again? What prophecy of Peter’s manner death follows
(verses 18, 19)? Compare this with 2 Peter 1: 14. What rumour subsequently became
current about John, and why (verses 20-23)?
John 20: 11-31
Cumulative evidence of the resurrection of
Jesus
(1)
By what thought was Mary obsessed
when she saw the empty tomb? See verses 13 and 15. Neither the vision of angels
nor of the Lord Himself availed to turn her from it. What at last convinced
her?
(2)
What shows that up to the evening of
that day the disciples were still unconvinced? See verse 19. What convinced
them? Consider not only His appearance among them, but also His words (verses
21-23). Who could have spoken such words but Jesus?
(3)
What finally convinced Thomas? We,
unlike him, are among those ‘who have not seen’. Are we also among those whom
the Lord calls blessed, because, having not seen, they have nonetheless
believed (verse 29), and who, believing, have ‘life through His Name’ (verse
31)?
The resurrection appearances
John 20:
01 - 29
There are
four accounts here: (1) the finding of the empty tomb (01-10); (2) the
appearance to Mary Magdalene (11-18); (3) the appearance to the disciples (19-25);
(4) another appearance, with Thomas present (26-29).
Verses
01-10: Here Mary finds the stone removed from the mouth of the tomb, Peter and
another disciple find the tomb empty and later Mary sees two angels[4]
(12-13).
Verses
11-18: This is only in John. Touch me not
(17) is literally ‘Do not cling to me’. The reason for this command does not
seem logical. By an emendation in the Greek we may read: ‘Do not fear.’ The
author apparently thinks of the ascension as taking place between this time and
the appearances to the disciples later on.
Verses
19-25: Only John mentions the fear of the
Jews. Verses 19-21 seem to reflect Luke 24: 36-49. But here the Spirit is
given to the disciples immediately, without their waiting in
Verses
26-29: John does not say Thomas did accept Jesus’ invitation to feel him. The
latter part of verse 29 plainly has the readers of the Gospel in mind – the
second generation of Christians.
John 21: 01 - 25
(1)
Consider the situation. The disciples,
in obedience to the Lord’s instruction, had returned to
(2)
How did the Lord remind them of
their true calling, and of their dependence upon Him for success? Compare Luke
5: 01-11; Mark
(3)
What other lessons of spiritual
value do you find in this story?
(4)
What is the significance (a) of the
name Jesus used in addressing Peter (compare John 1: 42); (b) of the phrase
“more than these’ (compare Mark 14: 29); (c) of Jesus’ asking Peter three
times, ‘do you love Me?’ (Compare John 13: 38)?
(5)
Though Peter had failed, Jesus re-commissioned
him. What does this incident teach us (a) as to the possibility of restoration
after backsliding, (b) as to the test Jesus applies to those to whom He gives
oversight over His flock? Can we say to the Lord what Peter said in verse 17?
(6)
What may we learn from verses 18-23
about (a) the Lord’s direction of each disciple’s life; (b) the possible wide
differences in His plan for one disciple and another; and (c) the necessity of
each making sure that he himself is following the Lord, no ,matter how others
may be led?
A resurrection appearance in Galilee
John 21:
01-23
The Gospel
comes to a fitting conclusion in John 20: 30-31. This chapter is obviously an
appendix, although it is not agreed whether it was added by the writer himself
or by a later disciple.
The journey
of the disciples back to Galilee agrees with Matthew 28: 16. The story of the
catch of fish is like Luke 5. The number of fish caught is a symbolic detail
(verse 11); there were reckoned to be a hundred and fifty-three species of fish
in the sea. The number stands for humanity complete, the nations of the world.
Peter is
commissioned three times (verse 15-23), as he had denied Jesus three
times. There are different Greek words
used for love in verses 7 and 8, and
for sheep, and lambs, and for feed and tend. There is no slight distinction
between the pairs of words; they are used simply for the sake of variety. The
two words for love, for instance,
were used indiscriminately in the New Testament and the Hellenistic world.
The
‘beloved disciple’ seems to have been dead by the time verses 20-23 were
written. His death caused a difficulty to the Christians, in view of the rumour
that he would not die before the return of Christ. This paragraph was intended
to put this in its proper perspective.
|
John and Isaiah |
|
|
|
Subject |
John |
|
|
The shepherd and the
sheep |
40:11 |
10: 01-21 |
|
Water for the thirsty |
41:18;44:03; 48:21;49:10; 55:01 |
4:13-14; 6:35;7:37 |
|
Food for the hungry |
49:10 |
06.35 |
|
Guidance |
42:16; 48:17 |
14:06 |
|
The divine Comforter |
51:12 |
14:16 |
|
The gift of the
Spirit |
59:21 |
14:26; 15:26; 16:13 |
|
Worldwide salvation |
43:19; 45:22; 49:12; 56:07-08; 60:03 |
4: 21-24; 10: 16 |
|
Freedom from fear |
41:10; 51:07 |
14:01 |
|
Sight for the blind |
35:05; 42:07 |
9:39 |
|
Liberty for the bound |
61: 01 |
8:36 |
|
Divine teaching |
50:04-05 |
14:10; 17: 06-08 |
The last words John reports in his Gospel coming from the very lips of
our Lord are “You follow Me.” And, so He speaks to all of us. Wonderful Gospel
it is, this Gospel of the Son of God and the eternal life! How full and rich
each portion of it. Yes, the grace which sought us, saved us, made us one with
Him keeps us and which will soon bring us home to the Father’s house with its
many mansions. May we follow Him in loving obedience, till He comes. Maranatha,
Jesus comes.
Any questions? Please write
|
|
|
|
|
|
[1] Sacraments or
ordinances of the Christian Church in Protestantism. The Reformers have
historically recognised two sacraments or ordinances, Baptism and the Lord’s
Supper, whereas Roman Catholics have held to seven sacraments: Baptism, the
Eucharist (Lord’s Supper), Confirmation, Penance, Extreme unction, Holy Orders
and Marriage. There is a difference of opinion regarding terminology. Catholics
and some Protestants as Calvinists prefer the term sacrament, which comes from the Latin sacramentum, meaning “a thing set apart as sacred.” The term sacramentum in the Latin Vulgate was
also used to translate the Greek word musterion
(Ephesians 5: 32) and “came to be used for anything that had a secret or
mysterious significance. The church-father Augustine called it ‘the visible
form of an invisible grace’.” ‘Sacrament’ was later defined as an “outward and
visible sign of an inward and spiritual grace.”
By the sacraments or ordinances, we mean those outward rites which the
Lord Jesus Christ has appointed to be administered in His church as visible
signs of the saving truth of the Gospel. They are signs, in that they vividly
express this truth and confirm it to the believer.
[2] The last two verses of John 15 connect with chapter 16 : 07-11.
The opening verses of John 16 are a parenthesis, spoken because of the effect
upon the disciples of His words about the hatred they would meet from the
world.
[3] elegcv (elencho) :
convict, reprove, expose, demonstrate or show.
[4] The word “angel” in the Bible means “messenger.” An angel is a
messenger from God, appearing to humans in human form. What are we to make
today of this belief in angels, of which we have no direct experience? This
question is best left to each person’s imagination, and in his prayerfully
‘searching the Scriptures’. The
frequency with which angels participate in
human affairs has certainly diminished since the day of Pentecost,
probably because of the larger role played by the Holy Spirit in the lives of
Christians since Acts 2.