STUDIES IN THE
LIFE AND TEACHINGS
OF OUR LORD
By
THE BIOLA BOOK ROOM
Bible
Institute of
Copyright, 1907, 1908 and 1909
Copyright owned by the
BIBLE
EXPLANATORY
What This Work Is
A
consecutive, systematic course of studies in our Lord’s life and teachings,
divided into 140 lessons, each complete in itself, and adapted either for
individual or class use.
The Author
The Method
The
method is workable, and is calculated to develop the student’s own gifts, and
that in direct work upon the Bible text itself. It is not too laborious in
quantity or manner for the every-day Christian. It is the method of modern
science; first a discovery of the facts, and then a classification of the
teachings. The facts are discovered by questions and answers.
Results
No
subject of Bible study is more vital, fruitful or popular than the life and
teachings of our Lord. Obviously, every young convert ought immediately to get
well acquainted with His person and work, while every Christian is exhorted to
grow in the grace and knowledge of Him.
As a
suggestive commentary on the Four Gospels, it has special value, bringing
together the teachings of
Other Advantageous Features
Personal
applications are made from time to time, thus feeding the student’s soul and
developing him in Christian experience and work. The teacher and Christian
worker will find the lessons full of side studies, suggestions and outlines for
Bible readings and addresses. For the brief notation of such additional matter
the wide margins throughout this book will be found convenient and probably
sufficient.
Outfit
No
outfit is required beyond this volume and a copy of the English Bible. It will
be seen that occasional references are made to the Revised Version, so that the
student is advised to use a copy for reference.
LIST OF LESSONS, THEIR SUBJECTS AND SCRIPTURE REFERENCES
LESSON
1 The Prologue of
2 The Birth of
3 The Birth of
4 The Circumcision of
5 The Childhood of
6 The Ministry of
7 The Baptism of Our
Lord.
8 The Temptation of Our
Lord.
9
10 Our Lord’s First
Disciples.
11 Our Lord’s First
Miracle.
12 The First Cleansing
of the
13 Eternal Life: What It
is, What It Cost, and Who Can Have It. John 3:1–21.
14 Our Lord and the
Woman of
15 Our Lord and the
Samaritans.
16 Our Lord Restoring
the Nobleman’s Son.
17 Our Lord Rejected at
18 The Call of the First
Four Disciples.
19 “A Prophet Mighty in
Word and Deed Before God and All the People.”
20 Our Lord’s First
Evangelistic Tour in
21 Our Lord Teaching the
Ignorant, Forgiving the Sinner and Healing the Sick.
22 The Call of
23 The Healing of a Man
Who Had Been Thirty and Eight Years in His Infirmity.
24
25 Our Lord Teaching
Regarding the Sabbath. Mark 2:23 to 3:6.
26 The Appointment of
the Twelve Apostles.
27 The Sermon on the
Mount.
28 The Sermon on the
Mount—(Continued).
29 The Sermon on the
Mount—(Continued).
30 The Sermon on the
Mount—(Continued).
31 The Sermon on the
Mount—(Continued).
32 The Sermon on the
Mount—(Concluded).
33 The Centurion’s
Servant.
34 The Raising of the
Widow’s Son at Nain.
35
36 Our Lord and the
Woman Who Was a Sinner.
37 The Unpardonable Sin.
38 The Parable of the
Sower.
39 The Parable of the
Wheat and Tares.
40 The Growth of the
Kingdom.
42 Our Lord Stilling the
Tempest.
43 Our Lord and the
Gadarene Demoniac.
44 Our Lord and the
Woman Who Had the Issue of Blood.
45 Our Lord and the
Daughter of Jairus.
46 Our Lord’s Second
Rejection at
47 The
48 The Death of
49 The Feeding of the
Five Thousand.
50 Our Lord Walking on
the Water.
51 Discourse on the
Bread of Life.
52 The Results of Our
Lord’s Discourse on the Bread of Life.
53 Our Lord Exposes the
Traditions of the Scribes and Pharisees.
54 The Syrophoenician
Woman.
57
58 Our Lord Preparing
His Disciples for His Crucifixion.
59 The Transfiguration.
60 Our Lord Healing the
Demoniac Boy at the Foot of the Mount of Transfiguration.
62 The Duty of Forgiving
Those Who Sin Against Us.
63 Our Lord at the Feast
of Tabernacles.
64 Our Lord at the Feast
of Tabernacles—(Continued).
65 Our Lord on the Last
and Great Day of the Feast of Tabernacles.
66
67
68 “Before
69 Our Lord Steadfastly
Setting His Face to Go to
70 The
71 The Return of the
Seventy.
72 The Good Samaritan.
73 Our Lord and
74 The Healing of the
Man Born Blind.
75
76 Our Lord at the Feast
of Dedication.
77 Our Lord Teaching His
Disciples How to Pray.
78 The Folly of Laying
Up Treasure for One’s Self and Not Being Rich Toward God.
79 The Folly of Anxiety.
80 The Wisdom of
Watching for the Lord’s Return.
81 One More
82
83 The
84 How to Find Honor
Here and Recompense Hereafter.
85 Man’s Excuses.
86 Conditions of
Discipleship.
87 Parables of the Lost
Sheep and the Lost Coin.
88 Parable of the Lost
Son.
89 The Unjust Steward.
90 The
91
92 The Resurrection of
93 The Conspiracy Formed
Against the Life of Our Lord.
94 The Ten Lepers.
95 Our Lord Teaching His
Disciples to Pray Through.
96 The Pharisee and the
Publican.
97
98 The
99 How God Rewards His
Servants.
100 The Ambition of
101
102
103 The Parable of the
Pounds.
104 The Anointing of
105
106 The Cursing of the
Barren Fig Tree, and the Second Cleansing of the
107 The Parable of the
Two Sons and the Unfaithful Husbandmen.
108 The Parable of the
Marriage Feast of the King’s Son.
109
111
112 The Gentiles Seeking
113
114
115 The Parable of the
Ten Virgins.
116 The Parable of the
Talents.
117 The Judgment of the
Nations.
118 The Institution of
the Lord’s Supper.
119
120
121 Thoughts for the
Comfort of
123 “I Am the True Vine,
and My Father is the Husbandman.”
124 The Hatred of the
World Toward the Disciples of
125
126 Our Lord’s Prayer
for His People.
127
128 The Arrest of
129
130
131
132 The Crucifixion.
133 The Death of
134 The Burial of
135 The Resurrection of
136
137
138
139
1.
How
far back does this lesson carry us? What do we find back in eternity? What is
the noticeable difference between verse 1 and Genesis 1:1? Why is our Lord
called “the WORD”? What three facts about the WORD does verse 1 teach us? Is
this doctrine found elsewhere? (Col. 1:17;
2.
Where
is life to be found? (1
3. A Man Sent from God to Bear Witness of
the Light, vv. 6–13
What
means did God use to bring men to appreciate and lay hold of the Light? What is
God’s usual method in bringing men to appreciate and lay hold of the Light? Was
4. The Word Become Flesh, vv. 14–18
As
the WORD was not received in His spiritual presence in the world, what further
did He do? What does “become flesh” mean? (Phil. 2:6, 7; 1
1.
(1). What He is:
Eternal, 1, 15; eternally with God, 1, 12; in the bosom of the
Father, 18; superior to
(2). His Work:
Made the world, 10; made all things 3; came into the world, 10;
shineth in darkness, 5; lighteth every man coming into the world, 9; came to
His own, 11; became incarnate, tabernacled among men, alone brings grace and
truth, 14, 17; alone reveals God as Father, 18; alone imparts life, 4; gives to
every one who receives Him power to become a child of God, 12; imparts His fullness
to believers, grace upon grace, 16.
(3). How He was
received:
The darkness apprehended Him not, 5; the world knew Him not, 10;
His own received Him not, 11; received by those born of God, 12, 13; testified
to by John, 15; beheld in His glory by believers, 14.
2. The Father
Eternal, 2; invisible, 18; begat the Son, 14; revealed by the Son,
18; sent
3. The New Birth
(1). Its necessity:
Natural man in darkness, apprehends not, 5; knows not, 10;
receives not, 11.
(2). Its nature:
Not the work of blood or flesh, not of man’s will, God’s work, 13.
(3). Result:
Received
4.
(1). Inferiority to
A man, not God, 1, 6; not the Light, but a witness to the Light,
8; not the Son, but His messenger, 18, 6; not eternal, subordinate to the Son,
15.
(2). What he did:
What he was sent to do: bore witness, 7; humbled self, exalted
(3). How he did it:
Earnestly “cried,” 15.
1. The Saviour Sought, vv. 1–8 (
Who
were these wise men? (v. 1, R. V. margin, see Esther 1:13; Dan. 2:12). What
notices have we in the Bible of this class? How did these particular “wise men”
show that they were really wise? Do wise men as a rule seek
2. The Saviour Found, vv. 9–11 (
Did
the magi spend much time in
3. The Saviour Hated of Men, Guarded by
What
plan had
1. God
Reveals truth to the heathen, 1; foreknows all things, protects
His children, forestalls His enemies, upsets the best laid plans of the wicked,
12, 13; makes the wrath of men to praise Him, 15, 17; reveals His truth by
nature, 2; by dreams, 12; by angels, 13; above all in Scripture, 5, 6; step by
step, 2, 5, 9.
2. The Devil
His deceitfulness, 8; cruelty, 16; cunning, 4, 8, 16; stupidity,
15, 17; helplessness, 12, 3.
3. The Scriptures
Inspired of God, point to and center in Christ, 5, 6, 15, 17, 18;
superior to other revelations, 2; easy to understand, 5; mere intellectual
understanding of them will not save, 4.
4.
(1). His nature:
Divine, 2, 11, 13; human, 11, 13, 14.
(2). His office:
King of the Jews, 2, 4, 6.
(3). How received:
With joy by heathen magi, 2, 10; with indifference by the
theologians, 5, 6; with dread by His own people, 3; with hatred by the king,13,
16.
(4). How He should be
sought:
Joyfully, 10; diligently, 1, 8; immediately, 9; for the right
purpose, 2, 13.
When the wise men “saw the star (that pointed to
1. The Prince Despised by Man, vv. 1–7 (Isaiah
53:3)
How
many years before, and by whom, was it prophesied that the
2. The Prince Honored by
To
whom was the announcement of the birth of the
3. The Prince Joyfully Received by the
Believing Few, vv. 15–20 (
How
did the shepherds show their wisdom? What words are suggestive of important
lessons in this resolve? How did they know that the thing announced had surely
“come to pass”? What was their object in going? When any great truth is “made
known unto us,” what ought we at once to attempt to do? What is there in the
text that shows their eagerness to see this new-born Saviour? How many persons
in the Gospel story came to
1. God
(1). Glorified:
By the fulfillment of prophecy, 1, 7; by the birth of the Saviour,
(2). Reveals His truth:
To lowly men, while at their post of duty, 8; if they will only
believe, test, 15; testify, 17; return to their post and praise and glorify
Him, 20.
2. What to Do with the Word
(1). The shepherds:
Heard the Word, 10; believed, tested, 15; testified to, 17;
glorified God for the Word, 20.
(2).
Kept, pondered the Word, 19.
3. What to Do with
The shepherds:
Heard of
4. What Not to Do with
Have no room for
“What then shall I do with
1. The Circumcision of
Why
was
2. The Presentation of
How
many days after His circumcision was
What
glimpse into the future had already been given to
How
did the child
Whom
does
1.
Born under the law, 21, 22, 23 (Gal. 4:4, 5); of poor parents, 24
(Lev. 12:8); truly human, 21–24; truly divine, 32 (Is. 60:19; Zech. 2:5); the
Christ of God, 26; the salvation of God, 30; the Saviour, 21; anointed by God,
26; witnessed to by the Spirit, 26, 29–32; spoken against by man, 34; the light
of the Gentiles, 32; the consolation of Israel, 25; the glory of Israel, 32;
the salvation of the world, 30, 31; the foundation stone for the believer, the
stumbling stone for the disbeliever, the touch stone for all, 34, 35.
2.
An example for the believer: righteous, devout, 25; a lover of the
Bible, 32; showed an obedient acquaintance with the law of God, 27; showed a
reverent regard for the presence of God, 28; taught by the Spirit of God, 26;
led by the Spirit, 27; spoke in the power of the Spirit, 25, 29–32.
3. The Spirit
He leads, 27; reveals, 26; inspires, 25; witnesses for
(Compare
1. Growing, v. 40
How
many verses are there in the four Gospels in regard to the boyhood of
2. Inquiring, vv. 41–50
What
glimpse does verse 41 give into the habits of
At
what age is it first recorded that
In
what attitude was He in the temple? Why was He there? What was He doing: For
what purpose was He asking questions? In what way was He a good example for
modern attendants upon Bible classes? What sort of questions did He ask? Did He
answer any questions? What was the effect of His presence in the temple upon
those there? At what were they astonished? Where did He get “His
understanding”? (Ps. 119:99;
Who
were amazed besides the bystanders? Had
3. Obeying, vv. 51, 52
Having
made this assertion and given this clear proof of His deity, what did
1.
Truly human—He grew, 40, 46, 52; truly divine in His wisdom, 40,
47–49; in His consciousness, 49; in His obedience, 51.
2. A Model Boyhood
Constant growth—physical, intellectual, spiritual, 40, 52; filled
with wisdom, crowned with grace, 40; loving the house of God, 43, 46, 49;
pondering the Word of God, 47; conscious of the divine Fatherhood, 49; obedient
to the human fatherhood, faithful in present work, 51; fitting for larger work,
52.
3. A Three-Fold Amazement
Of the people, 47; of His parents, 48; of
(Compare
1. The Voice of One Crying in the
Wilderness, vv. 1–6
What
evidence have we in verses 1 and 2 of the accuracy of this story? Where had
2. “O Generation of Vipers,” vv. 7–9
In
what terms did
3. Fruit Worthy of Repentance, vv. 10–14
What
was the result upon the hearers of this faithful preaching of
4. “One Mightier Than I Cometh,” vv. 15–18
What
did
What
contrast between his own baptism and that of
What
other offices should
Was
this the whole of
1.
(1). His person:
Divine, 17.
(2). His work:
Gives the Holy Spirit, 16; judges, saves, damns, 17.
(3). Exalted privilege
of serving Him in lowliest service, 16.
2. The Model Preacher
(1). In what he
preached:
Judgment on sin and fruitlessness, 9, 17; heart repentance the one
condition of forgiveness, 8 (see Mark 1:4); holy living the sole evidence of
true repentance, 8, 11–14; the coming Saviour and the necessity of faith in Him
(see Acts 19:4), the dignity of Christian service, the baptism with the Holy
Spirit, 16; the baptism of repentance unto the remission of sins, 3; the
eternal security and blessedness of the saved, 17.
(2). In the way in which
he preached:
Outspoken, 7; easily understood, 9, 11, 13; adapted himself to his
audience, 12, 13, 14; fearless, 19; put self in the right place, exalted
(3). What he got for his
preaching, 19, 20 (see Phil. 3:10).
3. The Scriptures
Their Author—God, the certainty of their fulfillment at last, 4–6.
4. The Holy Spirit
(1). Who bestows the
Holy Spirit:
(2). What the Holy
Spirit does:
Searches, cleanses, consumes, illumines, makes to glow, energizes,
16.
(Compare
For
what purpose had
In
what remarkable way did God set the seal of His approval upon this act of
What
further testimony from heaven in addition to that of the descending and abiding
Spirit did
1. The Triune God
(1). The Father:
Speaks to man, heaven the place from which He speaks, bears
witness to His son, the demands of His affections met by His Son in His
obedience, 11
(2). The Son:
His nature—divine, 11; human, 9.
His character—humble, took the sinner’s place, obedient, 9;
altogether lovely, absolutely faultless, 11.
The Father’s testimony to
(3). The Holy Spirit:
His personality, 10; distinction between Him and the Father and
the Son, 10, 11; the Father’s gift to the Son, 10.
2. The Bible
Its authority and sufficiency :God Himself quoted it, 11.
(Compare
1. The Lust of the Flesh—or The Flesh, vv.
1–4
What
experience on the part of
Did
the temptation come from without or from within? Was the tempter a personal
devil? With what did
2. The Pride of Life—or The Devil, vv. 5–7
Did
3. The Lust of the Eye—or The World, vv.
8–10
Did
the devil give up the battle after this defeat? Does the devil leave us when we
defeat him on one tack? What does he do? What was the next temptation as
recorded by
How
did
Who
came to
To
what did the three-fold temptation appeal? (See 1
1.
His divinity, 4, 7, 10; humanity, 2; dependence on the Word,
loyalty to the Word, use of the Word, 4, 7, 10; surrender to the Spirit’s
leading, 1; unquestioning obedience, 10; perfect trust, 4; self-sacrificing
love, 2–4 (cf. Phil. 2:6–8); triumphant victory, 4, 7, 10; matchless sympathy
(cf. Heb. 4:15), sinlessness, suffering, 2–11 (Cf. Luke 4:2).
2.
His reality, 3–10; personality, 3, 5, 6, 8, 9, 10; names—the
devil, the tempter, Satan, 1, 3, 10; daring, 3; cunning, 3, 6; malignity, 3–10;
power, 6, 8, 9; ambition, 9; persistence, 8; defeat, 4, 7, 10, 11;
work—suggests doubts, tempts to sin, 3, 6, 9.
3. The Word
Its divine authority, its sufficiency—a safeguard against unbelief
and sin, 4, 7, 10; its protecting power—the devil’s misuse met by an appeal to
the Word itself (compare verse 6 with verse 7).
4. Temptation
Its author—the devil, 1.
Its object—even perfect men, 1.
Its time—after most exalted experiences, 1.
Its character—continuous, 2 (see
Its value—preparation for service, 1; leads to angelic ministry, 11.
Its point of attack—our weakest point, 2, 3; our strongest point,
6.
Its agencies—our physical necessities, 2, 3; our desire for
influence, 8; our desire for spiritual attainments, the Word, 6.
Its antidote—the Word of God, 4, 7, 10.
1. John’s Testimony Before the Priests and
Levites, vv. 19–28
What
proof have we of the far-reaching impression of
2. John’s Testimony Before His Disciples,
vv. 29–34
For
what purpose was
Did
What
was
What
further testimony did
1. The Triune God
(1). The Father:
Speaks to man, bears witness to His Son, His clear and sufficient
directions to His obedient servants, leads His servants one step at a time, 33;
the demands of His holiness met by His Son in His atonement, 29.
(2). The Son:
His nature—divine, 34; human, 33.
His character—humble—took the sinner’s place, sinless, 29 (cf. Ex.
12:5).
John’s testimony concerning Jesus (founded upon what he saw, v.
34)—the Lamb of God, bore the sin of the world, v. 29; the Spirit descended
upon Him, the Spirit abode upon Him, 32; the Spirit imparted by Him, 33; the
Son of God, 34.
The Father’s testimony—“He that baptizeth with the Holy Spirit,”
33.
(3). The Holy Spirit:
His personality, distinction between Him and the Father and the
Son, anointing
2. The Bible
Its authority and sufficiency.
3. Model Preaching (
Intensely Biblical, 29, 30; exceedingly positive, 34; emphasized
1. Looking Upon
What
great preacher do we see in the opening verse? How large a congregation did he
have? Were they very notable personages? Was it worth while for so great a
preacher to preach to so small a congregation of such obscure persons? What was
the sermon
2. Following
After
looking at
3. Abiding with
Were
these men regenerated when they started to seek
4. Bringing Others to
Who
was one of the two whom
What
was the first thing that
What
desire was there in
As
soon as
5. Coming to
As
To
what is allusion made in the angels ascending and descending upon the Son of
Man? (Gen. 28:12.) What is meant by their “seeing heaven opened and the angels
of God ascending and descending upon the Son of Man”? (Heb. 10:19, 20; Eph.
2:18; Heb. 1:4;
1.
(1). His titles:
Jesus, Lamb of God, 36; rabbi, 38; Messiah, 41; Jesus of Nazareth,
Son of Joseph, 45; Son of God, King
(2). His divine
knowledge:
Of what man was, 42, 47; of what man was to become, 42; of events
at a distance, 48.
(3). What
The medium of communication between God and man, the One through
whom God exercises protecting power, 51.
(4).
He attracts, 37; He looks at, sees through, transforms, 38, 42,
47; He invites, 39; He welcomes, 38, 39–47; He encourages, 42, 50; He saves,
36.
2. Six Steps of Experience
Hearing of
3. Seeking
1.
What
kind of occasion was a marriage in the
2. His Help Needed and Sought, vv. 3, 4
When
was the presence of
Who
was it thought of going to
3. His Help Expected and Prepared for, vv.
5–7
Was
the expectation of the mother of
What
singular direction did
4. His Help Granted and Appreciated, vv.
8–12
To
what final test did He put the faith of the servants? Was that much of a test?
If these servants had been like many of us, what would they have done? What did
they do? Why? What was the result? At what point was the water made wine? What
sort of power did the turning of water into wine prove
What
comment did the ruler of the feast make upon the wine
1.
Possesses creative power, 9; superior to human relations, 4; of a
genial disposition, welcome guest on festal occasions, 2; saved the occasion
from disaster, turns misfortune into gladness, 3–10; made the chief
contribution to its gladness, 10; should be looked to when the wine fails,
those who know Him best are quickest to go to Him for help, 3; goes where He is
invited, 2; carries a blessing where He goes, 6–10; never acts until the time
is ripe, 4; puts faith to the test, 7, 8; rewards faith when it shows itself
fitted by standing the test, grants not only necessities but also things that
minister to mirth and gladness, gives the best wine last, 9, 10.
2.
Sought after, went, 2; needed, appealed to, 3; obeyed, 5–8;
brought blessing, 10.
3. Faith
Seeks help from Jesus, 3; is tested by apparent refusal, 4; is
tested by being given an apparently unreasonable thing to do, does as it is
told, 5–8; asks no questions, gets according to its measure, 7; gets what it
seeks, 9, 10; recognizes the meaning of Jesus’ test, beholds His glory, 11.
4.
Dependence upon Jesus, 3; ignorance of His purpose,
misunderstanding of her relation to Him, 4; unwavering faith, 3, 5; humble
recognition of her true position, 5; abundant reward, 9, 10.
5. How to Get Blessings
Let
1. The
Why
did
Did
He drive out them that sold doves? Why not? What did He do? In what ways is
God’s house nowadays made “a house of merchandise”? Was there any hint or prophecy
of this in the Old Testament? (Is. 56:11; Jer. 7:11.) When
How
does
2. The
Who
else recognized in this action of
Who
did
3. Men Believing in
What
was the effect of
1.
His deity: consciousness of Sonship, 16; divine knowledge, 24, 25
(2 Chron. 6:30); divine foresight of His own death and resurrection, 19; divine
power to raise from the dead, 19; divine fullness, 21 (Col. 2:19); deity proved
by His resurrection, 19 (Ro. 1:4).
His humanity, subject to death, 19.
The Messiah, 17 (Ps. 69:9).
The subject of prophecy, 17, 22.
The substance of whom Old Testament types were the shadow, 21.
Obeyed the law, followed parental example, sought needy
multitudes, 13.
Displeased with the degradation of His Father’s house into a place
of gain, drove the polluters out of it, 15.
2. Man
Unworthy of confidence, 24; misunderstands Christ, 20; turns
godliness into gain, 14; tries to hinder Jesus’ work, 18; heart fully set to do
evil, his reform transient, goes from bad to worse, 15, 16 (Luke 19:45, 46).
3. The Disciples and the Word
Studied, remembered, believed, were saved through the Word, 17, 22
(
1. Eternal Life Man’s Greatest Need, vv.
1–13
Why
did Nicodemus come to
What
is it to be “born again”? (
Are
we to understand from verse 5 that it is necessary for a man to be baptized in
order to enter into the
Why
does every man need to be born again (v. 6)? (Ro. 8:7, 8; Gal. 5:19–21; Ps.
55:5; Gen. 6:5.) Is it enough to cultivate and refine and reform the flesh (vv.
6, 7)? (Gal. 6:15; Matt. 7:16; 12:33.)
By
what figure does
Was
2. Eternal Life Purchased by the Death of
the Son and Fully Offered to All by the Father, vv. 14–17
How
was man’s need of life met? What is meant by “lifted up”? (See 12:32.) What
word shows the absolute necessity of the death of
What
change does the Revised Version make in verse 15? What is its significance?
Where did the sacrifice of the Son have its origin? How comprehensive was this
love of God? Did it take in sinners? (Ro. 5:6, 8.) What little word sets forth
the greatness and character of that love? What is the character of God’s love
as set forth in the 16th verse? The measure of it? Which made the greater
sacrifice, the Son in humbling Himself (Phil. 2:6–8) or the Father in giving
His only begotten Son? What more could God give? Of what is the giving of His
Son a pledge? (Ro. 8:32.) What was the purpose of God’s love in giving His Son?
Who would have perished if He had not given His Son? (Ro. 3:23; 6:23; Gal.
3:10.) Who can have life eternal now that He has given His Son? Whom does
“whosoever” mean? (
3. Eternal Life Accepted by Believers,
Rejected by Unbelievers, vv. 18–21
Into
what two classes does the 18th verse divide all men? Is there any middle ground
between those who believe and believe not? What is the present standing before
God of all who believe? (
1. The Triune God
(1). The Father:
His love—
(a) Its character;
universal, holy—demanding and providing an atonement, self-sacrificing, saving,
self-imparting, infinite, 16.
(b) Its object: the
world, 16.
(c) Its measure: “gave
His only begotten Son,” 16.
(d) Its purpose: to save
and impart life, 16.
(e) Its effect: all who
receive get eternal life, 16.
(2). The Son.
Deity, 16; humanity, 14, 16; pre-existence, heavenly origin,
omnipresence, humiliation, 13; divinely accredited, 12; an atoning Saviour must
die that man might live, 14, 16; the light of the world, hated by the world,
19, 20; the touchstone of character, 19–21.
(3). The Holy Spirit.
His work—
Author of the new birth, 5; sovereign—
“Where it listeth,” mysterious—“Not tell whence it cometh,”
effectual—“Hearest the voice,” 8.
2. Man
Lost by nature, 3–6; can be saved only by a death, 14; ignorant of
the Word, 10; always wants God to explain, 4, 9; will not accept God’s
testimony, 11; hates light, 19; deeds evil, 20; redeemed by Christ’s death,
14–17.
3. The New Birth
Necessity: universal, 3, 5, 7; because man is by generation only
“flesh,” 6.
Nature: impartation of the divine nature, 6.
Author: the Holy Spirit, 5.
Instrument: the Word, 5.
Method: looking unto and believing on the Saviour lifted up,
14–16.
4. Nicodemus
Moral, religious, orthodox, zealous, 1, 10; high aspirations,
earnest seeker after truth, 2; and yet he must be born again, 3, 5, 7; loved
the praise of men more than the praise of God, 2.
1.
Why
did the report that reached the ears of the Pharisees that
2.
What
occurred to make
What
was
Did
the woman comprehend at all what
Of
how many wells is it true that every one that drinketh of them shall thirst
again? (Eccl. 2.) How many of those who drink of these wells will remain
unsatisfied? How many wells are there of which if a man drink “he will never
thirst”? Where is this water to be had? Who can have it? (
3.
What
was the next tack upon which
What
did the woman recognize in
What
was it she sought to find out about worship? What did
4.
What
did the woman say she knew? What didn’t she know? What startling announcement
did
1.
(1). His humanity.
Weary, 6; thirsty, 7; hungry, 8.
(2). His deity.
The divine searcher of hearts, 17, 18; the divine bestower of
living water and eternal life, 10, 14.
(3). His compassion.
“Must needs pass through
(4). His loving
severity.
He wounded that He might heal, 16.
(5). His offices.
A heart-searching Prophet, 19; a compassionate Priest, 6 (compare
Heb. 2:16–18; 4:15, 16); a divinely appointed King, 26.
(6). His justice and
mercy.
Leaves the place where He is not wanted and goes where He is
wanted, 3, 4.
(7). His love for souls.
Hunger, thirst and weariness all forgotten in the joy of leading a
soul to Himself, 6, 7.
(8). His method of
dealing with the unsaved.
Had compassion on the vilest, 17, 18; eager to save, 7; sought one
out, 4; on the alert for opportunities to deal with her, 7; took her alone with
Himself, 8; sought a small favor that he might grant a great one, 7, 10; first
gained attention and confidence, 7–15; then aimed directly at conviction and
conversion by piercing the conscience, 16; held to the main point, 20, 21;
deftly turned every question, 9, 10, 11, 12, 13, 14, 19, 20, 24; exercised
great patience, 9, 11, 12, 15, 20, 21; revealed Himself, 26.
2. The Woman of
Vile, 17, 18; mean, 9; ignorant, 10; full of questions, 9, 11, 12,
20, 29; incredibly stupid, 11, 12, 15; unsatisfied, 13, 15; wanted the gift,
but not the Giver, 15; convicted, 17; tried to dodge the convicting truth, 20,
21; got a view of Christ, 26; came to get a pitcher of water and got an
everflowing and overflowing fountain, 7, 10, 14; left her pitcher, 28; preached
Jesus—“Come see a Man,” 29; brought a whole city to Him, 30, 39.
3. The Woman of
|
A woman |
A man |
|
A Samaritan |
A Jew |
|
A prostitute |
A teacher of |
|
Came at noon day |
Came by night |
|
Confessed |
A secret disciple for
years |
|
Brought a whole city to |
Brought (?) to |
|
A
common need—the Holy Spirit, John 3:5; 4:14. “There is no difference.” |
|
4. True Worship
Not where, but how, 21–24; God the object, 24; the Spirit, the
inspirer, 23; the Word, the rule, 23; everywhere. the place. 21.
1. “My Meat is to Do the
As
soon as the woman of
Had
the disciples spoken the question in verse 33 to
What
time of year was it? How long was this before the harvest that the Jews had
their eyes upon? What harvest did
2. A Great Revival, vv. 39–42
What
was the effect of the woman’s testimony upon the Samaritans? How many were
influenced by her testimony? What reason was there why her testimony might not
be expected to count for much? What was it in the woman’s testimony that
particularly convinced the Samaritans? What does the 39th verse teach about the
power of testimony? Why are there not more persons won by the testimony of
those who have seen and heard
Having
believed because of this woman’s testimony, what did the Samaritans next do (v.
40)? What request did they make of
1.
His humanity, 31; His deity—He knew what the disciples were
talking about though they had not spoken to Him, 33; His subordination to the
Father, His love for the Father, His very meat to do the will of Him that sent
Him and to finish His work, 34; His love for man, even the outcast, 40; the
power of His word, 39, 41; the Saviour of the world, 42.
2. The Disciples
Knew not the meat that Jesus ate, 32; their spiritual dullness,
33; blind to the fact that the fields were white already for the harvest, 35;
sent to reap a harvest upon which they had bestowed no labor, entered into
other men’s labors, 38; exhorted by Jesus to lift up their eyes and behold the
harvest that was already ripe, 35; received wages for reaping the harvest,
gathered fruit unto life eternal, 36; called to rejoice together with the
sowers, 36, 37.
3. The Samaritans
Many believed because of the testimony of the woman, 39; having
believed in
(See
also
1. A
Blessing Sought and Faith Demanded, vv. 43–50
When
the two days in
To
what particular town in
What
was the first thing the nobleman did as soon as he heard that “
Having
come to
2. Faith Exercised and the Blessing
Granted, vv. 50–54
Just
what did
When
had the improvement in the sick boy begun? How do you account for that? (Ps.
33:9; 107:20.) Who was He at whose word sickness fled away? Was the healing
affected by the influence of the boy’s mind upon his body? Was the healing
instantaneous? Does God always work a complete work in a moment? (Mark 4:28.)
What was the effect upon the father when he learned that the boy began to grow
better at the very time that
1.
Draws the afflicted to Him, 47; can help when all human help
fails, 46, 47; His help must be sought by prayer, 47–50; answers believing
persistent prayer even though the faith is very imperfect, 50; grants the
substance, though does not always grant the letter, of the request, 47, 49, 50;
desires to be recognized and sought as Saviour and not merely as Healer, 48;
desires the faith that is satisfied with His own bare word, though it sees no signs,
48, 50.
2. His Word
Banishes disease, begets faith, never fails, 50–53.
“Truly this was the Son of God!”
3. The Nobleman
(1). His high position,
suppliant attitude, sore distress, 46, 47; imperfect faith—(a) believed Jesus
could heal near at hand, but not at a distance, 47, 49—(b) believed He could
heal the sick but not raise the dead, 49; earnest prayer, 47, 49; searching
rebuke, 48; undaunted persistence, 49; unquestioning obedience, 50; abundant
reward, 51, 53.
(2). He needed Jesus,
heard of Jesus, believed in Jesus, came to Jesus, 47; prayed to Jesus, 47, 49;
held on to Jesus, 49; obeyed Jesus, 50; received the blessing from Jesus,
51–53.
(3). Three steps in the
nobleman’s faith.
(a) He believed in
(b) he believed in
(c) he believed in Jesus Himself, 53
1.
Where
is the scene of this lesson? Why did
2.
What
Book was handed Him to read there? Was He familiar with that Book? How did He
know just what place to turn to? Is there any suggestion here for us? What is
suggested as to who
What
is the first thing
What
does the record indicate as to
How
was it that
3.
What
was the effect of these words upon
Did
1.
(1). His person—human,
29; divine, 18, 21.
(2). His
character—affectionate, church-loving, 16; Bible-loving, 17, 25–27; gracious,
22; compassionate, 18; patient, 29, 31; awe-awakening, 30.
(3). His work—to teach,
31, etc.; to preach the Gospel, to open blind eyes, to set at liberty
(4). His preaching—to
the poor, 18; Scriptural, 18, 25–27; in the Holy Ghost, 18; gracious, 22; with
power, 32; comforting, 18; convicting, 28; awakening anger, 29; its
subject—Himself, 21.
(5). His
reception—admiration, doubt, 22; unbelief, 23; wrath, 28; murder, 29.
1. Man
(1). By nature—poor,
captive, blind, bruised, 18.
(2). By grace—rich,
free, seeing, redeemed, 18, 19.
(See
also Matthew 4:18–22; Mark 1:16–20)
1. Listening to
Does
2. Obeying
Did
What
is the first thing
3. Following
What
did
Did
For
what did
How
did
1.
His deity, 4, 8.
His humanity, 3.
His knowledge—of what is in the sea, 4; of what is in man, 10.
His compassion—for the ignorant, 3; for the unsuccessful, 4–7; for
the sinful, for the fearful, 10.
His sympathy with man in his earthly occupation, 4.
As a preacher—preached the Word in the open air, drew crowds, 1;
always ready, thought more of His audience than of His pulpit, preached
instructively, 3.
2. The Essential Conditions of Success in
Fishing for Men
Faithfulness in our secular calling, 2; a sense of personal
sinfulness, a recognition of Christ as Lord, 8; unhesitating faith,
unquestioning obedience (“Nevertheless at Thy word”), 5; fearlessness founded
upon the divine promise, 10; forsaking all, following Him, 11.
(See
also Matthew 8:14–17; Luke 4:31–41)
1.
What
do we find
2. His Power Over Demons, vv. 23–27
Who
was there in the synagogue that especially needed the help of
What
did the demon cry? What is it the devil most wants of
What
was the effect of this miracle upon those who saw it? What was it that awakened
their amazement? How had they been astonished earlier in the day (22)? Were any
of them converted? Did anything beside demons obey Him (4:4)?
3. His Power Over Sickness, vv. 28–34
What
was the effect of this miracle? Were the people used to miracles? Where did
What
was the next scene? What time of day was it? Why did they wait until evening?
(3:2.) How many of the sick did they bring? Was that wise? Why did they bring
them? In what way do they set us an example? How many came together? Were these
people as anxious for spiritual blessings as for healing? Are people today? How
many of those who came did
4. His Power with God, v. 35
After
the multitude and the exhausting labors of the day, what would have seemed to
have been the chief need of
1.
His power—over men, 21, 22; over sickness, 29–34; over demons,
23–28, 34; with God, 35.
His compassion—for the ignorant, 21, 22; for the sick, 29–34; for
the devil’s victims, 23–26; for the sorrowing, 29–31. If you have any sickness,
sorrow or sin, bring it to
His love for the house of God, 21.
His contempt for human precedent, 22.
His separation from unholy alliances, 24, 25.
His attractiveness for the suffering, 32, 38.
As a teacher, 21, 22; healer, 23–24; helper, 31; man of prayer,
35.
He taught as a prophet, 21, 22; he interceded as a priest, 35; he
commanded disease and devils as a king, 27, 31.
2. The Devil
His supernatural power, unnatural malignity, 23–26; his
supernatural knowledge, cringing cowardice, abject fear of Jesus, 24; his
absolute subjection to Jesus, 27, 34; his great rage when he knows his time is
short, 26.
3. Man
His wretched condition, 23–27, 32, 34; his mighty helper, 26, 31,
34; his bounden duty to use the strength received from
4. Prayer
Brings refreshment better than sleep, refreshment of exhausted
spiritual energy, 35 (see context); prepares for conflict with
The man who would work much for God must pray much to God, 35.
If you must rise early to work, rise still earlier to pray, 35.
5. Jesus and Peter’s Wife’s Mother
She was helpless; they told Him of her; He took her by the hand;
He raised her up; she ministered unto Him, 30, 31.
(See
also Matthew 4:23; 8:1–4;
1. Preaching and Casting Out Devils, vv.
36–39
What
proof have we that
2. Imperfect Faith Seeking a Blessing, v.
40
Of
whom was the leper a type? What are the points of similarity between leprosy
and sin? To whom did this leper come for help? Why did he come to
What
was the leper’s prayer? In what did the leper have remarkable faith? Why was
his faith in the power of
3. Perfect Love Granting the Blessing
Sought, vv. 41, 42
Did
How
did
What
were
4. Heedless Gratitude Hindering the Work,
vv. 43–45
What
charge did
1.
His deity, 30, 41; humanity, 45; dislike of notoriety, 37, 38, 44
(compare Matt. 12:16–20); attracted the outcast, 40; had compassion on the
outcast, drew near, took our uncleanness that we might be made clean, so clean
Himself that His touch banished the uncleanness of others, 41; drew crowds
wherever He went, 37, 45; the power of His word, 42; the power of His touch,
41; devils, incurable disease and sin yield to Him, 39, 42.
2. The Leper
(1). What he was:
unclean, outcast, friendless, incurable, getting worse, doomed,
hopeless, 40.
(2). What he did: heard
of Jesus, believed on Jesus heartily, imperfectly, came to Jesus, humbled
himself before Jesus, got at the feet of Jesus, cried to Jesus, 40.
(3). What he got:
sympathy, 40; a touch of the Saviour’s hand, 41; immediate and perfect
cleansing, 42.
(4). How he acted:
disobeyed his benefactor, hindered his benefactor, hindered his own testimony,
45.
(See
also Matthew 9:1–8; Luke 5:17–26)
1.
In
what city is the scene of this lesson laid? Why had He left
2.
How
was
3.
Who
took exception to
What
was
4.
What
was the feeling in different hearts when
1.
When He is in the house it will soon be known abroad, 1; men need
Him and will crowd together where He is known to be, 2; the more wretched and
hopeless men are the more they are attracted to Him, 3, 4; always accessible to
those who are determined to get to Him, 4, 5 (compare Jer. 29:13); hated by
man, 5, 6, 7; the object of false accusations from honored men, 7; rewards
faith, 5–12; silences opposition, 6–12; spoke the word, 2; forgave sin, 5;
healed incurable diseases, 11, 12 (He is just the same today, Heb. 13:8); read
men’s hearts, 8; has the power to forgive sins, 10; demonstrates His power to
do that which we cannot see and which demands divine power for its
accomplishment, by doing that which we can see and which equally demands divine
power for its accomplishment, 10, 12; divine, 7, 10, 12.
2. The Four
They heard of Jesus, 1; believed on Jesus, 5; brought their friend
to Jesus, 3; were discouraged by no obstacles, fertile in expedients, when they
could not get their friend to Jesus one way they tried another, 4; realized how
critical was their friend’s case, realized the importance of improving present
opportunities and the danger of delay, did hard work, were not fettered by
conventionalities, thought it more important to get a man to Jesus than to have
an orderly meeting, 3, 4; thought it worth the time and effort of four men to
get one man to Christ, 3; succeeded in their purpose, 5–12.
3. The Palsied Man
Helpless, hopeless, dying, 3;
4. True Faith in
(1). What faith is.
The assurance that
(2). What faith does.
Manifests itself in action, 5; brings its needs to
(3). What faith gets.
What it seeks, 11, 12; more than it seeks, forgiveness, 5;
healing, 11, 12.
(See
also Matthew 9:9–17; Mark 2:13–22)
1. Calling a Publican, vv. 27, 28
To
what place did
What
was the invitation that
2. Eating with Sinners, v. 29
How
did
3. Answering Critics, vv. 30–38
Did
Where
is it a physician’s business to go? Is there any answer here to those who say:
“I am too sinful to come to
What
further criticism was made on
1.
Seeks most the society of those who need Him most, reads men’s
thoughts, 30, 31; silences men’s criticism, 31, 32, 33–38; has no use for righteous
men, 32.
2.
Jesus seeks sinners out: came to earth to find sinners, 32; sought
them out diligently while here, 27; associated with sinners, 29; gazed into the
hearts of sinners, 27; called sinners to repentance, 32; to fellowship, 27; to
following, 27; transformed sinners into apostles, 27.
3.
(1). What he was.
A publican, despised, degraded, loved money more than honor, too
much immersed in money-getting to go to hear the great Prophet of his people,
27.
(2). What happened to
him.
Sought out by
(3). What he did.
Listened to the call immediately, made no excuses, forsook
everything for
1. In Need of the Great Physician, vv. 1–5
What
sort of an occasion was it that took our Lord up to
What
place in the
Which
seems to have been the most miserable, helpless and hopeless case there? Was it
his first day there (v. 7)? What facts made his case seemingly beyond all hope?
Why was it not beyond hope? (Gen. 18:14; Jer. 32:17.)
2. Made Whole by the Great Physician, vv.
6–9
Who
saw this man in his wretched and hopeless condition? What was His feeling as He
looked upon this unhappy man? (Matt. 14:14.) What is always His feeling as He
looks upon the sufferings and misfortunes of men? (Heb. 13:8; 4:15, 16; Is.
63:9.) What was it about the man that especially awakened His sympathy? Is the
fact that a man has been a long time in his present evil case any reason for
supposing He will not take an interest in him, save, help, or heal him? (
3. Confessing the Great Physician, vv.
10–16
How
did the man use his Christ-given strength? Did he find any opposition in doing
as our Lord bade him? Will we find any opposition if we do as He bids us? (2
Tim. 3:12.) What was the objection that was raised? What was his answer? Is it
a sufficient answer to any objection that any one may raise to our course of
action, that “our Lord bids us do so”? (Matt. 23:10;
Where
did our Lord find the man after He had healed him? Where ought He to find us
often after He has blessed us? Why did the man go to the temple? (Ps. 66:13–15;
116:12–19.) Why did our Lord look this man up in the temple? What was His
counsel to him? What was evidently the cause of this man’s previous suffering?
1.
(1). What He was:
divine, 8, 9; human, 6; Lord of the Sabbath, 11; especially drawn toward the
most desperate cases, 6; hated of men, 16.
(2). What He had:
compassion upon all men’s sorrows, 6; authority over all man’s traditions,
absolute right to command all man’s actions, 11; power by His word to banish
all man’s diseases, 8, 9.
(3). What He did:
observed the law of Moses, sought the places where the multitudes gathered, 1;
sought the haunts of misery, looked upon, pitied the wretched, friendless,
hopeless and sinning, 6; transformed suffering and despair into joy and hope,
7, 9; removed the awful consequences of sin, 9, 14; healed the hopelessly sick,
5–9; followed up, instructed those whom He had healed, 14.
2. The Man
(1). His condition:
incurably sick, many years in that condition, 5; friendless, helpless,
hopeless, 7; a sinner, 14; the most unpromising and miserable man in the crowd,
3–6.
(2). What happened to
him:
(3). What he did: wished
to be made whole, 6, 7; listened to Jesus, believed, acted upon what Jesus
said, 6–9; showed the reality of his salvation by his walk, used the strength received
from Christ in obeying Christ, 9; obeyed Christ in the face of bitter
opposition, 10, 11; went to the house of God to return thanks, 14; confessed
Christ before His enemies, 15.
1. The Son of God Despised and Rejected of
Men, vv. 17, 18
What
was our Lord’s answer to the charge of violating the law of the Sabbath? What
fact lay at the foundation of the obligation and law to keep the seventh day as
a day of rest? (Ex. 20:11.) From what work did God rest upon the seventh day?
(Gen. 2:3.) From what work is God not resting, but working “even until now” (
In
this argument how does our Lord say He must act? How does every true child of
God feel that he must act? (Eph. 5:1.) What did He call God (
2. The Son of Man Honored by the Father as
Equal with Himself, vv. 19–29
In
what position in relation to the Father do we see the Son in the first half of
verse 19? (Compare
What
greater work than raising a man does
What
else besides the matter of raising the dead has the Father committed to the
Son? Whose prerogative alone is it to judge man? (Ps. 9:7, 8; 96:13; 2 Tim. 4:1;
Ro. 2:16.) Why has the Father “committed all judgment unto the Son”? What does
“even as” mean? (Heb. 1:6.) Suppose one refuses to honor the Son? (1
The
moment one hears our Lord’s word and believes God’s testimony, into what does
he enter? What does he leave behind him forever? (10:28, 30.) What has the one who
has heard our Lord’s word and believed God’s testimony a right to say he
knows? How does he know it? What were they who thus hear the voice of the
Son of God and thus get eternal life before they heard (v. 25)? What “dead” are
meant in v. 25? (Eph. 2:1, 5;
3. The Son Witnessed to by
What
is the attitude of the will of the Son toward the will of the Father? (
4. The Son of God Rejected by Those Who Do
Not Love God, vv. 37–47
What
was the highest source from which our Lord received testimony? In what ways has
the Father borne witness to the Son? Why did not His hearers receive the
testimony of the Father? How did that prove that they had not the Father’s word
abiding in them? Where were they searching for light (v. 39 R. V.)? Might they
have found the light in the Scriptures? Why did they not find it? What did they
think was to be found in the Scriptures? Were they right in thinking so? Why
then did they not find eternal life when they searched the Scriptures? To whom
did the Scriptures point them? What ought they to have done? If any man fails
of life, whose fault is it? Why does any man fail to obtain eternal life (v. 40)?
From whom alone did our Lord seek glory? What was the one great reason that the
Jews did not receive Him (v. 42)? In whose name did He come? Who is the other
coming in his own name, whom the Jews will receive, of whom our Lord speaks in
v. 43? What kept the Jews from believing in our Lord (v. 44)? Who will condemn
the Jews in the day of judgment? If one really believes
1. The Father
His Sabbath rest broken by man’s sin, cannot rest while sin is in
the world, worketh even until now, rests from His work of creation but not from
His work of redemption, 17 (Gen. 2:3); raiseth the dead, 21; loves the Son,
shows the Son all that He Himself doeth, 20; witnesses to the Son, 34, 37;
commits all judgment to the Son, 22; gives the Son to have life in Himself, 26;
places the Son on an equality with Himself, cannot be honored apart from the
Son, 23.
2.
(1). The Son of Man:
takes the Son’s place subordinate to and dependent upon the Father, 19, 30;
does whatever the Father does, 19; works the work of redemption on His Sabbath,
the Father does on His, 17; entirely devoted to the will of His Father, 20.
(2). The Son of God:
divine consciousness—“called God His own Father,” 17, 18; divine honor—the same
with the Father, 23; divine attributes—self-existence, 26; divine functions—(a)
all judgment, 22 (Ps. 9:7, 8; 1:3–6; 96:13); (b) sovereignty over life and
death—raises whom He will, 21; (c) gives eternal life to all who hear His word
and believe the Father, 24; (d) raiseth all by His voice, 28, 29.
(3). The power of His
voice: already raises the spiritually dead to spiritual life, 25; will some day
raise all the dead from their graves, 28, 29; all who will now hear and obey
His voice get eternal life, 24; all must some day hear and obey His voice, but
to the wicked it will be a resurrection of judgment, 28, 29.
(4). His treatment:
hated by the Jews, 18; loved by the Father, 20; witnessed to by the Scriptures,
39, Moses, 46, John the Baptist, 33, His works, 36, the Father, 37; comes in
the Father’s name, 43; receives not glory from men, 41.
3. Life
The gift of the Son, 21; to be had only in the Son, 26; by coming
to the Son, 40; by simply hearing and believing, at once, 24; all get endless
existence through Christ, 29; only those who now believe get eternal life, 24,
28, 29; eternal life in its completion includes the resurrection of the body as
well as the quickening of the spirit, 25, 28, 29.
(See
also Matthew 12:1–14;
1. The Sabbath Made for Man—Therefore
Sabbath Prescriptions are Subordinate to Man’s Need and Welfare, 2:23–28
Where
do we see our Lord as the lesson opens? What day of the week was it? On what
two points had the Pharisees and their sympathizers already attacked Him and
His disciples? (vv. 16, 18.) On what third point do they now undertake to
attack Him?
In
what condition were His disciples? (Matt. 12:1.) In what condition presumably
was our Lord Himself? What hint have we here as to His method of life? What
means did the disciples take to satisfy their hunger? Had they a right to take
the grain of others in this way? (Deut. 23:25.) Who observed them as they did
it? How did they happen to see them? Which were really most justifiable in
their action, the disciples or the Pharisees? Where was their authority for
their assertion that the action was “not lawful”? (Deut. 5:14; Ex. 31:15.) To
what incident in Jewish history could they refer as confirming their
interpretations of the law? (Ex. 16:22, 26.) Were the cases in reality
parallel? Was the criticism of the Pharisees founded upon a complete or partial
knowledge of the teachings of God’s Word? What lesson for us? Does being very
near the Master lift one above the possibility of being the object of such
unjust criticism? How should we act under such criticisms? How did our Lord
point out to these critical Pharisees that their assumed knowledge of God’s
word and will was in reality only ignorance of God’s word and will? What is the
best correction for unwarranted and one-sided inferences from God’s Word? Ought
we to take single passages?
What
are the five arguments by which
What
was our Lord’s argument in defense of His disciples in verse 27? What is meant
by the Sabbath being made for man? If made for man what is the right use of it?
What was God’s purpose in giving man the Sabbath? (Ex. 23:12; Deut. 5:14; Neh.
9:13, 14.) If it was made for man is it for the Jew alone? How many men need
one today? Is the obligation then binding on men today? If it was made for man
who is the Lord of the Sabbath? To whom shall we go to find out its true use?
Did
2. “Lawful to Do Good (Works of Mercy) on
the Sabbath Days,” 3:1–6
What
place was the scene of the next recorded contest between our Lord and the
Pharisees? Was it the same Sabbath? (
When
our Lord told the man to stand forth what feelings did it awaken in the hearts
of the Pharisees? Did they believe He could heal him? Before performing the
expected miracle what did He do? What kind of a look was it? What did they do
under the power of that look? Was there any personal resentment in His anger?
What aroused it? How in the manner of performing the miracle did He baffle the
malicious plots of the Pharisees? By what was the healing work wrought? Who
manifestly was
What
did He bid the man do? Had the man faith? How did he show it? Had he the power
to do as he was told? Where did he get it? What was the result? Can our Lord do
such things today? Why does He not more frequently? Can He heal anything
besides withered hands?
What
was the effect of the miracle upon the Pharisees? Were the Pharisees and
Herodians naturally friendly to one another? What bound them together at this
time—loyalty to the law or hatred of our Lord? Did He perform any other
miracles on the Sabbath? (
1. Our Lord
Divine, 3:5; 2:28; human, 2:23, 28; 3:5; poor, hungry, 2:23; an
object of the hostile criticism of professedly pious men, suspected, watched,
hunted, 3:2; hated, His life plotted against, 3:6; His thorough and unfailing knowledge
of the Word, His compassion on the hungry, 2:23, 25; His readiness to defend
the unjustly accused, 2:25–28; His compassion on the afflicted—no fear of
offense to hypocrites or of peril to His own life prevented Him from relieving
human distress, His anger at the hardness of heart that overlooks the appeal of
suffering in its zeal for ceremonies and that clothes pitilessness with the
cloak of piety, 3:2–6; His penetrating gaze, His authority—the Lord of the
Sabbath, His power to baffle His enemies, to heal by a word, to impart to the
man who believes power to do the impossible, 3:5.
2. The Pharisees
Familiar with some of the teachings of the Word, 2:24; ignorant of
the teachings of the Word as a whole, 2:25; ready to criticize others’ supposed
violations of the teachings of the Word, 2:24; blind to their own real and
grievous violations of the teachings of the Word, 3:4 (Matt. 12:7); without
pity, full of murderous and implacable hatred, on the watch for violations of
the law, without real love for the law for which they professed such intense
loyalty, presumptuous in recognizing the divine power of our Lord but yet
unhesitatingly questioning the moral character of His acts, sought to entrap
Christ, dogged His footsteps, 3:2; baffled by His wisdom and power, 3:5; joined
hands with their sworn enemies to compass the death of their common foe—Jesus,
3:6.
3. The Sabbath
Made for man—God’s gracious provision for man’s need, of universal
necessity and so of universal validity, its true use that which best promotes
man’s welfare, 2:27; the Son of Man the supreme legislator as to its right use,
2:28; its true use will regard (a) man’s distress, 2:23, (b) man’s suffering,
3:4; works of necessity permissible, 2:23–25; work of mercy obligatory, 3:4, 5;
ceremonial prescriptions which God has made to promote man’s welfare must give
way before the demands of that welfare which they were made to promote,
2:23–27; the demands of divinely begotten compassion superior to the demands of
divinely ordained ceremonies, 2:23–26; 3:4.
4. The Man with the Withered Hand
Helpless, 3:1 (Luke 6:6); no pity from man, the tool of man’s
malice, 3:2; our Lord had compassion upon him, spoke to him, commanded him to
do the impossible, 3:3, 5; believed that what our Lord commanded him to do He
would give him the power to perform, obeyed, was healed, 3:5.
(See
also Matthew 12:15–21; 10:2–4; Luke 6:12–19)
1. “Thou Art the Son of God,” vv. 7–12
In
the verses that immediately precede this lesson, what had our Lord done? How
would we naturally expect that this miracle would affect those who saw it? What
was the effect upon some (v. 6)? To what did this miracle give rise (v. 6)? Was
this the only conspiracy that was ever formed against our Lord (
What
did our Lord do (v. 7)? Why did He not stay and face His enemies in their
plots? (Matt. 12:15.) Was it not cowardly on His part? Did the time ever come
when He did face His enemies and let them do their worst? Did He escape the
multitude by going to the sea? What two multitudes were there at the sea? Were
these people attracted by His wonderful teaching? Which attracts the average
man most today, the wonderful teaching of our Lord or His wonderful deeds? What
kind of things had He done? Does He do great things today? What are the
greatest things that He does? How far did these multitudes go? How did they
know of the great things which He did? From whom did they hear? Of what then
have we an illustration here? If we wish to get men to come to our Lord, what
should we do? Was He pleased with the notoriety He was getting? (Matt. 12:16–21.)
Was this crowd in earnest? How did they show their earnestness (v. 10,
Who
else besides the crowd recognized
2. The Appointment of the Twelve, vv.
13–19
In
the 13th verse what do we see our Lord doing? What mountain was it? Why did He
go to the mountain? (
What
did He do with these twelve? What does “ordain” mean (
1. Our Lord
His deity, 10, 11, 15;
His power: over disease, 10; over unclean spirits, 11; to give
power to others, to heal sickness and to cast out devils, 15.
His compassion: on the multitudes, 7, 8, 20; on the sick, 10; on
the demon-possessed, 11; on the ignorant, 14;
A Man of prayer, 13 (
What He did: drew crowds, 7, 8; great things, 8; healed, 10; cast
out demons, 11; ordained others to be with Him and carry on His work, 14–18;
read the hearts of men, 16, 17; avoided notoriety, 12, 13.
How He was treated: misunderstood; even by His friends, slandered,
regarded as insane, 21.
2. Workers in God’s Harvest
Qualifications: must be chosen by Christ Himself, 13; must be
ordained by Him, must be with Him before they can tell others about Him, 14;
must have power for their work from Him, 15.
Their work: preach, 14; heal sicknesses, cast out devils, 15.
3. The Multitude
Their crying need, 8, 9 (Matt. 9:36); awakened
1. True Blessedness, and How to Find It,
vv. 1–12
Where
did our Lord speak these words?
Who
are the first class whom our Lord pronounces happy? What does “poor in spirit” mean?
(Ps. 34:18; 51:17; Prov. 29:23; Is. 57:15; 56:2;
Who
are the second class who may expect blessedness? Does the world usually regard
it as very blessed to mourn? Why are they that mourn blessed? Who will comfort
them? (2 Cor. 1:3, 4.) Which is better, never to have sorrowed or to have
sorrowed and been “comforted of God”? Why are God’s people bound to be mourners
on this earth? (1
Who
are the third class pronounced happy? What does “meek” mean? (1 Cor. 4:21; 2
Cor. 10:1; Gal. 6:1; 2 Tim. 2:24, 25;
What
form of intense desire is sure of abundant gratification (v. 6)? What is it to
hunger and thirst after righteousness? Why is it so many men are not filled
with righteousness?
Who
are the fifth class whom our Lord pronounces happy? In what way does the
exercise of mercy toward others bring abundant reward? What will be the result
if we are not merciful toward our fellow-men? (Matt. 18:23–25.)
Who
constitute the sixth class pronounced happy? What is meant by being “pure in
heart”? What is the one condition of the unutterable blessedness of seeing God?
Why? When and where shall the pure in heart see God? (
Who
are the seventh class pronounced happy? Does a peacemaker mean merely one who
reconciles differences between man and man? (
Upon
whom is a twofold blessedness pronounced? What do vv. 10–12 presuppose as to
the way the truth of the kingdom will be received by men? Who will suffer
persecution for righteousness’ sake? (2 Tim. 3:12.) Will any enter the kingdom
who are not persecuted? (Acts 14:22.) Do men usually count themselves happy
when they are “persecuted for righteousness’ sake”? Ought they to? (
2. The Responsibilities of the Kingdom,
vv. 13–16
What is
the relation of the earth to those who know the blessedness of the kingdom? In
what way are they like salt? If salt is to preserve anything from corruption or
to impart to it flavor, where must it be put? Is there any lesson in that for
us? What is the salt good for when it has lost its savor? What is the church or
individual believer good for when the spirit of sacrifice is gone? What is the
relation of those who know the blessedness of the kingdom to the world? What is
the condition of the world if their light goes out? Why are they the light of
the world? (
1.
His love for the multitude, 1; compassion on the multitude, 2;
fearlessness as a teacher, 3–16.
2. Members of
(1). Their
characteristics:
Poor in spirit, 3; mourn, 4; meek, 5; hunger and thirst after
righteousness, 6; merciful, 7; pure in heart, 8; peacemakers, 9.
(2). Their blessedness:
Theirs is the kingdom of heaven, 3, 10; comforted, 4; inherit the
earth, 5; fully satisfied, 6; obtain mercy, 7; see God, 8; called the sons of
God, 9; great reward in heaven, 12; companions of the prophets, 12.
(3). What they receive
from the world: Reproach, persecution, all manner of slander, 11.
(4). What they receive
from God:
A kingdom, 3, 10; the earth, 5; full satisfaction, 6; mercy, 7; a
vision of Himself, 8; a place as His sons, 9; an exceeding great reward in the
world to come, 12.
(5). Their office in the
world:
To season and save the earth, 13; to illumine the world, 14; to
glorify the Father, 16.
1. Our Lord’s Relation to the Law of
Moses, vv. 17–20
What
was our Lord’s relation to the law? In what way did He fulfill the law? (
2. What the Law of Moses Required, and
What the Law of the Kingdom Requires, Regarding Our Treatment of Our Neighbor,
vv. 21–26
By
the old law regarding murder what was forbidden? By the higher law of the
kingdom for which
3. What the Law of Moses Required, and
What the Law of the Kingdom Requires, Regarding Personal Purity, vv. 27–32
What
was forbidden by the old law regarding sexual relations? What is forbidden by
the higher law of the kingdom of heaven? Where does adultery begin (v. 28)? Has
the man to whom the devil suggests an evil thought regarding a woman committed
adultery with her? What word in v. 28 brings out the exact point at which sin
begins? How does the law of the kingdom regard adultery even in this incipient
form (v. 29)? What would we better do with our eyes than to have them looking
upon a woman to lust after her? Why? Where will a lustful eye land a man (v.
29)? What had any one better lose than to go to hell?
What
was the old law regarding divorce? What is the law of the kingdom regarding
divorce? In what case alone has a man a right to divorce his wife? If he
divorces her for any other cause, what does he make her? Of what sin is the man
who marries a divorced woman guilty?
4. What the Law of Moses Required, and
What the Law of the Kingdom Requires, Regarding Oaths, vv. 33–37
What
was the old law regarding oaths? What is the law of the kingdom regarding
oaths? What is the fulfillment or higher application of that law in the kingdom
(v. 37)?
5. What the Law of Moses Required, and
What the Law of the Kingdom Requires, Regarding Retaliation, vv. 38–42
What
was the law of
6. What the Law of Moses Required, and
What the Law of the Kingdom Requires, Regarding Love, vv. 43–48
What
did the law of Moses require regarding love? How is this law of love broadened
out in the ethics of the kingdom? According to the latter, who should be the
special objects of our love? How should we show our love for them? As soon as
any one persecutes us, what should we do? What does such love show us to be?
What does the absence of it show us to be? In whom have we the most wonderful
exemplification of this law? (
1.
His superiority to
2. The
Conditions of entrance: Heart righteousness, not mere outward
conformity to moral precepts, 20; no hate in the heart as well as no murder in
the life, 21, 22; no lust in the heart as well as no impurity in the life,
27–32; truth in the heart as well as veracity in the oath, 33–37; love to
enemies as well as reciprocity toward friends, 38–48.
3. Love
The supreme characteristic of the kingdom, 44; the one divine
thing, 45; its object—our enemies, 44.
How manifested: by not killing, 21; by not being angry, 22; by not
calling harsh names, 22; by making restitution, 23; by not committing adultery,
27; by not contemplating adultery, 28; by not divorcing a wife, 31; by not
using oaths, 34; by not avenging injuries, 38–40; by giving to him that asks of
us, by loaning to him that would borrow of us, 42; by praying for our enemies,
44.
4. Hell
There is a hell, 22, 29, 30; a “hell of fire,” 22; anything is
better than going to hell, 29.
1. How to Give Alms, vv. 1–4
What
should be our manner of giving alms? Does this forbid all gifts in public? (1
Cor. 16:1, 2.) Did our Lord ever commend a gift made in public? (
2. How to Pray, vv. 5–15
How
did our Lord teach His disciples that they should pray? Whose example should
they avoid? What is the primary meaning of “hypocrite” according to its
etymology? Are there many professed Christians today who are only “playing a
part”? Where does the hypocrite love to pray? Why there? Did our Lord mean by
these words to condemn all public prayer? (
To
what place did
Against
what second mistake in prayer did our Lord warn His disciples (vv. 7, 8)? What
is meant by “vain repetitions”? Are there any guilty of this today? Of whom did
our Lord speak as making this mistake? What illustration have we of it in the
Bible? (1 Kings 18:26.) What was the object of the Gentiles in these vain
repetitions? Do people nowadays ever act as if they expected “to be heard for
their much speaking”? Have we any illustration in the Bible of short prayers
that were answered? (
Following
upon His warning against vain repetition, what does our Lord give His
disciples? Is this properly called “The Lord’s Prayer”? Where is the prayer to
be found that may properly be called “The Lord’s Prayer”? (
How
is God addressed? By teaching His disciples to call God Father did
Whose
interests does this model prayer put first? Whose interest should be first in
all true prayer? What should be our supreme motive in praying? What is the
first wish this prayer expresses in regard to God? What does that mean? What
should be our first thought in all our prayers? What is the second wish
expressed in regard to God? Is God’s kingdom coming now? When will God’s
kingdom fully come? (
Whose
wants are put second in the prayer? Is it right to pray for temporal things?
How much food should we seek from God? How should a Christian live, according
to v. 11? What second wish in regard to self does v. 12 express? What is meant
by “debts”? Who are meant by “debtors”? Who alone can safely offer the petition
of v. 12? If we are not forgiving our debtors and pray this prayer, what are we
asking God to do? What is the next petition in regard to self? Does God ever
bring men into temptation? For what purpose? What will a truly humble person’s
feeling be about temptation? What does this petition teach us as to our going
into places of unnecessary temptation? If we think that we are really strong
enough to resist all temptation, of what should we take heed? (1 Cor. 10:12.)
What was the final petition in this model prayer? (See
What
great promise is held out in v. 14? What is the condition of that promise? If
we do not forgive others their trespasses against us, what then? Is our
forgiving others the ground upon which God forgives us? (Eph. 1:7.) Is it the
fundamental condition upon which God forgives us? (Acts 10:43; 13:39.) What is
the proof that we really have believed on
3. How to Fast, vv. 16–18
What
should be our manner of fasting? Whose example in fasting should we avoid? How
do those merely playing a part fast? What is their motive? What do they get? In
whose sight should we fast? What will be the result of fasting in that way?
What reward will He give us? Ought there to be fasting in the Christian
dispensation? (Acts 13:2, 3; 14:23.)
1. Our Father
(1). What He is:
A Father, 4, 6, 8, 9, 14, 15, 18.
(2). Where He is:
In the secret place, 6, 18; in heaven, 9.
(3). What He does:
Sees in secret, 4, 6, 18; recompenses openly, 4; forgives
trespasses, 14; knows what we need, 8; answers prayer, 6, 9–13; gives us our
daily bread, 11; delivers us from the evil one, 13.
2. God’s Children
(1). What they should
be:
Different from the Gentiles, 7; not mere players of a part, 2, 5,
16; prayerful, 7, 9, 13; forgiving, 15; humble, self-distrustful, aware of the
devil’s wiles and power, 13.
(2). What they should
do:
Seek the Father’s glory supremely, trust Him, reverence Him, pray
to Him, 6, 9; please Him, 18: seek the coming of His kingdom, delight supremely
in His will, 10; depend upon Him for daily supplies, 11; seek His forgiveness,
12; fast in His presence, 17, 18.
3. Prayer
(1). To whom to pray:
The Father, 6, 9.
(2). Where to pray:
In the closet, alone with God, 6.
(3). For what to pray:
The Father’s glory, 9; the coming of His kingdom, the perfect
doing of His will, 10; the supplying of daily needs, 11; the forgiveness of
sins, 12, 14; to be kept out of the place of temptation, deliverance from the
evil one, 13; for everything we need, 8.
(4). How to pray:
Reverently, 9; no unnecessary words, 7, 9–13; definitely, putting
God’s glory first, trustfully, 8, 9–13, to be heard of God and not to be seen
of men, 6; with forgiveness to others, 12, 14; expectantly, 6, 9–13.
4. Good Works
Should be done without display, to please the Father and not to
win applause of men, are seen by the Father, are rewarded by the Father, 4, 18.
5. Fasting
Christians should fast, 6–18; they should not make a parade of
their fasting, 16; their fasting should be in the presence of the Father and
not to be seen of men, will be rewarded by the Father, 18.
1. Where the Disciple of Our Lord Should
Have His Treasures, vv. 19–23
Where
does our Lord forbid our laying up treasures? For whose benefit should we not
lay up treasures upon earth? Is it ever right to lay up treasures upon earth
for the benefit of others? (1 Tim. 5:8.) Is it wise to lay up very large
treasures even for others? What becomes of treasures laid up on earth? Is it
right to lay up treasures for ourselves anywhere? Where? Why is it wiser to
have treasures laid up in heaven than on earth? How can we lay up treasures in
heaven? (Prov. 11:30; Dan. 12:3; John 4:35, 36; 15:16; Luke 16:9–12; Matt.
19:29; 5:11, 12; 2 Tim. 2:12; Ro. 8:18; 2 Cor. 4:17, 18.) What reason does our
Lord give in v. 21 why we should lay up our treasures in heaven? If our
treasures are upon earth where will we wish to stay? If our treasures are in
heaven where will we always be willing to go? (Phil. 1:23.) Upon what should
the believer set his affections? (Col. 3:1.) What is the light of the body?
What in the soul corresponds to the eye in the body? (
2. No Man Can Serve Two Masters, vv. 24–34
What
can no man do? Why not? Do men ever try? What two masters are many men today
trying to serve? Which one of the two do they always end by serving? Must every
man serve some master? Who are the two masters between whom we must choose?
Which one should we choose? What does God demand of every one who chooses Him?
(Matt. 12:30.) Will God accept a half-hearted service? If a man will serve God
what must his attitude toward the world be? (1
For
what does God provide (v. 26)? If God provides for the birds, of what may we be
confident? Is He interested in birds? In whom is He more interested? What is
His relation to us? What guarantee has He given us that He will not withhold
any good thing from us? (Ro. 8:32.) In what sense are we better than the birds?
(See
What
reason is given in the first part of v. 32 for our not being anxious? What is
its force? What reason is given in the last part of v. 32 for our not being
anxious? If our heavenly Father knows we need these things, of what may we be
sure? What should we put first? If we are anxious about food and drink and
clothing, what is it evident that we have put first? What does it mean to “seek
first the
1. God
(1). What He is:
Father, 32; King, 33; Ruler of the material universe, 26–30.
(2). Where He is:
In heaven, 26, 32.
(3). What He does:
Demands whole-hearted service or none, 24; feeds the birds, 26;
clothes the fields with beauty, 28–30; takes account of our every need, 32;
provides food for those who trust Him, 30; supplies every need of those who put
His kingdom first, 33.
2. The Children of God
(1). What they should
not do or be:
Should not lay up for themselves treasures on earth, 19; not be
anxious as to what they eat or drink, 25–31; not be anxious for the morrow, 34.
(2). What they should do
and be:
Should lay up for themselves treasures in heaven, 20; set their
affections on things above, 21; surrender their will absolutely to God, 22, 23;
serve God with the whole heart, renounce the world altogether, 24; trust God
for food and drink and clothes, 25–32; seek first the kingdom of God, 33; live
a day at a time, 34.
1. Whom and How to Judge, vv. 1–6
What
does our Lord forbid our doing in v. 1? What reason does He give? Have we any
illustration in the Bible of one who judged another and was in turn judged
himself? (See for example Luke 7:39–50.) What other reasons are given in the
Bible for not judging others? (Ro. 2:1; 14:3, 4, 10, 13; 1 Cor. 4:3, 5;
What
is meant by not giving that which is holy unto dogs? (v. 6; compare Prov. 9:7,
8; 23:9; Acts 13:45, 46.) What is meant by not casting pearls before swine?
What are the pearls we should not cast before swine? Who are swine? (2
2. The Power of Prayer, vv. 7–12
What
is the way to get things? What is the simple definition of prayer suggested by
v. 7? Does God really answer prayer? (21:22; Mark 11:24; Luke 11:9, 10; 18:1;
John 14:13, 14; 15:7; 16:23, 24; James 1:5, 6; 1 John 3:22; 5:14, 15.) If we do
not get a thing by mere asking, what should we do next? If we do not get it by
seeking, what should we do? What will be the result if we seek? What will be
the result if we knock? Why are not more doors open unto us? How many that ask
receive? Is this the statement of general principle, or does it teach that
every one that asks gets everything that he asks? Is it true as a general
principle that men that ask have things given them? Of whom ought we to ask if
we would be most sure of getting them? Is it true as a general principle that
the one that seeketh findeth? What does a man generally get? How ought we to
seek? (Jer. 29:12, 13.) When ought we to seek? (Is. 55:6.) To whom are doors
open?
What
proof does our Lord offer that our Father will give us good things? What
thought of God here underlies the doctrine that He answers prayer? What
conception of God do men lose sight of when they deny that He answers prayer?
Do facts of experience warrant the conception of God that He is a Father, and
not a mere Lawgiver? What does an earthly father usually give his son? Will our
heavenly Father give us as good things? What reason have we for believing that
He will deal better with us than we do with our own children? To whom does He give
good things? Why haven’t we more good things? (
How
should the fact that our heavenly Father is ready to give us whatsoever we ask
Him lead us to act toward others (v. 12)? Does our Lord merely bid us not to do
unto others what we would not have them do unto us? What does He bid us do? How
many things that we wish others to do unto us should we do unto others (v. 12,
1. God
Father, dwells in heaven, gives good things to them that ask Him,
11; judges man with the judgment with which they judge others, metes out to us
with the measure we mete out to others, 2.
2. The Christian’s Duty
Should not judge (i. e., form final and decisive opinions against
men), 1; should form such estimates of men as are necessary to govern our
conduct toward them; should scrutinize carefully the beam in his own eye before
he looks at the mote that is in his brother’s eye, 3; should first cast the
beam out of his own eye before he tries to pull the mote out of his brother’s
eye; when he has really cast the beam out of his own eye, should help his
brother to get the mote out of his eye, 5; should not give that which is holy
unto dogs, should not cast pearls before swine, 6; should pray, seek, knock, 7;
should do all things unto others which he desires that others should do unto
him, 12.
3. Prayer
What prayer is: asking for what we want, 7.
How to pray: persistently, 7; expectantly, 8; definitely, 7, 8,
11.
To whom to pray: Our Father which is in heaven, 11.
Results of praying: we get what we ask, 7, 8; we get all good
things, 11.
1. The Way of Destruction and the Way of
Life, vv. 13–14
How
many “ways” does our Lord say that there are? Where does the one way lead?
Where does the other way lead? If one is not in “the way which leadeth unto
life” in what way is he? What is meant by “destruction”? (
2. Beware of False Prophets, vv. 15–20
Of
what class of persons does our Lord especially urge His disciples to beware?
What is meant by “false prophets”? Are there any other warnings in the Bible
against them? (Deut. 13:3; Jer. 23:16; Matt. 24:4, 5, 11, 24; Mark 13:22; Ro.
16:17, 18; Eph. 5:6; Col. 2:8; 2 Pet. 2:1–3; 1 John 4:1.) Are there any false
prophets in the world today?
If we
want good fruit, what must we have first? In order that a man may become a good
tree, what experience must he pass through? (
3. Saying and Doing, vv. 21–23
How
do many people expect to get into the kingdom? Can any one enter the kingdom
that way? Ought we to call
How
long will many persons be deceived? Do the persons described in v. 22 really
believe themselves to be a saved people? What had they done? Because a person
preaches, casts out devils and does many wonderful works in the name of
4. Building Upon the Rock and Building
Upon the Sand, vv. 24–29
What
two things must a person do in order to build upon the rock? What must he hear
(v. 24,
What
was the effect of our Lord’s teaching upon the people? Why were they
astonished? Why did He teach them as one who had authority? (
1. God
A Father, His dwelling place—heaven, His will—the supreme law of
the kingdom, 21.
2.
The Son of God, the judge of the world, our Lord, 21–23; an
incomparable teacher, taught as one having authority, 13–29; what we do with
His sayings determines our destiny, 24–27.
3. The Two Roads
The broad road leading to destruction, many traveling it, 13; the
narrow road leading unto life, few traveling it, 14.
4. False Prophets
Make an outward pretence of meekness and gentleness and innocence,
in inward fact are fierce and predatory, 15; known by their fruits, 16.
5. Good Trees and Corrupt Trees
(1). A good tree:
bringeth forth good fruit, 17; cannot bring forth evil fruit, 18; is known by
its fruit, 20.
(2). A corrupt tree:
bringeth forth evil fruit, 17; cannot bring forth good fruit, 18; is known by
its fruit, 20; shall be cut down and cast into the fire, 19.
6. The Coming Judgment
There is a judgment coming, many will be disappointed in that day,
22; only one adequate preparation for it, not merely hearing but doing, 24–27;
merely calling Jesus “Lord, Lord,” prophesying in His name, casting out devils
in His name, and doing many wonderful works in His name will not prepare one
for that day, 22; Jesus Christ is the Judge, 23.
(Compare
1. The Prayer of Faith, vv. 1–3
Where
was this miracle performed? What miracles had already been wrought there? (
2. The Humility of Faith, vv. 4–7 (First
Half.)
When
the centurion saw our Lord actually approaching his house, what did he do? What
was his testimony regarding himself? What was the testimony of the Jewish
elders regarding him? Which were right? Which are the most likely to get a
blessing from God, those who think they are worthy or those who think they are
not? (Ps. 10:17;
3. The Confidence of Faith, vv. 7 (Last
Half), 8
What
reason besides his own unworthiness did the centurion allege why our Lord
should not come under his roof? Who only can banish sickness by His bare word?
(Ps. 33:9; 107:20.) What faith, then, in our Lord did the centurion have? Did
any one else ever come to our Lord expecting that He would at a distance, by a
mere word, banish disease? Was the centurion quite confident that the mere word
of our Lord would prove effectual? How did he further illustrate his faith?
What did he think was
4. The Reward of Faith, vv. 9, 10
What
was the effect upon our Lord of this declaration of his faith? Is there any
record that the Son of God ever marvelled at anything else? (Mark 6:6.) At
which has He the most occasion to marvel in us, our faith or our unbelief? Did
He do anything besides marvel at his faith? Whose else faith did He once
commend? (Matt. 15:28.) Wherein were these two persons whose faith He commended
alike? Where do we find the greatest faith today, in “Christian” or in
“heathen” lands?
Was
there anything commendable about the centurion besides his faith? What was the
one thing our Lord commended? Why? (Heb. 11:6, f. c.;
What
was the result of our Lord’s word in this instance? Had the servant himself
exercised faith? Will faith today avail for any one besides him that has it?
1. Our Lord
His deity, 7, 8; humanity, 9; the power of His word, 7, 8, 10;
readiness to respond to humble prayer, 6, 10; would not go to see a nobleman’s
child (John 4:46–50), starts at once to see a humble centurion’s servant, 6;
His joy at faith, rewards faith, heals the incurably sick, 9, 10; rescues from
the very jaws of death, saves in response to the prayer and faith of another,
2–10.
2. The Centurion
His position, tender love for a slave, 2; generous regard for
God’s worship, 5; humility, 6, 7.
His faith: he believed our Lord could cure incurable disease, in
its last stages, 2, 7; at a distance, 7, 8; by a word, 7; disease was as
subject and obedient to our Lord as his slaves were to him, 8; our Lord was
divine, 7, 8.
What he got: what he sought, 10; more than he sought,
commendation, 9; admission to the kingdom (Matt. 8:11.)
His prayer: earnest, definite, for a temporal blessing, for
another, 3, 4; humble, believing, 6, 7; prevailing, 10.
3. The Boy
Lowly position, a slave, dearly loved, desperately sick,
grievously tormented, at the last extremity, beyond human help, 2 (Matt. 8:6);
had a believing master, 9; was the subject of prayer, 3; made completely whole,
10.
4. Faith
It is humble, confident, 6, 7; its natural soil—a loving heart, 2,
6; comes to Christ, 3; expects large things of Christ, 7, 8; gets more than it
expects, 9, 10 (Matt. 8:10–12); found where least expected, Christ honors it
above everything else, 9.
Its reward: gets what it seeks, 10 (Matt. 8:13); gets
commendation, 9; gets admission to the kingdom (Matt. 8:11).
1. A Broken-Hearted Mourner, vv. 11, 12
Where
does this lesson represent our Lord as going? For what purpose? Were there no
other sorrowing hearts that day? Why did He go to this poor woman alone? What
two processions met that day? What made this case a peculiarly touching one?
How many instances of the raising of the dead are there in Bible history? How
many of them were of the only child? What time of day was it? Who was she to
meet on that dreary journey? What was to turn her hopeless sorrow into
unutterable joy and gladness? Whom may we always meet on the saddest, dreariest
journey? What will be the result of the meeting? (Matt. 11:28.) Does our Lord
ever meet funeral processions today on the way to the grave? Was the woman
alone? Why was the multitude with her? Did they do her much good? Who alone can
comfort at such an hour?
2. A Compassionate Saviour, vv. 13, 14
What
was the effect upon our Lord of the sight of this poor bereaved widow? Does He
see us in our sorrows? How does He feel when He sees us? (Judges 10:16; Ps.
86:15; Is. 63:9; Lam. 3:32–36; Heb. 4:15, 16.) Did the woman ask His help? Did
she believe He could help her? What was it that appealed to Him, if there was
neither prayer nor faith?
How
did He first of all manifest His compassion for her? Had any one else said that
to her? What was the difference between His saying it and others saying it? How
many tears will God ultimately wipe away? (
What
was the next thing He did? Does He seem to have been much excited? What most
impresses one about the manner in which this incident is related? What did the
bearers do when He touched the bier? Why? What did all the spectators do? What
did He do?
3. Sadness Turned into Gladness, vv. 15–17
What
did the young man do? What was all that our Lord had to do to raise the young
man? (Compare
Was
it a kindness to the young man to call him back to life? What had he to tell of
what he had experienced in those hours of death? How must life have seemed to
him after this? How ought the resurrection life we get from our Lord seem to
us? What does the incident teach about the power of
What
did our Lord do with the young man after He had raised him? What will He do
with dead children after He raises them in that great day? What transformed the
saddest day of that mother’s life into the gladdest day? (Meeting with Jesus.)
What can transform the saddest day of our lives into the gladdest day? Did the
mother enjoy that boy as much after his death and resurrection as before? Will
we enjoy our loved ones as much after their death and resurrection as before?
Was her bereavement a misfortune or a blessing? Why? When are our bereavements
blessings?
What
was the effect upon the beholders of this miracle? Why did they fear? (1:65;
5:8, 26; 8:37; Matt. 28:8; Acts 5:5, 11–13.) What was their conclusion? Was it
justified by the facts? Does God generally accredit His prophets? How far did
the news spread?
1. Our Lord
His deity, credentials, commanding presence, divine composure,
wondrous tenderness, 14, 15; humanity, 13; prophetic office, 16; unfailing
compassion, 11, 13, 15; matchless power over self, over man, over sorrow, over
death and Satan, 13–15 (Heb. 2:14); He seeks out the sorrowing, 11; sees, has
compassion on, comforts the sorrowing, 13; gives them back their dead, 15;
transforms their deepest gloom into loftiest exaltation.
2. Man
Subject to death, conscious after death, 14; victorious over
death, 15.
3. Death
Its power—claims even the young as its victims, 12; its
impotence—yields to the word of Christ, 15.
4. Sorrow
Its frequency, 12; its appeal to our Lord, its beneficence, its
cure, 13, 15.
5. Consolation
The emptiness of human, 12; the sufficiency of divine, 13.
6. The Widow of Nain
The saddest woman in all the city, 11, 12; met our Lord, 12; the
gladdest woman in all the land, 15, 16.
7. The Young Man
He was dead, 12; our Lord spoke, 14; he heard His voice and he
lived, 18.
(Compare
Matthew 11:2–19)
1. John the Baptist’s Perplexity, vv.
18–20
Who
is the central figure of this lesson? Where was he at this time? How did he get
there? What news reached him? How did he come to hear it? What clear revelation
had he had concerning our Lord at an earlier day? (John 1:33, 29, 34.) In what
state of mind do we find him in this lesson? What led to his doubt? (Compare 1
Kings 19:3, 4.) Is it credible that John who had formerly had such clear faith
should afterward get into doubt? What will help us to understand it? What proof
have we here of the genuineness of the Gospel story? Had he lost all faith in
Jesus? How much faith had he yet? How did he show his wisdom? What is the
wisest thing any man can do with his doubts? Did he remain long a doubter? Why
not? Just what was the question he asked of our Lord? What is the meaning of
“He that cometh” (R. V.)? What seemingly good reason had he for questioning
whether our Lord was “the Coming One”? How did his messengers prove their
fitness for their mission?
2. Our Lord’s Answer to John the Baptist,
vv. 21–23
What
was occurring at the very moment John’s messengers arrived? Of what was this
proof? (Is. 35:5, 6; 42:6, 7; 61:1–3.) Did our Lord enter into any long
discussion to prove that He was “the Coming One”? What did He do? What is the
best proof that He is indeed “the Coming One” and the Son of God? Are there any
other passages where He appeals to His works as proving His claims? (John 5:36;
14:11; 15:24.) What were the specific things to which He appealed in this
instance? To what things that He is doing can we appeal today to prove that He
is the Son of God? Does the mere fact of healings prove that one is the
Messiah, the Angel of the Covenant, or even a man sent from God? To what
crowning miracle did Jesus call attention? What dead one had been recently
raised (vv. 11–16)?
To what
did our Lord appeal besides His miracles? Do pretenders usually preach the
Gospel to the poor? What do they do to the poor? What final word of warning did
our Lord add? To what O. T. prophecy did this refer? (Is. 8:14, 15.) What
occasioned the word of warning just at this time?
3. Our Lord’s Testimony to John the
Baptist, vv. 24–30
What
do we find our Lord doing in the verses that follow? When did He bear His
testimony to John? Why did He not bear His testimony while the messengers were
still there? How did John win the honor of having our Lord bear testimony to
him? How can we win this honor? (Matt. 10:32, 33; 25:20.) What might the people
be tempted to think concerning John? Why might they think that he was a “reed
shaken with the wind”? Who defended him against this suspicion? What in the
second place did our Lord say John was not? Where did He say that those who
were gorgeously arrayed and lived delicately were to be found? Where was John
to be found?
What
did He say John was? (1:76; 20:6.) What is a prophet? Did John attain to
anything higher than that? To what? Where is this prophecy found? (Mal. 3:1.)
What two “messengers” are there mentioned? What was this messenger to do? How
high a position among men did John occupy? How did his position compare with
that of our Lord Himself? (Matt. 3:11; v. 28.) Who else occupies a higher
position than John? Why? (Luke 10:23, 24; Eph. 3:8, 9; Col. 1:25–27; 1 Peter
1:10–12.) Ought we to aspire to be John the Baptists? Why not? What can any one
of us be?
In what
two ways had John’s message been received? Who had accepted it? Who had
rejected it? By accepting the message what did our Lord say the people had
done? How justify God? How did they show they accepted John’s message? What
does our Lord say the Pharisees and lawyers rejected? (R. V.) How did they show
it? Is it a serious thing to reject God’s counsel? (Prov. 13:13.)
4. The Unreasonableness of Men, vv. 31–35
To
what did our Lord liken the men of that generation? From what was the
illustration taken? What insight does this give us into Christ’s character?
Into His method of teaching? What is the point of the comparison? How did He
describe the life of John? What kind of a life was it? To what was the
authority attributed? What was the true explanation of it? If a man should live
such a life today what would be said of him?
What
is Christ’s description of His own life? Does this imply that He drank wine?
What did they say of His life? Was He a glutton? Was He a wine-bibber? Was He a
friend of publicans and sinners? What did His enemies mean by calling Him such?
Was He a friend of publicans and sinners in the sense they meant? If one is a
friend of publicans and sinners in the sense in which our Lord was, will he be
contemptuously so called nowadays? What was His real meat? (John 4:34.) While
the most of the people received the message of John and our Lord in this
contemptuous way, were there any who received it differently? What does He call
those who received their message? (John 8:47.) What is the crowning proof that
one is one of wisdom’s children? By receiving wisdom’s message what had they
done?
1. Jesus Christ
(1). What He is:
Divine, 27 (Mal. 3:1); the Lord, 19; the Coming One, 20; the
healer of all men’s diseases and troubles, 21; the Messiah, 21, 22 (Is. 35:5,
6; 42:6, 7; 61:1–3); the friend of publicans and sinners, 34.
(2). What He did:
Cured diseases, cured scourges, delivered men from evil spirits,
bestowed eyesight on the blind, 21; made the lame to walk, cleansed lepers,
made the deaf to hear, raised the dead, preached the Gospel to the poor, 22.
Blessed is he whosoever shall find none occasion of stumbling in
Him!
2. John the Baptist
An imperfect man, a temporary doubter, an honest doubter, went to
the right One with his doubts, 19; a prophet, much more than a prophet, 26;
God’s messenger, the preparer of the way of the Messiah, 27 (Mal. 3:1); none
greater than he among men, not so great as the one who is but little in the
kingdom of God, 28.
1. A Curious and an Anxious Seeker, vv.
36–39
Who
invited our Lord to eat with him? What was the purpose of the invitation? Did
He ever on any other occasion receive an invitation to eat from this class?
(11:37; 14:1.) Did He ever receive invitations from a different class? (Mark
2:14, 15.) How many of these invitations did He accept? How many of us can have
Him at our table?
What
unexpected guest came to the Pharisee’s house? What sort of a woman was she?
What drew her there? What gave her the courage to come to our Lord? (Matt.
11:28.) Did He like to have such persons come where He was? (5:30–32.) What did
she bring with her? What for? What did she do when she got where He was? Why
did she weep? Is it a good thing for sinners to weep? (Ps. 51:17; Joel 2:12,
13.) Is sorrow for sin repentance? (2 Cor. 7:10.) What was it moved this woman
to penitence? Would Pharisaic treatment have done it?
What
did the Pharisee conclude from this scene? Where was he right in his reasoning?
Where was he wrong? According to his idea how is righteousness to be shown?
According to Christ’s idea how is righteousness to be shown? Are there any
people who hold the Pharisee’s idea today? Did our Lord know this woman was a
sinner? Was that to His mind a reason for rejecting her? (1 Tim. 1:15.)
2. A Critic Rebuked and a Penitent
Commended, vv. 40–46
How
did our Lord prove to this supercilious Pharisee that He could read
hearts? What did He say first to him? Why did He have something to say to
Simon? Has He anything to say to each of us? In this parable who is represented
by the creditor? By the two debtors? By representing both the Pharisee and the
woman as debtors, what does our Lord aim to teach him? By picturing Himself as
the creditor of both, whom does He assume to be? In what second point does our
Lord represent the Pharisee and the woman as being alike (v. 42)? How many men
and women are alike in these two respects? (Ro. 3:22, 23.) Had the Pharisee realized
it? Do moral, respectable sinners today realize that they are just like
drunkards and harlots and thieves and murderers in these two respects? Ought
they to be taught it? When men have “nothing to pay” what does our Lord do?
Before they enjoy that forgiveness what must they do? (Luke 18:13, 14.)
With
what question did He conclude His parable? What was the purpose of this
question? (To show the Pharisee that if this woman had been a greater sinner
than he, she was now a more loving saint.) According to this, what must there
be before there can be any deep, intense love for Christ? Why is it some of us
have no deeper and intenser love for Him? Will those forms of Christianity that
minimize sin and have little to say about pardon, produce a very ardent love
for Christ? How many of us have sinned enough to put us in the class of those
who have been much forgiven? Why is it then that we do not love more? Did Simon
see the purpose of Christ’s question? What was the second question our Lord put
to Simon? Did he really see the woman? What was all he saw in her? What did our
Lord see in her? What is all the Pharisee of today sees in a redeemed man or
woman? What does our Lord see in a redeemed man or woman? What contrast did He
draw? Who appears in the better light in that contrast, Simon or the woman? Who
appears in the better light in His eyes today, the redeemed outcast now filled
with intense love to his Redeemer or the cold moralist? With whom was our Lord
better pleased, Simon or the woman who had been a sinner? With whom is He best
pleased today? Does He mark the dishonor shown Him today as He did that shown
by this Pharisee? Does God? (Heb. 10:28, 29.)
3. Forgiveness, Love, Peace, vv. 47–50
What
was the conclusion our Lord drew from this woman’s act? Was she forgiven
because she loved much, or did she love much because she was forgiven? What
will be the proof that we are forgiven? What did He say to the woman? What does
“forgiven” mean? Does He say that to any today? To whom? (Acts 13:38, 39.) Had
she a right to say she knew she was forgiven? How did she know it? Has the
believer a right to say he knows he is forgiven? How does he know it? Did Jesus
say: “Thy sins shall be forgiven”? If the woman had questioned whether
she was forgiven, what would she have been doing? What did the hearers say?
What is the right answer to that question? What did our Lord tell the woman had
saved her? What ground had she for her faith? (Matt. 11:28.) How had her faith
saved her? How many will faith save? (Ro. 1:16.)
What were
Christ’s closing words to the woman? Why could she “go in peace”? How alone can
we “go in peace”? (Ro. 5:1.)
1. Our Lord
His humanity, 36; deity, 40, 41, 42, 48, 49; compassion for
sinners, 38; attractiveness to sinners, 37; knowledge of sinners, 39–47; power
to forgive sinners, 48; desire for and appreciation of the love of sinners,
44–46.
2. Sinners
Drawn to our Lord, awakened by Him, 37; received by Him, 39;
forgiven by Him, 48; when saved, devoted to Him, 44–46.
3. Forgiveness
Free to, needed by all sinners, great and small, 42; our Lord the
giver, 48, 49; faith the condition, 50; peace and love the result, 47.
4. Faith
Comes to our Lord, 37; begets love to Him, 44–46; enters into His
peace, 50.
5. Simon and the Woman
|
Moral, 41. |
Immoral, 37. |
|
Honored, 26. |
Despised, 37, 39. |
|
Unloving, 44–46. |
Loving, 44–46. |
|
Censorious, 39. |
Penitent, 38. |
|
A debtor with nothing to
pay, 42. |
A debtor with nothing to
pay, 42. |
|
Rebuked by our Lord,
44–46. |
Commended by our Lord,
44–46. |
(Compare
Matthew 12:22–50; Luke 11:14–36)
1. Considered Insane by Friends, vv. 20,
21
How
was the eagerness of the multitude to hear our Lord illustrated? Was it simply
to hear Him that the multitude came? (vv. 9, 10; Luke 6:17.) Was He willing to
have His rest and refreshment broken in upon in this way? (Mark 6:31–35.) Why?
In which did He find the most satisfying refreshment, food for His own body or
ministering to the needs of others? (John 4:31, 34–36.) If He had been like
many of us, what would He have done if the needy multitudes gathered about Him
when He needed food and rest? Why was it He sent the multitudes away in one
instance? (Mark 6:45, compare John 6:15.) When His friends heard how He was
taking time from rest and refreshment to minister to the needy multitudes, what
did they at once conclude? If a man nowadays spends his strength and takes the
time that other men would spend in eating and rest in ministering to the needs
of perishing souls, what do many people conclude about him?
What
did our Lord’s friends try to do? Were they moved by kindly or hostile motives?
Were they right? What lay at the root of their grievous mistake? Was any other man
of God beside our Lord ever reckoned insane? (2 Kings 9:11; Jer. 29:26; Acts
26:24.)
2. Considered in League with the Devil by
His Foes, vv. 22–30
What
was the interpretation put upon His actions and deeds by the scribes? Why did
they seek to explain His miracles in that way? What would have been a more
simple and natural explanation? (John 3:2.) Why did they not accept that
explanation? (John 3:19, 20; 11:47, 48; Mark 12:7.) For what purpose had these
scribes come down from Jerusalem? (vv. 2, 6; 7:1, 2; Luke 5:17, 21; Matt.
21:15, 16.)
What
was the immediate occasion of their accusing Him of being in league with
Beelzebub? (Matt. 12:22–24.) Was this the only instance in which this
accusation was brought against Him? (Matt. 9:34; John 7:20; 8:48, 52; 10:20.)
If such charges were brought against Him, what may His disciples expect? (Matt.
10:25.) Did these awful accusations grieve Him? (Ps. 69:20.) For whose sake did
He “endure such contradiction of sinners against Himself”? (Is. 53:3, 4.) Did
He meet these outrageous charges with anger and invective? What did He do? Had
the scribes made these charges directly to Himself? (Matt. 12:25; Luke 11:17.)
Of what was “knowing their thought” a proof? (1 Kings 8:39.)
What
was His argument to prove that it was not by Satan’s power that He cast out
Satan’s emissaries? Was that a conclusive argument? If it was not by Satan’s
power that He cast out demons, by what power must it have been? (Matt. 12:28;
Luke 11:20.) Who was He who could thus put forth “the finger of God” and bring
Satan’s power to naught? To what does He compare Satan in verse 27? To what
does He compare the man under Satan’s influence? (Luke 11:21, 22.) What must be
done before the poor victim of Satan can be delivered? Who is the “stronger
than he” (Satan) who comes upon him and overcomes him and taketh from him all
his armor and divideth his spoils? (Luke 11:22.) If a man then is under the
mighty power of Satan, to whom must he look for deliverance? Why is he sure of
it if he looks to Him? Who must this One who is mightier than Satan be?
What
turn does the thought take next? How many sins are pardonable? (1 Peter 2:24.)
What is the condition upon which they will be pardoned? (Acts 10:43; 13:39.)
What is the unpardonable sin? (Matt. 12:31, 32.) Why unpardonable? (Heb. 6:6.)
Will one who has committed the unpardonable sin wish to come to Christ? Will
every one who comes to Christ be received? (John 6:37.) If then one does come
to Christ what does it conclusively show? Will the Spirit move upon the heart of
one who has committed this sin? If then the Spirit is moving a man’s heart what
does it show? What change does the Revised Version make in the closing words of
verse 29? What is implied by that change? How does this doctrine of an
unpardonable sin (see especially Matt. 12:32) bear upon the doctrine that all
men will ultimately be forgiven and saved? Why did our Lord utter this warning?
Had they in so saying committed the unpardonable sin?
3. Misunderstood by His Nearest Kin, vv.
31–35
What
was the effect of the conflict between our Lord and the scribes upon His
relatives? What was their object in calling Him at this time? Instead of trying
to call Him away what ought they to have been doing? (Luke 10:39–42.) Was it an
occasion of any grief to Him that His own kin and His own mother misunderstood
Him? (Ps. 69:7, 8.) Which caused Him the more bitter grief, the terrific
denunciation of His avowed enemies or the strange misunderstanding of His own
kin? Which causes Him the more bitter grief today, the gross misrepresentations
of His open enemies or the failure of His professed friends to understand Him?
How did He rebuke the interference of these officious relatives? What were the
characteristics of this rebuke? Who did He say were His nearest kin and most loved
ones? (John 14:21–23.) Does obedience to God make us children of God and so
nearest kin to Christ, or does it prove that we already are children of God and
nearest kin to Christ? How do we become children of God? (John 1:12, 13.) What
is the test by which we shall know we are (v. 35)? (1 John 2:29.) Is the love
that our Lord here proclaims a general love or a love for each individual who
does God’s will? If we wish Him to have this deeper and peculiar affection for
us as individuals what must we do? If we would do God’s will what must we first
become? (Ro. 7:18, 19; 8:3, 4; 1 John 3:9; Gal. 3:26.) How much does He love us
if we “do the will of God”? Are there any other blessings pronounced in the
Bible upon those who do the will of God? (Matt. 7:21; John 7:17; 1 John 2:17;
3:22.) What is the will of God? (John 6:29; 1 John 3:23.)
1. Our Lord
Divine, 23 (Luke 11:17; 1 Kings 8:29), 27 (cf. Matt. 12:28; Luke
11:20); drew the multitudes to Himself, 20, 32; forgot His own needs in His
consideration for the needs of the neglected masses, 20; was counted “beside
Himself” by His friends, 21; and in league with the devil by His enemies, 22;
would not be severed from the path in which God led Him by the impulses of
natural affection, or the misunderstanding and opposition of blind friends, or
the slanders and plots of unprincipled enemies, 21, 22, 31–33; composed in the
face of unjust and outrageous accusation, 23; put His enemies to confusion,
23–29; stronger than Satan, binds him, alone can deliver his victims, 27;
forgives all sins but one, 28; finds His nearest kin in those who obey His
Father’s will, has a peculiar and personal love for each obedient child of God,
34, 35.
2. The Scribes
Dogged the footsteps of our Lord, accused Him of being in league
with the devil, attributed the work of the Spirit of God to Satan, 22;
committed, or were in imminent peril of committing, the unpardonable sin, 29,
30; were answered and silenced by our Lord, 23–26.
3. The Friends of Our Lord
Misunderstood Him, misrepresented Him, hindered His work, tried to
put a stop to His work, 21; interrupted His work, were without calling when
they should have been within listening to Him, 31; grieved Him by their lack of
appreciation of Himself and His purposes perhaps more than His avowed enemies
by their slanders, 21–33; tenderly but severely rebuked by Him, 31–35.
4. Satan
Mighty, masters men and takes possession of them as “his goods,”
overmastered by Christ, bound by Christ, despoiled of “his goods” by Christ,
27.
5. The Unpardonable Sin
There is an unpardonable sin, 29; there is but one unpardonable
sin, 28; it is blasphemy against the Holy Ghost, its character is such and it
discloses such settled antagonism to the truth and to good that it is certain
that the one who commits it will never repent, it is unpardonable because
eternal and never repented of, 29, R. V.
(Compare
Mark 4:1–20; Luke 8:4–15)
In
what sort of a church was this parable uttered? Is there much justification in
the Bible for open-air meetings? If we consider all open-air preachers cranks,
whom do we condemn? What celebrated sermons were preached in the open air? Why
did our Lord go to the seaside to teach? What thoughts should guide us in
selecting a place to teach or preach? When did He speak? (Luke 8:4.) Was He in
the habit of speaking only when a great multitude assembled? (John 3, 4.) Any
other instances where multitudes came to hear Him? (Matt. 5:1; 15:32; Luke
8:45.) Why did the great multitudes come? What did our Lord always see in a
great multitude? (Matt. 9:36–38; Mark 2:2; 4:34.) From which sermon did the
greater good come, that to great multitudes or that to one woman? (John 4:39.)
What
method of teaching did our Lord employ on this occasion? Had He ever employed
it before (v. 10)? What was His purpose in using it now? (vv. 10–13; Mark 4:11,
12.) Whose fault was it that some of the people had these things spoken unto
them in parables and not clearly? If we want the truth clearly and not in
parables, what must we do? (John 7:17.) What does God send to those who do not
love and will not heed the truth? (2 Thess. 2:10–12.) From what sort of a
pulpit did our Lord speak this parable? (Mark 4:1.)
What picture
does the parable present to us? Of what is the seed the symbol? (Luke 8:11.)
Why is the Word of God likened unto a seed? (Col. 1:5, 6.) Is there any comfort
in the thought that the Word is a seed? Who is the sower? Who can be sowers?
What promise is there in the Bible to all who earnestly sow it? (Ps. 126:6.)
Where will the fullness of the harvest be seen? What did the sower do before he
went out to sow? Why is it that so many would-be sowers get so scant a crop?
How many kinds of soil are mentioned in the parable? What do these different
soils represent?
Who
are represented by the wayside hearers (v. 19)? (Luke 8:12.) What becomes of
the seed sown in such hearts? Who is the chief agent in taking away the seed
sown in these hearts? What is his purpose? (Luke 8:12.) What is the one thing,
above all others, from which Satan wishes to keep men? What power is there in
the truth if planted, believed and rooted in the heart? (Luke 8:12.) How do
people get to be wayside hearers? Can a wayside hearer become a good soil
hearer? Why did our Lord say that “the devil cometh and taketh away the Word”?
Why did He not say the seed lay there and rotted, or the impression faded away?
Is it an important part of Satan’s work to take away the seed sown in human
hearts? How soon does Satan come? (Mark 4:15.)
What
became of the seed in the second case? Who are represented by the rocky ground
hearers (v. 20)? (Luke 8:12.) Is there any response to the truth in this case?
Upon what does it take hold? What is it that is rocky and impenetrable? Do
these hearers give any promise? (Mark 4:16.) Is it always a good sign when any
one responds very readily to the Word and receives it at once with
gladness? How does a man who sees the real bearing of the truth and its solemn
demands oftentimes receive it at first? Which is better, a swift work or a deep
work? What became of the seed in this case? What is symbolized by that (v. 21)?
What was the cause of their falling away? If the seed were well rooted what
would be the effect of the sun? If the Word is well rooted in a man’s heart
what will be the result of “temptation, tribulation and persecution because of
the Word”? Have we any N. T. illustrations of rocky ground hearers? (Gal. 4:15;
5:7; 6:12.)
What
became of the seed in the third case? Whom does this represent? Has there been
any real attention to the Word here? Has it taken any hold on the will? Are
they capable of bearing fruit? What is the trouble in their case? What is
represented by the thorns? (Mark 4:18, 19; Luke 8:14.) What had been done with
the thorns? What ought to have been done? What is the practical lesson? Have we
any instance in the N. T. of one in whom the Word was in danger of being choked
by “the cares of this world”? (Luke 10:41, 42; 14:18, 20.) When may we know that
the cares of this world are choking the Word? How can we keep from being
anxious about anything? (Phil. 4:6, R. V.) What very solemn warning has our
Lord given us in regard to the cares of this world? (Luke 21:34, 35.) What was
the second thing that choked the Word? Are those who have riches the only ones
in peril from them? (1 Tim. 6:9, R. V.) What is the third thing that choked the
Word? What becomes of the seed? (Mark 4:7.) What will become of the unfruitful?
(John 15:6; Matt. 3:10.) Is this a danger in our churches today? Have we any N.
T. illustrations? (2 Tim. 4:10; Rev. 3:14, 17, 18.)
What
became of the seed in the fourth case? Who are represented here? (5:23; Mark
4:20; Luke 8:15.) In how many instances did the seed come to nothing? In how
many did it bear fruit? Did it pay then to sow it? Have we any of the fourth
class today? If we are tempted to be discouraged because of the first, second
and third, with what thought can we encourage our hearts? What promise have we
to comfort us? (Is. 55:11.) Are we to conclude that three-fourths of the seed
came to nothing? At what stage in the growth of seed did the failure occur?
What was the proof of the good soil? What is the test of genuine acceptance of
the Word? (Jas. 2:18; John 15:5.) Have we any N. T. illustrations of the seed
sown on good soil? (Acts 17:11, 12; Col. 1:6; 1 Thess. 1:2, 3.) Is the good
soil all equally productive (v. 8)?
What
is the practical lesson of the parable (vv. 9, 24, 25)? (Luke 8:18.) Did the
disciples understand the parable? What did they do? (Luke 8:9.) When we don’t
understand any of Christ’s teaching, what is the wisest thing for us to do?
What prayer of the Bible ought every student of the Bible to have ever upon his
lips? (Ps. 119:18.) Why didn’t the others ask to have the parable explained? If
they had, would our Lord have granted the request? (James 1:5.) What privilege
did He say His true disciples had? Is that much of a privilege? How did they
get this privilege, as something earned or a gift? Why had it been given to them
and not to the rest (v. 12)?
1. The Word
(1). Its power: to grow,
5–8; to bear fruit, 23; to save men (Luke 8:12).
(2). Its importance: in
heedless hearts, 4, 19; in shallow hearts, 5, 20; in preoccupied hearts, 7, 22.
2. Hearers of the Word
(1). Foolish: hear but
do not heed, 4, 19; heed but do not hold, 5, 20; hold but do not hoe out
thorns, or hold with only half the heart, 7, 22.
(2). Wise: hear,
understand, heed, accept, hold fast, pray for light, 9.
3. The Devil
His existence and reality, appreciation of the power of the Word,
hatred of the Word, alertness, activity, malignity, power, 4, 19.
1. Two Sowers, vv. 24, 25
To
whom was this parable spoken (v. 36)? To whom was it explained? What parable
preceded this? How much time intervened between the two? Is there any
connection between the two?
To
whom is the kingdom of heaven likened? Does this form of expression mean that
the kingdom is like the man himself or that its progress is like that in this
history of which the man is the central figure? What is meant by “the kingdom
of heaven”? Whom does the sower in this parable symbolize (v. 37)? What is
implied in the title “Son of Man”? What is symbolized by the good seed (v. 38)?
In the preceding parable what did the good seed symbolize (v. 19)? What is the
relation between the two?
What
is the field (v. 38)? Whose field is the world? Who is the god of this world?
(2 Cor. 4:4.) Is he rightful ruler in this world? What does our Lord assume to
be by claiming the world to be His field? In whose field did the Son of man
sow? How many of us have a field? What is our field? What is it our duty to do
in regard to it? If one has a very small field is it important to sow good seed
in it? Which is best, a small field well cultivated or a large field poorly
cultivated?
What
harm came to the field? Who is the enemy (v. 39)? Does this mean a personal
devil? (2 Cor. 2:11; 11:14; 2 Thess. 2:9, 10; Matt. 4:1–11.) Why do men deny
the existence of a personal devil? What proof of his existence have we?
Whom
do the tares represent (v. 38)? How do wicked men come to be in the world? How
does the devil sow them? (Gen. 3:4, 5.) What is taught by that? Where did the
devil sow them? Do the tares ever get into the church? What are tares
literally? Is such an atrocious act ever committed in fact? What illustration
have we in history of the devil sowing tares? (Gen. 3; John 13:2; Acts 5:3; 20:29,
etc.) Does the devil have any helpers in sowing tares? What may we be sure will
be sown on top of the wheat we sow in the home, in the Sunday school, etc.?
When is the enemy said to have sown the tares? What did the Saviour mean to
teach by that? Can we always be on our guard? What guarantee then have we that
we shall always be kept? (Ps. 121:3.)
What
did the enemy do when he had sown the seed? Why? Does he try to conceal himself
today when he has done his work? Was there any similarity between the work of
Satan and that of the Son of man?
2. Two Crops Growing Together, vv. 26–29
When
were the tares discovered? When and how can tares be distinguished from wheat?
When and how can bad men be distinguished from good? (Matt. 7:20.) Were they
tares before they were discovered to be such? How many kinds of seed were
there? How many kinds of men are there? (1 John 3:10.) What was the first
feeling of the farmer’s servants when they discovered the tares? What does this
surprise represent? What is our Lord’s answer to the question of the origin of
evil in the world? What is the origin of the obstacles to Christ’s work today?
(1 Thess. 2:18.) How far can Satan hinder? (Job 1:12; 2:6.) What was the second
feeling of the servants in regard to tares? What does that represent? Did this
spirit ever manifest itself in the disciples? (Luke 9:54.) Have the professed
disciples of Jesus ever exhibited this spirit since? Does the householder
permit the tares to be rooted up? Does this prohibit the excommunication of church
members? (18:15–17; Ro. 16:17; 1 Cor. 5:3–5, 11; 2 Thess. 3:6, 14. What is
forbidden? Has the command any bearing on church discipline? What reason does
the householder give for not rooting out the tares at once? How might the wheat
be rooted out? What question that men are constantly asking do His words
answer? Why does God delay the execution of judgment on the wicked? (2 Peter
3:9.) What element of Christ’s character is here set forth?
3. Two Harvests, v. 30
Were
the tares and wheat to grow together forever? When is the harvest (v. 39)? What
two kinds of harvest are spoken of in the Bible as taking place at the end of
the world? (Rev. 14:14–20.) What is to take place at the harvest? Who are the
reapers (v. 39)? What will they do with the tares? What is signified by binding
them in bundles? What is meant by the burning (v. 42)? Where else is the doom
of the wicked spoken of as fire? (2 Sam. 23:6, 7; Matt. 7:19; John 15:6; Is.
66:24; 5:24; 9:18, 19; 10:16, 17; 33:11, 12; Heb. 6:8; 10:26, 27; Matt. 25:41;
Rev. 20:15; 21:8.) What shall be cast into the fire (v. 41)? What shall the
wicked do in the furnace of fire (v. 42)? What does “gnashing of teeth”
signify? (Acts 7:45.) Where is the barn where the wheat is gathered (v. 43)?
What shall they do there? Who will shine most? (Dan. 12:3.) How much of the
wheat will be gathered into the garners? How many of the tares will be cast
into the fire (v. 41)? Does this parable teach that the evil gradually
disappears from the world or that evil and good grow side by side until a
final, awful catastrophe in which the good shall be separated from the evil?
Does the harvest precede or follow Christ’s coming? (Matt. 24:30, 31.) Upon
what does our place in the harvest depend? What does the lesson teach about the
devil’s character? About God’s?
1. Jesus
His humanity, 37, 41; deity, goodness, 24; the ideal man, 37; the
world’s rightful Lord, 24; the world’s final judge, His long-suffering,
severity, 30; His final triumph over Satan and sin, 41–43.
2. The Devil
The certainty of his existence, the malignity of his heart, the
activity of his movements, the cunning of his operations, the subtlety of his
methods, 29, 35; the usurpation of his dominion, 24–26.
3. The Angels
Christ’s servants, 41; ministers of Christ’s mercy, 30;
executioners of His wrath, 42.
4. Man
Two classes: sons of the kingdom, sons of the devil, 38; not
always distinguishable or separable now, 29; will be distinguished and
separated when they are ripe—the one for heaven, the other for hell, 30; two
destinies: God’s garner, the furnace of fire, 30; two experiences: burning in
hell, shining in the Kingdom of their Father, 42, 43.
5. The Bliss of the Righteous
Its character: real, final, certain, glorious, 30, 43; its nature:
holy fellowship, communion with Christ, effulgent glory, 30, 43; time: the end
of the age, 40.
6. The Doom of the Wicked
Its character: real, certain, final, terrible, 30, 31, 42; its
nature: physical torment, moral degradation, unholy companionship, unavailing
cries, 30, 42; time: the end of the age, 40.
1. The Seed Growing of Itself, Mark
4:26–29
What
is the relation of this parable to the parables in Matt. 13:1–30? What is
represented by the seed in this parable? (Luke 8:11; 1 Peter 1:23.) Where is it
to be sown? Why does it spring up and grow? Who is it sows it? What comforting
thought is there for the sower in v. 27? What is the teaching of v. 28 as to
the manner of the growth of the kingdom? Is there any teaching here as to the
growth of the spiritual life of the believer? Who is it puts in the sickle?
When does He put it in?
2. Outward Growth, Matt. 13:31, 32
What
is the relation of the parable of the mustard seed to the two parables that
precede it? In what respects principally is the kingdom of heaven like the
mustard seed? (Acts 1:15, compare 21:20; Ps. 72:16, 17; Dan. 2:34, 35.) In what
single seed was the kingdom of heaven first planted in the earth? (John 12:24;
Gal. 3:15.) What was the character of this seed in the eyes of the world? (Is.
53:2, 3.) Is this parable intended to teach “the outward growth of the kingdom
in the world,” “the internal growth of the church as a system of truth and
ethics” or “the growth of the spiritual life of the individual”? Are there
other respects in which the kingdom of heaven is like the mustard seed? Who is
it sows the seed? Where does he sow it? What is his field (vv. 37, 38)? What is
meant by the birds of heaven coming and lodging on the branches thereof? (vv.
4, 19; Ezek. 17:22, 23, 24; 31:6, 12; Dan. 4:12–14.) In what respects are
almost all movements which are from God like the mustard seed?
3. Inward Decay, Matt. 13:33
To
what is the kingdom of heaven likened in the second parable of this lesson? Of
what is leaven the type in every other passage in which it is found in the
Bible? (1 Cor. 5:6, 7; Gal. 5:8, 9; Matt. 16:6, etc.) Was it usually allowed in
the sacrifices? Why not? Was there any sacrifice in which it was allowed? (Lev.
23:17.) In this sacrifice in which it was allowed what did it symbolize? Why is
it so frequently used as a symbol of corruption? Does it necessarily follow
because a thing is often used in the Bible as a symbol of something evil that
it cannot be used elsewhere as a symbol of something good? (Compare 1 Peter 5:8
with Rev. 5:5; Hos. 7:11 with Matt. 10:16; Rev. 12:9 with Num. 21:8 and John
3:14.) Are these instances really parallel to the usage of leaven in the Bible?
Have we any inspired reference to this parable of our Lord by which we can
decide whether leaven is here used as a symbol of good or of evil? (1 Cor.
5:6–8.) How then can “the kingdom of heaven” be said to be “like unto leaven”?
(Compare vv. 24, 25.)
Of
what is woman a type in the Bible? (Zech. 5:7–11; Rev. 17:3–6; 1 Tim. 2:14,
etc.) What is represented by the three measures of meal? If we take the leaven
to represent the Gospel in its pervasive influence, what must the measures of
meal represent? Of which does the meal seem the more natural symbol, the world
or the children’s bread? Why are three measures mentioned? (Gen. 18:6;
Judges 6:19; 1 Sam. 1:24.) What three forms of leaven are mentioned in the
teaching of Christ? (Matt. 16:6, 12; Mark 8:15.) What did the woman do with the
leaven? Why (v. 25)? What did the leaven do in the meal? What does that teach?
If we take the leaven as the Gospel itself what would it teach? Is it the
doctrine of the Bible elsewhere that the whole world is gradually to be
converted by the silent, pervasive influence of the Gospel? (vv. 30, 49; 1 Tim.
4:1; 2 Tim. 3:1–5, 13; Matt. 24:24–31; 2 Thess. 2:3–8; 1:7, 8; Rev. 1:7; Luke
18:8, etc.)
What
is the relation between the parable of the mustard seed and the parable of the
leaven? Where did our Lord get His illustrations for these two parables? Is
there any lesson in that for Christian workers today? What is the practical
lesson from this parable for us? Where shall we find a safeguard against this
corrupting of the children’s bread by the leaven of false doctrine? (Acts
20:29, 30, 32; 2 Tim. 3:13, 14.)
1. Our Lord
His insignificance in the eyes of men, 32; His knowledge of the
whole future outward and inward history of the kingdom of heaven, 31–33; the
founder of the kingdom, the world His field, 31; His use of common things to
illustrate great truths, 31–33; forewarns and forearms His attentive disciples
against the insidious perils of the last days, 33.
2. The Kingdom of Heaven
Its insignificant beginnings, 31; its wondrous growth, protecting
shadow over individuals and nations, 32; its inward corruption by an apostate
church, the manner in which it is corrupted—the woman secretes the leaven of
error in the children’s bread (the truth), the insidiousness of the process,
the all-pervasiveness of the corrupting influence, it was all foreknown and
provided for by the founder of the kingdom, 33.
“Take heed and beware of the leaven!”
1. Finding Without Seeking, v. 44
To
what is the kingdom likened in v. 44? What point in regard to the kingdom did
our Lord wish to bring out by this comparison? Was hidden treasure often found
in the country in which He spoke these words? How did the man come to find the
treasure? What truth does that teach? What does the field represent in the
parable of the tares (v. 38)? Doesn’t the fact that the field means the world
in one parable necessitate our interpreting it as the world in another parable?
(Compare v. 44 with v. 52, where the “treasure” manifestly does not mean the
same if we accept the interpretation of v. 44 that makes the field the world;
and Matt. 25:14 with Luke 15:13, in both of which “far country” is mentioned in
opposite senses.)
Is
what a man gives up when he “gains Christ” much in comparison with what he
gets? What must a man be willing to give up? (Luke 14:33.) Suppose this man had
refused to sell his all, what would he have lost? Suppose we refuse to part
with our all, what will we lose? Will that pay? (Mark 8:36.) Is it likely that
this man after he got this treasure talked very much of the “sacrifices” he had
to make in order to acquire it? Will any one who has really found and
appreciates the treasure there is in Christ talk very much of the sacrifices he
made to gain it?
How
do you reconcile this parable with such passages as Eph. 2:8; Ro. 6:23? Are
there any other passages in the Bible in which the word “buy” is used to
express our acquiring the treasures of grace? (Is. 55:1; Rev. 3:18; Prov.
23:23; Matt. 25:9, 10.) Who sought a treasure in this world and to gain it gave
up all He had? (2 Cor. 8:9; Heb. 12:2.)
Note…There are two
interpretations of this parable, the comparative force of which may best be
seen by the following arrangement:
|
Parable |
First interpretation |
Second interpretation |
|
1. Treasure. |
Israel, Ex. 19:5. (Some say
the church.) |
The
treasures in Christ, i. e., heavenly treasure, Matt. 6:19, 21; treasures of
wisdom and knowledge, Col. 3:3; Prov. 2:4; 16:16; 2 Cor. 4:6, 7; eternal
life, 1 John 5:11, 12. |
|
2. The field. |
The world, v. 38. |
Christ,
Col. 2:3. |
|
3. Hid. |
Original insignificance of
Israel (in Abraham’s loins visible to God but not to the world). |
Hid
in Christ, Col. 2:3. See also 2 Cor. 4:3, 4, 6. |
|
4. A man. |
Jesus, v. 37. It was God who
found Israel. |
Any
one who stumbles upon the treasures in Christ, for instance Nathanael, John
1:46, 49; the woman, John 4:7. |
|
5. Hath found. |
God’s discovery of Israel in
Abraham (should be Jacob, if the interpretation is to be accurate). Was God’s
discovery of Israel accidental and surprising as in parable (Ro. 10:20)? |
The
discovery of the treasures hid in Christ, John 4:28–30. |
|
6. He hideth. |
Jesus scatters Israel among
the nations, and so hides. |
The
precaution exercised by the one who has just found the treasure not to lose
it, 2 John 8; Rev. 3:11; 2:25. |
|
7. The joy thereof. |
Joy over Israel. |
Joy
in the heavenly treasure found in Christ, Acts 8:8; 16:34; John 1:41; Phil.
3:8. |
|
8. Goeth and selleth all that
he hath. |
Christ’s sacrifice of all, 2
Cor. 8:9; Phil. 2:6, etc. |
Sacrifice
of all to gain Christ, Phil. 3:8, R. V.; Matt. 19:21, 27, 29; Luke 14:33;
Heb. 10:34. |
|
9. Buyeth the field. |
Redeems the world to gain
Israel. |
A
common Biblical expression for acquiring the treasures of grace and in this
parable with especial reference to the cost, “all that he hath,” Luke 14:28,
33; Matt. 19:21, 27, 29; Phil. 3:5, 8. |
The
first interpretation is based upon the use of the word “treasure” as applied to
Israel in Ex. 19:5 and parallel passages, but the Hebrew word segullah used there is not the equivalent of the Greek word thesauros used in our parable but of the word peripoiesis, by which it is translated in 1 Peter 2:9—a quotation from the O.
T. passages regarding Israel. It does not mean “treasure” but “possession” (see
R. V.). The Greek word thesauros is used 18 times in the
N. T., 12 times of the treasures that come through Christ, 4 times of the
treasures of the heart, the remaining 2 times in the ordinary sense of material
treasures. It is never used of Israel.
2. Seeking and Finding, vv. 45, 46
To
what is the judgment of heaven likened in vv. 45, 46? What is represented by
the pearls sought? (Job 28:12, 13, 15, 18; c. 7:6.) What by the one pearl
found? (John 14:6.) What kind of a pearl is it? How did the man come to find
it? How does this case differ from that of the preceding parable? Did the man
in v. 44 buy the field for itself or for what was in it? For what did the man
buy the pearl? Do men ever seek to gain Christ for what they get in Him? (Matt.
19:27; Phil. 3:8.) Do men ever value Christ for what He is Himself? What did
this man seeking goodly pearls need to be on his guard against? Any lesson in
that? Did the man do wisely when he sold all his other pearls to gain this one
pearl? Do we do wisely when we part with all other pearls to gain the “one
pearl of great price"? Was it any hardship for the man to give up the
inferior pearls? Will it be hard for us when we appreciate what a priceless
pearl Christ is? What if he had clung to the pearls he had? When the man was
seeking did he expect to find one pearl or many? Why did he rest content with
one? Why are Christians content with one pearl? What are the points of difference
between this parable and the preceding one?
3. Gathering of Every Kind, vv. 47–50
To
what is the kingdom compared in v. 47? In what respect is it like the net cast
into the sea? What is the sea into which it is cast? What is done when the net
is full? When will the net be full? Who are represented by the bad fish? (v.
38.) Who by the good fish? What is done with the bad fish? With the good fish?
What thought is represented by their being gathered into vessels? When does the
separation take place (v. 49)? Who will do the separating? What is represented
by the furnace of fire? (See questions on Lesson 39.) What thought is set forth
in their weeping? In their gnashing of teeth?
4. Giving Forth the Treasure Found, vv.
51, 52
What
question did our Lord put as He brought to a close the seven parables? Why was
He anxious they should understand (v. 19)? Is He equally anxious that we should
understand His teaching? How can we? (1 John 5:20; Jas. 1:5; 1 Cor. 2:14.) What
did the disciples answer? Was that true? Were they quick to understand? (Matt.
16:11; Mark 7:18; 9:31, 32; 8:15.) Do we always understand when we think we do?
How does our Lord say that one who is truly “instructed unto the kingdom” will
show it? If we are not imparting this treasure to others is it probable that we
have it ourselves?
1. Our Lord
(1). What He is:
The One in whom are treasures of priceless value, 44; the one
pearl of great price, 46.
(2). How He is found:
The treasure in Him is hidden from the eye, is stumbled upon by
those who know not of it and seek not for it, 44; He is found as the one pearl
by those diligently seeking goodly pearls, 45, 46.
(3). How He is gained:
To gain Christ all else must be surrendered; the treasure there is
in Him and the priceless pearl He Himself is are incomparable, more precious
than all earthly good, 44–46.
2. The Kingdom of Heaven
A net that gathers all kinds, 47; will be filled with good and
bad, 48; there will be a separation at the end of the age, 49.
(Compare
Matthew 8:18–27; Luke 8:22–25)
1. Ecce Homo! vv. 35–39
What
sort of day in the life of our Lord had it been? What did He say to His
disciples at its close? Why did He wish to go to the other side? (5:1–20.) Why
did He not go before evening? When even came after so busy a day what would He
have done if He had followed the promptings of nature (v. 38)? Why did He not
do that? Did He spend much time on that other side? (5:17, 18.) Did He make
many converts over there? Did He not make a mistake in going? Did He feel
repaid for His trouble? (5:15, 20.)
How
many did He leave behind Him? How many did He minister to on the other side?
Does God ever call His servants to leave a multitude in order to minister to
just one soul? (Acts 8:6, 26–29.) What is meant by the expression “even as He
was” in v. 36? Were the people willing to give our Lord up?
What
occurred when they got out into the lake? From whom did that storm come? (Job
1:12, 19; Ps. 107:24, 25; John 1:4.) How severe was it? Was there any real
danger that the boat would go down? Why not? How far can the devil go in his
attempts to destroy or injure God’s servants? (Job 1:10–12; 2:4–6.) Until when
is a servant of God perfectly safe from all Satan’s attempts to put him out of
the way? (John 7:30.) Need we then have any fear in the face of the most
imminent peril?
What
was our Lord doing all this time? Why did He go to sleep? (John 1:14; Phil.
2:6–8; Heb. 2:17; 4:15; John 4:6.) Was His human nature real or only apparent?
When did He take His rest? How had He become so weary? Do many Christian
workers weary themselves as our Lord did with incessant toil for God or
perishing men? How could He sleep at such time and in such place? (Ps. 3:5, 6;
Ps. 127:2.) Ought not He to have remained awake and kept on the watch for the
perils that might arise on the voyage? (1 Peter 5:7.) What did the disciples do
in their apparent danger? What ought we to do when in trouble? (Ps. 50:15.) Was
there any wrong in the way in which they addressed our Lord? Was He indifferent
to their safety? (John 18:8, 9; 10:11.) Does He care if we perish? (John 3:16;
Matt. 23:37.) Does it ever seem as if the Lord had forgotten His servants or
was indifferent to their welfare? (Ps. 10:1; 22:1, 2; 77:7–10.) Does He forget?
(Is. 49:14, 15.)
2. Ecce Deus! vv. 39–41
What
did our Lord now do? Was He excited? Was He ever excited? (John 20:6, 7.) What
is the literal meaning of the words translated “Peace, be still”? Did He use
many words? Why was it necessary to speak to the sea as well as to the wind?
Why did He rebuke the wind? What else is He recorded as rebuking? (Mark 9:25;
Luke 4:39.) Did He ask God to make the wind stop blowing and the waves to cease
raging? Why not? What was the effect of His bare word? Who does this show Him
to be? (Ps. 107:29; 89:9.) If Satan raised this storm what relation between
Satan and the word of Jesus does this verse show to exist? Do we see the power
of Satan anywhere else subject to the bare word of Jesus? (5:8, 10.) What was
all that Satan had succeeded in doing by raising the storm? Did our Lord
perform this miracle to secure His own safety? Did He ever perform a miracle to
protect or provide for himself? If we wish “a great calm” after the tempests
that sweep over our souls how can we find it? Where else did our Lord
administer a rebuke besides to the wind?
What
was it in the disciples that He rebuked? What change does the Revised Version
make in His words? Was it not natural that they should be afraid? Was it
justifiable? Were they in any real peril? What made it certain that they would
reach the other side in safety (v. 35)? When our Lord calls us to go to any
place and we start at His command is there any uncertainty about our getting
there? Has a believer ever any right to be fearful? (Ps. 46:1–3; 27:1–3; Is.
41:10; 43:1, 2.) What is the great cure for fear? (John 14:1; Is. 12:2; 26:3;
Ps. 56:3.) What then did the fearfulness of the disciples reveal? If they had
really believed in our Lord and appreciated Him would they have been afraid? If
we really believe in and appreciate Him will we ever be afraid? Was it time the
disciples had faith? By what word did our Lord bring that out? (R. V.) Is there
ever occasion for Him to put that question to us? Was it often necessary for
Him to rebuke the unbelief of His disciples? (Matt. 14:31; 6:30; 16:8.)
What
was the effect of all this upon the disciples? What kind of fear was this? What
question did they put to one another? (R. V.) What is the true answer to that
question? (Ps. 89:9.)
1. Our Lord
(1). His nature:
His true humanity, 38; true divinity, 39, 41.
(2). His word:
Its power, directness and brevity, 39, 40.
(3). His character:
Unwearying zeal in well-doing, 35; unruffled calmness in great
crises, unapproachable dignity, 39.
(4). What He suffered:
Exposure to tempest, 37; misunderstanding, extreme weariness,
reproach, 38; disappointment at the unbelief of His disciples, 40.
(5). What He did:
Forgot His own weariness in others’ need, 35; attracted multitudes
to Himself, left the admiring multitudes to minister to one wretched demoniac,
36; seemed at times to forget His disciples, 38; never did forget them, gave
deliverance at the last moment, turned the wild storm into a great calm, 39;
rebuked the fearfulness and unbelief of His disciples, 40.
2. The Disciples
(1). What they enjoyed:
Perfect security in the face of apparent danger, 37, 40.
(2). The foolish things
they did:
Misunderstood, reproached their Master, 38; indulged in unbelief,
gave way to fear, 40.
(3). The wise things
they did:
Called on our Lord in their peril, 38; recognized His divinity,
41.
3. Three Rebukes
The disciples rebuked our Lord for His imagined neglect of their
safety, 38; our Lord rebuked the disciples for their real unbelief, 40; our
Lord rebuked the wind, 39.
(Compare
Matthew 8:28–34; Luke 8:26–39)
1. In Satan’s Power, vv. 1–13
Where
is the scene of this lesson laid? Was it a very godly neighborhood? Is there
anything fitting that this extreme instance of the degradation and misery
caused by Satan’s power should be found in such a locality? What time of day was
it when they reached Gergesa? (4:35–37.) By whom was our Lord met as they left
their boat? What was his condition? (Matt. 8:28; Luke 8:27.) In this fearful
picture of the demonized man, what do you see illustrated? Of what future state
of existence does it give us a slight hint? What had men ineffectually
attempted to do? In what brief clause is the result of these attempts summed
up? Could anyone tame him? If “no man could tame him,” and our Lord
tamed him, who then was our Lord? By what means had men endeavored to tame him?
By what means did our Lord tame him? Which is most effectual—the force and
chains of men or the love and word of our Lord? Does it prove because a man
today cannot be subdued by man’s force that he cannot be subdued by our Lord’s love?
When
the demonized man saw our Lord, what did he do? What had he usually done when
he saw men approach him? (Matt. 8:28.) Was it the man’s overmastering sense of
need, or the demons within, that brought him to the feet of our Lord? What
evidence is there in v. 7 that there was a superhuman intelligence within the
man? What is indicated by his words as to the moral character of this
indwelling being? Do we ever nowadays see a person drawn (as this man was) now
toward the divine and again toward the devilish by mighty contending forces
within? How do you account for that? What words does Matthew add to the demon’s
prayer “Torment me not”? (Matt. 8:29.) What is indicated by that addition? Why
did the demons offer this prayer to our Lord?
What
did our Lord ask the man? Was it the man’s or the demon’s name that He asked?
(Luke 8:30.) When did He ask him his name? For whom did the man answer? What is
the explanation of that? How did the demons further show their cowering,
cringing and malicious nature? How does Luke put their prayer? (Luke 8:31, R.
V.) What is the “abyss” into which they feared they should be sent? (Rev. 20:2,
3, R. V.)
Where
did the demons ask that they might go? What is indicated by this as to the
character of their subjection to the will and word of our Lord? Is there
anything encouraging in that? Did He permit them to go into the swine? Was that
right on His part? (Lev. 11:7, 8.) Did He send the demons into the swine or
simply give them leave to go? Ought He not to have exercised His supernatural
powers to protect the illegal property of these men? What became of the swine?
What made them do that? Which had most willingly submitted to the indwelling of
demons, the hogs or the man? Do men nowadays ever voluntarily surrender
themselves to the power of the devil in a way a hog would not? Were there
really demons in this man, or did he only imagine so?
2. At the Feet of Our Lord, vv. 14–18
What
did the keepers of the swine do? Why? In which were those who heard most
interested—the good which had come to the man, or the harm which had come to
the swine? What did those who heard do? Why? What wonderful sight greeted their
eyes? What had wrought this marvelous change? Would the bare word of a mere man
have wrought such a change? Does our Lord work any such changes in men today?
What sort of a spirit do we receive from Him? (2 Tim. 1:7.) Where did this
formerly naked demoniac get his clothes?
What
would one naturally suppose would be the effect of such a sight upon the
beholders? What was the actual effect? Why were they afraid? What singular
prayer did they offer to our Lord? Do men ever offer that prayer nowadays? Why
did they make this request? (Luke 8:37; Deut. 5:25; Job 21:13–15.) Who had
given utterance to a similar prayer earlier in the chapter? (v. 7.) Which of
the apostles had once offered a similar prayer to Jesus? (Luke 5:8.) How did
Peter’s prayer differ from that of these Gergesenes? (Luke 5:9–11.) Did our
Lord do as these Gergesenes wished? What lesson is there in that? What very
different prayer did the restored demoniac offer? Why did he wish to be with
our Lord? (Phil. 1:23.)
3. Witnessing for Our Lord, vv. 19, 20
Did
He grant the saved man’s request? Why not? Why is it that Christ oftentimes
does not permit His longing disciples “to depart and be with Him”? (Phil. 1:23,
24.) What did he tell this man to do? Where was he to testify first of all? Is
there any lesson in that for us? What was he to tell his friends? What should
be the substance of our testimony? Why did our Lord in this case bid the man to
testify, while in previous instances He had bidden others to say nothing to any
man? Ordinarily does He wish us to testify of our blessings received? (Ro.
10:10; Ps. 66:16.) As what does He wish newly saved men to go out, teachers or
witnesses? How did the man show the genuineness of his gratitude? What would we
think of this man if after our Lord had done so great things for him, and
bidden him go tell it, he had kept it to himself? Is it probable that his
testimony was always favorably received? Would he stop testifying on that
account? Would it be very pleasant to tell how degraded he had been? Why ought
he still to do it? Would he tell it in a boasting way, as if he were proud of
it? Who was it, he would say had wrought the change? Would he take any credit
to himself? Where did he tell it? Did our Lord ever visit Decapolis again?
(7:31.) Who had prepared the way for this second visit?
1. Our Lord
(1). What He was:
Divine: (a) the unwilling testimony of demons, 7; (b) the
testimony of deeds, 4, 15; compassionate—toward Satan’s victim, 8; toward those
who did not want Him, 19; long-suffering: they asked Him to depart but He left
a witness, 19; omnipotent: can subdue by His mere word those whom human force
cannot tame, 3, 4, 14; absolute power and authority over demons, 7–13; feared:
by demons, 7; by ungodly men, 17; His companionship more desirable to the saved
man than that of all earthly friends, 18.
(2). What He did:
Had mercy upon a poor outcast, 19; saved one of whom men
despaired. 15; transformed a fierce, indecent, untamable, self-torturing
demoniac into a self-possessed, gentle, teachable, faithful pupil and witness,
15, 20; did not protect illegitimate property, 13; departed from those who did
not desire Him, 18.
2. The Demoniac
(1). What he was:
In Satan’s power, 1–5; possessed of a legion of demons, 2, 9;
deluded, his identity lost in that of the indwelling demons, 7, 9; indecent,
15; fierce, untamable, an inhabitant of the tombs, 3; self-torturing, in agony
night and day, 5.
(2). What he did:
Saw our Lord, ran to Him, kneeled to Him, 6.
(3). What happened to
him:
Our Lord had mercy upon him, 19; banished the demons from him, 8.
(4). The result:
He became calm, sane, clothed, joyous, 14; grateful, 18–20;
desired to be with our Lord always, 18; at His word remained behind as a
witness, testified to his friends first, then throughout the country, and
always of what our Lord had done, 19, 20.
3. The Devil and Demons
Malignant, 3–5; cringing, 10; apprehensive of coming doom, 7;
self-destructive, 13; absolutely subject to Jesus’ power and word, cannot even
enter into hogs without His permission, 7, 8, 12; take possession of men, drive
men mad, torment men, 2–5,
(Compare
Matthew 9:20–22; Luke 8:43–48)
1. In Need of a Saviour, vv. 24–26
Whither
was Christ going in the opening verse of the lesson? What does He do by the
way? What lesson is in that? What was the condition of this woman? In what way
did this issue of blood injure her? (Lev. 15:19, 20.) In what way was this
sickness a type of sin? How long had she been thus afflicted? Whom did she
need? Whom does the sinner need? Did not the long continuance of her plague
make her case hopeless? (Luke 13:16; John 5:5, 8, 9; Acts 4:22, 26.) To whom
had this woman been for relief? Had she got it? Is it ever the case nowadays
that our Lord heals those whom no human skill can help? If this sickness is a
type of sin, of whom are these baffled physicians a type? Was there any help
for her? When man’s help is vain whither should we look? (Ps. 108:12.) Why did
this woman come to our Lord?
2. Coming to Our Lord, vv. 27–29
What
prompted her to come to our Lord? If we want people to come to Him as their
Healer, Helper and Saviour, what ought we to do? Did the mere hearing about Him
save her? What was the connecting link between the hearing and coming? What
must hearing always be mixed with to profit any one? (Heb. 4:2.) What was the
woman’s plan for getting the desired healing? What was there wrong in her
thought? What was there wrong in her purpose? What was there right? Did her
mistake shut her out of the blessing? Which is better—heart faith mixed with
errors that nevertheless brings one to Jesus, or views that are correct but
entirely a matter of the head? Was the thought that that which belongs to Jesus
(as, for instance, His garment) had something of His power in it, altogether
mistaken? (Matt. 14:36; Acts 5:15, 16; 19:12.)
What
was the effect of that touch? How prompt was the going forth of healing power?
What was there about that touch that brought so prompt a blessing? How complete
was the cure? How did the woman know she was cured? Was the cure the
effect of imagination?
3. Confessing the Saviour, vv. 30–34
Did
she expect our Lord to know about this cure? Did He? How soon? Why? What did He
do? What did He do that for? (Ro. 10:10.) Why were the disciples surprised at
His question? Was there anything unreasonable in it? What two different ways
are there of touching Him? Are there any nowadays who “throng” Him but do not
“touch” Him? What was His answer to the disciples? (Luke 8:46.) What did that
answer imply?
Did
the woman at first confess what she had done? (Luke 8:45.) Did He let her go
without confessing the blessing she had received? Why not? Any lesson in this?
Why did she come at last and confess all? (Luke 8:47.) How did she come? Why
trembling and fearing? In which did she have most confidence—our Lord’s power
or His love? How is it with men today? How much did she tell? How much does our
Lord want us to tell? Whom did she tell? Didn’t He know it already? Why then
did He want her to tell it? When He has healed or helped us, what should be our
feeling about telling it to others? (Ps. 66:16.) What was His response? Wasn’t
that comforting? Would she have received that benediction if she had not
publicly confessed the blessing received? Why is it nowadays that many who have
received Christ do not get the light? By what title does He call her? Did He
ever address any other woman so? Why did He address her? (Matt. 12:20.) What
did He say had saved her? Just what was her faith? How did it save (v. 30)?
What is the literal translation of “Go in peace”? What does it mean? How may we
too “go into peace” and be whole of our plagues? (Phil. 4:6, 7.)
1. Our Lord
(1). What He shows:
His deity, 25–34; humanity, 30; omnipotence, 26–34; attractiveness
to the multitude, 24; to the needy, 25, 27; compassion on the needy, 24–26; on
the ignorant, 28; on the fearful, 33, 34; tenderness (“Daughter”), 34;
self-sacrifice, 30; unwearying activity—never so busy with one man’s distress
but that He had time to help another by the way, 24, 25.
(2). What He does:
Draws the multitudes to Himself, responds to every sincere cry for
help, 24; heals those whom no human skill can reach, 25, 26, 29; heals others
at the sacrifice of His own strength, demands confession, 30; searches out
those whom He has blessed that they may confess, 33; and receive larger
blessing, 34; comforts the broken hearted, gives peace to those who are
trembling and afraid, 33, 34.
2. The Woman
(1). Her condition:
A great sufferer, 26; defiled, outcast, friendless, her trouble of
many years’ standing, 25; penniless, had sought help in many places in vain, no
help from man, getting worse, despairing, no one to go to but our Lord, 26.
(2). What she did:
Heard of our Lord, believed what she heard, had an ignorant and
imperfect, but genuine faith, came to Him, 27; trusted in His power to help,
28; touched Him with the touch of faith, 30; trembled and feared even after she
had received the blessing, confessed her condition, confessed her Saviour, fell
at His feet, “told Him all the truth,” 33; had more faith in His power than in
His pity, 27, 28, 33; found Him as divinely compassionate as He was divinely
powerful, 34.
(3). What she got:
Healing, complete, immediate, 29; comfort, assurance, peace, commendation,
29, 34.
(4). Contrasts:
Tried to steal the blessing and felt guilty, confessed the
blessing and found peace, 33, 34; came an outcast of men, Christ called her
“Daughter,” 25, 34.
3. Faith
(1). What it is:
Confidence that our Lord can and will save, 28.
(2). How it is begotten:
A sense of dire need of Jesus prepares the way, 25, 26; hearing of
Him begets it, 27; contact with Him confirms it, 33, 34.
(3). What it does:
Comes to Him, 27; touches Him with another touch than that of mere
outward contact, 30; confesses Him, 33.
(4). What it gets:
Healing, 29; comfort, assurance, peace, commendation, 34.
4. Confession
Demanded by Christ, 30, 32; gladly given by those who appreciate
Him, 33; brings larger blessing, 34.
(Compare
Matthew 9:1, 18, 19, 23–26; Luke 8:40–42, 49–56)
1. Our Lord Sought by the Sorrowful, vv.
21–23
What
brought Jairus to our Lord? Does that often bring men to Him? Had Jairus been
previously well disposed toward Him? How did he manifest his earnestness and
the thoroughness of the humbling of his pride? Is that a good place to get?
What proof of His deity is there in the fact that our Lord received this
homage? (Compare Acts 10:25, 26; Rev. 22:8, 9; 5:8.) What was Jairus’ prayer?
(Luke 8:41.) What words show the genuineness and intensity of the prayer? Did
our Lord go? Will He come to our houses if we ask Him? (Rev. 3:20.) Why did
Jairus wish Him to come to his house? What is the wisest thing we can do when
we have any sick or dying in our homes? Have we any dead in our homes? (Eph.
2:1.) What would we better do? How soon did He respond to this ruler’s prayer?
(Matt. 9:19.) Is He as ready to respond today? (Heb. 13:8.) Was this ruler’s
faith perfect? (Compare Matt. 8:8 with Luke 9:41; 5:23.) Will our Lord respond
to imperfect faith? (vv. 28, 29.) What made this case a peculiarly touching
one? How many cases of resurrection are there in the Bible? How many of these
are of an only child?
2. Our Lord Encouraging the Fearful, vv.
35, 36
How
had He been delayed by the way? What had occurred during this delay? Was He now
too late? Is He ever too late? Does He ever seem too late? (John 11:21.) What
was the effect produced upon Jairus by the intelligence that his daughter was
dead? What was it that buoyed up his sinking faith? To whom must we look to
buoy up our sinking faith? What characteristic of our Lord is illustrated by
the fact that He not only responds to faith but sustains sinking faith? (Is.
42:3.) What did He say? What cure did He propose for fear? Is there any other
passage in His teachings where faith is proposed as a cure for fear? (John
14:1.) What does fear come from? What does fearlessness come from? (Is. 26:3.)
What is the only thing that can drive out fear? (Is. 12:2.) What promise did
our Lord put underneath Jairus’ sinking faith? What was the one condition of
that promise being fulfilled? What is the one condition of enjoyment of God’s
promises? (Mark 9:23.) What is the one thing in man that will surmount the
insurmountable? (Mark 11:22, 23.) Why can faith do so much? What must faith
have to rest upon? (Ro. 10:17.) What must we do if we would see the glory of
God? (John 11:40.)
3. Our Lord Rebuking the Ostentatiously
Sorrowful and the Scornful, vv. 37–40
Why
did our Lord let no one go with Him save Peter and James and John? (v. 43.) Why
did He take them with Him? (Luke 9:28; Mark 14:33.) What condition of affairs
did He find in the house? (Matt. 9:23.) Was He pleased? Is He pleased when we
make great lamentations over departed friends? What reason does He give why
they should not make such ado? Does that reason hold for those of our friends
who die? (1 Thess. 4:14; Acts 7:60.)
What
is meant by “sleep” as applied to the dead? Does it mean a state of
unconsciousness?
How
did the people receive our Lord’s statement? What ground had they for their
derision? On whose side were common-sense and reason? Were they right? What was
the only ground Jairus had for faith that she merely slept? Who came out better
at the end? When we have common-sense and reason on one side, and the word of
Christ on the other, which shall we accept? What is faith? (Heb. 11:1.) What
did our Lord do with the scorners? What will be the ultimate treatment of all
scorners? (Rev. 21:8.)
4. Our Lord Raising the Dead, vv. 41–43
When
He had put the scorners out, what did our Lord next do? Did He ever take any
one else by the hand? (Mark 1:31; 8:23; 9:27.) What was the result in each
case? Will He ever take any of us by the hand? (Is. 41:13.) What reason was
there why He might have hesitated about taking her by the hand? (Num. 19:11.)
Why did He do it? What else did He do? To what did He call? What was it that
responded? (Luke 8:55.) Was the departed spirit of the girl capable of hearing
His call? Was it conscious? How did He address it? ( Luke 8:54.) Where then did
the real personality of the girl exist? From what place did her spirit return?
(Eccl. 12:7; Luke 23:43; Phil. 1:23; 2 Cor. 5:6, 8.) What was the result? What
is natural death? What power was it brought resurrection? With how many will
the voice of our Lord have power to bring resurrection? (John 5:28, 29.)
How
soon did the dead girl arise? What direction did He give concerning her? When
one has been raised by the voice of Christ from spiritual death, what is our
first duty regarding him? What shall we give him to eat? (1 Peter 2:2.) Suppose
the girl had not been fed? Are people whom Christ raises from the dead nowadays
ever left to starve afterwards?
What
was the effect of all this on the parents? Had they not believed? What further
charge did our Lord give them? Why? (Matt. 12:15–20; Mark 1:43–45.) How had
that ruler felt when he left his home to find Him? How did he feel now when He
left? What is the lesson for us?
1. Our Lord
His deity, 22, 39, 41, 42; humanity, 24; hatred of ostentatious
grief, 39; sternness toward scorners, 40; dislike of notoriety, 43; absence of
hurry, 14–35; compassion upon sorrow, 24; compassion upon weak faith, 36;
readiness to answer prayer, 22–24; power to answer prayer, 41, 42; power to
strengthen fainting faith, 36; power to banish sorrow, power over death, 42,
43; delayed not at all for His own need, 24; delayed long for another’s need,
24–35.
2. Man
His scorn for Christ’s word, helplessness before Christ’s word,
40; feeble faith in Christ’s word, comfort in Christ’s word, 36; amazement at
the power of Christ’s word, 42.
3. Sorrow
Brings men to Christ, 22; banished by Christ, 42, 43; awakens the
compassion of Christ, 23.
4. Prayer to Christ
Its power, 22, 23, 42; should be earnest, to the point, 23;
believing, 36.
5. Faith
Awakened by need, brings men to Jesus’ feet, 22; banishes fear,
gets the blessing, must be supported by Christ, 36; believes His Word, even
against the testimony of his senses, 36–39; conquers death, 42.
(Compare
Matthew 13:54–58)
1. Our Lord’s Power Over Blindness, Matt.
9:27–31
What
miracle had our Lord just performed? (Matt. 9:23–26.) Whither was He going?
(Mark 5:43–6:1.) What occurred as He passed along the way? How did these blind
men show their earnestness? How did they show their faith? Did He seem to pay
any attention to them at first? Why not? As whom did the blind men recognize
Him? Had that anything to do with their expecting Him to open their eyes? Was
there any Old Testament prophecy that the Messiah would open the eyes of the blind?
(Is. 29:18; 35:5; 42:6, 7.) What is the significance of the title “Son of
David”? (Matt. 12:23; 15:22; 20:30, 31; 21:9, 15; 22:41–45; Is. 7:13, 14; 9:6,
7; 11:14; Jer. 23:5, 6; Ezek. 34:23, 24; Amos 9:11.) What characteristic did
the blind men display in following Him right into the house?
What
question did He put to them? What was the purpose of that question? What is the
one condition that He demands of us if we would realize experimentally the
fulfillment of His promises and the enjoyment of His power? (Luke 1:45; Jas.
1:5–7.) What was the answer of the blind men to His question? Would you be as
ready to say yes if the Lord should put the question to you? What question does
He put to us concerning all the blessings that we seek of Him? Why is it that we
do not more often get what we seek? How much is He able to do? How much do you
believe that He is able to do for you?
What
did He do as soon as they said: “Yes, Lord”? What did He say? What principle is
taught in these words? (8:6, 7, 13; 15:28; Mark 10:52.) Why do we not enjoy
more of His grace and power? What was the result of His touch? Has it similar
power today? Has it that power for the body today? Has it power for anything
besides the body? Who is it that opens the eyes of the blind? (Ps. 146:8.) Who
then was our Lord?
What
command did He lay upon the men whose eyes He had opened? What was the purpose
of that charge? (Matt. 12:16–21; Mark 1:44, 45.) What characteristic of our
Lord is brought out by the charge?
2. Our Lord’s Power Over Demons, Matt.
9:32–34
With
whom next that needed His help was our Lord brought in contact? What does the
word translated “devil” really mean? (See R. V. margin.) What is a demon? Is
there such a thing as demon possession today? What was the result of this
demon’s influence over the man? What is the best thing to do with those who are
possessed with demons of any kind? What did the man do after the demon was cast
out? Can our Lord make those who are dumb from any other cause to speak? (Ex.
4:11, 12.) What prophecy was fulfilled in His giving this man power to speak?
(Is. 35:6.) What was the comment of the multitude? What explanation did the
Pharisees give? Did they ever give a similar explanation of other miracles?
(Matt. 12:22–24; Mark 3:22; Luke 11:14, 15.) Why? Was it a rational
explanation? What did it reveal as to the state of their own hearts? (John
3:20.)
3. Our Lord Limited by Unbelief, Mark
6:1–6
To
what city did our Lord now go? How had He been treated the last time He was
there? (Luke 4:16–30.) Why did He go again? How did His disciples show their
loyalty? What did He do in His own town? Why? On what day? Why on that day? Was
He in the habit of teaching in the synagogue on the Sabbath? (Mark 1:21, 39;
Luke 4:15, 16, 31, 32.) Who followed His example in this? (Acts 17:2.) What was
the effect of His teaching? What question did they ask about it? Was that an
important question? What is His own answer? (John 7:15, 16; 12:49; 14:10, 11,
24.) Is this a reasonable answer? Is there any other possible answer? What second
question did they ask? What was the wisdom that was given unto Him? (Col. 2:3.)
What third question did they ask? What did these “mighty works” mean? (John
14:10, 11; 3:2.) What fourth question did they ask about Him? What was its
meaning as they asked it? (Matt. 13:55, 56; Is. 49:7; 53:2, 3; 1 Peter 2:4.)
Was it any disgrace to our Lord that He had been a carpenter? What has He
sanctified and made honorable by being a carpenter? Had Mary borne any children
beside Him? (Matt 12:46; 1 Cor. 9:5; Gal. 1:19; John 7:5.) What were the names
of His brothers? (See R. V.) Had He sisters as well? Where were all these
living? What were they doing? What did the fact that one out of their own town
had risen to such a height of divine favor and power cause His town’s people to
do? (v. 3, R. V. margin.) What prophecy was thus fulfilled? (Luke 2:34.) Where
did they stumble at Him most of all? (Luke 4:23–29.) Is He a stumbling block to
any today? What is it about Him that especially causes men to stumble today? (1
Cor. 1:23.)
What
was His own explanation of the attitude taken toward Him by His own people? (v.
4.) Had He ever said this before? (Luke 4:24; John 4:43, 44.) Where? Why is it
that a prophet is without honor in his own country? What characteristic of the
human heart does this reveal?
What
effect did the unbelief of the people have upon our Lord? Does our unbelief
ever limit Him? Why is it He does not do greater things for us? (9:23; Matt.
13:58.) Is there anything else that hinders God doing His best for us beside
our unbelief? (Is. 59:1, 2.) Did their unbelief prevent our Lord doing any good
there? Does the general unbelief of people today prevent Him from accomplishing
anything in a place? How did He regard their unbelief? Is He anywhere recorded
as having marvelled at anything beside unbelief? (Matt. 8:10.) Which does He
find the most to marvel at today—incredible unbelief or unusual faith?
1. Jesus Christ
(1). What He was:
Divine, 29, 32, 33; human, 3; Son of David, the Messiah, 27; Lord,
28; Son of Mary, a carpenter, 3; humble, avoiding publicity, 30; without honor
in His own country, 4; limited by unbelief, 5.
(2). What He had:
Power over sickness, 27–30, 5; power over demons, 32, 33; power to
work mighty works, 2; power to make the blind to see, 27–30; power to make the
dumb to speak, 32, 33; wisdom from God, 2; a human mother, brothers and
sisters, 3.
(3). What He did:
Taught in the synagogues, 2; opened the eyes of the blind, 29, 30;
unstopped the mouth of the dumb, 32, 33; cast out demons, 32–34; what He was
asked, 28, 31; what men believed for, 28, 29; loved His own people, 1–6;
shunned publicity, 30; marvelled at unbelief, 6.
(4). How He was treated:
Followed by his disciples, 1; by those in need, 27; honored by the
blind, 27–31; by the dumb, 32, 33; by the multitude, 31; sneered at, stumbled
at by His town’s people, 3; blasphemed by the Pharisees, 34.
2. Faith and Unbelief
(1). Faith:
Necessary to blessing, 28; largeness of blessing measured by the degree
of faith, 29; brings opening to the eyes, 29, 30.
(2). Unbelief:
Limits Jesus Christ, 5; marvelled at by Jesus Christ, 6.
(3). The natural man.
Blind, 27; dumb, demon-possessed, 32; stubborn in unbelief,
blasphemous, 34.
1. Our Lord Himself Ministering to the
Physical and Spiritual Needs of the Masses, 9:35–38
What
are the three forms of activity ascribed to our Lord in v. 35? What is meant by
“preaching the Gospel of the kingdom”? How differ from the “teaching in their
synagogues”? Did He wait for those who needed Him to come to Him? Where was
this three-fold activity exercised? Where else is a similar statement made of
Him? (Matt. 4:23.) In what similar way does Peter describe His activity? (Acts
10:38.) What forms of sickness and disease did He heal? What forms may we
expect Him to heal today? Why? (Heb. 13:8; Is. 59:1.)
Did
Christ’s work draw a crowd? What part of it attracted the multitudes? What
feelings did this crowd awaken in His heart as He looked upon them? What
feelings do crowds awaken in His heart today? What was it especially in these
crowds that awakened His compassion? Had God in His plans for Israel
anticipated this condition of affairs? Ezek. 34:5, 6; Zech. 10:2.) Had these
people no teachers? How then had they no shepherds? Is it possible for people
to have teachers and preachers nowadays and yet have no real shepherds? What is
a real shepherd ready to do if need be? (John 10:11.) Who ought to be
shepherds? (John 10:2, R. V. margin.) Did our Lord’s compassion simply exhibit
itself in feeling and in words? How is genuine compassion to be distinguished
from spurious? (1 John 3:17, 18.) Whom did He seek to have share His thoughts
and feelings about the great unshepherded masses? Did they? Do you? To what did
these great masses of uncared-for souls seem to Him like? Where else do we see
a similar thought coming to Him? (John 4:35, 36.) Is that a good harvest to
have a hand in? Which would excite the most interest in the mind of the average
American—a great bonanza wheat field or one of God’s wheat fields on some
street corner?
Why,
according to our Lord, is not the great harvest garnered? Is that true today?
Are paid laborers the great need? Is there work for every Christian? How is it
then that so many can’t find work to do?
What
was the first thing the disciples were to do in order to meet this emergency of
the great harvest? What is the need of praying—couldn’t God send laborers
anyhow? Ought we to offer that prayer nowadays? If we see the need of a worker
in any special direction, what is the first thing to do? Will God answer the
prayer? (1 John 5:14, 15.) If we are honestly to pray God to “send forth
laborers into His harvest,” what must we be willing to do? Why pray God to send
the laborers? (Ro. 10:15.) Of whom must a true laborer be sent? What is the
exact meaning of the words translated “Send forth”? Where are we to ask the
Lord to send His laborers? Under what other circumstances did He use similar
words? (Luke 10:2.)
2. Our Lord Sending Forth Those Who Have
Learned of Him to Minister to the Spiritual and Physical Needs of the Masses,
10:1–10
Having
told the disciples to pray God to send forth laborers, what does He do with
them? Was it at this time He chose the twelve disciples? (Luke 6:12, 13.) What
had He been doing with them between the time of choosing and this time? Why
does He send the disciples at this time? How does He equip them for this work?
What does it indicate as to who Christ was that He could give to others such
power? What indication is there in this verse that demoniacal possession is
something more than a form of disease? Over what kinds of disease were they to
have power? Were these powers confined to the twelve apostles? (Luke 10:9–19;
Mark 16:17, 18; 1 Cor. 12:9; James 5:15.)
What
are the names of the twelve apostles? How many lists have we? How do they agree
and how differ? Why is Peter’s name always first? What was Bartholomew’s other
name? How many of the Gospels mention that Matthew had been a publican? Do we
hear much of most of these men after Christ’s death? Does that prove that their
work was insignificant? Of these singularly privileged men, how did one turn
out? From what position in society were these men called?
Where
did our Lord bid them not go? Were they not just as needy as Israel? Why not go
there then? Who ought to decide where each of us should go? Where were they to
go? Who are lost sheep? (Is. 53:6.) What were they to do? What was to be the
substance of their teaching? Who else had begun with that message? (3:2; 4:17.)
To whom else did our Lord give it? (Luke 10:9.) What else were they to do? What
were they to charge for their services? Why not? What obligation does receiving
always lay upon men?
Note: The remaining
instructions given to the Twelve are so like those given to the Seventy in Luke
10:1–23 that they will be considered in studying that portion of our Lord’s
life.
1. Our Lord
His divine nature, 35, 1; power—every sickness and disease, demons
and death subject to Him, 1, 8, 35; compassion—on the unshepherded masses, on
the sick, on the demonized, 1, 8, 35, 36; most-loved harvest field—the world of
unshepherded and wretched men, 37; field of work—city, country, 35.
2. Workers in God’s Harvest Field
Few, 37; to be sought in prayer, must be sent of God, must be
thrust forth, must sympathize with our Lord’s thoughts and feelings regarding
the masses, 37, 38; must be trained at His feet, must receive power for service
from Him, 1; have an abundant harvest, 37; must take that field of labor to
which Christ Himself appoints them, must seek lost sheep, 5, 6; a variety of
work to be done—preach, heal the sick, cleanse lepers, raise the dead, cast out
devils, what they have received from God they must give forth to man,—have
freely received, must freely give, 8.
3. The Masses
Their crying need, awakens Christ’s compassion, He meets all their
need, 35, 36; He longs for helpers to carry on work among them, they constitute
a large and glorious harvest field, sadly neglected, 37; their need should
drive our Lord’s disciples to prayer, 38; should arouse His disciples to work,
1–15.
(Compare
Matthew 14:1–12; Luke 9:7–9)
1. The Abject Terror of a
Conscience-Smitten King, vv. 14–18
How
far did the rumor of the mighty works of the Son of God penetrate? How did His
name and power become so widely known? (Matt. 9:31; Mark 1:45.) What was
Herod’s explanation of these mighty works? Was it he who first suggested that
our Lord was John risen from the dead? (Luke 9:7.) What made him ready to catch
up this idea? How did he feel about it? Was his anxiety on this score of very
long duration? (Luke 23:8.) Were the impressions which were made upon his mind
usually of very long duration? What was the explanation others gave of our Lord
and His mighty works? What was a third explanation? (Matt 21:11; Luke 7:16;
John 6:14; 7:40; 9:17.) Was this last explanation true? Was it the whole truth?
Why did none of them reach the whole truth on the matter? Did Herod accept any
of these other explanations? Why not? Was it a peaceful day for him when he
reached this conclusion?
At
whose instigation had he laid hold upon John in the first place? How had John
brought down the wrath of this woman upon his own head? What were the
characteristics of John’s preaching as we read it in v. 18? Ought he to have
spoken so plainly to a great man? What would have been the result if he had not?
(Ez. 3:18.) Did his denunciation of Herod’s sin bring the latter to repentance?
Was it not in vain then? (Ez. 3:19.) Would it be right in our day to denounce
the sins of great men in this plain, straight-forward, fearless way? What was
the result of this plain preaching? If our practices do not harmonize with the
teachings of some faithful servant of God, what are the two ways of trying to
do away with the discrepancy? Which is the favorite way with the world? Did
Herod succeed in covering his sin by silencing the preacher? What may a
faithful preacher always expect? (2 Chron. 24:20, 21; 36:16; Neh. 9:26; Matt.
21:35, 41; 22:6, 7; John 15:20.)
2. The Implacable Hatred of a Wicked
Queen, vv. 19–25
How
far did the hatred of Herodias against John go? Could she carry out her
murderous desires? Was she any less a murderess on that account? What is it God
looks at? When is a person a murderer in His sight? (1 John 3:15.) What kept
back Herodias from her evil designs? Why did Herod fear John? What feeling will
men who are righteous and holy always awaken in the hearts of those who would
do them harm? (Mark 11:18; 1 Kings 21:20.) Was it merely fear of John that kept
Herod from yielding to the suggestions of Herodias? (Matt. 14:5.) Was there
much virtue or stability of purpose in his protection of John? What was the
effect of John’s preaching upon him (v. 20, R.V.)? Why was he “much perplexed”?
What would have been the simplest way out of his perplexity? Was he willing to
listen to John? Are there ever persons nowadays who seem to listen with
pleasure to the preaching of the truth and let that take the place of obeying
the truth? Did his glad hearing of the word do him any good? Why not?
What
were the steps that led up to the final tragedy and Herod’s appalling crime?
Was he the last man who has lost his head and plunged into crime because of a
beautiful dancer? Had Herod’s wife much regard for her daughter to send her in
to dance on such an occasion? What was all she was thinking about? Had the
daughter much self-respect to go in and dance? What was all she was thinking
about? What was the effect of the girl’s dance upon Herod and his friends? Was
God “pleased”? What offer did Herod make the maiden? In what physical and
mental condition was he when he made this promise? What request did the girl
make? Who instigated her to make that request? (Compare 2 Chron. 22:3.) Had all
this been a pre-arranged plot on the part of Herodias (v. 24)? Did the daughter
of Herodias yield herself readily to the hellish conspiracy? Why did she come
in such haste?
3. The Strange Reward of a Faithful
Preacher, vv. 26–29
How
did the king feel when he saw the trap into which he had fallen? How had he
fallen into the trap? Did it do any good to be sorry? Was it “godly sorrow”? (2
Cor. 7:10.) How could he have got out of the trap? Why didn’t he do that? Was
he right or wrong in keeping his oath? (Ex. 20:13.) Was it merely regard for
his oath that led him to accede to the maiden’s request? What would it have
cost him to have refused the request? What did it cost him to grant the
request? Was he as conscientious in the strict fulfillment of all his vows as
he was in the fulfillment of this? Didn’t the result prove that John had made a
mistake in his bold preaching? (Matt. 5:11, 12; 2 Tim. 2:12.)
What
did the disciples of John do? Did they lay him in the tomb? (Phil. 1:23,
24; 2 Cor. 5:8.) What further does Matthew tell as to what they did? (Matt.
14:12.) What is the best thing we can do with all our bereavements,
discouragements and perplexities? (Matt. 11:28.) Which was the happier that
night, Herodias the living and seemingly triumphant sinner, or John the dead
and seemingly conquered servant of God? Which is better—to die true or live
false?
1. John the Baptist
(1). what he was:
Righteous, holy, 20; courageous, 18; awe-inspiring, 20.
(2). What he did:
Rebuked sin, plainly, fearlessly, without respect of persons, 18.
(3). What he got:
Imprisonment, 17; death, 27, 28.
2. Herod
(1). His early promise:
Feared John, heard him gladly, opposed to plots of Herodias, 19,
20.
(2). His final failure:
Loved his sin more than the truth he gladly heard, 20, 17;
remained an adulterer, 18–28; became a murderer, 27.
(3). His wretchedness:
Was much perplexed, 20; brought upon himself exceeding sorrow, 26;
was tormented by an accusing conscience, 14, 16; goaded by his own paramour,
19, 24; entrapped by his own rashness, 22, 23; haunted by his own conscience,
14, 16.
(4). His manifold fears:
Feared John, 20; the people, Matt. 14:5; his wife, 19, 28; his
friends, 26; the ghosts of his own imagination, 14, 16.
(5). His steps toward
hell:
Took his brother’s wife, 17; rejected the faithful warning, 18;
imprisoned the faithful preacher, 17; made a drunken feast, 21; watched a
lascivious dancer, 22; obeyed the promptings of his excited imagination and
made a rash vow, 22, 23; kept his foolish and wicked oath, 26; murdered a holy
man, 27. Sin grows.
3. Herodias
(1). Her shameless
adultery, l7; cruel vengefulness, turbulent rage at rebuke, 19; cunning
plotting, 22–24; pitiless murder, 19, 24.
(2). The road she
travelled to her own place:
Entered an adulterous alliance, 17; rejected a faithful warning,
hated the faithful messenger, 19; plotted his death, 22–24; sacrificed her
daughter’s modesty upon the altar of her own hellish hate, 22; murdered God’s
faithful ambassador, 27; gloated over the head of the victim of her lust and
hate and cruelty, 28. Sin grows.
(Compare
Matthew 14:13–21; Luke 9:10–17; John 6:1–13)
1. Our Lord’s Care for His Servants, vv.
30–32
From
what were the apostles returning? What was the first thing they did upon their
return? (Luke 9:10.) What is the wisest thing we can do at the close of each
missionary tour and each day’s work? To whom did they tell what they had done?
To whom do men usually tell what they had done? How much of what they had done
did they tell our Lord? Do men usually tell Him “all things whatsoever
they have done”? Doesn’t He know it without our telling Him? What is the use
then in telling Him?
Did
they tell Him anything besides what they had done? What would be the
effect upon the teaching of many of us if at the close of each day’s work we
should tell our Lord all that we have taught? What did He say? Why did they
need rest? Are vacations right? Who went with the apostles upon their proposed
vacation? Whom ought Christians to always take with them on their vacation? Do
you always take Him along? Was it purely for rest that He took them apart?
(Matt. 14:12, 13.) What sort of a place did He take them to? Why to a desert
place? (v. 31; Matt. 10:23; 12:15; 4:12.)
2. Our Lord’s Compassion for the Neglected
Masses, vv. 33, 34
Did He
get the seclusion and rest He needed and desired? Why did the people follow
Him? (John 6:2.) How did they show the earnestness of their following? Was He
vexed at them that they broke in this inconsiderate way upon His needed rest?
(Luke 9:11, R. V.) Why not? Is there any hint here for us? For which did He
care most, opportunities for refreshment or opportunities to do good? (John
4:6, 31, 32.) Did His own sorrow make Him heedless of the sorrow of others?
What was the feeling in Jesus’ heart when He saw that great multitude? (cf.
Matt. 9:36; 14:14; 15:32.) What was it about them that moved Him with
compassion? What will be the feeling of every true follower of Christ as he
looks upon the vast unshepherded crowd? How did He manifest His compassion
toward them? (Luke 9:11; Matt. 14:14.) Which did they need the most, the
healing or the teaching? Whom did He heal? (Luke 9:11.) What was it appealed to
Him? Who is it He wishes to come to Him? (Matt. 11:28.) Did He spend much time
at this work?
3. Our Lord as the Bountiful Provider, vv.
35–44
What
anxious thoughts disturbed His disciples as evening drew on? Who had first
suggested to their minds this question about feeding the multitude? (John 6:5.)
What was His purpose in this? (John 6:6.) Was the anxiety of the apostles
natural? Was it justifiable? What fact did they regard that made them anxious?
What fact did they overlook that would have banished all anxiety? What fact do
we always overlook when we give way to anxiety? (Ro. 8:31.) What was really at
the bottom of their anxiety? What is always at the bottom of anxiety? (Is.
26:3.) In their unbelief whom did they undertake to advise? Do men nowadays
ever undertake to give the Lord pointers on what He ought to do? Of what fact
did they inform Him? Did He know all that before? Do men nowadays ever
undertake to inform the Lord of that which He already knows perfectly well?
What did He know that the disciples did not? (John 6:6.)
What
was the suggestion of the disciples as to the way out of difficulty? Did they
on any other occasion suggest the same expedient? (Matt. 15:33.) Is this a
common way of getting out of difficulties in Christian work? Was this Christ’s
way? Is it His way today? What startling command did He give the apostles? Was
it possible to obey? Was it duty to obey? Is our duty to be measured by our
ability? What is it to be measured by? Where are we to look for the ability to
do that which we are unable to do but which He commands us to do? Of what may
we always be sure when He gives us a command? How much can one do? (Phil. 4:13;
2 Cor. 9:7, 8.) What two things did He wish to bring them to recognize by this
command? What was their reply? (Luke 9:13.) What kind of loaves were they which
they had? (John 6:9.) Is there any significance as to the way in which our Lord
and His companions lived in the fact that they were barley loaves? Was
there enough to feed the multitude? Did He altogether discard them on that
account?
What
was the first thing to be done with them before they should be multiplied?
(Matt. 14:18.) If we want our powers to be multiplied, what is the first thing
to do with them? Did the disciples really bring the loaves? Did they lose
anything by giving their own scant stores to feed others (vv. 42, 43)? Do we
ever lose anything by giving at Christ’s command? (Mal. 3:10; Prov. 11:24, 25.)
What
was Christ’s next command? (Luke 9:14.) Was it any test of faith to the
disciples to seat the crowd? Did their faith stand the test? What is the wisest
thing to do when we get any order from the Lord, no matter how strange it may
appear? What must have been the feeling of the disciples and the multitude at
this point? How many obeyed the order and sat down? (Luke 9:15.)
How
many of the loaves and fishes did our Lord take? What do we learn from this
that we must do before we expect God to increase our power in His service?
Having taken the loaves and fishes, what did He do? Did He thank God merely for
what was already there or in view of what was to be there? Did He on any other
occasion return thanks at meals? (Matt. 15:36; 26:26, 27.) What reason have we
for supposing that the way in which He did this was different from the way in
which other men did it and made a deep impression upon the disciples? (John
6:23; Luke 24:30, 31.) Was it a common custom among Christians? (Ro. 14:6; 1
Tim. 4:4, 5.) Ought we to do it when we eat in public places? (Acts 27:35.)
Did
our Lord give the bread directly to the multitude? Any lesson in that? How many
people were fed? How much did they get? (John 6:11.) In what condition were
they all when the meal was over? Did any one ever really come to Christ’s table
and not get filled? Are there any tables where we can never get filled?
Why
is this in some respects the most wonderful of all the miracles? What does it
prove our Lord to have been? Where are our multitudes to feed? Are we feeding
them? What bread is our Lord ready to minister today to every hungry and
perishing soul? (John 6:35.) Who can have it? (John 6:35–37.) What does it
cost? (Is. 55:1.) What will be the result of eating it? (John 6:49, 50, 51.)
1. Our Lord
His deity, 41–43; humanity, 30, 31, 41; accessibleness, 34; love
of order, 39, 40; use of human instrumentalities, 41; compassion on His weary
disciples, on the ignorant, on the sick, on the hungry, 31, 34, 37; power to
teach, surmount difficulties, to create, to satisfy, 34, 37–42; forgetfulness
of self, of His own need, of His own sorrow, 34; mindfulness of other’s need,
of God’s glory, 34–42.
2. Our Lord and the Masses
Their need, 34; sufficiency, 34, 42; came to Christ, 33; loved,
welcomed, taught, fed, healed by Christ, 34, 41, 42.
3. True Service
Its joy—sweeter than rest, 31, 34; its measure—not our ability but
Christ’s command, 37; its support—His strength, 41; its consecration—every loaf
and every fish, 41.
(Compare
Mark 6:45–56; John 6:14–21)
1. Sending His Disciples into the Storm,
vv. 22–24
What
was the effect upon the multitude of the miracle we studied in the last lesson?
(John 6:14, 15.) What was the first thing our Lord did upon this outburst of
popular feeling? Why did He send the disciples away? Would they have
sympathized with the purpose of the multitude? Were they willing to go? How did
He test their real loyalty to Him as King? How can we best show our acceptance
of Jesus as King, by putting a crown upon His head or by what? (Luke 6:46.) In
sending the disciples away where was He sending them? Was that loving and kind?
Does He ever send His disciples out into the storm nowadays? When they had
gone, what did He do? Did He need prayer? Why didn’t He pray with His
disciples? Why go up into a mountain? Who was with Him? Was He absolutely
alone? (John 16:32.) How long did He pray? (v. 25.) Did He not need rest? Why
then did He not spend the night in rest rather than prayer? Are there times
when we need prayer more than rest? From which did He get the greatest
refreshment—rest or prayer? (Is. 40:31.)
While
He was praying where were the disciples? In what circumstances? Had they ever
been in somewhat similar circumstances before? (8:24.) Where was the great
difficulty? (John 6:17.) Did our Lord know their trouble? (Mark 6:48.) How
could He see them if it was dark? Were these men naturally competent to contend
with wind and storm? What did He desire them to learn? From what way was the
wind blowing? Would not that seem to be a providential indication that they
were going the wrong way?
2. “It is I; Be Not Afraid!” vv. 25–27
When
did help come? Who came to their help? How? How could He walk on the waves? Of
whom is it said in the Old Testament: “He treadeth upon the waves of the sea”?
(Job 9:8.) When the disciples saw Him how did they feel? Why? Of what did they
probably think the seeming apparition was a proof? How much frightened were
they? Does He ever draw near to us in a way that frightens us? Did He leave
them long in suspense? How did He reassure them? What is the most comforting
and inspiring thing that He can say to a disciple as He approaches? How did He
encourage John when he fell at His feet when he saw Him in glory? (Rev. 1:17,
18.) Would it have done any good to have said: “Be of good cheer,” if He had
not also said: “It is I”?
3. “Lord, Save Me!” vv. 28–31
Who
was seemingly most affected by the discovery that it was our Lord? Is what is
related of Peter here in keeping with what is related elsewhere? What request
did he make? What blending of good and bad feeling was there in the request and
the sequel? What did our Lord say in response? Did this prove that He
altogether approved of it? Why did He bid Peter come?
Did
Peter succeed in walking on the water? What held him up? What was necessary on
his part that this power of Christ might act? (1 Peter 1:5; Acts 3:16.) If we
had faith enough could we walk on the water? (Matt. 17:20; Mark 9:23.) Ought we
to have faith for this? How was Peter’s triumphant march over the waves
interrupted? Why did he begin to sink? Why did he lose faith? Why did he take
his eyes off from our Lord? Are we at all like poor, weak Peter? On what side
are some of us less like him? What did he do in his peril? Was that a very long
prayer? Was there perfect faith back of it? Did it get answered? If any sinking
soul sincerely cries out: “Lord, save me,” will He do it? (Ro. 10:13.) How soon
did our Lord help? Does He usually help so soon? (Is. 65:24.) How did He save
him (v. 31, R. V.)? What else do we learn in the Bible about the outstretched
hand of Jesus? (Ps. 138:7; Is. 63:12; Mark 1:31, 41; 5:41; Acts 4:30.) How much
power is there in His outstretched hand today? (Is. 59:1.)
What
question did our Lord put to Peter? What does that indicate as to the cause of
his failure? Did He ever tell the disciples that any other failure of theirs
was due to unbelief? (Matt. 17:19, 20.) What is the common cause of failure
among Christians in all ages? Did Peter have any good ground to doubt? How
might he have known that he would get to our Lord over the waves? Was Christ’s
question intended as a rebuke? Was it very harsh? Was He obliged to rebuke the
unbelief of the disciples on any other occasion? (ch. 8:26; 16:8; 17:20.) Has
He ever occasion to rebuke our unbelief?
4. Our Lord on Board—The Storm Over, and
the Desired Haven Reached, vv. 32–36
When
He went into the boat what was the result? What is all that many a
tempest-tossed soul needs in order to find calm and safety? How did the
disciples feel about these wonderful things that they had seen? (Mark 6:51.)
Ought they to have been amazed? (Mark 6:52.) What did they do? Did they do
right? (Heb. 1:6.) What did His acceptance of this worship show as to His own
feeling about Himself? (4:9, 10; Acts 10:25, 26; Rev. 19:10.) Who did they say
He was? Was that true?
How
much longer were they in the boat? (John 6:21.) How did they get to land so
quickly? If one is “all at sea,” storm-driven, toiling fruitlessly against wind
and wave, whom must he take on board if he wishes to get speedily and safely to
land? How was our Lord received in Gennesaret? How did the people show their
wisdom? Their faith? What was the result of touching our Lord? How can any one
be made whole today?
1. Our Lord
Son of man, 23; Son of God, 26, 31, 33; His humility, love of
solitude, dependence upon the Father, 22, 23; teaches His disciples their
weakness and dependence by trial, 22, 29; sends His disciples out into the
storm, to pull against the wind, 22, 24; sees them while in the storm, 25;
upholds them by His prayers while storm-tossed and toiling, 23–26; comes to them
in the storm, 25; speaks comfort and cheer, 27; enters the boat with them,
brings calm, 32; brings them safely and speedily to land, 34; answers prayer,
promptly, stretches both His hands to, takes hold of, saves the sinking man,
30, 31.
2. The Disciples
Sent from the place of refreshment to place of conflict, obeyed
and went, 22; sore distressed, pulled bravely against the wind, 24; did not
recognize our Lord as He drew near, feared, 26; reassured by Him, 27; received
Him into the boat, 32; found calm and a harbor, 34; worshipped Him, 33.
3. Peter
His desire to get to our Lord, to display himself, 28, 29;
believed, walked on the waves, 29; got his eyes off from Jesus upon the wind,
his faith faltered, was afraid, began to sink, cried unto the Lord, upheld, his
unbelief rebuked, 30, 31.
4. Prayer
(1). When to pray:
In the stillness of the night, after exhaustive labors, in times
of emergency, 23; when sinking, 30.
(2). Where to pray:
In the mountain alone with God, 23; in the tumult, 30.
(3). How to pray:
Sometimes protractedly, 23–25; sometimes briefly, definitely,
personally, to the point, in faith, 30, 31.
(4). The need of prayer:
The Son of God prayed, 23.
(5). Results of prayer:
Walking on the waves, 25; deliverance from destruction, 30, 31;
brings rest better than sleep, 23.
1. Seeking the Food that Perisheth, vv.
22–34
What
is the multitude represented as doing in the opening verses of the lesson? Was
it really Himself they were seeking? Is there any of that sort of seeking
today? What noticeable change is made in the Revised Version in v. 26? What is
taught by the use of the word “signs” instead of miracles as to the deeper
purpose of the wonders our Lord wrought? What was all the people had seen in
these deeds of power? What did He wish them to see in them? If they had seen
“in the bread the sign” and not “in the sign only the bread,” what difference
would there have been in their seeking Him? What was the character of the food
upon which their eyes and desire were set? What is the inevitable consequence
of laboring merely for “the meat which perisheth”? What other food is there?
From whom must this better food be received? As what must it be received? (Ro.
6:23; Eph. 2:8; v. 27.) In what sense are we to labor for it?
As a
sign or type of what were the multiplied loaves intended? What will be the
result of eating this “meat which endureth, etc.”? (vv. 51, 58.) What proof had
they that the Son of man would give them this bread? How had the Father sealed
Him? (John 1:33, 34; 5:36, 37; 10:37, 38; Acts 2:22; Matt. 3:17; Eph. 4:30). If
any one rejects Him whom the Father has so clearly “sealed,” what does it show?
(John 15:24.)
What
question on the part of the multitude did our Lord’s words about laboring “for
that meat which endureth, etc.” awaken? How did they evidently think the bread
was to be obtained? (Matt. 19:16; Luke 10:25; Acts 2:37; 9:6; 16:30.) Was it to
be gained by “works”? What is the one work God requires as the condition of
obtaining this bread? (John 3:16–18, 36; Acts 16:31; Eph. 2:8.) What did His
hearers demand as a condition of believing upon Him? What made this demand
especially unreasonable at this particular time? (vv. 10, 14.) Are the demands
of modern skeptics as a condition of their believing any more reasonable? What
greatest of all signs did they have before their eyes at that very moment (v.
36)? By a reference to what did they seek to reinforce their demand for a sign?
Of what did He show them that the manna was merely the type? What are the two
characteristics of the Bread of God (v. 33)?
Did
His hearers understand at all what our Lord meant by “the Bread of God”? (John
4:15.) If they had understood would they have said: “Lord, evermore give us
this bread”? Does the world wish this Bread of God today?
2. Offering the Bread of Life, vv. 35–51
What
did He explain to them the Bread of life was? What did He say that He would
perfectly and permanently satisfy? Is there any distinction in thought brought
out by the words “hunger” and “thirst”? Is there any difference between coming
to Jesus and believing on Jesus? Had they seen this true Bread (v. 36)? Had
they appreciated what it was? Why not? Why do not men appreciate and believe in
this Bread today? Who did our Lord say certainly would come to Him? Who are
they whom the Father gives to Him (v. 45)? What is the best way to prove that
one is one of these? What would be the result if any one did come (v. 37)?
Suppose that one who had “sinned away his day of grace” should come? What
little phrase of three words in v. 37 makes it absolutely certain that
whosoever comes will be fully received? Why will our Lord in nowise cast him
out (v. 38)? What is the Father’s will? Who is it the will of the Father should
have eternal life? What word does the Revised Version substitute for “seeth”?
What is the force of that change? Where can we behold the Son today? (1 John
1:1–3, John 20:31; 2 Tim. 3:15.) Who must show Christ in Scripture if we are
really to behold and believe? (John 15:26; 16:14.) What will our Lord do for
the one who beholds Him and believes in Him?
How
did the Jews receive this declaration? What was the objection they made? Are
there any today who stumble over the doctrine that a man of human parentage
should also be of divine origin? Did our Lord know what was passing in their
minds? What did He tell them was the real ground of their difficulty (vv. 44,
45)? What is absolutely necessary before any man can come to Him? What will He
do for the one whom the Father draws to Him? Who begins the work of salvation?
Who completes it? How is this drawing effected (v. 45)? Does “all” in v. 45
mean that all men shall “be taught of God,” or does it mean that all who come
are “taught of God,” or drawn of the Father, and owe their coming to that fact?
(See the passage quoted, Is. 54:13, and its context, and note the context
here.) Who are they who are really drawn of the Father and “taught of God”?
Whose fault then is it if we are not drawn and taught and do not come and do
not get eternal life? (John 5:40.) What does he who hears from the Father,
etc., get (v. 47)? When?
What
contrast does our Lord draw between the effects of eating the manna and eating
Himself (vv. 48–50)? What similar contrast does He draw elsewhere? (John 4:13,
14.) What is the bread that He gives? How is His flesh bread that brings
everlasting life? (1. 1 Peter 2:24; Matt. 20:28; Eph. 5:2, 25; Heb. 10:12, 20;
John 1:29; 3:16; 2 Cor. 5:21; 1 John 2:2; 4:10, 14; Ex. 12:7, 13. 2. Ex. 12:8;
John 6:53–57; 1 Cor. 10:16, 17.) What will you do with this bread—eat
and live forever, or reject and perish?
1. The Father
Invisible to man, visible to the Son, 46; sent the Son, 38, 39;
gives the true Bread from heaven—His Son, 32; sealed the Son whom He sent, 27;
gives to our Lord all who hearken to and learn from Himself, 37, 49; draws to
the Son all whom He has given to Him, 44, 37; Himself teaches all those whom He
has given, 45.
His will—that Christ should not lose a single member of that which
He has given Him; that Christ should raise up every member of the body He has
given Him, that every one who beholdeth and believeth on the Son should have
eternal life, 39, 40.
2. Our Lord
(1). What He is:
Son of God, 32, 40; Son of man, 27; sent by the Father, perfectly
devoted to His will, 38; came down from heaven, 33; reads men’s hearts, 43;
Himself the great sign of which the multiplied loaves were only a shadow, 36;
Himself the reality of which the manna was only the type, 31–33.
(2). What He gives:
Life unto the world, 33; the meat which endureth unto eternal
life, 27; never-failing strength to all who come to Him, never-failing peace to
all who believe on Him, 35.
3. The Bread of Life
Should be that which we seek rather than the meat which perisheth;
given by the Son of man, 27; Jesus Himself the Bread of life, 35; from heaven,
the Bread of God, giveth life unto the world, 32, 33; whoever eats never
hungers, 35; never dies, 50, 51; to be received by faith, 27–30, 35.
4. Coming to Jesus
(1). False coming—for
earthly gain, 26; true coming—for Himself, 35.
(2). What necessary in
order to come—That the Father draw us, that we listen to and learn of Him, 44,
45.
(3). Who come—all whom
the Father has given to Jesus, 37.
(4). Results of
coming—received, 37; never-failing strength given, hunger and thirst forever
satisfied, 35; resurrection, 44.
5. Those Whom the Father Has Given
(1). Who they are:
Those who hear and learn of the Father, those who are taught of
God, 45.
(2). What they do:
Come to Jesus, 37; behold the Son, believe on the Son, 40.
(3). What they get:
Welcome, 37; eternal life, 40; eternal security—the Father’s will
that none be lost, the Son’s work to raise all up, 39.
6. The Saved
Those who are given by the Father to the Son, 37; drawn by the
Father to the Son, 44; taught of God, 45; who have heard and learned of the
Father, 45; come to Jesus, 37; believe on the Son, 40, 47; eat the Bread of
life, 50, 51.
7. The Mass of Men
Seek Jesus for loaves, but not for spiritual blessing, 24–26; seek
the meat which perisheth, but not that which endureth unto eternal life, 27;
think the Bread of life is to be gained by good works, 28; require further
signs before they believe when signs already abound and our Lord Himself is the
great sign, 30, 33, 36; see Him, but believe not, 36; stumble and murmur at His
doctrine, 41; stumble at His deity veiled in His humanity, 42; do not hearken
to and learn from the Father, and so are not taught or drawn by Him, do not
come and believe, and so do not get eternal life and resurrection, 44, 45, 37,
39.
Note.—It is hoped that no
one will be satisfied with this meagre outline, but will ponder these verses
long and deeply for himself. The writer never feels the limitations of his own
knowledge more keenly than when he approaches the 6th chapter of John. He sees
many wonderful truths here, but feels that there are also great depths that he
has not begun to fathom.
1. Eating the Flesh and Drinking the Blood
of Our Lord, vv. 52–59
What
was the first result of His wonderful discourse (v. 52)? Did His words cause
strife on any other occasion? (7:40–43; 9:16; 10:19.) Is it anything against
one’s teaching that his words cause discussion and contention? What question
puzzled the hearers of our Lord? Why could they not understand? (1 Cor. 2:14.)
Are His words in this instance difficult to understand? Did He explain their
meaning? What was the explanation (vv. 53, 54)? What did He say would be the
result of any one’s eating His flesh and drinking His blood (v. 54)? How does
He tell us elsewhere that one obtains eternal life? (vv. 39, 40–47; John 5:24;
3:36.) How then do we eat His flesh and drink His blood? In what way does this
bring to us eternal life? (Gal. 3:13; 2 Cor. 5:21; 1 Peter 2:24; Heb. 9:22.)
How do we appropriate to ourselves the good there is in any article of food? How
do we appropriate to ourselves the life that has been purchased for us by the
offering of the body and the shedding of the blood of Jesus Christ? (Ro. 3:25,
R. V.) In what ordinance of the church is set forth the truth that our Lord
here teaches? (Matt. 26:26–28.) Can one partake of the Lord’s supper without
really eating the flesh of the Son of man and drinking His blood? (1 Cor.
11:27–29, R. V.)
What
will be the result if a man does not eat the flesh of Jesus and drink His
blood? (v. 53; compare 3:36; 1 John 5:12.) What will be the result if one does?
(v. 54.) How many of these obtain eternal life? Is eternal life something they
have hereafter or something they have now? (3:36; 5:24.) What will our Lord do
for them hereafter? When does the resurrection of believers take place? (v. 54;
1 Thess. 4:16.) Whom did our Lord say earlier in His discourse He would raise
up at the last day (v. 40)? What does He say about His flesh and His blood in
v. 55, R. V. margin? Why is His flesh meat indeed and His blood true drink?
What
further result comes from eating the flesh and drinking the blood of our Lord?
(v. 56, R. V.; 14:20, 23; 15:4, 5; 17:21–23; Eph. 3:17; 1 John 3:24; 4:12, 15,
16, R. V.) Have you eaten His flesh and drank His blood? What does He
call God in v. 57? What is meant? (Jer. 10:10; 1 John 1:9; Heb. 9:14.) How did
our Lord say He lived? (v. 57, R. V.; 2 Cor. 13:4.) What thought does this
teach us as to the relation of the Son to the Father? Has Jesus Christ life in
Himself? (5:26.) How did He come to have life in Himself? (5:26.) While He
lived because of the Father, how does the one who eateth Him live (v. 57, R.
V.)? How does He sum His teaching up in v. 58? What type of Jesus as the Bread
of life is found in the Old Testament? At what point did the type fall short of
the reality (v. 58)? If one wishes to live forever, what must he do (v. 58)?
Where
did our Lord teach these things? Was He in the habit of teaching in the
synagogue? (ch. 18:20).
2. Our Lord Forsaken by Many of His
Disciples, vv. 60–66
What
comment did many of His disciples snake upon these words? What did they mean by
calling it a hard saying? Was it a hard saying? Are there things
difficult to understand in the words of our Lord and in other Scriptures? (Heb.
5:11; 2 Peter 3:16.) Is that any reason why we should not believe them? Why are
the Scriptures difficult for us to understand? (Heb. 5:11; 1 Cor. 2:14.) How
can we come to understand them? (John 7:17; 14:26; 16:12, 13; 1 John 2:20, 27.)
How
did our Lord know that His disciples were murmuring at His teaching? (vv. 61,
64; 2:24, 25; Heb. 4:13; Rev. 2:23.) What does it prove about Him that He knew
the thoughts of men? (2 Chron. 6:30.) What did He say when He read the hearts
of His disciples and saw they were murmuring at His teaching (vv. 61, 62, R.
V.)? What was the point of this question? Has He ascended to where He was
before? (Mark 16:19; Luke 24:51; Acts 1:9; Eph. 4:8–10; 1 Peter 3:22.) Where
had He been before He came into this world? (3:13; 16:28; 17:5; Phil. 2:6, Am.
R. V.) What is it that makes alive? (v. 63; Ro. 8:2; 2 Cor. 3:6; Gal. 5:25.)
From whom does all life come? What did He say of the words that He spoke (v.
63)? In what sense are His words spirit and life? (v. 68; 12:50; Ps. 119:50,
93; Heb. 4:12, R. V.; Jas. 1:18; 1 Peter 1:23.) What instrument does the Holy
Spirit use in quickening or imparting life?
What
did our Lord say of some that professed to be His disciples? (vv. 64, 36, 61;
5:42; 8:23, 38–47; 10:26; 13:10, 18–21.) Are there any today among His
professed followers who do not really believe? Do you really believe?
Was He surprised? How had He known? (2:24, 25; Ps. 139:2–4.) Does He today know
who among His disciples are real? (2 Tim. 2:19; Heb. 4:13.)
What
was the effect of this teaching upon many of His disciples? Were those who went
back real disciples? (John 8:31.) Who else in the Bible was deserted by many of
his professed disciples? (2 Tim. 1:15; 4:10.) Does it prove that one is not a
true and skillful teacher that many of his disciples afterwards desert him? Why
did many of our Lord’s disciples desert Him? (Matt. 13:20, 21.) Did any of His
apparently enthusiastic disciples desert Him after this? (Matt. 19:20–22;
21:8–11; 27:20–25.) What judgment did He pronounce in another place upon those
who turn back? (Luke 9:62) What does it prove when one deserts Him? (1 John
2:19.) Will those who really believe ever go back? (Heb. 10:38, 39.)
3. “To Whom Shall We Go? Thou Hast the
Words of Eternal Life,” vv. 67–71
What
question did our Lord put to the Twelve when He saw the multitude deserting
Him? To whom does He put that question today? What was Peter’s answer? Is there
any one else to whom we can go if we leave the Lord? (Acts 4:12; Ps. 73:25; 1
John 5:11–13.) What did Peter say our Lord had? What is meant by “words of
eternal life”? (5:24; 20:31; 1 John 5:13; Ro. 10:17.) Do His words really bring
eternal life to those who receive them? What confession of faith did Peter
make? Is a similar confession found anywhere else? (1:29, 41, 45–49; 11:27;
20:28, 31; Matt. 16:16.) Why did the confession mean more now than on former
occasions? Did Peter go beyond believing that Jesus is the Christ, the Son of
God? Was he right? Are you sure that Jesus is the Christ, the Son of the
living God?
What
did Jesus say of one of the twelve? What did He mean by saying that Judas
Iscariot was a devil? (13:2; 8:44; 13:27; Acts 13:10; 1 John 3:8.) Did He ever
call any one of the other disciples a devil? (Matt. 16:23.)
1. The Father
Living, source of all life, sent the Son, 57; gives to man to come
unto the Son, 65.
2. Jesus Christ
(1). What He was:
Divine, Son of the living Father, knew men’s thoughts,
pre-existent, 60–64, 69, 71; human—had flesh and blood, 54, 55, 56; Son of man,
54, 56, 62; subordinate to, lived by, sent by the Father, 57; the Christ, 69;
the true bread that came down from heaven, 58.
(2). His relation to
man:
No life can be had except through Him, 53; every one who eats His
flesh and drinks His blood has eternal life, 54; His flesh true meat and His
blood true drink, 55; He dwells in the one who eats His flesh and drinks His
blood, 56.
(3). What He did:
Taught in the synagogues, 51; imparted eternal life to those who
fed upon Him, 58; knew men’s thoughts, 61, 64, 70, 71; chose the Twelve, chose
a devil among the Twelve, 70; spoke words of eternal life, 68; ascended again
to the Father, 62.
(4). What He will do:
He will raise up at the last day every one who eats His flesh and
drinks His blood, 54.
(5). How He was treated:
Murmured at by many of His disciples, 60, 61; betrayed by one of
the Twelve, 64, 70, 71; forsaken by many disciples, 66.
(6). His words:
Sometimes hard to understand, 60; are spirit and life, 63;
sometimes led professed disciples to desert Him, 66; bring eternal life, 68.
3. The Spirit
He quickeneth, 63.
4. The Disciples
(1). Professed but not
real disciples:
Did not understand His teachings, 52; murmured, 61; stumbled at,
60; did not really believe His teachings, 64; deserted, walked no more with
Him, 66.
(2). True disciples:
Recognized that our Lord had the words of eternal life, had no one
else to whom to go except to Jesus Christ Himself, 68; believed and knew that
Jesus is the Christ, the Son of the living God, 69.
(Compare
Matthew 15:1–20)
1. The Word of God and the Traditions of
Men Contrasted, vv. 1–13
Who
were gathered together unto our Lord? How far did they come? For what purpose?
Did they display their hostility to Him on any other occasion? (2:6; 3:6, 22;
8:11; Luke 5:17–22; 11:53, 54; Matt. 19:3.)
Of
what did the Pharisees and scribes take a special note (v. 2)? What did they
think of that? Why did it appear to them so outrageous that His disciples
should eat with unwashen hands (v. 3)? Why were they so scrupulous about the
washing of their hands before eating? Was it ordinary dirt of which they were
afraid? Was the washing for hygienic purposes? For what purpose then was it?
What did the Pharisees do before they ate every time they came in from contact
with ordinary people? (Note the Greek word used in v. 4 for “wash,” R. V.
margin.) What did they “baptize” beside themselves?
What
question did the Pharisees and scribes put to our Lord? Was that a proper
question? With what question did He reply? (Matt. 15:3.) When ought we to walk
according to the tradition of the elders? According to our Lord’s question,
when ought we to transgress the traditions of the elders? Had the scribes and
Pharisees ever complained before of the conduct of His disciples? (2:16–18.)
What did He call His questioners (v. 6)? Did He on any other occasion call them
hypocrites? (Matt. 23:13–15; Luke 11:39–44.) What does “hypocrite” mean? Who
had already described these Pharisees and scribes? (Is. 29:13.) With what did
they honor God? With what ought they to have honored Him? What did He through
the prophet Isaiah say concerning their hearts? (Compare Ezek. 33:31; 2 Tim.
3:5; Titus 1:16; Jas. 2:14–17.) What does God demand that we give Him? (Prov.
23:26; 4:23.) Which is more important—that we honor God with our heart or with
our lips? If our heart is full of love to God, will we also honor Him with our
lips? Was their worship acceptable to God? (v. 7; James 1:26.) Why was it vain?
How many times in this lesson do we find essentially this same charge brought
by our Lord against the Pharisees (vv. 8, 9, 13)? What had they left (v. 8, R.
V.)? For what purpose? Are there any Pharisees and scribes in our churches
today? What has superior authority to human tradition, no matter how venerable
that tradition may be? What three phrases does our Lord use in describing their
treatment of the Word of God (vv. 8, 9, 13)? Are there any who treat the Word
of God in that way today? Was it a customary thing in Israel to reject the
commandment of God? (2 Kings 16:10–16; Is. 24:5; Jer. 44:16, 17; Ps. 119:126.)
What
teaching of the law did our Lord contrast with the teaching of the Pharisees?
How had God especially emphasized this law? (Ex. 20:12; Eph. 6:1, 2.) What did
the law of Moses require should be done with those who spoke evil of father or
mother? (v. 10; Ex. 21:17; Lev. 20:9; Deut. 27:16; Prov. 20:20; 30:17.)
What
does our Lord here call “the Word of God” (v. 13)? Had He quoted from any other
part of the Pentateuch beside the Ten Commandments? What does He then call the
law of Moses? Did He ever teach on any other occasion that the law of Moses was
the inerrant Word of God? (Matt. 5:18.) Are there any who today say it is not
the Word of God? Between whom then must we make our choice? If any one speaks
not according to the law and the testimony why is it? (Is. 8:20; Jer. 8:8, 9.)
2. Inward and Outward Defilement
Contrasted, vv. 14–23
After
having answered the question of the Pharisees, whom did our Lord call to
Himself? What did He bid them do? To whom does that command come today? What
will be the result if we do not hear Him? (Deut. 18:15–19; Acts 3:22, 23.) Is
it enough to hear? How alone can we understand? (1 Cor. 2:14; John 16:12, 13; 1
John 2:20, 27.)
What
cannot defile a man? What does defile a man? Why does the food which enters
into him not defile him? Why does that which proceeds from him defile him? What
law had taught that some kinds of food did defile the one who ate them? (Lev.
11:42–47.) What lesson had God intended to teach by this Levitical law? Why was
it no longer binding? (Col. 2:16, 17; Ro. 10:4; Eph. 2:14, 15.) What may a
Christian eat without defilement? (1 Cor. 10:25; 1 Tim. 4:3–5; Titus 1:15; Heb.
13:9.) Which is more important—what a man puts into his mouth or what comes out
of his heart? (Prov. 4:23; Matt. 12:34.) What is it important that we keep
pure? (Gal. 5:22, 23.) If the heart is filled with the Spirit, will we be in
bondage to the ordinances and prescriptions of men? (Ro. 8:14, 15.)
Did
the disciples at first understand our Lord’s teaching (v. 17)? What effect had
their ignorance upon Him? Has He any similar reason to be surprised at us? What
significant change does the Revised Version make in the closing words of v. 19?
Who had to be taught this same lesson by a vision from heaven? (Acts 10:9–17.)
What
are the things that come out of the human heart (vv. 21–23)? What does this
teach us about the unregenerate heart? Have we similar teaching regarding the
human heart elsewhere in the Bible? (Gen. 6:5; 8:21; Ps. 14:1, 3; 58:2, 3; Jer.
4:14; 17:9; Matt. 23:25–28; Luke 16:15; Acts 8:22; Ro. 8:7, 8; Gal. 5:19-21.)
In what way is the exceeding wickedness of covetousness brought out? What is meant
by “evil eye”? (Deut. 15:9; 28:54, 56; 1 Sam. 8:8, 9; Prov. 23:6; 28:22; Jer.
20:15.)
1. Our Lord
(1). Characteristics:
His wisdom as a teacher, 6–13, 14–23; contempt for ecclesiastical
traditions, 7–13; disregard for mere outward ceremonials, 15–23; high
estimation of O. T. Scriptures—called the Law of Moses “the commandment of
God,” “the word of God,” 8, 9, 13; supreme authority—demanded that men should
hearken to Him, 14.
(2). His method of
judgment:
Judged men by what was in their hearts, 15–23.
(3). How He was treated:
Followed by the multitude, 14, R. V.; misunderstood by His
disciples, 17; watched and criticized by scribes and Pharisees, 1, 2.
2. Pharisees and Scribes
Their regard for the tradition of the elders, 5; for external
ceremonies, 3, 4; hypocrites—honored God with their lips, but their hearts were
far from Him, 6; left the commandment of God in order to hold fast the
traditions of men, 8; rejected the commandment of God that they might keep their
own traditions, 9; made the Word of God void by their own traditions, 13; their
worship vain, 7; their hatred for our Lord, 1–5.
3. The Law of Moses
The Word of God, 13; the commandment of God, 8, 9; its ceremonial
precepts for a temporary purpose and now done away, 15–19.
4. The Human Heart
All—important in the sight of Christ, 6, 15, 18–20; the
unregenerate heart thoroughly corrupt, 21–23.
5. Worship
The worship that honors God with the lips while the heart is far
from Him is hypocritical, 6; worship built upon the precepts of men is vain, 7;
worship that comes from the heart is alone acceptable, 6.
(Compare
1. Faith Seeking a Blessing, vv. 21, 22
Where
is the scene of this miracle laid? For what purpose did our Lord depart to
those parts? (12:15; 14:3; 15:12.) Did He desire to have His presence in those
parts known? (Mark 7:24.) Why did it become known? Can it ever be hid when He
is present in a house?
Who
came to Him there? What brought her? What made her think that He could help
her? How did she show that she was in earnest? (“Cried,” v. 22; “crieth” vv.
23, 25, 27.) What was her prayer? Did He often hear that cry? (9:27; 17:15;
2. Faith Tested, vv. 23–26
What
was
Did
she give up? Suppose she had? Did her persistence do any good? What is meant by
“she worshipped Him”? What was her prayer? What were its characteristics? What
did our Lord reply? What sentence is added in
3. Faith Overcoming Difficulties and
Obtaining the Blessing, vv. 27, 28
What
did the woman reply? What does the answer reveal? Is one who is willing to take
a lowly place likely to get a blessing from
What
reward did she get? What was it overcame the real obstacle that lay in the way
of His granting her request? What word of
1. Our
His nature—divine, 25; human, 27.
His office—Messiah, 22; sent of God, 24.
His desire for solitude; could not be hid, 21, 22.
His mission—first to the Jew, 23, 24, 26; then to the Gentile, 26.
His fidelity to His mission, 24.
His compassion—could not send the needy away unhelped, 23, 24;
healed the sufferer, 28.
His justice—demanded that the woman take her right place before He
granted the desired blessing, 26.
What He does—tries faith, 23, 24; answers prayer; gives faith all
it asks; commends faith; heals the sick, 28; delivers from
2. The Syrophoenician Woman
(1). Her position:
Outside the covenant promises and blessings, 22, 24, 27; in sore
distress, 22; no helper, 25.
(2). What she did:
Believed in Jesus as the Messiah, came to Him, at first on wrong
grounds, prayed, believed, 22, 28; worshipped, persisted, 25–27; humbled
herself and took her rightful place, 27.
(3). What she got:
Testing, instruction, 23–26; commendation, blessing, 28.
Another arrangement:
(1). Her trouble, 22.
(2). Her hindrances:
Her position as a heathen, 22, 24; the unsympathetic disciples,
the seemingly unheeding Saviour, 23.
(3). Her mistake:
Came as one within the covenant, 22–24.
(4). Her faith:
Great, 28; prayerful, persistent, 22, 25; prevailing, 24, 28.
(5). Her prayer:
Earnest, 22, 23; direct, brief, personal, 25; definite, 22, 25;
humble, persistent, 22, 25, 27; believing, prevailing, 28.
(6). Her humility:
Took the dog’s place, 27.
(7). Her victory:
Immediate, complete, 28.
3. The Daughter
What she was—in Satan’s power, grievously tormented, 22.
What she had—a believing, praying mother, 22.
What was done for her—taken in prayer to Jesus, 22, 25, 27.
What she got—immediate and complete deliverance, 28.
4. Faith
Where found—often where least expected, 22, 28.
In whom rooted—Jesus, 22.
How manifested—in coming to, praying to, holding on to, expecting
much from Jesus, 22, 25, 27.
What it accomplishes—overcomes seemingly insurmountable obstacles,
24; obtains all it asks, pleases
(Compare
1. The Lame Walking, the Blind Seeing, the
Deaf Hearing, the Dumb Speaking, Matt. 15:29–31;
After
healing the Syrophoenician woman’s daughter, what did our Lord do? Why so soon?
Where did He go? What does the Revised Version say instead of “a mountain”? Is
there any significance in the change? What did He do in the mountain? What
happened then? Why did they come to Him? Whom did they bring with them?
Had they any right to do that? Have we any warrant for doing the same today?
(Heb. 13:8; Jas. 5:14.) What did they do with the lame, blind, dumb, maimed?
What is the thought suggested by the word “cast”? What did our Lord do? What
was the effect upon the multitude? Why was it the God of
What
special case of healing does
What
strict injunction did our Lord lay upon them? What was His purpose? 1:44, 45;
3:10–12; 5:43; 8:25, 26.) Did He ever tell any one to witness to what God had
done for him? (
2. The Feeding of the Four Thousand, Mark
8:1–9
What
proof have we here of our Lord’s popularity with the people? For what purpose
did they come together? Had they any real appreciation of Him? (
What
question did our Lord ask of the disciples? What was its purpose? What command
did He give to the multitude? (Matt. 14:18, 19.) Why did that seem like a
foolish command? What did He do when the multitude were seated? What did He
take? Was that naturally enough to go around? How much of what the disciples
had did He take? How much that we have must we put in His hands if we wish Him
to bless, multiply and use it? Having taken the loaves, what did He do? Ought
we to return thanks every time we eat? (Ro. 14:6; 1 Cor. 10:30, 31; Col. 3:17;
1 Tim. 4:3–5; Acts 27:35.) How do we know that there was something deeply
significant in the manner in which our Lord returned thanks? (John 6:11, 23;
Luke 24:30, 31, 35.) Did He return thanks for anything beside the seven loaves?
Did the few small fishes seem of much account? Was it necessary that they too
be brought? Is there any lesson here for us?
How
bountiful did that repast prove? Does any one ever go away hungry from the
Lord’s table?
How
was this feeding of the four thousand a proof of the deity of Christ? What
proof have we that this was a separate miracle from the feeding of the five
thousand, and not merely another account of the same miracle?
1. Jesus Christ
(1). His nature:
Divine (Matt. 15:30; Mk. 7:37, 34, 35; Mark 8:1–9); human, 34.
(2). His
characteristics:
Shunned notoriety, 33; full Of sympathy, intensely earnest, 34;
compassionate—on the sick, 30; on the deaf and dumb, 32; on the hungry, 2, 3.
(3). What He did:
Opened the ears of the deaf, unstopped the mouth of the dumb, Mark
7:32–35; healed the lame, maimed and many others, Matt. 15:30, 31; fed the
hungry, Mark 8:1–9; fully satisfied those who sat at His table, 8; multiplied
the possessions and power of His disciples when they put all that they had in
His hands, 5–7; returned thanks before meals, for even the smallest things, 6,
7.
(Compare
1. An Evil and Adulterous Generation
Seeketh for a Sign, Matt. 16:1–4
What
was the attitude of the Pharisees and Sadducees toward one another? (Acts
23:6–8.) In this lesson what do we see them combining to do? What led two
parties so hostile to one another to combine their forces? What was the
constant attitude of the Pharisees toward our Lord? (9:11; 12:14; 15:1, 2;
22:15, 34; 27:62, 63.) What was the attitude of the Sadducees toward Him?
(22:23.) With what other hostile party did the Pharisees combine on another
occasion to entangle Him? (22:15, 16.) What was now their purpose in asking Him
to show them a sign from heaven? What did they mean? Did they ask a sign from
Him on any other occasion? (12:38, 39; Mark 8:11–13; Luke 11:16, 29, 30.) Had
He already given them any sign that He was the Messiah? Why then did they ask a
further sign? Have we any sign from heaven today that Jesus is the Messiah, the
Son of God? (Acts 2:33; 5:32.) How did this demand of the Pharisees affect our
Lord? (Mark 8:12.) Why did He sigh deeply?
How
did He answer their demand? How was this an answer? Are there any today who can
read the signs in the physical world but who are blind to the signs in the
spiritual world? Who can never understand spiritual things? (1 Cor. 2:14.) What
were the signs of the times to which He referred? What abundant signs of the
times had He given them? (Matt. 4:23; 11:5.) What did He say that their
demanding a sign showed them to be? Are there any today who demand a sign? (1
Cor. 1:22.) What is sign enough to a real seeker after truth? Had He ever told
them on any other occasion that seeking after a sign was itself a sign of an
evil and adulterous heart? (12:39.) What was the only sign that they should be
given? What did He mean by the sign of Jonah? (12:39, 40.) Is the resurrection
of
Having
refused their demand for a sign, what did He do? Why? (Matt. 7:6; compare Gen.
6:3; Hos. 4:17; Acts 18:6.) Does He ever leave men today? (Heb. 13:8; 2 Thess.
2:10–12; Ro. 1:24, 26, 28.) What is the worst misfortune that can be-fall any
man? (Hos. 9:12.)
2. Beware of the Leaven of the Pharisees
and Sadducees, vv. 5–12
Where
did our Lord and His disciples go? (Mark 8:13.) What did the disciples forget?
What did He say to them? What did He mean (vv. 11, 12)? Is leaven ever used in
the Scriptures of anything good? (Ex. 12:15–19; Lev. 2:11; Mark 8:15; Luke
12:1; 1 Cor. 5:6–8; Gal. 5:9.) In what way is leaven an expressive figure to
describe false doctrine? What was the leaven of the Pharisees? (Luke 12:1;
Matt. 15:1–9, 11–18; 23:13–26.) What was the leaven of the Sadducees? (22:23;
Acts 23:8.) Are formalism on the one hand, and rationalism on the other hand,
things against which the church and the individual believer need to be on their
guard today?
Did
the disciples understand His words? What did they think He meant? Did they
often misunderstand His words? When at last did they come to understand? (John
16:12–14.) How alone can we understand? (1 John 2:20, 27.) How did He know that
they said among themselves: “We took no bread”? (John 2:24, 25; 6:64; 16:30.)
How much that we reason in our hearts does He know? (Heb. 4:13; Rev. 2:23.)
What does this prove Him to be? (2 Chron. 6:30; Jer. 17:9, 10.)
What
did He call His disciples? (Compare 6:30; 8:26; 14:31; Mark 16:14.) Of whom
might He well say it today? What memory might have relieved them from all
anxiety about their having no bread? What memories might relieve us from all
anxiety in apparent need? By thus rebuking them what did our Lord show? (3:19.)
What does He show when He rebukes us? What searching question did He put to
them? (See first eight words of v. 11,
3. The Healing of the Blind Man Near
Bethsaida, Mark 8:22–26
What
other instance in the life of our Lord occurred near
What
did our Lord forbid him to do? (See
1.
(1). His nature:
Divine, 8; human, 23.
(2). His office:
The Messiah, 23–25.
(3). Characteristics:
Compassionate—even upon the Pharisees and Sadducees (Mark 8:12);
on the blind, 22–25.
(4). How He was treated:
Hated by the Pharisees and Sadducees, 1; sought out by those in
trouble, besought to help when all human help failed, 22.
(5). What He did:
Refused a sign to those who shut their eyes to the signs already
given, 3, 4; sighed deeply over the spiritual blindness of men, Mark 8:12;
finally gave up those who persistently refused to see the truth, 4; read men’s
thoughts, 8; warned the disciples to take heed and beware of the leaven of the
Pharisees and Sadducees—formalism on the one hand and skepticism on the other,
6; rebuked the spiritual dullness and little faith of His disciples, 8–11; avoided
notoriety, took by the hand, laid His hands upon the blind man, 23; laid His
hands upon the blind man’s eyes, 25; restored his sight gradually, 23–25; did
not perform all His miracles by the same method, 22, 23.
2. Pharisees and Sadducees
Hated Jesus Christ so bitterly that they forgot their hatred of
one another in their hatred toward Him, demanded a sign from heaven when
already there had been abundant signs, 1; could discern the face of the sky but
could not discern the signs of the times, 3; a wicked and adulterous
generation, given up by the Saviour, 4; their doctrine corrupt, 6, 12.
3. The Disciples
Their forgetfulness, 5; dullness of apprehension, 7, 9, 10, 11;
little faith, 8.
4. The Blind Man at Bethsaida
Blind, could not come of himself to our Lord, brought by others,
his friends besought our Lord for him, 22; taken by the hand by our Lord, had
His hands laid upon him, 23; at first saw dimly after He laid His hands on him,
24; completely restored and saw every man clearly when He laid His hands upon
his eyes, 25.
(Compare
Mark 8:27–30; Luke 9:18–21; John 6:67–69)
1. Peter Confessing Christ, vv. 13–16
Where
is the scene of the lesson? How was our Lord engaged? (Luke 9:18.) What
question did He put to His disciples? Why did He ask this? Is what men think of
Christ an important matter? Does this question engage much attention today? Was
there agreement as to who He was? Is there agreement today? What were some of
the opinions? Were they correct? Are many of the opinions of today any nearer
correct? In what did all the opinions stated agree? In what do almost all
opinions of Christ today agree?
What
was the second question which He put to His disciples? Which is the more
important question for each of us—what men think of
2. Christ Confessing Peter, vv. 17–20
Was
our Lord pleased with
What
further did our Lord say to Peter? What does “Peter” mean? What transformed
Simon Barjonas into Peter? What is the great controversy about this verse (18)?
What can be said in favor of Peter being the “rock” meant? What against it? If
Peter is the rock, what made him to be the rock? How then can all become rocks?
(1 Peter 2:4, 5.) Who then is the Chief Corner-stone, the Rock upon which all
others rest and from which they derive their own strength? (Is. 28:16; 1 Cor.
3:11; Eph. 2:20.) What is the conclusion drawn by Roman Catholics from this
verse? What can be said for it? What against it? Who are the true successors of
Peter? (Gal. 3:7.) What does “church” mean? What does Christ say of the
strength of the church built upon this rock? What is meant by “the gates of
hell” not prevailing against it? What promise of the Old Testament is suggested
by this? (Is. 54:17.)
What
does Christ say He will give Peter? What is meant by “the keys of the kingdom
of heaven”? (Ro. 10:14.) What custom of the ancient rabbis is referred to in
this figure of speech? Where in the Bible is Peter seen using the keys? (Acts
2:14; 10:34; 15:7.) Who has the keys of the kingdom of heaven today? When do we
unlock the kingdom to men? When do we lock the kingdom against men? (Matt.
23:13.) What power did our Lord say Peter should have? What is meant by
“binding” and “loosing”? To whom else did Christ give this power? (Matt.
18:18.) Who has it today? (Gal. 5:18.) Was the power to forgive sins given to
the apostles? (John 20:23.) In what sense had they this power? (2 Cor. 2:10.)
In connection with what other gift was the gift of power to forgive sins? (John
20:22.) Is there any sense in which any one today besides our Lord has power to
forgive sins? Ought we to be satisfied with man’s assurance that our sins are
forgiven?
What
charge did our Lord lay upon His disciples? Why? Does that charge rest upon His
disciples today? (Matt. 20:19; Acts 2:36; 8:4.)
1. The Father
(1). Where He is:
In heaven, 17.
(2). What He does:
Testifies to the Messiahship and Sonship of Jesus, reveals truth
even to sinful, ignorant men, ready to receive it, 17.
2. Our Lord Jesus
(1). What He is:
The Son of man, 13; the Christ, 16; the Holy One of God, John
6:69; the Son of God, 16; the Builder of the church, 18; the subject of
divergent opinions of men, recognized by all as an extraordinary personage, 14;
recognized in the fullness of His glory only by those whose minds God
illumines, 17.
(2). What He does:
Desires the mouth-confession of heart faith, 13; delights in the
good confession of His disciples, 17; entrusts illuminated men with the
responsibility of opening the kingdom of heaven, 19.
3. The Church
4. Peter
Taught of God, recognized the Messiahship and deity of Christ, 17;
confessed Him as Messiah and Son of God, 16; transformed by his God-given faith
in Jesus as the Son of God into a man of rock, 18; had power given him because
of his possession of this truth to unlock the kingdom of heaven unto men, had
authority given him to forbid or permit, 19.
(Compare
Mark 8:31 to 9:1; Luke 9:22–27)
1. “Get Thee Behind Me, Satan,” vv. 21–23
For
what was Christ preparing His disciples in bringing out so clearly the
doctrines of His deity and the security of the church in the immediately
preceding verses? Why “must”? (John 3:14; 14:19; Ro. 4:25; 5:9, 10; Heb. 9:22;
Is. 53:4–6; 2 Cor. 5:21; 1 Peter 2:24.) Had He ever told them of His death and
resurrection before? (John 2:19–21.) Is it credible that after He had so
plainly foretold His resurrection that His disciples should find it so hard to
believe in it when it actually occurred? (Luke 18:34; 24:25.) What in the
present day will help us to understand this?
Which
of the disciples came to the front again at this point? What did he do? Do any
of the disciples of the Lord nowadays think they know better than He what He
ought to do? Was Peter concerned for Christ or for self? Of whom had he been
the mouthpiece in v. 16? Of whom was he the mouthpiece now? Where else do we
see a like spirit in Peter? (Matt. 26:51; John 13:6–8.) How was his protest met
by our Lord? On what other occasion had He used the same words? (Luke 4:8.) Why
did He call Peter “Satan”? When did this fearful error and awful rebuke of
Peter occur? (vv. 17, 18.) Is there any lesson in this? Was our Lord really
tempted by Peter’s suggestion (v. 23)? Where was the root of the difficulty
with Peter? Is it a serious thing to mind the things of man? (See R. V. and
Phil. 3:19; Ro. 8:5–8.)
2. Before the Crown, the Cross, vv. 24–28
To
whom did our Lord then speak? What does He tell them? What does “deny” mean in
Bible usage? (26:35, 75;
What
general principle did
By
reference to what event does
Note.—This lesson is one of
the easiest to understand and hardest to practice. Not so many questions as
usual are needed to bring out the teachings; more grace than usual will be
needed to perform them.
1. Our Lord
His deity, 27; humanity—Son of man, tempted, 27, 23;
temptation—its source a disciple, its issue instant and complete victory, 22,
23; shrinking from the cross, 23; loyalty to duty—repelling every tempter that
would lead Him from the cross, 23; consideration of man’s weakness, and skill
as a teacher—confirms faith before revealing coming trial, 21 (Compare vv.
13–20); sufferings, death and resurrection—their necessity, 21; coming—its
certainty (“shall come”), manner (“in the glory, etc.”), purpose (“to render
unto every man, etc.”), 27; its prefiguration (the transformation), 28.
2. Peter
His carnal mind and consequent failure to see and enter into the
divine plan of suffering love, immediately after the hour of wondrous
revelation, noble confession and lofty commendation, 22, 23; utter failure,
stupendous presumption, unsparing rebuke, 22; a stumbling block to the Saviour,
23; when he minded the things of God he was God’s spokesman, but when he minded
the things of man he became Satan’s spokesman, 23 (compare 16, 17).
3. What Follows
Suffering and death followed by resurrection and glory, 21, 27;
Denial of self and cross-bearing followed by union with Christ and
participation in His kingdom, 24;
Sacrifice of temporal life followed by the gain of life eternal,
25;
Holding on to temporal life followed by the loss of life eternal,
25;
Seeking for the world followed by the loss of the soul, 26.
4. Eight Rules that Have No Exceptions
Every one who would save his life shall lose it, 25;
Every one who shall lay his life down for our Lord’s sake shall
find it, 25;
Every one who forfeits his life to gain the world makes a poor
bargain, 26;
Every one who forfeits his life to gain the world loses it beyond
recovery, 26;
Every one who would go where our Lord went must go by the road He
took, 24, 25;
Every one who would come after our Lord must utterly renounce
self, 24;
Every one who would come after our Lord must face without wavering
and bear without flinching the suffering, shame and death that lie in the path
of obedience to God, 24;
Every one who would come after our Lord must walk as He walked,
24.
(Compare
Mark 9:2–13; Luke 9:28–36)
1.
Of
what prophecy of our Lord is this lesson a fulfillment? (Matt. 16:28; Mark 9:1;
Luke 9:27.) How many of the disciples did He take with Him? Did He take these
three with Him on any other occasion? (Mark 5:37; Matt. 26:37, 38.) Why did He
take them only? Does He today grant the same exalted experience to all His
disciples? Why not? (1 Cor. 12:5, 11.) What evidence have we of the profound
impression it made upon those who saw it? (John 1:14; 2 Peter 1:17, 18.) What
was Christ’s purpose in going up into the mount? (Luke 9:28.) Why did He go into
the mount? Why did He take any one with Him?
What
wonderful thing happened? What does “transfiguration” mean? What transformation
had He undergone before this? (Ph. 2:6, 7, Greek.) Who are some today who
undergo a similar transformation to that recorded here? (Phil. 3:21.) What
transfiguration is possible to us in the life that now is? (Ro. 12:3.) How did
our Lord appear when He was transfigured? (Mark 9:3; Luke 9:29.) How can our
countenances be made to shine? (2 Cor. 3:18.) What was He doing when this
wonderful change came? (Luke 9:29.) Was He always transfigured when He prayed?
Will prayer bring any glory into our faces?
What
other wonder did the three disciples see besides the transfigured
Was
this a real thing that the disciples saw, or a dream in their sleep? (Luke
9:32, R. V. and margin; 2 Peter 1:16–18.) In what physical condition were the
disciples when the manifestation began? Were they much in the habit of going to
sleep in prayer meetings? (Luke 22:45.) Do men nowadays miss anything by not
being waked up in meetings? What man acted like himself at this stupendous
moment? What was his comment on their presence there? What did he mean? Was it
good for them to be there? Would it have been good for them to have remained
there (vv. 14, 15)? Where is the best place for us to be always? What
proposition did Peter make? Why? (Mark 9:6.) When a man doesn’t know what to
say, what is generally the best thing to say? Was any attention paid to Peter’s
proposition? Why not?
2. Jesus Only, vv. 5–8
What
occurred just then? What was this cloud? (Ex. 40:34, 35; 1 Kings 8:10, 11; Acts
1:9; Rev. 1:7; Ps. 104:3.) Over whom did the cloud come? What came to the
disciples who were on the outside of the cloud? Whose voice was it? What did
God say? Of whose words was that a divine confirmation? (Deut. 18:18.) What
will happen to one who does not heed this command of God to hear His Son? (Acts
3:22, 23; Heb. 12:25.) What will happen to one who does obey? (Heb. 5:9.) To
whom did God bear testimony? What was it? What does that one do who rejects
this testimony? (1 John 5:10.) If we accept the beloved Son, how much does God
love us? (John 17:23.) By this testimony given at this time whom did God
subordinate to Jesus?
What
was the effect of the voice upon the disciples? Had Peter any more suggestions
to make? How were they reassured? What occurred just as soon as the voice had
spoken? (Luke 9:36.) Was there anything significant in their departure just at
this point? When they looked up whom did they see? Would it have been better to
have seen Moses or Elias? What would the Jewish world rather have seen?
Wouldn’t it have been better to have had Moses and Elias go down from the mount
together with Jesus?
3. Death, Resurrection and Return of the
Son of Man, vv. 9–13
What
charge did our Lord give His disciples about what they had seen? Why? Is it
always best to tell all that has been revealed to us? When
What
question were they prompted to ask? What suggested it right here? What was our
Lord’s answer? Are we to understand from this that before Christ’s final coming
there is to be another coming of Elijah? (Acts 3:21.) In whom did he mean
Elijah had already come? (11:14.) In what sense was John the Baptist Elijah?
(Luke 1:17.) What three prominent events in His history does our Lord mention
in connection with His transfiguration? What was the relation of His
transfiguration to these events? In the light of this majesty of Jesus revealed
at the transfiguration and the command from heaven uttered by the Father at the
transfiguration of His Son, what must we say of the rejection of Christ?
1.
(1). His true humanity:
Son of man, 9; need of prayer, 1; must suffer and die, 12, 9.
(2). His true deity:
My Son, 5.
(3). His majesty and
glory:
Testified to by the law and prophets in the persons of Moses and
Elijah, 3; by the outshining of the indwelling glory, 2; by the overshadowing shekinah glory, by the audible voice of the Father, 5; beloved of God,
fully meets all the demands of God’s affections, obedience to Him commanded by
the Father, 5; grants special experiences to individual disciples, not for
their own sake alone but for the sake of others, 1, 9; loved seclusion and
prayer, desired fellowship and sympathy, 1; His compassion, His comforting
touch and voice, 7.
(4). His sufferings:
Never lost sight of in moments of exalted glory, 12; prepared for
by the experiences of the mount, 1–8, 12.
(5). His death:
Must precede glory and its proclamation to the world, 9; the
central fact of revelation in heavenly interest, 3; His return, 10, 11.
(6). His superiority to
Moses and Elijah:
He a Son, they servants, they gave way to Him, 3–5.
(7). His
all-sufficiency:
Jesus only, 5.
2. Peter
Spoke unthinkingly when he had nothing to say and so spoke what
was not worth hearing, 4; preferred to be on the mount beholding visions to
being in the valley ministering to the unfortunate, 4; desired to have Moses
and Elijah, not recognizing the all-sufficiency of Jesus, 4; terrified by the
voice of the Father, 6; reassured by the voice and touch of the Son, 7.
3. Prayer
Its necessity—
4. The Departed Saints
They exist in a conscious state, in glory, can talk, can be
recognized, are especially interested in the death of Christ, 3, 4.
(Compare
Matthew 17:14–20; Luke 9:37–43)
1. The Failure of the Disciples, vv. 14–19
While
our Lord was in the mountain into what difficulty had the disciple fallen? In
what state of mind were they in this emergency? Who came on the scene at this
moment of defeat and distress? Is He likely to appear on the scene in the
moment of His disciples’ failure, perplexity and despair? Was there anything
better that the disciples could have been doing in their difficulty than
engaging in controversy with the scribes? (Ps. 1:1; v. 29, R. V.) What was the
effect upon the crowd of the appearance of our Lord?
Why
were they amazed? (vv. 2, 3; compare Ex. 34:30.) To whom did He invite them to
bring their questionings? If we wish our questionings settled where is the best
place to take them? Are unbelievers usually as ready to bring their
questionings to Christ as to His disciples?
Who
was the first to reply to our Lord? Why was he so prompt to speak? What was his
trouble? What was his boy’s condition? (See also Matt. 17:15; Luke 9:39.) Who
was the author of this sad condition? What does this teach us about the Devil?
What hint does it give as to what the condition of the world will be when he
has unrestricted charge of affairs? What had the father done with his son? What
is the best thing to do with a child who is in the devil’s power? In the
absence of the Lord to whom had the man applied for help? Did he get it in that
quarter? Do men nowadays ever apply to the disciples of Christ for help and
fail to get what they might naturally expect? What is the best thing to do when
Christ’s disciples fail us? Why were not the disciples able to cast the demon
out? (Matt. 17:19, 20; Mark 9:28, 29.) Why is it today that the disciples of
Christ so often fail to accomplish the mighty works expected of them? Did this
man miss the desired blessing because of the failure of Christ’s disciples? Why
not? (vv. 19, 20, 25.) Need we miss the blessings we desire because of the
church’s failure in faith and prayer? What can we do? How did our Lord feel
over the failure of His disciples (v. 19)? Had God elsewhere occasion to sorrow
over and rebuke the unbelief of His people? (Num. 14:11, 22, 27; Ps. 78:6, 8,
22; Mark 16:14; Luke 24:25.) Has He any occasion to grieve over and rebuke the
unbelief of His people today? (Luke 18:8.) What did He tell the man to do with
his boy, seeing His disciples had failed? What can we do with our friends
whenever every other source of help fails?
2. The Victory of the Son of God, vv.
20–29
Did
it seem at first to do the boy any good to bring him to our Lord? Does it ever
happen nowadays that our friends grow worse rather than better when we bring
them to Him? What is the explanation of this aggravation of the boy’s malady
upon bringing him to our Lord? (
For
what did the father appeal? Did the cry for compassion and help ever rise into
His ears unheeded? (Matt. 15:22–28; 20:31–34; 9:27–29.) Will it now? (Heb.
13:8.) Did the father have a very firm faith that our Lord could help him? How
much faith did he have? Did he get the blessing sought? What was it very likely
that made him doubts His ability to help him (v. 18)? What is the source of
much of the unbelief in our Lord today? What did He reply (v. 23, R. V.)? Where
shall we put the “if” in regard to receiving blessings from Him? How much can
faith get and accomplish? (Mark 11:23, Matt. 17:20; 21:21, 22; John 11:40; Acts
14:9; Matt. 9:29.) What did the father reply? Did our Lord hear that prayer? If
we are conscious of our lack of faith and desire more what should we do? (Luke
17:5.)
Did
our Lord prolong the conversation? Why not (v. 25,
1. Our Lord
Comes to the help of His disciples in the moment of their failure
and despair, 14–19; turns defeat into victory, 19–27; wishes the questions that
perplex His disciples to be brought to Himself, 16; wishes the cases that defy
His disciples’ power to be brought directly to Himself, wearied with the
unbelief of His disciples, rebukes their unbelief, 19; His readiness to
save—always hears the cry for compassion and help, 22–27; His power to save—can
do anything that men trust Him for, 22, 23; rebukes, commands unclean spirits
to depart, 25; casts out unclean spirits, 26; lifts up the one whom Satan has
cast down, 27.
2. The Disciples
When the Lord left them for a season got into trouble at once, 14;
discussed their failure with their enemies instead of carrying it to God in
prayer, 14, 29; tried to cast out a demon and could not, 19; failed because of
neglect of prayer and unbelief, 29, 19; their failure weakened the faith of
others in their Master, 18, 22; wearied our Lord by their unbelief, received a
severe rebuke, 19; talked to our Lord alone, sought and received an explanation
of their defeat, 28, 29.
3. The Boy
His condition—in Satan’s grasp, 17–25; from childhood, 21; cast
down by Satan, pining away, 18, R. V.; grievously torn, 20; life imperiled, 22;
almost killed, 26; no help in man, 18.
What was done for him—brought to our Lord, 20.
The result—first became worse, 20; like dead, 26; taken by the
hand, raised up, restored, 27.
4. The Father
His son in the devil’s power, sought to bring him to our Lord, 17;
tried the disciples first, received no blessing, turned from the disciples and
appealed to our Lord Himself, 18; but little faith, cried for compassion and
help, 22; heard, shown that the blessing desired is not a question of Christ’s
power, but of his own faith, 23; used the little faith he had, sought more
faith, 24; got the blessing sought, 27.
5. The Devil
His awful power, 17–26; incredible malignity, 18, 20, 22, 26; real
impotence—subject to Christ’s mere word, rage—made a final terrific but
ineffectual struggle, seeming victory—left his victim as if dead, 26;
overwhelming defeat—conquered by Jesus, 26; conquered by faith, 18, 19;
conquered by prayer, 29.
(Compare
Mark 9:30–35; Luke 9:43–50)
1. The Shekel in the Fish’s Mouth,
17:22–27
What
does our Lord now announce to His disciples (vv. 22, 23)? What was His purpose
in telling them so often in these days of His coming death and resurrection?
Did they comprehend what He was talking about? (Mark 9:32; Luke 9:45.)
When
they reached their home town, what demand was made upon Him (v. 24)? Why was He
under no obligation to pay the temple tax (vv. 25, 26)? Did He pay it? Why (v.
27)? Is there any lesson here for us? How did He know that
2. How to Enter the
With
what question did the disciples next come to our Lord? What had suggested to
them the asking of that question? What did it reveal? Did there ever arise any
strife on this point after this? (Matt. 20:20, 21;
How
did He answer their question? How came there to be a child at hand? How large a
child was it? What were His first words as He took the little child? How much
deeper than the question does the answer go? What does “be converted” mean (see
Whom
does our Lord say is the greatest in the kingdom? What is meant by “humble
himself”? How else is this same principle stated by Him elsewhere? (
3. How to Treat the Members of the
Kingdom, vv. 5–9
How
did our Lord seek to emphasize the preciousness of these little ones to Him?
Does He mean a literal child or one with the childlike spirit? Who are the ones
then especially dear to
4. God’s Unquenchable Love for His Own,
vv. 10–14
What
warning does our Lord give in regard to the little ones? Is there need of that
warning today? What reason does He give for not despising them? What does
“behold the face, etc.” indicate? (
What
parable does our Lord utter in vv. 12, 13? Where else found? Is it just the
same? How many of us have gone astray? (Is. 53:6.) Who are the sheep that our
Lord left? What sheep is God most interested in? How does God feel when He
finds one of His lost sheep? How great is this joy? (Zeph. 3:17.) What
application does our Lord make of the parable? Is God willing that any one
should perish? (2 Peter 3:9.) What is God’s will? (
1. God
The Father of Jesus Christ, 10; the Father of all believers, 14;
His dwelling place—heaven, bestows special privilege and honor upon children,
10; takes an especial interest in, seeks the lost, rejoices over the lost one found,
13; not His will that a single little one be lost, 14.
2. Our Lord
His deity, 23, 27; carefulness to avoid causing others to stumble,
27; atoning death, resurrection, 23; love to children, 2; solicitude for
children, 10; attractiveness to children, 2; believed on by children, 6;
received in little children, when they are received in His name, 5.
3. The Kingdom of Heaven
(1). Conditions of
entrance:
Renunciation of self seeking, 1, 3; renunciation of pride, 3, 4.
(2). Condition of greatness
in the kingdom:
Humility—taking the lowly place, 4.
4. Occasions of Stumbling
Must needs be, bring woe to the world, bring woe to the man
through whom they come, 7; better to perish most miserably than to be an
occasion of stumbling to a believing child, 6; better sacrifice the dearest and
most indispensable thing than be an occasion of stumbling, 8, 9.
1. How to Deal with an Offending Brother,
vv. 15–20
What
are
What
power did our Lord say His disciples should have (v. 18)? What does it mean to
“bind” and “loose”? (Matt. 16:19; Acts 15:28, 29.) How should the disciples
receive wisdom to declare what should not be done and what could be done? (
2. Seeking Forgiveness for Self, vv. 21–27
To
what question on
How
does our Lord seek to impress upon the disciples the duty of boundless
forgiveness? Of whom is the king in the parable a picture? Who are the
servants? What is the king represented as doing with his servants? When does
God reckon with us? (John 16:8, 9; Matt. 25:19.) Is this the final reckoning in
v. 23? What is God’s purpose in these earlier reckonings with us?
How
great a debtor was brought into His presence? How much is a thousand talents?
What is our Lord’s purpose to teach in stating so enormous a sum? Who is so
guilty before God? (Ps. 130:3; 38:4; 40:12; Ezra 9:6.) Did the debtor come of
his own accord before the judge? What is taught by that? Was the debtor able to
pay? Are we able to pay our debt to God? When then did the king command? What
does the picture set forth? What did the debtor then do? What does that
represent? What promise did the debtor make? Could he fulfill it? Why did he
make it? Does the awakened sinner ever fancy that he can pay his debt to God?
Can he? What provision has God Himself made for settling the old account?
(20:28; 2 Cor. 5:21; Gal. 3:13; 1 Peter 2:24.) What was the king’s feeling in
response to his debtor’s anxious cry? What does that represent? How much
compassion has God? (Ps. 86:15; 145:8.) How did the king’s compassion show
itself? Is that as much as a debtor asks? How will God’s giving correspond with
our asking? (Eph. 3:20.) Does God’s compassion wait until we repent? (John
3:16; Ro. 5:8.)
3. Refusing Forgiveness to Others, vv.
28–35
Did
the debtor really accept the pardon and realize what had been done for him? How
did he show that he did not? What does this illustrate? How great was the debt
owed him? How did that compare with his own debt? What truth did Christ intend
to teach by that? Did he act this way in the presence of the king? Does that
teach anything? How did his debtor act? Had he seen any one else act that way?
Did he remember that? Was there any possibility of his debtor actually paying?
Did he do as he had been done by? Do we? Did he do as he would wish to be done
by? Ought we to do to others as we want God to do by us? (Matt. 6:12.) Do we?
Who
observed his treatment of his fellow-servant? How did they feel? (Heb. 13:3;
Ro. 12:15;
What
is the application our Lord makes of the parable? What kind of forgiveness does
God demand? What is it then that God looks at? (Prov. 21:2;
1. God
The Father of Jesus Christ, 19, 35; His abode—heaven, answers
prayer where there is agreement as touching the thing asked, 19; reckons with
men, 23; deals in justice until man approaches Him on the ground of mercy, 25;
has compassion on the greatest sinner that cries for mercy, releases him,
forgives the debt, 27; demands that the one thus forgiven should show that he
has accepted the forgiveness by forgiving others, 32, 33; will deal without
mercy with those who have despised mercy, 34, 35.
2.
God’s Son, 19, 25; omnipresent, in the midst of two or three
gathered together in His name, 20; His skill as a teacher, 21–35.
3. Christians
(1). Their privileges:
Free and boundless forgiveness for enormous sins, 24–27; get what
they ask with one accord, 19; have Jesus in the midst, 20; discern what is
permissible in God’s sight and what is not permissible, 18.
(2). Their duty:
To gather in Christ’s name, 20; to pray unitedly, 19; to forgive
even as God has forgiven them, 28, 29, 32, 33; to go show those who have
wronged them the wrong in private, 15; if they hear not, to take one or two more,
16; if they hear them not, to tell the church, 17; if they refuse to hear the
church, to treat them as the Gentile and the publican, 17; to freely forgive
all who ask it, to do unto others as God has done unto them, 32, 33.
4. The Unmerciful Servant
Heavily in debt to his master, 24; unable to pay, in great danger
of fearful judgment, no hope on the ground of justice and law, 25; cried for
mercy, promised to pay, 26; found compassion, was freely forgiven, 27; despised
the forgiveness, went out from the king’s presence, 28: refused to show mercy,
30; summoned before his master, his wickedness and contempt for mercy exposed,
32, 33; delivered to the tormentors, 34.
5. Forgiveness
The great and universal need of man, 24, 35; freely given for all
who seek it, 27; permanently enjoyed only by those who show their acceptance of
it by forgiving others, 28, 35; our forgiveness of others should be full, free,
from the heart, like God’s, 33, 35.
1. Our Lord and His Unbelieving Brothers,
vv. 1–9
What
was the attitude of the leaders of the people in
On
what occasion did He go up again to
Was
He seeking to be known openly? What lay at the root of the suggestion made by
the brethren of
What
did He answer His brethren? What did He mean by: “My time is not yet come” (vv.
8, 30; 8:20; 13:1; 17:1)? What connection was there between this answer and the
suggestions of His brothers? What did He say was the attitude of the world
toward His brothers (v. 7)? Why could not the world hate them? (15:19;
2. Our Lord and the Perplexed People, vv.
10–13
Did
our Lord go up to the feast at all (v. 10)? Why secretly? (11:54; Is. 42:2, 3;
Matt. 10:16.) Who were watching for Him at the feast? (11:56.) What different
opinions about Him did the people express? Was either of these opinions the
whole truth about Him? Was there a similar diversity of opinion about Him on
any other occasion? (vv. 26, 27, 40–43; 9:16; 10:19–21; Matt. 16:13–16; Mark
6:14, 15.) What did this reveal as to the people themselves? (
3. Our Lord and the Wondering People, vv.
14–24
When
did our Lord first appear in public during the feast? What did He then do? Was
He accustomed to go to the temple to teach? (8:2; 18:20;
What
was His own answer to the question: “How knoweth this Man letters” (v. 16,
Whose
glory is that man seeking who speaks for himself? Was our Lord seeking His own
glory? (5:41; 8:49, 50.) Whose glory was He seeking? Whose glory should each
one of us seek? If one feels hurt when he hears of some one else who has been
greatly used in God’s work, what does it prove as to whose glory he is seeking?
If one rejoices when he hears that others are being used more than he is, what
does it prove as to whose glory he is seeking? (Num. 11:29.) What does our Lord
say of the man who seeks not his own glory but the glory of Him that sent him
(v. 18)?
Who
did
1. God
Sent our Lord into the world, gave Him the doctrine that He should
teach, 16; reveals to any man who wills to do His will that the doctrine of our
Lord is His own doctrine, 17; man should seek God’s glory—not his own, should
teach God’s doctrine—not his own, should surrender his will absolutely to God,
16–18.
2. Our Lord
(1). What He did:
Retired from Judea where the Jews sought to kill Him, to Galilee
where He would be comparatively safe, 1; avoided publicity, 4, 10; patiently
awaited His time, 6, 8; testified to the world that its works were evil, 7;
obeyed the Mosaic law, 10; went up into the temple and taught, 14; spoke not
from Himself but from God, 16; sought not His own glory, sought the glory of
Him that sent Him, 18; made an entire man sound on the Sabbath day, 23; judged
not according to appearance but judged righteous judgment, 24.
(2). How He was treated:
Misunderstood and disbelieved in by His own brothers, 3–5; hated
by the world, 7; called a deceiver by some of the people, considered a good man
by some, 12; not confessed by the multitude for fear of man, 13; marvelled at
because of His teaching, 15; the Jews sought to kill Him, 19; accused of having
a devil by the people, 20.
3. The Brothers of Our Lord
Longed for the praise of men, 3, 4; disbelieved in
4. Unbelief
Its unreasonableness—refuses to be convinced by sufficient
evidence, 5; cannot see the beauty in our Lord though it is right before its
eyes, 5; ostentatious vanity, 3, 4; agreement with the world, 7; unfairness,
misrepresentations, 20; cure, a surrendered will, 17.
1. Many of the People Convinced that Jesus
is the Christ, vv. 25–31
How
did our Lord speak in those days (v. 26)? Is there any warrant for the change
from “boldly” to “openly” in the Revised Version? (Compare the Greek and
What
did our Lord then do (v. 28)? Why did He admit that there was any truth in
their claim to know whence He was? In what sense did they know Him, and whence
He was? In what sense did they not know Him, and whence He was? Would such
knowledge save them? (20:31; 17:3.) Have any today only this knowledge of
What
did our Lord say of Himself in contrast to what He had said of the Jews (v. 29)?
What was the ground of His knowledge of God? How long had He been with God?
(1:2.) How is His knowledge of God different from a philosopher’s knowledge of
God? Which conception of God is more reliable and more worthy of
acceptance—that of the greatest philosopher or that of
What
was the effect of these words of our Lord on His hearers? Why? What may any one
who testifies to the full truth expect of men? What was the practical outcome
of their attempt to take Him? Why did no man lay hands upon Him (v. 30)? How
far can wicked men go in their purposes? (Ps. 76:10.) Was the restraint by
which God held these men back visible? Did they realize what held them back?
What lesson is there in all this? What great truth is contained in the words:
“His hour was not yet come”? Were all evil disposed toward our Lord (v. 31)? Is
it worth while to save the common people? What question did they ask?
2. The Pharisees Plotting, and the People
Perplexed, vv. 32–36
What
was the effect upon the Pharisees of the faith and words of the people? Did
they succeed? Why not (v. 30)? What was the outcome of the attempt? (vv. 45,
46.) What important announcement did our Lord make? How little a time is the
Holy Spirit to be here? What was our Lord to do when the little time was up?
What would the Jews do after He was gone? What would be the result of their
search? What lesson in that? Have the Jews sought for a Messiah since they
rejected the true one? What would be the result of their not finding Him? What
lesson in this? (8:21, 24.) When should we seek the Lord? (Is. 55:6.) Did the
Jews lay His words to heart as they ought? Why didn’t they understand?
1. Our Lord
Spoke boldly to the Jews though they plotted His death, 26; taught
in the temple, with great earnestness, came not of Himself, sent of God, 28;
knew God, was from God, 29; the Jews sought to arrest Him, no man could lay
hands on Him until His hour was come, 30; believed on by many of the people,
did miracles that even His enemies could not deny, 31; went to Him that sent
Him, 33; if not sought in the day of opportunity cannot be found at all, 34.
2. The Jews
Sought to kill Jesus, 25; their rulers knew that Jesus was indeed
the Christ, 26; were perplexed about Jesus, 27; knew not the true God, 28;
sought to arrest Jesus, 30; cannot go where Jesus went, 34.
1. Our Lord, the Giver of the Living
Water, vv. 37–39
To
what day does the 37th v. take us? What and why did our Lord cry on the last
day of the feast? What ceremony suggested the invitation? (Lev. 23:36.) Could a
mere man give such an invitation as that? Why could our Lord? (Matt. 3:11; Acts
2:33;
Whence
did our Lord derive this figure of rivers or floods of water? (Is. 44:3.) When
the Spirit comes to men in what streams does He pour forth His power from them?
(Acts 2:4; 4:31.) Were all that believe to receive the Holy Spirit? (v. 38; Ro.
8:9.) Do all believers have the baptism with the Spirit? (Acts 8:12, 15, 16.)
Can all believers have it? (Acts 2:38; Eph. 5:18.) How is the Spirit received?
(Gal. 3:1, 14.) When? (Eph. 1:13.)
What
was necessary before this gift of the Spirit could be bestowed? (v. 39;
2. Our Lord the Divider of Men, vv. 40–53
What
was the effect of His wonderful words upon the multitude who heard them? What
did some recognize in Him? What difficulty did others see in the way of
accepting Him as the
What
attempt had been made against Him by the leaders (v. 32)? Was it successful (v.
45)? What was all that it had resulted in (v. 46)? Of what is that an
illustration? (Ps. 76:10.) What was the testimony of the officers sent to
arrest Him? Was that testimony true? If “never man so spake,” who was
He? Did the rulers deny that He spake as never man spake? What was all their
reply? Do men nowadays try to settle the claims of a doctrine or a person by an
appeal to what “the rulers” think? Would it have proved that our Lord was not
the
Who
lifted a voice in defense of our Lord? What progress do we see here in
Nicodemus? Did he ever get beyond this? (
1. Our Lord
(1). His nature:
Human, 39; divine, 37, 38, 46.
(2). His characteristics:
Familiarity with the Scriptures, earnestness as a preacher,
compassion for the thirsty, 37, 39.
(3). How He was treated
by men:
Some thought Him the prophet, 40; some the
(4). What He did:
Spake as never man spake, awed by His teaching the officers sent
to arrest Him, 45, 46; invited all the thirsty to come to Him, gave living
water to all who would take it, 37; made all who drank the living water
themselves fountains from whom “rivers of living water” flowed forth to others,
38; gave the Spirit to all who believed, 39; caused division between those who
were of God and those who were not, 43.
2. The Holy Spirit
Christ’s gift, all who thirst (intensely desire) can have, all who
believe on Christ receive, makes those who do receive Him a fountain from which
rivers of living water flow forth to others, not given until Jesus was
glorified, 37–39.
3. All Who–
All who thirst invited to our Lord, all who come can drink and be
satisfied, 37; all who believe on Him receive the Holy Spirit, 39; all who
believe on Him made fountains of blessing to others, 38.
1.
What
is the first word of the 12th verse in the
Did
He say: “I am a light of the world”? From whom then does the world get
all its light? (1:4, 5, 7–9.) Who does
What
does light do? What does our Lord do? Of what is He the light? How can we prove
that we believe that He really is the Light of the world, and not merely
of our race? Does the average Christian believe that He is the Light of the
world? Is this truth found anywhere else in the Bible? (Luke 1:78, 79; Is.
42:6, 7; 49:6; 60:1, 2.) What has demonstrated that He has a right to say it?
If we would see what absolute truth and goodness is, where must we look? Did
our Lord merely bring light?
If He
is the light, what must we do? What does it cost to follow Him? (Matt. 16:24.)
What reward does it bring? How does the reward compare with the cost? From what
kinds of darkness will following Him save us? If one is walking in darkness, of
what may he then be sure? (John 12:46; Is. 50:10.) If then we find ourselves in
darkness, what should we seek to find out? What kind of light should we have if
we follow our Lord?
Did
the Pharisees let His statement that He was the light of the world produce its
right impression on their hearts? How did they seek to escape the force of His
words (v. 13)? Did it necessarily prove that His testimony was not true because
He bore testimony of Himself? Is it true as a rule? (5:31–47.) Why was our
Lord’s testimony true though He bore testimony regarding Himself (v. 14)? What
did He know about Himself? From whence did He come (v. 42)? (7:29; 10:36; 13:3;
16:28; 17:8.) Whither did He go? (13:3.) What did the Pharisees not know (v.
14)? (7:27, 28; 9:29, 30.) How did the Pharisees judge? Is that the right way?
(7:24; 1 Sam. 16:7.) Who judges in this way? What did our Lord mean by saying:
“I judge no man” (v. 11)? (3:17; 12:47, 48.) Will He ever judge any man? (5:22,
23; Acts 17:31.) What kind of judgment (v. 16)? (5:22–30; Ps. 45:6, 7; 72:1, 2;
98:9; Is. 9:7; 11:2–5; 32:1, 2; Jer. 23:5, 6; Acts 17:31; Rev. 19:11.) Why
would His judgment be true (v. 29)? (16:32.) What principle of their own law
would compel them to accept His testimony (v. 17)? (Deut. 19:15.) Who were the
two witnesses to our Lord (v. 18)? (1 John 5:9.) Where do we find His witness
to Himself? Where did the Father bear witness to Jesus?
By
what question did the Pharisees reveal the depths of their own ignorance (v.
19)? Is the question in itself an important one? What was our Lord’s answer
(vv. 54, 55)? (1:10, 11; 15:21; 16:3.) Is it important that men know the Father
and know
2. “If Ye Believe Not that I Am He, Ye
Shall Die in Your Sins,” vv. 21–24
Were
the words recorded in vv. 21–24 spoken on the same occasion as the immediately
preceding words? What two solemn statements does our Lord make on this
occasion? How alone can a person escape dying in his sins (v. 24)? (3:18, 36;
1. The Father
Sent our Lord back into the world, bore witness regarding His Son,
guided His Son in judgment, was always with the Son, 16, 18; can only be known
through the Son, 19; would not allow any man to lay hands on Him until His hour
had come, 20.
2. Jesus Christ
Divine, 12, 16, 18, 19, 23; subordinate to the Father, 16, 18; the
Light of the world, 12; witnessed to by the Father, 18; came from God the
Father, 14; sent by God the Father, 14, 21; came not to judge but to save, 15;
a true judge, 16; in constant fellowship with the Father during His earthly
life, 16; knowledge of the Father depended upon knowledge of Him, 19; is from
above, not of this world, 23.
3. The Jews
Their enmity against our Lord, 13; they misunderstood Him, 13, 19,
22; knew not whence he came, nor whither He went, 14; judged after the flesh,
15; condemned by their own Scriptures, 17, 18; knew not the Father, knew not
the Son, 19; restrained by God in their desire to arrest our Lord, 20; died in
their sins, could not go to the Father whither our Lord went, 21; were from
beneath, were of this world, 23.
4. The Way of Blessedness
Following our Lord, 12; seeking Him while He can be found, 21;
believing on Him, 24.
5. The Way of Darkness and Ruin
Refusing to follow our Lord, 12; refusing to believe in Him, 24,
22.
1. Questioning About Jesus and Believing
on Jesus, vv. 25–30
In
the verses immediately preceding this lesson what had our Lord said a man must
do unless he wished to die in his sins? What question did that lead His hearers
to ask? Is that an important question? (20:31.) What was there, then, out of
the way in their asking it? Ought we to be asking it today? Is there any excuse
today for any one in this land not knowing who He is? Why didn’t these
questioners know who He was? Why is it in most cases today that men are in the
dark or in uncertainty as to who He is? Concerning whom did these questioners
wish to judge? Who did our Lord tell them would do the judging? How will the
tables be turned some day upon those who are judging concerning Him? What
things did He speak unto the world? (John 3:34; 7:16; 17:8.) If then we reject
His teaching whose teaching are we rejecting?
Did
What
was the effect of these words? Do they make you believe on Him?
2. True Discipleship and True Freedom, vv.
31–36
What
two important changes are made in v. 31 in the R. V.? Why does John say: “Jesus
therefore said, etc.”? Had these Jews “believed on” our Lord?
(See R. V.) What did He wish this dawning faith to develop into? Did it in all
of them (v. 37, R. V.–v. 44)? Did that faith save them? What kind of faith is
it that saves? (Ro. 10:10.) How does the real heart-faith manifest itself?
(John 1:12; 2 Tim. 1:12.) What did our Lord say that these men who “believed
Him” but did not as yet “believe on” Him must do if they would be
“truly” His disciples? What then is the atmosphere in which the true disciple
lives, and the soil in which his life roots itself? Is the necessity of
continuing in the Word and the life which grows from the Word much dwelt upon
in the N. T.? How can we continue? (Acts 26:22; Heb. 10:38, 39; 1 John 2:24.)
If we do not continue what does it prove? (1 John 2:19.)
What
two further promises does our Lord make to those who abide in His word (32)? If
any one then wishes to know the truth what should he do? If he wishes to be
free what should he do? What three things flow from simply abiding in His word?
Does He say that they shall know “a truth” or “some truths”? How
much of “the truth”? (John 16:13, R. V.)
What
had He indicated to these Jews that they were? Did they like this (v. 33)? Do
men like it today when you tell them that they are slaves? Did the Jews admit
it? How could they deny their bondage? How can men out of
3. Children of God and Children of the
Devil, vv. 37–47
What
was our Lord’s answer to their claim to be “
What
are the two chief characteristics of the Devil (v. 44)? What then are the two
clearest marks of a child of the Devil? (1 John 3:15, 12.) How did the Devil
get into the awful position in which he now is (v. 44, R. V.)? How had these
children of his got into the awful position in which they were (v. 37)? What
will be the result if we refuse to accept and “stand in the truth”? What was
the principal reason why these Jews refused to believe our Lord (v. 45)? What
is the principal reason why men refuse to believe Him and the Bible today? (2
Thess. 2:10; 2 Tim. 4:3, 4.) Is it anything against the Bible that men who love
sin and error don’t believe it? What did our Lord challenge them to do? Could
any of them do it? Why not? (14:30; 15:10; 2 Cor. 5:21; Heb. 4:15; 7:26; 1
Peter 2:22.)
What
mark of a child of God is given in v. 47? (10:26, 27; 17:8.) Why did the Jews
not hear them (v. 47)? Why do men today not hear them? What must one do to be
born of God? (1:12.)
1. Jesus
(1). His nature:
A man, 40; Son of man, 38; Son of God, 38, 42.
(2). His character:
Sinless, 46.
(3). What He did:
Nothing of Himself, but as the Father taught Him, 38; always the
things that pleased His heavenly Father, 29; made free indeed, 36.
(4). His relation to the
Father:
Born of Him, 38, 42; sent by Him, 26; sustained by Him, 29.
(5). His relation to
Satan:
Hated by him, 42–44.
(6). His relation to
man:
Hated by him, 37, 40; crucified by him, 28.
(7). As a preacher:
Taught of God, 40, 26, 28; declared to the world the truth He had
heard from God, 26; told the truth, 40; preached with great plainness, 44; His
preaching rejected, 45.
2. The Word
Abiding in the Word makes true disciples, 31; begets knowledge of
the truth, 32; brings freedom from sin’s power, 32; unbelief in the Word the
result of hatred of the truth, 45; the Word listened to by all God’s children,
despised by those who are not God’s children, 47.
3. Satan
His personality, fall, character—a liar, father of lies, original
murderer, 44; hated Christ and wished to destroy Him, 38, 44.
4. Children of God
Marks by which they can be known—act like God, 39; love our Lord,
42; hear God’s words, 47.
5. Children of the Devil
(1). Who they are:
All haters, liars, 44; who reject the truth, 45; who do not love
Christ, 42.
(2). Steps in their
downward career:
Believe Jesus but do not believe on Him, 31, R. V.; refuse to let
the truth have free course in them, their dawning faith transformed to
murderous hate, 37.
(3). What they do:
Will to do the lusts of their father, 44, R. V.; reject those who
speak the truth, 45; hate our Lord even unto death, 40.
(4). What they will not
do:
Acknowledge their real condition, 33; hear God’s Word, 47.
(5). What they cannot
do:
Hear and understand the word of Christ, 43.
1. “If a Man Keep My Word He Shall Never
Taste of Death,” vv. 48–52
What
two slanders against our Lord did the Jews utter in v. 48? To what extent was
the word “Samaritan” a term of opprobrium in that day? (4:9.) Did they accuse
Him of being possessed of a demon on any other occasion? (7:20; 10:20; Matt.
12:24.) If they spoke this way of our Lord what may we expect if we are loyal
to Him? (Matt. 10:25.) Ought we to dread this reproach? (Heb. 13:15; Matt.
5:10–12.) Of what was this treatment a fulfillment? (Is. 49:7; 53:3.)
How
did He reply to the charge (v. 49)? Whose honor was He seeking? Whom were the
Jews seeking to dishonor? Was He seeking also His own glory? (v. 41,
By
what words does He emphasize the importance of what He is about to say in v.
51? (3:3, 5; 5:24.) What astounding statement did He make about those who kept
His word (v. 51, R. V.)? Is it true? What does it mean? What was the effect of
this utterance upon the Jews (v. 52)? What would we think today if we should
hear any man say: “If a man keep my word, he shall never see death”? By saying
this, what did our Lord make Himself?
2. “Before Abraham Was, I Am,” vv. 53–59
What
question did the Jews now put to our Lord? In what way had He made Himself to
be greater than the prophets? To what extent is He greater than Abraham (v.
58)? (10:29, 30; Is. 9:6; Matt. 12:6, 41, 42; Ro. 9:5; Heb. 3:2, 3; 7:1–7.)
What further question did the Jews put to Him? What did His utterance really
imply that He considered Himself to be? (5:18; 10:33; v. 19:7.) Was it only
Jesus Himself who regarded Him as divine (v. 54)? What does our Lord call God in
v. 54? What did the Jews say of Jehovah (v. 54)? Was He really their God? What
did He say of the Jews’ relation to God in v. 55? Are there any today who claim
to know God but who do not really know Him? Who did not know God (v. 55)? How
alone can we know Him? (1:18; 14:6; Matt. 11:27.) How did our Lord prove that
He knew God? How can we prove that we really know God and His Son Jesus Christ?
(1 John 2:4.) To what extent did He keep the word of the Father? (v. 29.)
What
astounding statement does our Lord make in v. 56? On what occasion did Abraham
see Jesus Christ? (Gen. 18.) What was the effect upon Abraham of seeing the day
of Jesus Christ? What will be the effect upon any one who really sees Him as He
is? (1 Peter 1:8.)
What
was the effect upon the Jews of His statement that
What
was the effect of this statement upon the Jews? As what did they regard Him?
What was the Jewish law regarding the blasphemer? (Lev. 24:16.) If He was not
divine were the Jews justified in stoning Him according to the Jewish law? What
then does the one who denies the deity of Jesus justify? On what other occasion
did the Jews attempt to stone Him? (10:30–33.) Who prevented the Jews from
killing him on this occasion? Was He justified in hiding Himself? Did He hide
from His enemies on any other occasion? (10:39, 40; 11:54.)
1. The Father
Honored by our Lord, 49; sought His glory, judgeth, 50; honored
the Son, 54; known by the Son, 55; protected the Son, 59.
2. Jesus Christ
(1). What He was:
Divine, 51, 58; human, 59; subordinate to the Father, 55.
(2). What He did:
Honored the Father, 49; sought not His own glory, 50; gave eternal
life to those who kept His word, 51; knew the Father, 55; hid Himself from His
enemies, 59.
(3). How He was treated:
(a) By man—called a
Samaritan, charged with having a demon, 48, 52; dishonored by the Jews, 49;
assaulted, 59.
(b) By God—honored, 54;
the Father sought His glory, 50; protected, 59.
3. The Jews
Misunderstood our Lord, 48, 52, 59; accused Him of being a
Samaritan, of having a demon, 48, 52; dishonored Him, 49; were liars, 55;
sought to stone Him, 59.
(Compare
Matthew 19:1, 2; 8:19–22; Mark 10:1)
1. Disciples Who Did Not Understand Their
Master, vv. 51–56
What
time was drawing nigh (v. 51, R. V.)? What is meant by “being received up”?
(24:51; Mark 16:19; John 6:62; 13:1; 16:5, 28; 17:11; Acts 1:2, 9; Eph. 1:20;
4:8–11; 1 Tim. 3:16; Heb. 6:20; 12:2; 1 Peter 3:22.) What must occur before His
receiving up? In full knowledge of the agony that awaited Him, what did our
Lord do? What characteristics come out in His steadfastly setting His face to
go to Jerusalem? (12:50; Acts 20:22–24; 21:11–14.) How did He prepare the way
for His own approach (v. 52)? (7:27; 10:1; Mal. 3:1). Who may have today the
privilege of preparing the way for our Lord?
Had
He ever visited the Samaritans before? How had He been received? (John
4:40–42.) How was He received on this occasion? Why? How was this rejection of
our Lord taken by His disciples? Was it pure love for Him that inspired them to
make this suggestion? What were they illustrating? Do the professed disciples
of Jesus today ever show a similar spirit? How did He treat their suggestion
(v. 55)? Why did He rebuke them? (Rev. 3:19.) If we treat with anger and
bitterness even those who reject our Lord, what does He do with us?
2. The Would-Be Disciple Who Did Not Count
the Cost of Following Christ, vv. 57–58
What
position did the speaker in v. 57 occupy? (Matt. 8:19.) Were the men of this
class as a rule kindly disposed toward our Lord? What led Him to break with his
associates and offer to attach himself to our Lord? What did the man say? Was
that a good resolution? (Matt. 16:24; 19:28; John 8:12; 10:27, 28; 12:26; Rev.
14:4.) Did he have any adequate idea of how much was involved in this promise?
Who else in the Gospel story made a similar declaration without due
consideration of what it meant and of his own inability to live up to it? (John
13:37; Mark 14:31; Ex. 19:8.) Are such rash and inconsiderate avowals of a
determination to follow our Lord “anywhere, everywhere” common today? How did
He deal with this man? What does He desire that every one should do before
starting out to be a follower of Him? (Luke 14:28–33.) Is it in the line of
Christ’s method when we are trying to lead men to Him to picture only the rosy
side of the Christian life, or should we show a young disciple from the very
outset that there are hardships and trials to be met in the path of true
discipleship? (Matt. 16:24; 2 Tim. 2:3; 3:12.) What did our Lord tell this man
he must expect if he becomes a follower of Him? Does a purpose to follow Him if
intelligent always involve a willingness to be a homeless wanderer on earth?
What must every true disciple be willing to take? (John 15:20; 1 Peter 2:21.)
What according to this 58th verse was the character of the Saviour’s own life
on earth? Ought any disciple to complain if he does not own a home, or even has
no certain resting place for the night? Who furnished our Lord with a resting
place for His head when the night came round? Who will always furnish us with a
resting place when the time comes if we only trust and obey Him? (Phil. 4:19.)
Why did He spend His life here on earth in poverty? (2 Cor. 8:1, 9.) Would it
be a good thing if some of His disciples today would voluntarily forego the
luxuries and comforts of life and lead such a life of simplicity and poverty as
He and Paul lived? What might be thought of any one of real ability and talent
who did? Was that ever thought of Jesus Himself? (John 10:20.)
3. The Would-Be Disciple Who Wished to
Delay Following Christ Until a More Convenient Season, vv. 59–60
What
invitation did our Lord extend to another man? Was he already in some sense a
disciple? (Matt. 8:21.) What did that invitation mean? (Matt. 4:19; 9:9.) What
did the acceptance of the invitation involve? (Matt. 4:20, 22; 16:24; Luke
5:11.) Would it pay then to accept? (Mark 10:29, 30.) Did the man realize what
the invitation involved? Was he willing to accept it at all? What then was the
only difficulty with him? Are there any today who are willing to follow Christ
but wish to do something else first? What was it that this man desired to do
first? Isn’t it a proper thing for a disciple of Christ to do to see to the
proper burial of his father? Where then was the fault with this man’s request?
Is it proper to put anything, no matter how innocent or sacred in itself,
before obedience to Christ? (Matt. 6:33.) What must be made secondary to His
claims? (Matt. 10:37; Luke 14:26.)
What
was Christ’s answer to this request? Was this man’s father dead yet? Who were
“the dead” that our Lord meant could attend to the burial of the dead? (Eph.
2:1, 5; 1 Tim. 5:6.) What should this disciple do? How does this bear upon the
duty of those whom God has called to go and preach the Gospel who feel that
perhaps they ought to remain at home and look after the comfort of their
parents and see to their burial when the time comes? Are men as likely to think
that they must stay at home and look after their aged parents when some great
opportunity for money making opens at a distance as when some call for
missionary service comes from a distance?
4. The Would-Be Disciple Who Was Not
Willing to Cut Wholly Loose from the World, vv. 61–62
To
what resolution did the third man give utterance? Was that a good resolution?
Was he fully settled in it? What showed that he was not? What would bidding
farewell to his friends involve? Do men ever determine nowadays to follow
Christ but wish to take a farewell look at the world? How does that all
generally end? Who stands out in sacred history as the awful and impressive
example of the folly of taking a last lingering farewell look at the world we
are leaving behind? (Luke 17:32; Gen. 19:26.)
What
was Christ’s answer to this man? If a man wishes to plough a good straight
furrow what must he always keep doing? What must the disciple who desires to
cut a good furrow in Christian life and service always keep doing? (Phil.
3:13.) What is God’s feeling toward those who draw back? (Heb. 10:38.) What is
their end? (Heb. 10:39.) If we wish to hold on to Christ and the kingdom what
must we do with the world and worldly friendship? (Luke 14:33.) If we hold on
to the world what must we do with Christ and the kingdom? Which will you
hold on to, and which will you let go, Christ and the kingdom or the
world?
1. Our Lord
His deity, 51; humanity, 51, 56, 58; Son of Man, 58; ascension,
51; Messianic office—fearless devotion to duty, 51; steadfast determination,
57; poverty, homelessness, 58; wise and fearless dealing with the mistakes of
would-be disciples, 57–62; claims superior to the most tender and sacred
earthly claims, 59, 60; method of dealing with those who desired to follow Him—
(a). The thoughtless and
hasty He bids count the cost, 57, 58;
(b). The procrastinating
He bids sunder the most sacred ties and follow at once, 59;
(c). The hesitating He
bids to cut loose entirely from the world and not to take a single look back,
62; rejection by the Samaritans, 53.
2. Conditions of True Discipleship
A willingness to suffer extreme poverty and hardship, to be as our
Lord Himself was, to suffer as our Lord Himself suffered, 58; to make the
tenderest ties subordinate to the claims of and obedience to Christ, to obey
our Lord and preach the Gospel no matter what calls away, to obey at once, 60;
to cut entirely loose from the world and never cast a single glance back at it,
62.
3. Three “I Will Follow Thee’s” Which
Count for Nothing with Christ
(1). The “I will follow
Thee” of the one who does not count the cost, 57, 58;
(2). The “I will follow
Thee” of the one who wishes to do something else first, 59, 60;
(3). The “I will follow
Thee” of the one who is not willing to cut entirely loose from the world, 61,
62.
1. The Lord’s Command to Pray, vv. 1, 2
What
was the purpose of the sending forth of the seventy? What is the purpose of
sending forth workers today? Why were seventy sent? How were they sent? Why?
(Deut. 32:30; Matt. 18:19, 20.) Was this sending forth two by two followed in
the church in later days? (Mark 6:7; Acts 13:2–4; 15:39, 40; Rev. 11:3.) Is it
a good arrangement today? What thought did our Lord give utterance to as an
incentive to and preparation for the work upon which they entered? Is that a
thought Christian workers need to get hold of today? Is it true today that the
harvest is great? And the workers few? Is there work for every Christian? Why
is it then that so many can’t find anything to do?
To do
what first would Christ have the greatness of the harvest send the disciples?
What is the first thing we should do when we see the greatness of the harvest
and the fewness of the laborers? When we see the need of a worker in any
special direction or any special field? Will God answer the prayer? Who is the
Lord of the harvest? (Matt. 13:37, 41; Acts 22:21; Acts 26:15–18.) If a laborer
is to be of any use by whom must he be sent? What is the exact force of the
words “send forth”? (See Greek.) If we are honestly to pray the prayer, what
must we be willing to do?
2. The Lord’s Command to Go, vv. 3–9
Having
prayed for laborers what were they to do? What then are the two things that an
appreciation of the largeness of the harvest are to drive us to? How were they
to be sent forth? Was that a very encouraging thought to start out with? Ought
the Christian worker to be disappointed if he is not always received with
hospitality and abounding gratitude? Are Christians willing to go forth today
as lambs in the midst of wolves? Do we need workers who are?
Were
they to carry much baggage? Why not? Is the efficiency of an ambassador of
Christ nowadays ever impaired by too much baggage? (2 Tim. 2:4.) Is the exact
letter of these directions binding upon ambassadors of Christ under all
circumstances? (Luke 22:35, 36.) Did these ambassadors get fed? Is the
obedient, faithful ambassador always sure to be fed?
What
was the next direction He gave the seventy? Its purpose? The practical lesson
for us? What was to be their first thought when they entered a home? What is
too often the first thought of Christian workers today when they enter homes
for entertainment? Would their benediction do any good? Would the good wish and
the benediction be lost if the home was not ready to receive it? Are true
prayers ever lost? What was the peace the disciples were to impart? Is there
any lesson in that for us? What direction did our Lord give the seventy as to
where they were to stop? Why were they not to go from house to house? Has the
ambassador of Christ any time for empty feastings and social frivolities? What
were they to eat? Will the worker who leaves a field because the fare is too
plain have much power for God? Need the ambassador who is living upon the gifts
of those to whom he ministers feel like a beggar?
What
was to be the work of the seventy? To whom else was the same commission given?
(9:1, 2.) Is the ministry to both body and soul the proper function of the
missionary today? Is the healing of the sick a part of the missionary’s
commission? (Luke 4:40; 6:1, 7, 19; 9:1, 2; 10:9; Acts 6:5, 8; Jas. 5:14, 15;
Mark 6:5, 6; 16:17, 18; John 14:12; Matt. 4:23; 9:35.) What was the burden of
their message? What does the “kingdom of God” mean? (17:20, 21; Dan. 2:44;
Matt. 3:2; 4:17; 10:7; John 3:3, 5; Acts 28:28, 31.)
3. The Lord’s Esteem for His Workers vv.
10–16
What
were they to do where they were not received? The meaning of that act? Its
purpose? (9:5.) The practical lesson? (9:5; Acts 13:51; 18:6.) Did
1. Our Lord
His deity, 2, 12, 14; humanity, despised and rejected of men, sent
by the father, 16; Lordship over the harvest, 2, 3, 15; does not force His salvation
on any one, 10, 11; compassion, 2; grief over those who reject Him, 13;
relentless judgment upon those who reject Him, 12, 14; rejecting Him the
decisive proof of a wicked heart, the damning sin, 13, 15.
2. The Laborers in the Harvest
Greatly needed, to be sought in prayer, 2; appointed by Christ, go
before His face, 1; sent forth by Him, 2, 3; represent Him, identified with
Him, 16; should go as lambs among wolves, 3; two and two, 1; should travel
light and trust, waste no time, 4, 7; should seek first the good of those to
whom they are sent and not their own, 5; should be indifferent to personal
comfort, 3, 7, 8; should minister to body and soul, 9; should testify against
unbelief, not cast pearls before swine, 10, 11; worthy of their hire, 7; sure
to get their hire, 4.
3. Prayer
Should precede action, 2; be followed by action, 3; to Christ, for
workers, 2; never lost, 5, 6.
4. The Cities in Which Jesus Worked His
Mighty Works
Highly privileged, enjoyed abundant opportunities for repentance,
refused the merciful call of God’s goodness, expected to be exalted to heaven
because of their great privileges, were cast down to hell because of their
neglect of those privileges, 13–15; greater guilt and more fearful doom than
Sodom, Tyre and Sidon, 12, 14.
(Compare
1. “Rejoice that Your Names are Written in
Heaven,”
Had
the seventy gone forth with confidence or with fear and trembling? How did they
return? What had they demonstrated (v. 17)? Can we demonstrate the power of
Is
there anything even better yet for the disciple (v. 20)? With what feeling
should this fill our hearts? Did the seventy know that their names were written
in heaven? How? May we know it? How? Would it be possible for one to do wonders
in the name of
2. To Whom God Reveals the Truth,
In
what state of mind do we see our Lord in v. 21? Who was the source of His joy?
(See
3. “Blessed are the Eyes that See the
Things Which Ye See,”
What
did our Lord say to His disciples privately (vv. 23, 24)? (Matt. 13:16, 17.)
What were the things which their eyes had seen to which He referred? Above whom
had He exalted His disciples (v. 24)? Have we as exalted a position as the
prophets of old had? Do we know things which they did not know? (1
4. How to Find Rest, Matt. 11:28–30
What
wonderful invitation is in these verses? Who is it gives the invitation? Whom
does He invite? What is meant by “all that labor”? By “all that are heavy
laden”? What does our Lord promise to those who accept His invitation? What is
the great need of the human heart today? Who alone gives rest? Upon what
condition? To how many of those who come to Him will He give rest? How does the
deity of
1. The Father
His sovereignty, does as is well-pleasing in His own sight, Lord
of heaven and earth, hides His truth from the wise and understanding, reveals
it unto babes, 21; delivers all things unto the Son, knows, is known by Him,
22.
2. Jesus Christ
His deity, 17, 19, 22, 28; subordination to the Father, 21, 22;
the power of His name, 17; His omnipotence, 19; supreme authority over heaven
and earth, knowledge of the Father, 22; joy in the Holy Spirit, faithfulness to
the Father, 21; revealer of the Father, 22; the giver of rest, 28, 29; the
character of His service—His yoke easy and His burden light, 30.
3. The Holy Spirit
The author of joy, the inspirer of thanksgiving and praise, 21.
4. Satan
His exalted dignity, doom, 18; subjection to the name of Jesus,
impotence against those who work in Jesus’ name, 17, 19.
5. Christ’s Disciples
Their names written in heaven, 20; have authority to tread upon
serpents and scorpions, and over all the power of the enemy, nothing shall in
any wise hurt them, 19; even the demons subject to them through the name of
Christ, 17; Jesus Christ reveals the Father to them, 22; the Father reveals His
truth to them, 21; exalted and privileged above prophets and kings, 24; have
rest unto their souls, 28, 29; have an easy yoke and a light burden, 30.
6. Rest
Who offers it—Jesus, 28; to whom—those that labor and are heavy
laden, 28; how it is found—by coming unto Jesus, taking His yoke and learning
of Him, 28–30.
1. The Inquiring Lawyer, vv. 25–29
What
was the question that led to the parable of the Good Samaritan? Who put it?
What is meant by “lawyer”? What was his purpose in the question? Did he have
any real sense of his need of eternal life? What did the question imply as to
how eternal life was to be obtained? What was the purpose in
Did
His answer sting the conscience of the lawyer at all (v. 29)? What did he try
to do? Do men often attempt that today? Is it a good thing to try to justify
ourselves before God? (Job 32:2.) Can we do it? (16:15; 18:9–14.) What part of
the law did the lawyer fancy he had kept? Had he?
In
what way did he seek to avoid the keen edge of Christ’s reply? What did the
question mean in this connection? Will one who really has the love of God in
his heart ask: “Whom must I love”? What sort of people is it who are always
asking: “Must I do this, and must I do that”? Was there any answer in the law
itself to the lawyer’s question? (Lev. 19:34; Ex. 23:5.) How did our Lord
answer the lawyer’s question? What is the point of the answer?
2. Our Lord’s Answer to the Question: “Who
is My Neighbor?” vv. 30–37
What
is the picture of the man who was in trouble (v. 30)? Where did it all happen?
Was this a likely place for such a thing to happen? Are there any Jericho roads
nowadays? Who is our neighbor?
Who
was the first man who came along (v. 31)? How did he happen to come down that
way? What did he do? Was that very wrong? Do men ever see sorrow and need and
pass by on the other side nowadays? What excuse had he for his action?
Who
next came along (v. 32)? How did he act? What excuse had he? Was it sufficient?
Who
acted the part of a neighbor (v. 33)? Why did our Lord choose a Samaritan as
the illustration of the true neighbor? (17:16–18;
According
to this parable what is love? Who are the proper objects of the workings of
this love? Is anything lost by it? (Prov. 19:17; 1 John 3:22; 4:7.) Who most
fully realizes this picture of the good Samaritan? What are the points of
similarity between a sinner and the man among thieves? Between our Lord and the
good Samaritan? By what question does our Lord point His parable and drive it
home?
Did
the lawyer see the point (v. 37)? Does he answer it fairly and squarely? How
does he reveal his prejudice? What is Christ’s final thrust at the lawyer’s
conscience? In what condition did the interview leave the lawyer? Who was it
that had really been put to the test? And what was the result of the testing?
1. Jesus
His divine wisdom, 26–37; His divine love, 33–35.
2. Man
Ever fancies he can gain eternal life by his works, 25; can know
the law but can’t keep it, 27, 28; seeks to keep the law by lowering its
requirements, justifies himself rather than God, 29; doomed to confusion, 37.
3. The Law
Its sum—love, 27, 28;
Its demand—not knowledge, but obedience (perfect knowledge of it
will not bring eternal life; perfect obedience to it would, but cannot be
rendered), 28, 29–37;
Its purpose—“conviction,” 28, 29.
4. Love
Its object—God, and all mankind, 27–35;
Its manifestation—prompt compassion, 33; untiring service,
uncalculating self-sacrifice, 34, 35;
Its limit—neither race, nor creed, nor social standing, but
humanity, 33;
More acceptable to God than loftier religious profession and
activity, 36, 37.
5. Man
Our duty—love, 27, 28;
Our neighbor—the man who needs us, 30;
Our folly—self-justification, 29.
1. Martha Occupied for Jesus, Mary
Occupied with Jesus, vv. 38, 39
What
is the certain village mentioned in v. 38? (John 11:1.) In whose house? What
other scenes in our Lord’s life occurred in that house? (John 11; 12:2; Matt.
21:17.) How did He come to be in that home? Did it pay Martha to have Him in
her home? (John 11.) Can we have Him in our homes? (Rev. 3:20.) Will it pay?
Why is it that men do not have Him in their homes? (Luke 2:7.) What was it very
likely that made Martha ready to receive our Lord into her home? (Matt. 26:6.)
Who else was at the home? What did Mary do? Is that a good place to be? Did
Mary ever get down at our Lord’s feet again? (John 11:32; 12:3.) For what
purpose was she at His feet in this lesson? Is that a good place to learn?
(Compare Acts 22:3.) For what purpose was she at our Lord’s feet in John 11:32?
Do you suppose she would have been at His feet for help at such a time if she
had not first been at His feet for teaching? For what purpose was she at His
feet in John 12:3?
As
she sat at His feet what privilege did she enjoy? Did
Are
we to understand that Mary never served? Was she serving Him now? Which of the
two was really ministering the more to our Lord’s enjoyment in that home? Which
serves our Lord better, he who works most for Him or he who receives most from
Him? (John 6:28, 29.)
2. Martha Sharply Rebuking Mary and Jesus,
v. 40
What
at last was the effect upon
3. Our Lord Gently Rebuking Martha, vv.
41, 42
Did
He bid Mary help Martha? Are we to infer that He wishes His disciples to be
always sitting at His feet and never ministering for Him? (John 20:17.) What
did He say to Martha? Is there any great harm in being anxious about many
things? (Luke 8:14; 21:34.) About what sort of things was Martha “anxious and
troubled”? About what ought we to be anxious? (Phil. 4:6, R. V.) Did our Lord
rebuke Martha for serving? Not till when did He rebuke her? After rebuking her
anxiety about many things what did He say? What is the one thing needful? (John
17:3; Luke 18:22; Ps. 27:4; 73:25; Mark 8:36; 1 Cor. 13:3; Gal. 5:6; 1 John
5:11, 12.) Who had chosen the one needful thing? How was her wise choice to be
rewarded? Did any one wish to take that good away from her? Can that good part
be taken away from any one who makes choice of it? (John 10:28, 29; Ro. 8:35,
39; 1 Peter 1:4, 5; John 4:14; 5:24.) If one chooses worldly goods can that be
taken away? (Luke 12:20, 33; 16:2, 25.)
Were
Martha and Mary both disciples? Were they both loved by the Lord? (John 11:5.)
What two types of discipleship do they represent? Does the true disciple
display the active type of discipleship or the meditative? In whom do we find
the most perfect combination of the two? (Acts 10:38; Mark 1:35; John 4:33,
34.)
1. Our Lord
Entered the home Martha opened, 38; spoke the word into the heart
Mary opened, 39; did not rebuke Martha for serving, 40–42; did rebuke Martha
for worrying over her service, for her fault finding, for her worldly-mindedness,
for serving when she should be listening, 39–42; praised Mary for her choice of
the one thing needful, protected her in the enjoyment of her wise choice, 42;
desires that we be occupied with Himself rather than with our service for Him,
is more acceptably served by the one who receives the most from Him than by the
one who works the most for Him, 39–42.
2. Martha
Opened her door for our Lord Jesus to enter, 38; allowed her heart
to be closed by earthly cares against the entrance of His work, 39; worked hard
for the Lord she really loved, was made cross by her much service, distracted
from the Lord Himself by her much service for Him, her loving service greatly
alloyed with pride, sharply rebuked Mary, sharply rebuked the Lord, wished Him
to note how much she was doing and how little Mary was doing, endeavored to
instruct Him as to what He should do, 40; anxious and troubled about many
things, but forgetful of the one thing, 41, 42: remembered the cravings of her
Lord’s hunger, but forgot the cravings of His love, so busy with earthly cares
she had no time for the Saviour’s words, so busy with working for Him she had
no time to listen to Him, imagined the Lord would be better pleased with a good
dinner than with a good learner, 39, 40; served at the wrong time—when she
should have been listening, 39–42; served in the wrong way—with worry, 41;
self-consciousness, irritation, fault-finding, without consideration of whom
she served, with needless effort, 40; was gently rebuked by the Lord, 41, 42.
3. Mary
Sat at the Lord’s feet, heard His word, was occupied by naught but
the Lord Himself, had rest while Martha had worry, had praise while Martha had
reproof, chose the good part, the good part eternally secured to her, 39–42.
1. Receiving Sight, vv. 1–7
What
was the condition of the man who is the subject of this chapter? Was there any
hope for him? Of whom is he the type? What fact is mentioned in the first verse
that opens a door of hope for this otherwise hopeless case? What was our Lord’s
feeling as He saw the blind man? The feeling of the disciples? Is there any
connection between sin and suffering? (John 5:14; Mark 2:5.) Is there any other
purpose in sickness than that of the chastisement for sin? (v. 3; 2 Cor. 12:7.)
Did
our Lord mean to teach that neither this man nor his parents had ever sinned?
(1 John 1:8, 10.) What did He mean to teach? What was the purpose of this man’s
long protracted affliction (v. 3)? For what do our infirmities and distresses
afford an opportunity? (2 Cor. 12:9.) Ought we then to regret these? (2 Cor.
12:10.) When do they bring glory to God? Why is it that “the works of God” are
not more frequently “manifested in” us in our infirmities of soul and body?
(Mark 6:5, 6.)
What
did our Lord tell His disciples was His and their business in view of man’s
needs (v. 4, R. V.)? By what word did He emphasize the imperative nature of
that business? What fact did He mention that made it important that He and they
be about this business at once and always? Does that reason hold for us today?
Comparing the 2nd verse and the 4th, what do we find to be more important in
our Lord’s estimation than speculating about the origin of evil? When is the
world’s darkest night (v. 5)? When is the darkest night for the individual
soul?
Having
briefly rebuked the heartless theologizing and lack of active sympathy of the
disciples, what did our Lord proceed to do at once? Had this man sought the
Saviour’s help? Why then did He give it? Does He wait for us to ask Him to
bless us before He blesses? Ought we as His followers to wait for the miserable
to come to us and seek help? What was the purpose of the command: “Go, wash in
the pool of Siloam”? (2 Kings 5:10, 14; Mark 3:5; Luke 17:14.) What does
“Siloam” mean? Of whom was it then a type? (John 10:36; Ro. 8:3; Gal. 4:4.)
Where then must we go and bathe if we wish sight for our blinded eyes? (John
8:12.)
Did
the blind man have faith? How did he show it? What is the true way of showing
it? The result? Why is it some of us don’t “come seeing”?
2. Witnessing, vv. 8–12
What
did the cure of the blind man occasion? What will Christ’s work in a man always
occasion among those who behold it? Was there agreement among the beholders?
Why not? When Christ performs a work today is there perfect agreement among
those who behold it? Why not? What did all this talk and disagreement afford
the man an opportunity to do? How did he show his manliness? Did he gain
anything by his testimony (vv. 34, 35–38)? What question was put to him? Did he
avoid it? How did he speak of our Lord? Later in the day what did he call Him
(v. 17)? Still later as what did he recognize Him (v. 38)? How do you account
for this rapid growth of faith? What desire did the man’s testimony awaken in
the hearts of those who heard (v. 12)?
3. Suffering, vv. 13–34
What
was the next thing done to the man? What was the object in bringing him to the
Pharisees? (v. 22; 11:46, 47, 57; 12:42.) What question was put to him there?
Did he dodge it even there? What was the effect of his testimony upon the
Pharisees (v. 16)? Was the man at all daunted by the opposition his testimony
had created? What was his opinion of his great Friend? Could the Jews account
for the facts by their theories? Can skeptics account for the facts today by
their theories? What did the Jews attempt to do as they could not reconcile the
facts with their theories (v. 18)? What do skeptics today try to do with facts
they cannot explain? Did they have much success in denying the facts?
What
was the testimony of the parents? Was it a willing testimony? What kept the
parents back from a full and glad avowal of their faith that our Lord had
healed their son? What did they gain by their cowardice? Was it of much consequence
to be cast out of the synagogue? What did the parents lose? (vv. 35, 38; Matt.
10:32, 33.)
What
did the Pharisees tell the man to do (v. 24,
What
does the man next proceed to do (vv. 26, 27)? What did the Pharisees in their
response claim to be? Were they really Moses’ disciples? (John 5:46.) Whose
disciples were they? (John 8:38, 44.) Did the man give up his faith in our Lord
because the leaders refused to endorse Him? What did he do (v. 30)? According
to their own Bible and their traditions what did the fact that He opened blind
eyes prove Jesus to be? (Is. 29:18, 19; 35:1, 5; Matt. 11:5.) What proof did
the man bring forth that Jesus was not a sinner as they asserted (v. 31)? What
did he say were the conditions of answered prayer? Was that true doctrine? (1
John 3:21, 22.)
What
further argument did he bring up to show his extraordinary character of Jesus
and that He was from God? Could the Pharisees answer him? What two things did
they then do? What did they sneer at? Was the idea of his teaching them to be
sneered at? Is it ever wise to sneer at any one, no matter how lowly, who
wishes to teach us? By being loyal to Christ what treatment did he get from
men? What treatment will the one who is loyal to Christ always receive from
men? (2 Tim. 3:12; John 15:19, 20.) Do we lose anything by that? (2 Tim. 2:12.)
4. Receiving Jesus Himself, and
Worshiping, vv. 35–41
When
men cast him out who sought him out? If men throw us off for our loyalty to our
Lord, who will always take us up? What question did He put to the man? Was that
important? (
1. Our Lord
(1). What He was:
Divine, 35, 38; human, 11; the light of the world, 5.
(2). What He did:
Saw the needy, 1; had compassion on the needy where others saw
only judgment for sin, 2, 4. 6; felt the one duty of life was to work the works
of God, felt that the time was short and that each opportunity must be improved
without delay, 4; did not wait for His help to be asked, 6; required the
obedience of faith, 7; gave sight to one hopelessly blind, 1, 7; sought out the
one men cast out for His sake, drew the castaway closer to Himself, revealed
Himself more clearly to the man after he was cast out by men, 35, 37.
(3). How He was treated:
Hated by the Pharisees, 15, 34; maligned by the Pharisees, 24;
disowned by those He had benefited, 20, 22; believed in by the man to whom He
had given sight, confessed by him, 38; worshiped by him, 38.
2. The Man Who Received Sight
(1). His original
condition:
Never had seen, 1; beyond help, hopeless, 1, 32; without human
sympathy, suspected and despised, 2, 34; a beggar, 8; his need only an opportunity
for God’s grace, 3.
(2). What happened to
him:
Our Lord saw him, 1; came to help him; pointed out the simple way
of healing, 6, 7.
(3). What he did:
Put faith in Jesus, asked no questions, did as he was told, 7.
(4). What he got:
Sight, 7.
(5). What he did after
our Lord had blessed him:
Frankly confessed his previous wretched condition, 8, 9; testified
of his salvation and for his Saviour, 10, 11; to the curious and doubting, 8,
10; to the enemies of our Lord, 15; fearlessly, 15, 33; fully, to the exact
facts, 11; briefly, pointedly, 11, 15; remained loyal to our Lord in face of
bitter opposition, 15, 17; stood firmly in face of all man’s sophistry by the
one fact of experience, 25; rebuked the powerful enemies of our Lord and exposed
their insincerity, 27.
(6). What he suffered:
Brought before the enemies of our Lord, 13; reviled, 34, 28; cast
out, 34.
(7). His compensation:
Sought out by the Saviour, 35; received a fuller revelation of
Him, spiritual sight, 35, 38.
(8). His steps to
spiritual vision:
Ready and eager to believe in the Son of God if He should be
revealed, 36; saw, 37; believed, worshiped, 38.
(9). His theology:
“Whereas I was blind now I see,” 25; Jesus “opened my eyes,” 30;
“God heareth not sinners,” 31; God hears any man who worships Him and does His
will, 31.
(10). Progressive
conception of Jesus:
A man, 11; a prophet, 17; a sinless One, 31, 32; a messenger from
God, 33; the Son of God, 35, 38.
3. The Pharisees
Heard the facts that should have led to faith in Jesus as the
Messiah, 13, 15, 19, 21; tried to obscure the significance of the facts by
theological sophistries, 16; tried hard to disprove the facts, 18, 26; willfully
shut their eyes to the significance of the facts they could not disprove,
slandered the Son of God whom they would not receive, 24; claimed to be Moses’
disciples, while rejecting Him of whom Moses wrote, 28; haughtily rejected the
teaching they sorely needed, reviled and cast out the loyal witness for Christ,
resorted to vituperation and persecution when argument failed, 34; willfully
blind, 41; condemned to perpetual blindness, 39; without excuse, 41.
1. Shepherds and Robbers, vv. 1–6
What
is the exact translation of v. 2? (See R. V. margin.) What then is the contrast
of the opening verses? What is the chief difference between a thief and robber
and a shepherd which these verses emphasize? What is the door by which one can
properly get admission to the sheep (v. 7)? If one then tries to get access to
the sheep except by
Having
got access to the sheep, what does the shepherd first do? What does this
reveal? (Ex. 33:17; 2 Tim. 2:19.) What does the shepherd do with the laggard
sheep? How? In whom is this idea of a true shepherd fully realized? (John
13:14, 15; 1 Peter 2:21.) In whom ought it to be realized? (1 Peter 5:2, 3.)
What
do the sheep do? What shepherd will the sheep follow above all others? (vv. 11,
27.) If one is not following Him as He leads the way what does it prove? (Matt.
16:24; John 12:26.) Why do the sheep follow the shepherd? (8:47.) If one
desires to get the power to recognize the voice of Jesus from every other voice
what must he become? What will one of Christ’s sheep not do? Why not? If one
runs off after every false teacher that comes along what does it conclusively
prove that he is not? What will one who is really a sheep do when “a stranger”
calls?
2. The Good Shepherd, vv. 7–21
How
did our Lord characterize those who came before Him seeking to get the sheep to
follow them? What is a thief and robber after? What is a shepherd after (v.
11)? Had these thieves and robbers succeeded in getting the sheep to follow
them? Why not?
What
does
What
is the crowning proof of the shepherd’s love for his flock? How does our Lord
prove that He is the good shepherd? If we wish to be true shepherds what must
we be ready to do? If one at the approach of danger leaves the sheep and flees
for his own safety what is he? Are there any hirelings nowadays? (1 Peter 5:2;
2 Tim. 4:10.) Why does the hireling flee? How intimate is the mutual
understanding between our Lord and His sheep (vv. 14, 15, R. V.)? To what thought
does our Lord come back? Why is that fact mentioned so often? Who are “the
other sheep” of whom He speaks? (Is. 11:10; 49:6; Zech. 2:11; Acts 15:14.) What
will these Gentile sheep do? What will become of the sheep called out of the
two folds? (Eph. 2:14.) Was the Father willing that our Lord should lay down
His life for the sheep? Was the sacrifice voluntary? In whose will did the
sacrifice originate (v. 18)?
What
was the effect of His words upon the Jews? How often did His words cause
division? Why? Why do men reject His words? (
1. Our Lord
(1). His deity, 11;
humanity, 11, 15; obeyed the Father even unto death, 18; loved by the Father
because of His obedience, 17; rejected by many, accused of having a demon,
suspected of insanity, 20; came that men may have abundant life, 10; had power
to lay His life down and to take it again, laid it down at the Father’s
command, and of His own free choice, 18.
(2). The door:
By which a shepherd gets access to the sheep, 1, 7; by which the
sheep enter into salvation, 9; any one can enter this door, all who enter find
salvation, pasture, security, liberty, 9.
(3). The Good Shepherd:
Knows the sheep even as, etc., 14, 15, R. V.; is known by His
sheep even as, etc., 15; has a personal interest in each sheep and deals
individually with each, calls by name, leads them out, 3; thrusts the laggard
forth, overlooks none, goes before the sheep, 4; cares for the sheep, 13; lays
down His life for the sheep, 11, 15; gives them eternal and abundant life, 10,
28.
2.
They know the Shepherd’s voice, 4; hear His voice, follow Him, 3,
27; know not the voice of strangers, will not follow strangers, flee from
strangers, 5; know Him even as He knoweth the Father, are known by Him even as,
etc., 14; get life, 10, 28; pasture, security, liberty, 9.
3. False Shepherds
Seek to get access to the sheep by some other way than our Lord,
1, 7; hirelings, 12; thieves and robbers, 1, 8; care not for the sheep, 13;
leave the sheep in time of danger to seek their own safety, 12; come to steal
and kill and destroy, 10; the true shepherd looks out for the sheep, the false
shepherd looks out for himself.
1.
What
exact time of year was it? Where did our Lord speak these words? What other
Bible incidents occurred in Solomon’s porch? (Acts 3:11; 5:12.) What question
did the Jews put to our Lord (v. 24, R. V.)? Was it His fault that they were in
suspense? On what particular point were they in suspense? What did they demand
of Him? Had they ever on any other occasion asked Him who He was? (8:25, 53;
Luke 22:67–70.) Had He never told them plainly that He was the Christ? (v. 25;
5:17–23; 8:12, 24, 58.) How had they received His statements? Would they have
received the statement now any differently?
To
what then does He appeal instead of answering their questions in words? What
works? Does He in any other place refer to His works as a proof that He was the
One sent from God, the Messiah, the Son of God? (v. 38; 5:36; 14:11.) Were the
works that He did a proof that He was such? (3:2; 20:31; Acts 2:22; 10:38.) Had
any recognized His works as proof that He really was the Messiah? (7:31.) Were
there any who refused to recognize this proof? (12:37, 40.) Did the leaders
themselves recognize His works as a sign that He was the Messiah? (11:47, R.
V.) How did He do His works (v. 25)? What is meant by His doing them “in His
Father’s name”? What did our Lord say that His works did? What did they prove
regarding Himself? (14:10, 11; 20:31.) Why did not the Jews believe when they
saw these works (v. 26)? Why is it that any one today hears the words and sees
the works of Jesus and yet does not believe? Whose fault is it if one is not
one of Christ’s sheep? What similar reason does our Lord give elsewhere why the
Jews did not hear His word? (8:47; 12:37–40; 1 Cor. 4:3, 4.) Is it a privilege
to be one of Christ’s sheep? What does He do for His sheep (v. 28)? Who gives
eternal life? If our Lord gives eternal life who must He be? Why shall one of
Christ’s sheep never perish (vv. 28, 29)? What word does the Revised Version
substitute for “pluck” in these two verses? What added thought is there in that
word? Is this thought found anywhere else in the Scripture? How do these
persons become Christ’s sheep? (v. 29; 6:37.) What is the proof that one has
been given by the Father unto the Son? What is absolutely sure about those whom
the Father does give unto the Son? (v. 29; 17:2, 6, 9, 11, 12.) Whose hand
keeps us beside the hand of the Son? Of what may we be sure if one is in the
Father’s hand?
2. “I and the Father are One,” vv. 30–38
What
astounding statement does our Lord make about His relation to the Father in v.
30? Is this statement true? Do you really believe it? In what sense were Jesus
and the Father one? What was the effect upon the Jews of this utterance? Why
did they take up stones to stone Him? If the statement was not true, then what
was Jesus? According to the Jewish law what was done with the blasphemer? If
Jesus and the Father are not one, would the Jews have been right or wrong in
stoning Jesus? If Jesus and the Father are one, who then is the blasphemer? Did
the Jews on any other occasion seek to kill Him for a similar reason? (5:18;
8:58, 59.) On what charge did the Jews finally kill Jesus? (Matt. 26:65, 66.)
If He was not divine, was His slaying justified by Jewish law? What then does
any one who denies the deity of Jesus justify?
Was
He frightened at the attempt of the Jews to kill Him? How did He take it all?
What answer did He make to the thought of their hearts that lay back of their
action (v. 32)? To what did He appeal? Of what were His good works a proof? (v.
25; 5:19, 20, 36; Matt. 11:3–5; Acts 2:22; 10:38.) What was the Jews’ answer to
our Lord’s question? What did they say He was? What did they say He made
Himself out to be? Did He? (v. 30; 5:18; Ro. 9:5; 14:9; Phil. 2:6, R. V.,
margin.) What was His answer to the charge (vv. 34, 35)? Whom does he say the
Father called gods? (Ps. 82:6.) Is there a sense in which all those who really
receive the Word of God are divine? (v. 35; Ex. 7:1; Ps. 82:6, 7; 138:1; 2
Peter 1:4; Ro. 8:29.) What did our Lord say the Father had done with Him that
He had not done with others? (v. 36; 3:34; 6:27; Ps. 2:2, 6–12; Is. 11:2–5;
42:1, 3; 61:1–3.) Was He fond of dwelling upon the fact that the Father had
sent Him? (3:17; 5:30, 36, 37; 6:38, 57; 8:42; 17:3, 5, 8, 18, 21.) Is it
important that we believe that He was sent of the Father? (17:2, 3, 8, 21, 23,
25, 26.) What is the last thing that He says about Himself in v. 36? Does He
say that anywhere else, or what substantially amounts to that? Is it important
that we believe it? (20:31.) Under what condition did our Lord say they would
have the right not to believe on Him (v. 37)? Did that condition actually
exist? Had they therefore any excuse not to believe on Him? What takes away all
excuse? What did He demand if He did the works of the Father (v. 38)? Is that a
reasonable demand? If they believed the works that they actually saw, what must
they also believe? Does our Lord do any works today that prove that He is
divine?
3. Our Lord Beyond the Jordan, vv. 39–42
What
was the effect upon the Jews of our Lord’s claim that He was in the Father and
the Father in Him? Did they attempt on any other occasion to arrest or kill
Him? (7:30, 44; 8:59;
1. God the Father
Our Lord did His work in His name, bore witness to our Lord by the
works He gave Him to do, 25; greater than all, 29; gave Christ’s sheep to Him,
no man able to pluck Christ’s sheep out of His hand, 29; the Father is in the
Son, 38; sanctified Jesus and sent Him into the world, 36; called those unto
whom the word of God came “gods,” 35.
2. Jesus Christ
(1). His deity:
The Son of God, 25, 29, 30, 32, 36, 37, 38; He and the Father one,
30; the Father is in Him and He in the Father, 38.
(2). His humanity, 31,
39, 40.
(3). His subordination
to the Father:
Did His works in His Father’s name, 25; sent by the Father, 36;
His sheep given to Him by the Father, 29; the Father greater than He, 29.
(4). The Christ, 24, 25.
(5). His relation to His
sheep:
He owns them, is followed by them, 27; gives unto them eternal
life, guarantees that none of them shall ever perish, keeps them in His hand so
that no man can hurt them, 28.
(6). His characteristics:
Fearlessness, 23; patience, 25; plainness of speech, 26; love, 28;
assurance of His relation to His Father, 30; calmness, 31, 32; familiarity with
Scripture, 34; prudence, 39, 40.
(7). His works:
Did the works of the Father, 37, 38.
(8). How He was treated:
Honored, witnessed to by the Father, 36, 38; sanctified and sent
into the world by Him, 36; protected by Him, 39; witnessed to by John, resorted
unto by many, 41; believed on by many, 42; listened to and followed by His sheep,
27; misunderstood by the Jews, 24; the Jews sought to arrest Him, 39; took up
stones to kill Him, 31; accused of blasphemy by the Jews, 33.
(9). What our Lord
demanded:
Faith in Himself, 25, 37, 38.
3. The Jews
Misunderstood our Lord, asked Him to tell them what He had already
told them plainly, 24; did not believe in Him, were not of Christ’s sheep, 26;
accused Him of blasphemy, 33; sought to arrest Him, 39; took up stones to stone
Him, 32; did not understand their own Scriptures, 35, 36.
4. Christ’s
Sheep
Believe on Jesus, 26; hear His voice, follow Him, 27; receive
eternal life, eternally secure in the hand of the Son and of the Father, shall
never perish, 28, 29.
5. Faith
The mark of Christ’s sheep, 26; founded upon the works that Christ
does, 25, 38; founded upon the Word, 35; demanded by reason in view of the
works of Christ, 37; exercised by many, 42; not to believe the supreme proof
that one is not one of Christ’s sheep, 26.
6. The Scriptures
The Word of God, 35; cannot be broken, 35.
(Compare
1. “Lord, Teach Us to Pray,” vv. 1–4
With
what request did our Lord’s disciples come to Him? What was it awakened in them
such a desire? Do we need to be taught how to pray? (James 4:3, Ro. 8:26.) Will
He teach us? How? (Ro. 8:26, 27.) In what different connection in Matthew do we
find the prayer that follows? (Matt. 6:9–13.) How do you account for this
seeming discrepancy between Matthew and Luke? Is this prayer properly called
“The Lord’s Prayer”? Where do we find the Lord’s prayer? (John 17.)
Is
this prayer intended as an exact form which the church is to adopt and repeat
in all ages? (Matt. 6:9.) Who only has a right to pray this prayer (v. 2)?
(Gal. 3:26; Ro. 8:14; 1 John 3:10.) Ought a believer to limit himself to this
prayer? (James 5:14; Phil. 4:6.) What feature of Christian prayer is entirely
wanting here? (John 14:13.) Why is it wanting?
How
does the prayer begin? What truth about God is taught in these opening words?
What truth about believers? What is indicated by calling God “Our Father which
art in heaven”? (Ps. 115:3; Is. 66:1; Ps. 11:4; Dan. 2:28; Matt. 3:17;
10:32; Acts. 1:9, 10.) What is the first petition? What does it mean? Why is it
put first? What does all true prayer put first? What is the second petition?
What does that mean? (Is. 2:2–5; Dan. 2:44; 7:27; Rev. 2:15; 19:6; 20:14.)
Before the kingdom comes who must come? (Rev. 19:11–16, etc.) What prayer is a
good prelude to this? (Rev. 22; 20.) If we truly desire God’s kingdom to come
what is the first thing we will do? The second? Do any pray this prayer
dishonestly? What is the next petition? What does it mean? (a. Luke
22:42; b. John 6:38; Eph. 6:6; c. 1 Thess. 4:3; d. text.)
What is the supreme delight of every true believer? (God’s will.) What will the
man who honestly offers this petition do?
What
is the fourth petition (v. 3)? How much bread are we to ask for? How much at a
time? Are men willing to come to God each day for each day’s need? What miracle
in the O. T. teaches the same lesson? (Ex. 16:15–22.) Can the believer
confidently trust God to supply each day his need for that day? (Matt. 6:33,
34; Phil. 4:19.) Has he any right to expect more than that?
What
is the fifth petition (v. 4)? Is this the prayer of the unsaved man for the
forgiveness that makes him God’s child? For what forgiveness is it a prayer? If
we are to enjoy the forgiveness that brings fellowship with God what must we
do? How about 1 John 1:9? Can there be any fellowship with God if we do not
forgive? (Matt. 6:14, 15.) Are there many prayers hindered by an unforgiving
spirit? (Mark 11:25, 26.) What does the fact that in this permanent model of
prayer the request for forgiveness is placed alongside the request for daily
bread indicate as to the disciples’ daily need? Is the fact of our forgiving
others the ground upon which God forgives us? (Eph. 1:7; 4:32.) What is
the condition upon which the believer gets forgiveness? (1 John 1:9.)
Why is the prayer for pardon put first of the prayers for spiritual blessing?
Who are meant by those indebted to us?
What
is the sixth petition? What is meant by “Bring us not into temptation”? Will
God bring us into temptation? (Jas. 1:13; Job. 1:12; 2:6.) What limit does God
put to our temptations? (1 Cor. 10:13.) Why ought we to offer this petition?
(Matt. 26:41.) What spirit does this petition reveal upon the part of the one
who offers it? What will the one who honestly offers it do?
What
is the final petition? What change do the Revisers make in it? (Matt. 6:13.)
Where did our Lord Himself offer this petition for His disciples? (John 17:15.)
2. The Power of Importunity, vv. 5–10
With
what parable did our Lord follow this prayer? What is its lesson? In what other
parable is the same lesson taught? (Luke 18:1–8.) Is it right to ask the same
thing more than once? If we are in the right spiritual condition and have the
right conception of God, will we not claim it on the first asking and rest upon
that? (Matt. 26:44.) What illustrations have we in the Bible of importunate
prevailing prayer? (Gen. 32:26; Matt. 15:22–28.) What three commands are there
in v. 9? What three promises? Upon what are the promises conditioned? Why don’t
men receive? (Jas. 4:2.) Why don’t they find? Why is it not opened to them? Is
it a duty to pray? (Luke 18:1.) Why does our Lord say “Ask, seek, knock,” and
not merely “Ask”? What sweeping statement does He make about every one that
asks (v. 10)? Does He mean that God hears everybody’s every prayer?
3. The Heavenly Father’s Willingness to
Give to His Asking Children, vv. 11–13
What
is the argument our Lord uses to prove God’s readiness to answer prayer? Is it
a good argument? What fact about God do all these reasonings of philosophers about
the impossibility of God’s answering prayer based upon the reign of law lose
sight of? What statement does our Lord make in regard to human nature? How evil
is it? (Gen. 6:5, 6; 8:21; Ps. 51:5; Ro. 7:7, 8; 3:10–19.) What is the only
thing that will change it? (Titus 3:3–5.) Does our Lord include Himself in this
estimate of human nature? What does that prove as to His conception of Himself?
To whom is it men give in answer to requests? To whom according to this
argument may we expect God to give? Who are His children? (John 1:12, 13; Gal.
3:26.) To which of His children does God give? Why is it then that so many of
God’s children lack the fullness of blessing? (Jas. 4:2; Ps. 81:10.) Why is it
many lack who do ask? (Jas. 4:3.) What does God especially give to them that
ask? How does Matthew differ from Luke here? (Matt. 7:11.) Why are the promises
substantially the same? If we want the Holy Spirit what shall we do? Will God
give only what we ask? (Eph. 3:20.)
1. God
His relation to man—Father, 2;
His home—heaven, 2;
His honor and will—supreme, 2;
His character—holy, 2; compassionate, approachable, 2, 5;
His work—answers prayer, 2, 5, 13; rules, 2; feeds the hungry, 3;
forgives the sinner, protects the weak, 4.
2. Our Lord
Divine, 13; human, 1; sinless, 13; the teacher of true prayer, 14.
3. Man
Ignorant, 1; weak, dependent, a daily sinner, 3, 4; evil, in the
divine image, 13.
4. Believers
Brethren, 2;
God’s glory their supreme desire, 2;
God’s will their supreme delight, 2;
God’s kingdom their supreme hope, 2.
They have forgiveness, 4; earthly necessities supplied, 3;
protection, 4. Daily dependent upon God for support, 3; forgiveness, safety, 4.
5. Prayer
(1). What to pray for:
God’s glory first, God’s kingdom, God’s will, 2; our daily needs,
3; our daily forgiveness, our daily protection, 4; the Holy Ghost, 13.
(2). How to pray:
Trustfully, 2, 13; simply, briefly, to the point, 2, 5;
importunately, 5, 10.
(3). When to pray:
Daily, 3; constantly, 9, 10.
1. “Take Heed and Beware of Covetousness,”
vv. 13–15
What
was the occasion of this parable? Had the profound teaching to which our Lord
had just given utterance made much impression on this man? Why not? What was
all this man saw in Him? Do we ever find people of that sort nowadays? How did
he address our Lord? Was he really a disciple? Why did he then address Him as
Master? To whose offenses did this man have an open eye? To whose was he blind?
What kept his brother from dividing the inheritance? What made him wish his
brother to divide it?
What
was our Lord’s reply? Does this mean that He has nothing to do with man’s
conduct concerning wealth? What does He mean then? Against what sin does He
take occasion to warn His disciples? Why does He warn them at this time against
this particular sin? What is covetousness? With what other sins does the Bible
class it? (1 Cor. 5:10, 11; 6:10; Eph. 5:3, 5.) What is its relation to other
sins? (1 Tim. 6:10.) Is there need of warning against it today? In order to
escape its grasp what must man do? What change does the Revised Version make
here? What is suggested by the expression: “Take heed and keep yourselves from
all covetousness”? What reason does our Lord give for “taking heed, etc.”? What
is the primary meaning of this reason? Is there any deeper meaning in it? How
much of this world’s goods ought we to desire? (1 Tim. 6:8.)
2. Wise in the Eyes of Men, vv. 16–19
How
does our Lord seek to impress the lesson? What is the main point of the
parable? Did the man come honestly by his wealth? To whom did he owe his
prosperity? Did he recognize the fact? What was the first thing this man’s rapidly
increasing wealth brought him? Is that a true picture of life? What was he
perplexed about? Was there nowhere to bestow his fruits? (Luke 3:11; 11:41;
14:13, 14; 16:9; 18:22.) In the repeated use of what pronoun does the intense
selfishness of the man come out? Were they really his? What was his way
out of the difficulty? Was he a shrewd man? What was the one fault in all his
calculations? (James 4:15.)
What
was he going to do next? Had he any ease in the accumulation of his wealth? Was
he going to have any in the enjoyment of it? Is there ever real ease in the
acquirement or enjoyment of wealth? Where alone can it be found? (Matt: 11:28.)
To whom did the rich man address himself? What did he say? Did his soul have
much goods laid up? Where is the place to lay up goods for many years? (Matt.
6:19, 21.) How do we lay them up there? (Mark 10:21.) What was his highest
conception of the right use of money? How did he expect his soul to be
satisfied? Can you satisfy a soul that way? Why not? What alone can satisfy the
soul? (John 4:13, 14.) Is taking one’s ease, eating, etc., a wise way to spend
life? (Luke 16:19, 22, 23; 21:34; 1 Tim. 5:6; James 5:5; Rev. 18:7.)
3. A Fool in the Sight of God, vv. 20–21
How
were the man’s calculations all upset? Who has done all the talking up to this
point? Who now speaks? Does He say much? Does it take many words from God to
upset our worldly plans? For how long did this man say he had goods laid up?
How long did God say he could keep them? What did He call the man? Why was he a
fool? Are there many fools of that kind nowadays? What had the man called his
soul? How did God show him it was not his? When God demanded the man’s soul
what had he left? If God should require your soul tonight how much would you
have left? Of how much time can we boast ourselves? (Prov. 27:1.) What was to
become of the rich man’s wealth when he was gone? What was all that he had to
do with it after all? (The burden and toil of accumulating it: “thou hast
prepared.”) Does it pay to live for money? What is the man who heaps up wealth
in the eyes of God?
Of
whose life and end does our Lord say this is a picture? Is the fault in laying
up treasure?
1. Riches
Cannot give life, 15; or peace, 19; cannot be kept, 20; bring care,
17; blindness, 19; ruin, 20; should not be treasured up for self, should be
used for God, 21.
2. Covetousness
Universal in its sway, manifold in its manifestations, insidious
in its attacks, awful in its guilt, 15; ruinous in its results, 20.
3. Our
Lord
His knowledge—of man, 15, 16–20; of men, 13–15; of God, of
destiny, 20. His skill as a teacher, 13–21.
4. God
Left out in man’s calculations, watches man’s doings, silences
man’s boastings, exposes man’s folly, confounds man’s reasonings, upsets man’s
scheming, reckons with man’s selfishness, claims proprietorship over man’s
possessions, takes back man’s misused possessions, 18–20.
5. The Poor Rich Man
(1). The bright side:
Rich, his wealth honestly gotten, 16; thoughtful, far seeing,
worldly wise, 17, 18; plans seemingly wisely laid, bright prospects for years
to come, 18; filled with hope and exultation, 19.
(2). The dark side:
His prosperity a burden, 17; poor in real wealth, ignorant of the
real needs of the soul, 19; forgot God in his blessings, 17–19; a fool in God’s
sight, left God out in his planning, God upset all his well laid plans, God
required his soul, left his wealth to another and his memory to contempt, his
life an utter and eternal failure, 20.
(3). Contrasts:
Owed all his prosperity to God, but forgot the God who gave it,
16;
Rich in the wealth that perisheth, but penniless in the wealth
that abideth, 21;
Wise in the world’s sight but a fool in God’s sight, 17, 18, 20;
Had the burden and anxiety of accumulating wealth, but was forced
to leave to another the enjoyment of it, 20;
Expected to put his goods into his own barns, but put them into
the barns of another, 20;
Thought he had much goods laid up for many years, but could not
hold them another day, 19, 20;
Expected to eat, drink and be merry for years to come, but ceased
to eat, drink or be merry that very night, 19, 20;
Reasoned within himself what he should do, but God told him what
he must do, 17, 20;
Expected to live in happiness, but died in gloom, 19, 20;
Thought he needed great barns to bestow his goods, but only needed
a little grave to bestow his body, 18, 20.
“So is he that layeth up treasure for himself and not such toward
God.”
1. God’s
Care for His Creatures, vv. 22–28
What
was the central lesson of the preceding lesson? What is the central lesson of
this? What is the connection between that lesson and this? In what two ways as
seen in the last lesson and this does a heart set upon temporal things manifest
itself? What is the Revised Version of “take no thought”? What is Paul’s cure
for anxiety? (Phil. 4:6.) The psalmist’s? (Ps. 55:22.) Peter’s? (1 Peter 5:7.)
Christ’s radical cure? (Matt. 6:24, 25, and the remainder of lesson.) Is it
possible for one to live without anxiety? Is there any direct Bible warrant for
wise forethought in providing for the future? (Prov. 6:6–8; Gen. 41:33–36; Eph.
4:28; 1 Tim. 5:8; 2 Thess. 3:10; Matt. 26:17–19.) What is forbidden? What are
the things that our Lord specifies that we are not to be anxious about? Is
there much anxiety in the world about these things today? In what way do we see
in this lesson that our Lord felt the disciples were greatly exposed to this
peril? (The number and variety of reasons given against it.) Is this just as
much an imperative command as the others of Christ?
What
is the first reason given here by Christ for not being anxious about food? What
is its force? Which is the more important—the body or the clothes we put upon it?
What shall we say then of those who sacrifice the health of the body for the
sake of clothes?
What
is the second reason given for not being anxious (v. 24)? Are we to infer from
God’s feeding the ravens without their working that we need not work? What
passage in God’s Word would correct any such notion as that? (2 Thess. 3:10.)
What is the force of the argument? What is meant by our being much better than
the fowls? (See R. V.) What is the reason of the value that God sets upon man?
(John 3:16.)
What
is the third reason (vv. 25, 26)? (It accomplishes nothing.) The fourth reason
(vv. 27, 28)? Against what especial form of anxiety is this a reason? (Matt.
6:28.) What is the point of this argument? Is it really true that the adornment
of the flowers is more perfect and glorious than that of Solomon? When will our
Father clothe us with raiment more wondrous than theirs? Is it right for us to
look at and study the beauties of nature? For what purpose ought we to study
them?
Of
what lack did our Lord say this worry was an indication? Is it a common lack?
(8:25; Matt. 14:31; 16:8; 17:17, 20.) Is it a serious lack? (Heb. 11:6.)
2. What to Seek and What Not to Seek, vv.
29–34
How
does our Lord sum up the teaching of the lesson so far? What is meant? (Matt.
6:31.) What is the proper limit of our desires in these things? (1 Tim. 6:8, R.
V.) Are most people satisfied with that much? Has that fact anything to do with
their anxiety?
What
is the fifth reason given against worldly anxiety? What is the difference between
a heathen and a Christian if the Christian has the same ambitions and treasures
as a heathen? What is then the man whose heart is set upon earthly things? Have
we got any heathen in our churches?
What
is the sixth reason? Is that as good as the others? What is it that God knows
we need? What then may we be sure of? (Phil. 4:19.) What is to be the great
object of the Christian’s search (v. 31)? What is the
What
final word full of comfort does our Lord give them (v. 32)? Why does He call
them a “little flock”? Is the fact that it is God’s, etc., a sufficient reason
for not fearing? What is the kingdom that is to be given them? (Matt. 25:34; 2
Thess. 1:5; Heb. 12:28; Jas. 2:5; 2 Peter 1:11; Rev. 22:5.) To what word of
practical exhortation does this word of comfort form a basis? Does this mean
that a man is to literally give away all he has? (18:22; Acts 2:45; 4:34, 35;
Matt. 6:19, 20; 1 Tim. 6:17–19; James 5:1–3.) What is the best bank to lay up
money in? The safest purse to carry it in? Where can we keep it where it will
be safe from robbery and corruption? Does our place in the future life depend
on how we use our money here? Will every one who gives away money here
lay up treasure in heaven?
What
is the final reason our Lord gives for laying up our treasures there (v. 34)?
Where is your treasure? Where is your heart? What are the six reasons He gives
against anxiety?
1. God
(1). His goodness,
wisdom, power and providential care revealed in nature:
He feeds the birds, 24;
He clothes the grass, 28.
(2). His relation to His
children:
He knows their need, 30;
He clothes them, 24;
He feeds them, 28;
He has a kingdom for them, 32;
He must be put first by them, 31.
2. Anxiety
Has no ground, 24, 28; does no good, 25; reveals no faith, 28; can
furnish no excuse, 22–32; results from a divided heart, 22, 31; is positive
disobedience—sin, 22.
3. Seven Doses for Dyspeptic Christians
(1). God gives life, He will surely maintain it,
23;
(2). God feeds the
birds, much more will He feed His children, 24;
(3). God clothes the
grass, much more will He clothe His children, 28;
(4). Worry cannot add
one cubit to one’s stature, but can add much leanness to our souls, 26, 28;
(5). Worry is natural in
a heathen, but monstrous in a Christian, 30;
(6). Our Father knows
our every need, 30;
(7). It is our Father’s
purpose to give us a kingdom, He will surely provide our travelling outfit, 32.
4. The Kingdom of God
God’s gift, 32; should be our first aim, brings with it all other
good, 31; our position in it depends upon our use of our money here, 33.
5. Food and Clothes
Something the world is anxious about, 30; for which God’s children
are tempted to forget Him, 22; God’s children need, 30; God’s children need not
be anxious about, 22; God’s children must put second, 31; God’s children will
be supplied with by their Father, 24, 28.
6. God’s Children
His children under His bountiful care, 24, 28, 30; His flock under
His mighty protection, 32; His heirs destined for His eternal kingdom, 32; His
almoners to dispense His bounties, 33; His depositors with treasures in His
bank, 33.
(Compare
Matthew 24:43–51)
1. Watching for Their Absent Lord, vv.
35–40
What
is the proper attitude of mind of disciples of Jesus Christ toward their absent
Lord? (2 Peter 3:11, 12, R. V.; Titus 2:13; 2 Tim. 4:8.) Why do the faithful
servants watch for Him? If He should come today would all His professed
disciples be ready to “open unto Him immediately”? Would you? In order to be
looking for Him what must at least he possible? Why is it that there are so many
who are not looking for Him? Does He come and knock at any time besides at His
second coming? (Rev. 3:20.) In order to hear His knock and let Him in, in what
attitude of mind must we be? Suppose we are not watching and do not respond
promptly to His knock, what then? (Solomon’s Song 5:5, 6.) How are we to show
that we are looking for His return? What is the object of having the “loins
girded about” (v. 37)? (1 Kings 18:46.) What “loins” are we to gird? (1 Peter
1:13.) With what? (Eph. 6:14.) How? (John 17:17; 2 Tim. 3:16, 17.) What are the
“lamps” (R. V.) which are to be kept burning? (Matt. 5:16; 25:1, 3; 2 Tim.
3:5.) What is necessary in order that the lamp be kept burning? (Matt. 25:3, 4,
8.) Of what is this oil a symbol? (Acts 10:38; 1 John 2:20, 27; Ps. 45:7.)
What
word describes the experiences of Christ’s watching servants when He comes? In
what will their blessedness consist? Will that be a feast worth having a part
in? Will all Christ’s servants have a part in it? How many times are we
exhorted in the Bible to watch? If our “loins are girded” to serve Him what
will He do? Does it make any difference in the blessedness of the watching
servant at what hour He comes? What is it more important to have a care to than
in what particular watch He comes? In what watch is He coming? (Mark 13:35.) By
what illustration does He enforce this teaching about the necessity of
constantly watching? What is the point of this illustration? Is the coming of
Christ elsewhere compared to the coming of a thief? (Matt. 24:43, 44; 1 Thess.
2:3; 2 Peter 3:10; Rev. 3:3; 16:15.) Where is the similarity? In what manner
will He come? (Acts 1:11.) In what way can we prevent that day overtaking us as
a thief? (1 Thess. 5:4–6; 1 John 2:28.) If He should come today would you be overtaken
by surprise and dismay or not?
What
is the lesson our Lord draws from this parable? When should we be ready? What
will those who are “ready” when the Lord comes do? (Matt. 25:10.) What will
happen to those who are not ready? (Matt. 25:10–12.) Are men, or the church as
a whole, looking for His coming today? Is that any evidence that He is not
coming?
2. Faithfully Serving Their Absent Lord,
vv. 41–48
What
was
What
word is used to describe the experience of the wise and faithful steward at the
coming of his Lord? In what will his blessedness consist? Wherein lies the
appropriateness of this reward? Who is placed in contrast with this faithful
and wise steward? What lies at the bottom of his evil doing? What is the
practical effect upon the church and individual of regarding the coming of
their Lord as a far away and unreal event? What is the effect of thinking of it
as a most real and possibly imminent event? (Matt. 26:6, 7.) What is the one
great cause according to this verse (45) of worldliness and laxness in
evangelical enterprise and of oppression and self-indulgence among many
professed stewards of Jesus Christ? What was the great cry of the early church
as it pushed the evangelization of the world? (Phil. 4:5; Jas. 5:7, 8; 1 Cor.
16:22, R. V., margin.) Where was it the unfaithful servant said: “My Lord delayeth
His coming”? Can one have a head faith and a heart unbelief in the coming of
the Lord? How can we show we have a heart faith in it? Is there any step beyond
saying: “My Lord delayeth His coming”? (2 Peter 3:3, 4.) Are there any mockers
in the church saying this today?
How
first of all did loss of faith in the near approach of the Lord show itself in
the unfaithful servant? For what is that a figure? Is there a warning against
this anywhere else in the
How
are these unfaithful stewards to be brought to their senses? Will the day of
Christ’s coming be a joyful day for all who have been in authority in His
church? What will be done to the unfaithful servant? With whom will his lot be
eternally cast? (Matt. 24:51.) Why? (Acts 1:25.) To whom may this solemn and
terrific warning be justly applied? (1 Peter 4:10.) Why does our Lord delay His
coming? (2 Peter 3:9.) Will all unfaithful servants be punished with equal
severity? What will be the measure of the punishment? Will ignorance of the
will of Christ avail to deliver one from punishment altogether? What does the
greatness of our opportunities increase? (Matt. 11:21–24.)
1. Our Lord
Coming back, 36, 40; may come at any moment, 36, 38; will come
when He is not expected, 39, 40; the important point is that we be ready
whenever He comes, 38; wishes His servants to be watching for His return, 36;
will gloriously reward the faithful at His coming—(a) if we are watching and
have girded ourselves to serve Him, He will gird Himself and serve us, 35, 37;
(b) if we have been faithful in the use of little power and opportunity He will
give us all power and opportunity, 42–44; will fearfully punish the unfaithful
at His coming, 45, 46.
2. Christ’s Servants
Should always be—Watching for His coming, 36; ready for His
coming, 40; ready to open to Him immediately, 36; engaged in the work to which
He has appointed them, 43.
Should always have—Their loins girded, their lamps burning, 35.
Should never—Say: “My Lord delayeth His coming,” exercise
oppression over those under their authority, practice self-indulgence, 45.
Their opportunity and responsibility— Over Christ’s household, the
welfare of Christ’s family in their keeping, 42.
Their duty—To watch, to open to Christ immediately, 36; to give
the household their meat in due season, 42.
Their blessedness—Our Lord Himself will make the watching servant
a feast and serve him, 37; dominion given the faithful servant over all the
Lord hath, 44.
3. The Unfaithful Servant
(1). His theology:
“My Lord delayeth His coming,” 45.
(2). His practice:
Tyranny, self-indulgence—feeds himself, 45; neglect to give the
household their meat, 42, 45.
(3). His destiny:
Surprised by
1. Repent or Perish, vv. 1–5
What
gave rise to
Did
the Jews as a nation repent? Did they perish? (Luke 19:42–44; 21:22–24; 23:28–30;
Matt. 22:7; 23:35, 38.) Did they perish in the way these Galileans did? Was
their blood mingled with their sacrifices? To what other incident did our Lord
refer to enforce His teaching of repentance? Where did He get His texts and
illustrations? Did the Jews perish as the men on whom the tower in Siloam fell?
Did towers fall on any of them in the siege of Jerusalem?
2. Bear Fruit or Be Cut Down, vv. 6–9
Is it
only for positive sin that men are to be destroyed? How does our Lord bring
this out? Who is represented by the man who had a fig tree? Who is represented
first of all by the fig tree? (Ps. 80:8–13; Is. 5:1–3, 7; Luke 20:10–13.) Can
it be applied to anyone besides the Jew? What was the owner’s complaint? Had he
a right to expect fruit? Has God a right to expect fruit from us? What fruit?
(Gal. 5:22, 23; Ro. 1:13; Phil. 4:17; Col. 1:10.) What was the owner’s sentence
upon the fruitless tree? What is God’s sentence upon the fruitless man or
nation? (Matt. 3:10; 7:19; John 15:2, 6; 15:16, 8.) By what act in His life did
our Lord teach the same lesson? (Mark 11:13, 14, 20, 21.) For what purpose has
He chosen His disciples? (John 15:16.) If a tree in a vineyard does not bear
fruit what does it do (v. 7)? If a nation, a church, an association or an individual
does not bear fruit for God what do they do? In the mind of God what is the
thing to do with such? Is the divine sentence of judgment to be executed at
once? Why not? (2 Peter 3:9.) Does God always forewarn men of the judgments to
come upon them and give them space for repentance? (Gen. 6:3; 2 Peter 2:5; 2
Chron. 33:10, 11, etc.) Who held back God’s judgment from falling on fruitless
Israel? (Ex. 32:11–13, 30–32; 34:9; Num. 14:11–20; Ps. 106:23.) Who stands
between us and our merited doom? (Heb. 7:25; 1 John 2:1.)
How
long a space was
3. Man’s Unmercifulness and God’s Mercy,
vv. 10–17
Where
is the scene of this incident laid? What day was it? What sight was there in
the synagogue to awaken compassion? Did the sight awaken any compassion in the
heart of the ruler of the synagogue? In whose heart did she awaken compassion?
How did He show it? Did He do anything besides speak to her? Could He heal by a
mere word? Why did He lay His hands upon this woman? What was the effect of His
words and the laying on of His hands? To whom did she attribute her cure? How
would the ruler have been affected if he had a heart of love and compassion?
How was he affected? Was he a religious man? Can a religious man be an
unmerciful man? Will that kind of religion save one? For what was the ruler a
stickler? For what had he no care whatever? What did our Lord call him? What
characteristic of our Lord did we see in this? Was this rebuke too severe and
harsh? By what illustration did our Lord expose his hypocrisy? Was it jealousy
for God’s law or hatred for Jesus that led to the ruler’s protest? Do men
nowadays ever cover up hatred for some man by the pretense of jealousy for
God’s law?
Who
did our Lord say had bound the woman? Is sickness Satan’s work? Who can loose
every bond of Satan? (1 John 3:8.) What was the effect of our Lord’s word upon
His adversaries? Upon the people?
1. God
All blessings are from His hand, all glory should be rendered to
Him, 13; all men are His property, He expects, demands fruit from all men,
often finds no fruit, 6, 7; regards the fruitless tree as an injury to the
ground, 7; bears long with sinners, 3, 5, 8, 9; warns men to think of their own
sins rather than those of others, 1–5; exhorts men in the calamities of others
to hear the voice of warning for themselves, 3, 5; demands repentance as the
universal condition of salvation, (a) repentance about sin, 3, 5; (b)
repentance about fruitlessness, 8, 9; in His mercy He warns men before He
destroys them, grants space for repentance, multiplies grace before He executes
judgment, 8, 9; in His severity He utterly destroys those who despise mercy,
brings in swift and certain judgment where men reject abounding grace, 3, 5, 9.
2. Jesus Christ
Taught in the synagogue, on the Sabbath, 10; His compassion, power
over disease, 12, 13; hatred of hypocrisy, severity in dealing with hypocrites,
15; put to shame all His adversaries, caused the people to rejoice, 17.
3. The Woman
(1). Her exalted
position:
Daughter of Abraham, 16.
(2). Her misfortune:
Had a spirit of infirmity eighteen years, was bowed together,
could in no wise lift herself up, 11; no sympathy from man, 14; bound by Satan,
16.
(3). How she was healed:
Went to the place of worship, 11; met our Lord there, He spoke to
her, 12; He laid His hands on her, she was immediately made straight, glorified
God for her healing, 13.
1. Are There Few that Be Saved?, vv. 22–30
Where
was the scene of this lesson? The time? (Probably latter part of January, 783
A. U. C., that is 30 a. d.;, a
little more than two months before Christ’s death. Robinson’s view involves a
date several weeks later.) What was Jesus doing? For what purpose was He going
to Jerusalem? (Compare 9:51.) What did He do as He journeyed? What ought we to
do as we go journeying on? What was Jesus always doing as He went about? (Acts
10:38.)
What
question was put to
Does
it take earnest effort and conflict to enter into the Kingdom? (Acts 14:22;
Have
we any Bible illustrations of shut doors? (Gen. 7:16; Heb. 12:17; Matt. 25:10.)
What did Jesus say His hearers would do when the door was shut? Are there any
who are careless and easy-going now in this day of opportunity who will be
anxious and eager when it is too late? Where will they stand? What will they
say? What will He say? Will not calling Him: “Lord, Lord” save them? (Matt. 7:21,
22; Luke 6:46; Matt. 25:11, 12.) What claim for admission will they advance (v.
26)? Will the fact that we have eaten at Christ’s table, or heard His teaching
save us? Will any merely outward connection with Christ save? What do great
opportunities bring, if abused? (Matt. 11:20–24.) What shall He say (v. 27)?
Whom does the Lord know? (Ps. 1:6; 1 Cor. 8:3; 2 Tim. 2:19; John 10:14; compare
John 10:3, 4, 27.)
What
will Christ bid those whom He does not know to do? (Compare Matt. 25:41.) What
does He call them? For all their seeking entrance into the Kingdom, had they
given up their sins? Are there any today who are seeking entrance into the
Kingdom without giving up their sins? Will they gain it? We must either depart
from our sins, or depart from whom? (Rev. 21:27.) Does iniquity mean only gross
sins? Has the man who wishes to hold on to his sins and yet gain salvation a
true desire for salvation? What will be the occupation of the land to which
they depart (v. 28)? Is this a true picture? (Compare Matt. 8:12; 13:42, 50;
22:13; 24:51; 25:30.) What does “gnashing of teeth” imply? (Compare Acts 7:54.)
What would especially cause them to gnash their teeth? Are there any in our day
who will weep and gnash their teeth for a similar reason? From whence would they
come to take seats in this kingdom (v. 29)? Who will be there? (John 3:3; John
1:12; 2 Thess. 1:8.) Who shall be first (v. 30)? Are there any first today who
shall be last there? Any last who shall be first? Is this true of nations as
well as individuals?
2. “O, Jerusalem, Jerusalem, Which Killest
the Prophets,” vv. 31–35
What
message was brought to Jesus at this time? Who brought it? Were the Pharisees
really interested in Jesus’ safety? What then was their purpose in bringing
this message? (Compare Neh. 6:9–11; Amos 7:12, 13.) What was Jesus’ reply? What
characteristics of Herod did He bring out by calling him a fox? Was it a true
characterization of Herod? (Compare 3:19, 20; 9:7–9.) What was the point of
Jesus’ answer to Herod? (Compare John 11:8–10.) What did He mean by the words,
“I shall be perfected”? (John 17:4, 5; 19:30; Heb. 2:10; 5:9.) Whither was
Jesus journeying? Why was He journeying to Jerusalem (v. 33)? What
characteristics of Jesus appear in v. 34? What would naturally be His feeling toward
Jerusalem after the way in which Jerusalem had treated Him? Why did He love
Jerusalem with such patient, unwearying love? Whom does He love today with the
same patient, unwearying love?
Do
the sinner’s sins destroy
What
suggested the figure of a hen gathering her own brood under her wings? (Compare
1. Jesus Christ
(1). His nature:
Divine, 34 compare Ps. 91:1, 4; human, 31, 32, 33.
(2). His character:
Tender, 34; compassionate, 34; unwearying, 34; stern, 27, 34;
fearless, 32; persistent, 33.
(3). His work:
Taught, 22, 26; cast out devils, 32; healed the sick, 32;
protected, 34; cherished, 34; gave rest, 34; judges, 25–30.
(4). His coming again,
35.
2. The Jews
Enjoyed unusual privileges, 22, 26, 28, 30, 34; despised the
privileges they enjoyed, 25–30, 34; refused the frequent calls of their Saviour,
34; would not, when Jesus would, 34; killed the prophets, 34; stoned those sent
unto them, 34; shut out of the Kingdom, 28; though first in privilege, last in
the Kingdom, 30.
3. How to Be Saved
Requires earnest effort and conflict, 24; the door narrow, 24;
many shall seek to enter and not be able, 24; to enter we must put forth effort
before the door is shut, 25; merely hearing the teaching of Jesus not enough,
26; all who will not depart from iniquity now must depart from Jesus hereafter,
27; just come to Jesus and find safety, comfort, rest under His wings, 34.
1. The Way Our Lord Kept the Sabbath,
14:1–6
How
did our Lord come to be at the Pharisee’s house to eat? Did He usually accept
invitations to social gatherings and to eat? (7:36; 11:37.) Did He accept them
when they came from other than the respectable classes? (5:29.) When He
accepted these invitations how did He invariably improve the opportunity thus
afforded Him? Ought Christians to accept invitations to dine and to social
gatherings given by people who are not Christians? If they are to follow the
example of Christ what use should they make of such occasions? Were the
Pharisees friendly to our Lord? What was this man’s object in inviting Him? For
what purpose were they watching Him? (6:7; 11:53, 54; 20:20.) Did they meet
with very much success in their attempt to find something to condemn in Him?
Are there any today who watch eagerly for something to condemn in our Lord? Do
they succeed in finding it? Is there any purpose for which it is right for us
to watch Him?
Upon
what day of the week was it that our Lord accepted this invitation to dine?
Does that throw any light upon the proper observance of the Sabbath? Did He
make this Sabbath dinner merely a time for idle talk or of religious
instruction? Does that throw any light upon the proper observance of the
Sabbath? Who especially attracted His attention on this occasion? Why? In whom
was our Lord always especially interested? How did the dropsical man come to be
there? Was there any help for him in man? What two reasons were there why it
would do him no good to seek help from the Pharisees? What two words in v. 2
show that there was hope for him though the Pharisees could not help him if
they would and would not help him if they could?
Whom
did the lawyers and Pharisees imagine was on trial? Who were really on trial?
Why does the record say: “Jesus, answering, spake”—had they asked any
questions? (Mark 2:6, 8; Luke 6:7–9.) How did our Lord know their thoughts?
What question does He put to the lawyers and Pharisees? What did they answer?
What did they think? Why didn’t they say so then? (Matt. 21:25–27; 22:46.) Had
this question ever come up before in the controversies between our Lord and the
Pharisees? (6:9; 13:14–16; Matt. 12:10.) What three things did He do for the
man? What does “Let him go” mean? (13:12—“loosed,” same Greek word.) Who was it
had bound the man? (13:16; Acts 10:38.) Whose work was our Lord undoing? (1
John 3:8.) Is it a proper use of the Sabbath to undo Satan’s work?
By
what argument did our Lord show them the folly of their position? Did He use
similar argument on any other occasion? (13:15; 6:9; Matt. 12:11, 12.) Why was
it they were ready to help an ass or an ox out of a pit, but not to lift a man
out of Satan’s power, on the Sabbath? Are there any today who care more for
cattle than for men, and who would work on the Sabbath to save their cattle but
who when they are called upon to exert themselves upon the Sabbath to save
perishing men plead the necessity of Sabbath rest? According to our
Lord’s argument and practice what is a proper use of the Sabbath?
Why
did not the lawyers and Pharisees reply to our Lord? (13:17; 20:26, 40.) Can we
have a similar power to silence and put to shame the enemies of the truth and
of Christ? (21:15; Acts 6:10.)
2. The Way God Wished the Jews to Keep the
Sabbath, Is. 58:13, 14
What
did God desire the Jews to turn from on the Sabbath day? Whose pleasure did He
wish them to do? Whose words did He wish them to refrain from? Whose words did
He wish them to speak? Where will we find those words? (1 Thess. 2:13.) How did
He wish them to regard the Sabbath? How do many regard it? Why is the Sabbath
properly observed a weariness to many? What is it to the man who knows and
loves God? (Ps. 27:4; 84:2, 10.) Of what then is the way in which a man regards
the Sabbath a test? What did God wish them to do with the Sabbath? How? What
would be the threefold result of regarding and treating the Sabbath as God
wished them? What made it absolutely certain that this would be the result? How
sure are the promises of God? (Matt. 24:35.) Was the Sabbath in its essential
idea intended for the Jew alone? (Mark 2:27.) Do the same general principles
govern a proper observance of the Lord’s Day as governed a proper observance of
the Jewish Sabbath? Will God bless a due regard for the Lord’s Day as He
promised to bless a due regard for the Sabbath?
1. Our Lord
(1). His nature:
His deity—(a) divine knowledge, 3, (b) divine power, 4; His
humanity, 1.
(2). What He did:
Accepted invitations to social gatherings even on the Sabbath day,
1–3; improved the occasion by imparting religious instruction, 3–5; read and
answered men’s unspoken thoughts, 3; silenced His opponents, 3, 4, 6; had
compassion on the suffering, 3, 5; set Satan’s captives free, 4.
2. The Sabbath
(1). What not to do on
the Sabbath:
Our own pleasure, our own ways, our own words, Is. 58:13; let men
or beasts suffer, Luke 14:3–5.
(2). What to do on the
Sabbath:
Improve every occasion as our Lord did, 1–6; perform acts of mercy
to man, 3, 4; and beast, 5; undo Satan’s work, 4.
(3). What to do
regarding it:
Honor it, call it a delight, honorable, Is. 58:13.
(4). Result of its
proper observance:
Joy in the Lord, exaltation in the earth, abundant supply of
needs, a glorious heritage, Is. 58:14.
3. The Man Which Had the Dropsy
(1). His condition:
Sick unto death, no help in man, no sympathy from man, 2, 3.
(2). What happened to
him:
Brought before our Lord, 2; He had compassion on him, took him,
healed him, loosed him from Satan’s power, 4.
4. The Pharisees
Hated our Lord, laid in wait for Him, played the hypocrite to
catch Him, 1; could not help the dropsical man if they would, and would not if
they could, 2–4; would work on the Sabbath to save cattle but not to save men,
4, 5; silenced by our Lord, 4, 6.
1. The Path to Honor, 7–11
What
in v. 7 indicates that we are to look for some deeper spiritual meaning in the
following verses than the mere teaching as to our conduct in social life that
lies on the surface? To whom were these words addressed? Why did our Lord teach
them these things? How did He know that they needed this teaching? Does He mark
how we conduct ourselves at social and other gatherings? What about their
conduct did He especially note? Was it characteristic of those times for men to
squabble for the places of honor? (11:43; 20:46.) Do we ever see anything of
that in our modern Christianized society? Do we ever see anything of it in the
church of Christ? Is it as excusable in us as it was in those Jews? Why not?
(Phil. 2:5–8.)
What
did our Lord tell them they should not do? Why not? What would be the probable
result of inviting one’s self to the place of honor? Is this good advice to
follow in its literal sense? Has it any application beyond its literal sense?
(v. 11; Phil. 2:3, 6, 7; Matt. 18:4.) Was this teaching in its literal
application original with our Lord? (Prov. 25:6, 7.) Was the deeper meaning and
application original with Him? Are any other instances recorded in which He
took current proverbial teaching and gave it a new and deeper meaning?
What
did He tell them they should do? (R. V.) Which place? How were they to
make it absolutely sure that they got quite low enough? Is this good advice to
follow in its more literal applications? Suppose one should happen to get a
lower place than he rightly deserved? Why is it that we are not often bidden by
the Lord to come up higher than the place we have picked out for ourselves at
His table? What goes before honor? (Prov. 15:33.)
What
is our Lord’s far-reaching interpretation of His own apparently commonplace
parable? Is that a commonplace truth? What evidence have we of its vast
importance in God’s sight? (18:14; Matt. 23:12; Ps. 18:27; 138:6; Prov. 15:33;
29:23; Is. 2:11, 17; 57:15; Jas. 4:6; 1 Peter 5:5.) Is there any other reason
besides its importance why this truth is so often repeated in the Word of God?
If we wish to be set on high what must we do? If we set ourselves on high what
then? Are there any exceptions to this principle?
2. The
Path to Heavenly Recompense, 12–14
Having
taught the guests a needed lesson, to whom did our Lord next address Himself?
If we invite Him to be a guest with us, in what way may we be sure He will
always repay us? What did He tell His host that he should not do? Why not? Why
ought we not to seek our recompenses in “the life that now is”? (Matt. 6:1–4,
16–18.) Ought we to regret it when we get no recompense here for the good we
do? Of what may we be confident? In whom have we an illustration of one who does
not invite the rich to His banquets? (1:53; Matt. 11:5.) Is this the method of
the world? (Prov. 14:20.) Does the professing church follow Christ’s method or
the world’s? (Jas. 2:1–6.) Does v. 12, taken in exact literalness, absolutely
prohibit an interchange of hospitalities and courtesies? Where does it tell us
to look for our guests in our more elaborate feasts? In a world where there is
so much want and misery to relieve ought a follower of Jesus Christ to spend
much time in the mere entertainment of those who have no need?
What
did He tell His host he should do? Is this intended to be taken literally? How
are those upon whom we are to bestow our hospitalities characterized? Who is
recorded in this same chapter as inviting these very same classes to His feast?
(v. 21.) In whose footsteps then will we be following if we obey this
injunction?
What
did our Lord say would be the result if he invited these classes? Are there
elsewhere in the Bible promises of blessedness to those who are generous to the
poor? (Prov. 19:17; Is. 58:7, 8, 10, 11.) What reason did our Lord give why he
should be blessed? Do men regard it as an especially blessed thing when those
to whom they show kindness cannot recompense them? Why does He say it is a
blessed thing? Which is better, to be recompensed now in this life or at the
resurrection of the just?
1. Our Lord
Marks men’s behavior, 7; always on the watch for opportunities to
teach the truth of the kingdom, found the text for His teaching in the most
commonplace passing events, 7, 12; put new meaning into familiar proverbs,
adapted His teaching to each hearer’s peculiar need, 7–11, 12–14; taught truths
of which He Himself was the most amazing illustration—(a) humility, 7–11, (b)
all-absorbing consideration for the poor, 12–14; repays those who invite Him to
their homes by teaching them the way of blessedness, recompenses those who
bestow their bounties upon those who cannot themselves recompense, 12–14; took
the lowest place and God called Him up to the highest place, 10, 11 (Phil.
2:6–11); invites to His feast the poor, maimed, lame, blind, 13, 21.
2. Man
His need of circumspection seen in the fact that Christ marks what
he does, 7;
His pride seen in his seeking the chief seats, 7;
His selfishness seen in his bestowing his bounties upon those who
can repay, 12;
His only road to exaltation—self-abasement, 11.
3. Four Paths
(1). The path to honor:
Take the lowest place, 10, 11.
(2). The path to
heavenly blessedness:
Seek not the recompenses of the rich, but minister to the poor,
expecting nothing in return, 12–14.
(3). The path to shame:
Take the high chief seats, 8, 9.
(4). The path to future
emptiness:
Minister to those from whom you expect a recompense, 12.
4. The Spirit of Christ in Social Life
If you are a guest take the lowliest place, 10;
If you are the host invite to your feast the poor, maimed, lame,
blind, 13.
1. Despising God’s Gracious Invitation, 15–21
What
gave rise to this parable (v. 15)? What is the connection between this parable
and this utterance? What does the “great supper” symbolize? Why is the kingdom
of God represented as a supper? What kind of a supper? How great a supper?
Who
were “the many” who were first bidden? (Matt. 21:23, 31; 22:3, 6, 7; Acts
13:45, 46, 47.) What is represented by the two invitations of v. 16 and v. 17?
To whom was it that the invitation—“Come, for all things are now ready” went
forth? (Gal. 4:4, 5; Matt. 3:2; Mark 1:14, 15.) When was the preliminary
invitation to the Jews given? (Matt. 11:12, 13.) What was all the invited
guests in the final invitation had to do? What is all any one has to do to
enjoy the blessings that Christ offers? (Is. 55:1; Matt. 11:28; John 6:35; Rev.
22:17.)
How
should we suppose this invitation would be received? How was it received? How
should we suppose that all God’s invitations of wondrous grace would be
received? How are they received, as a rule? Why is it that men treat God’s
loving invitation in this way? (Jer. 17:9; Ro. 8:7; 2 Cor. 4:3, 4.) What did
the invited guests do with remarkable unanimity? What do men usually do today
when the Gospel invitation is made to them? When an unparalleled offer is made
to a man, what is the only wise thing to do?
What
was the plea the first man made for not accepting the invitation? Why
was there no need of haste in going to see the property? Do men usually buy
property first and go to see it afterwards? Why did he give such an absurd
excuse? Are there many who are kept from accepting God’s invitation by their
property? (18:23; 2 Tim. 4:10.) What will be the end of the man who makes his
property an excuse for not coming to Christ? (1 Tim. 6:9.) Of whom is he an
imitator? (Heb. 12:16.) Why is God’s invitation of far greater importance than
all earthly possessions? (1 John 2:17.) Did the man who gave the supper excuse
the invited guest who so lightly treated his invitation (v. 21)? Does God
excuse men who slight His invitations and then urge their paltry reasons?
What
plea did the second man urge for not accepting the invitation? Are there
many who allow themselves to be kept from accepting Christ’s invitation by the
demands of business? (Matt. 13:22.) Couldn’t he have attended the feast first
and proven the oxen which were already his afterwards? Do men usually prove
oxen at supper time? Are the excuses which men make today for not accepting
Christ’s invitation as trivial as this? What is the true order as to the
invitations of God and the demands of business? (Matt. 6:33.)
What
was the third man’s excuse? Are there many who are kept away from Christ
by domestic ties or by the love of some godless woman? Is the man wise who
allows himself to be kept from Christ by such ties? (Matt. 10:37; Mark 10:29,
30; 1 Cor. 7:29–31.) According to the Mosaic law from what would the fact of
his having recently married have excused him? (Deut. 24:5.) Would it be a
sufficient reason for not attending a feast?
Do
those who refuse the Gospel invitation on such grounds understand to what they
are summoned? Which is the most respectful in its tone of these three answers?
Which the least respectful? Were any of the excuses sufficient? How many of the
excuses which men make today for not coming to Christ are sufficient? Were any of
these men kept away by anything which was in itself sinful? Is there any reason
in that?
Where
were all these excuses reported? Where will all the excuses we make be
reported? How will they sound to God? How can we test how our excuses sound to
Him? How did the master of the house feel about these excuses? What is that
meant to teach? Why was he angry? How did he show his anger? How will God show
His anger at those who despise His gracious invitations? (v. 24; Acts 13:46;
Matt. 21:43.) Will God’s feast lack guests because some despise it?
2. Accepting God’s Gracious Invitation,
21–24
Where
did the host now send for his guests? If he had followed the plan of some of
our modern churches what would he have done to fill his house instead of
sending to the poor, etc.? Who are represented by those who are in the streets
and lanes of the city? (15:1; 19:2, 9, 10; Matt. 21:31.) What was the
command regarding them given the servant? Why quickly? What does this teach as
to where the ministers of Christ should go? As to whom they are to go? As to
how they are to go? Who was the servant to bring in? Was that the class that
rich men were wont to invite to their homes? Whom does it represent? Who is it
then that God bids to His feast? (Matt. 11:5, 28; 9:13; Luke 19:10; 1 Tim.
1:15.) What is it, according to this verse, that should recommend a man to the
consideration of a servant of Christ and lead him to extend an invitation to
God’s feast to him?
What
did the servant do? Have all professed ministers of
Was
the master satisfied as long as the feast was not full? What are we taught by
that? Where was the servant sent? Who are represented by those in the highways
and hedges? (Acts 13:46, 47; Ro. 11:11.) What is the practical lesson for the
Christian worker today in this commission? What suggestion as to the way in
which to fill empty churches? Is it by adding attractions to draw the rich who
despise the Gospel invitation? Where can we always find guests for God’s table
who will gladly listen to the invitation which the rich and full despise? (Mark
12:37; Luke 15:1.) What is taught by the use of the phrase “Compel them to come
in”? (2 Cor. 5:11, 20; 6:1; Col. 1:28; 2 Tim. 4:2.) Was the reluctance to come
to the feast, which was to be overcome in the case of these poor outcasts, the
same as that of the three in vv. 18–20? According to this parable what
constitutes fitness for a place at God’s great feast? Why did the man say that
he wished his servant to compel them to come in? What then is God determined to
have? Will His house be full? Suppose one nation despises His invitations? What
is Christ’s sentence regarding those who scorn His invitations? Is there any
hope held out here for those who refuse Christ’s invitations in this life?
(John 8:21.) What then is the only wise thing to do? When should we accept it?
(2 Cor. 6:2; Prov. 27:1; 29:1.)
1. God
Has made a great supper and bidden many, 16; sends His servants at
supper time to say to them that were bidden: “Come,” 17; will accept no
excuses, 18–20; is angry with those who refuse His invitation of mercy, invites
the poor, maimed, halt and blind, 21; sends His servants out into the highways
and hedges to compel them to come in, 23; excludes all those who treat His
invitation with contempt, 24.
2. Jesus Christ
His wisdom as a teacher, 15–24; His compassion on the unfortunate
masses, 21.
3. The Kingdom of God
A great feast, many bidden, 16; those first bidden refuse to come,
make foolish excuses, 18–20; the poor, maimed, halt and blind urged to come,
accept the invitation, 21; when the kingdom was refused by the Jews it was
offered to the Gentiles, 23; none of those who refused the invitation shall
enter, 24.
4. The Gospel Invitation
An invitation to a great feast and not to a funeral, 16; extended
by God’s servants, 17; received with contempt by many, 18–20; then extended to
the poor, maimed, halt and blind, 21; imperative, 21; should be extended with
compulsory earnestness, 23; is withdrawn from those who do not appreciate it,
24.
5. Excuses
Are made with one consent by those invited to the Gospel feast,
18; appear reasonable at first sight, but upon examination are found to be
utterly absurd, 18–20; awaken God’s intense displeasure, 21; shut men out of
the kingdom, 24.
1. The First Condition of Discipleship,
vv. 25, 26
How
was the popularity of our Lord at this time shown? Did the multitudes realize
what was involved in a true following of Him? What did the sight of the
multitudes and the realization of their motives lead Him to do? (John 6:26,
etc.)
How
did He dampen their ardor? In comparison with the love we bear to Him what must
be our attitude even toward those who are dear to us by natural ties? Does
discipleship of our Lord really lessen our love for those who are dear to us by
natural ties? (Eph. 5:25, 28–31; 6:1–4.) What then did our Lord mean by saying
that in order to be His disciple one must “hate” his own father, etc.? (Matt.
10:37; Phil. 3:7, 8; Ps. 73:25, 26; Deut. 33:9; 13:6–8.) Is the word “hate”
used anywhere else in the Bible in contrast with the word “love” as setting
forth an immeasurably less attachment? (Gen. 29:30, 31; Deut. 21:15; Mal. 1:2,
3; John 12:25; Ro. 9:13.) Who must be the supreme object of the Christian’s
affections? Who must our Lord be if He has a right to demand this supreme love
from us all? How must we regard even our own life if we are to be His
disciples? In whom have we an illustration of this? (Acts 20:24.)
2. The Second Condition of Discipleship,
vv. 27–32
What
did our Lord say was the second condition of discipleship? What was the cross
literally? What is meant by our cross? Is there always shame and suffering in
the path of loyalty to God and duty? (2 Tim. 3:12; Acts 14:22.) How only can we
avoid shame and suffering? If we are disloyal in any matter to Jesus Christ in
order to escape shame and suffering, what are we refusing to bear? In that case
what can we not be? Whose cross must each one of us bear (v. 27, R. V.)? What
must we do beside bearing our cross? What is meant by “coming after” Christ?
Does it pay to follow Him? (John 12:26.) Did our Lord state the same conditions
of discipleship anywhere else? (Luke 9:23–25; Matt. 10:38; 16:24–26; Mark
8:34–37.) Have we any illustration in the Gospel histories of one who refused
to take up his cross and follow Christ? (Mark 10:21.)
What
would our Lord have every one do before undertaking to become His disciple (vv.
28–32)? Do any ever start out to be disciples of our Lord without counting the
cost? What do they bring upon themselves? Did any one in the Bible beside our
Lord insist upon the necessity of counting the cost? (Josh. 24:19–24; 1 Thess.
3:4.) Did He insist upon it on any other occasion? (Matt. 8:20; 10:22; 20:22,
23.) Where have we any illustration in the Bible of one who began to build in
the Christian life and was not able to finish? (Matt. 27:3–8.) What is God’s
attitude toward the man that draws back and is unable to finish? (Heb. 10:38.)
In urging people to accept Him ought we to present to them anything beside that
which is gained by Christian discipleship?
3. The Third Condition of Discipleship,
vv. 33–35
What
does our Lord state to be the third condition of discipleship? What is the
force of the word “forsaketh”? (See R. V.; literally, “biddeth farewell to.”)
To how much must we bid farewell if we would be Christ’s disciples? Have you
said your adieus to all that you have, and are you ready to leave it at any
moment? What place must our Lord occupy in the heart of the true disciple? Have
we any illustrations of those who forsook all and followed Him? (5:11, 28; Phil.
3:7, 8.) Of those who would not forsake all to follow Him? (18:22, 23; Acts
5:1–5; 8:19–22; 2 Cor. 4:10.) Does it pay to forsake all to follow Him?
(18:28–30.)
To
what does our Lord compare a true disciple in v. 34? What may salt lose? What
may the disciple lose? What is salt good for after it has lost its savor? What
is a Christian good for after he has lost his savor? What is salt fit for after
it has lost its savor? What do men do with it? What does our Lord do with the
disciple after he has lost his savor? (John 15:16.)
With
what closing words did our Lord seek to impress the importance of the truth He
was teaching? (8:8; 9:44; Matt. 11:15; 13:9; Rev. 2:7, 11, 17, 29.)
1. Jesus Christ
His deity, 26; humanity, 27; attractiveness to the multitudes, 25;
skill as a teacher, 26–35; uncompromising demands of His disciples, 26, 27, 33;
should be the supreme object of our love, 26.
2. Conditions of Discipleship
Whoever would be our Lord’s disciple must be ready to turn his
back upon father, mother, wife, children, brethren, sisters and his own life
wherever loyalty to Christ demands it, 26; must bear His cross, must come after
Him, 27; must bid farewell to all he has and be ready to leave it at any
moment, 33; should count the great cost of discipleship before entering upon
it, 28–32.
1. Parable of the Lost Sheep, vv. 1–7
What
was the occasion of our Lord’s uttering these three parables of Luke 15?
What
one purpose is there in all these parables? (Compare v. 2 with vv. 7, 10, 24,
32.) How do these parables, while having the same general purpose, differ from
one another?
What
do we see the publicans and sinners doing in v. 1? How many? Why? What was
Christ’s feeling as the publicans and sinners drew near to Him? (Matt. 9:10–13;
1 Tim. 1:15.) The feeling of the Pharisees and scribes? Did they murmur on any
other occasion at the same thing? (5:30; 7:34, 39; 19:7.) Do we ever meet the same
spirit today? Is there ever a time when we should withdraw ourselves from
sinners? (1 Cor. 5:9–11.) What complaint did the Pharisees and scribes make?
What was their idea of holiness? What was Christ’s idea of holiness?
What
are the figures of the first parable? Who is represented by the sheep-owner or
shepherd? (John 10:11, 12; Luke 19:10.) What did the Pharisees fancy themselves
to be that gave point to Christ’s parable? In the Old Testament who is the
faithful Shepherd who searches out the sheep which unfaithful shepherds have
allowed to go astray? (Ezek. 34:11–13, 16, 7–10.) Who is represented by the
lost sheep? (Ps. 119:176; Is. 53:6; 1 Peter 2:25.) Where is the fitness in
comparing a sinner to a lost sheep?
How
many sheep must go astray before the interest and pitying love of the good
shepherd is aroused? How much is he interested in the stray sheep? How does he
show it? What is involved in the going after it? How long does he keep up the
search? Are we to understand that Christ follows every sinner until He
finds and saves him? (John 17:2, 12.) What class of sinners then are
represented by the lost sheep? What is represented by leaving the ninety and
nine in the wilderness? What does the shepherd do with the sheep when he has
found it? What is represented by his laying it on his shoulder? (Is. 63:9; 1
Peter 1:5.) What is his feeling? What is represented by this rejoicing? (vv.
23, 24, 32; Is. 62:5; Ezek. 33:11; Zeph. 3:17.)
Where
does he bring the sheep? What does he do then? Who are represented by these
friends and neighbors (v. 7)? What does he call upon these friends and
neighbors to do? Why? What is the force of “with me”? Did they do it? Where
alone was there no joy over the lost one found? (vv. 2 and 28.)
What
is Christ’s own application of His parable? Over how many sinners that
repent? Why does Christ say that there “shall be” joy and not that there “is”
joy? Are there any just persons who need no repentance? Who then are meant?
(vv. 1, 2, 25–32; Prov. 30:12; Is. 53:6; Ro. 3:22, 23; Luke 18:9–11; Matt.
9:12.) Did these Pharisees who murmured need no repentance? Did they think they
needed none? (Luke 16:15.) In which does Christ take greater delight, a moral
and respectable sinner who in his own estimation needs no repentance or a man
away down in sin who knows his lost condition and repents? What is the force of
“I say unto you”?
2. Parable of the Lost Coin, vv. 8–10
What
are the figures used in the second parable? Who is represented by the woman? (
What
did the woman do when she found her coin? Who are these friends and neighbors?
Are the angels neighbors of the church? (Heb. 11:13, 14; 1 Cor. 11:10.) What
did the woman say? The shepherd said: “My sheep”; did the woman say: “My
piece”? Why not? The woman said: “The piece which I had lost”; did the
shepherd say: “The sheep which I had lost”? Why not? (John 6:39; 18:9.)
What
is Christ’s application of the parable? Is it “shall be” as in v. 7? Why not?
Is there any mention of heaven in this verse? Do the angels take a present joy
in repentant sinners? (1 Peter 1:12; Eph. 3:10.) Why is “more than over ninety
and nine just persons that need no repentance” omitted in this instance? Does
the church call angels to rejoice with her? How many repentant sinners does it
take to make angels rejoice?
1. Jesus Christ
A friend of, attractive to publicans and sinners, 1; received
sinners and ate with them, murmured at by the Pharisees and scribes, 2; taught
in parables, 3; has a deeper interest in one sheep that goes astray than in
ninety and nine who do not wander, leaves the ninety and nine in the wilderness
and goes after that which is lost, keeps after it until He finds it, 4;
rejoices over the lost sheep found, lays it on His shoulders, 5; brings it
clear home, calls the angels to rejoice with Him over it, 6.
2. The Holy Spirit
Has a deep interest in lost ones, seeks them diligently, until He
finds them, 8; rejoices over lost ones found, 9.
3. Publicans and Sinners
Drew near unto our Lord, listened to Him; were welcomed by Him, 2;
the objects of deepest interest and love to our Lord, sought out by Him,
rejoiced over when found by Him, 4; rejoiced over by the angels when found, 6,
7, 10.
1. The Nature of Sin, vv. 11–13
Wherein
does this parable resemble the two that precede? What is the chief point of
difference between this and those? Who were Christ’s hearers? (vv. 1, 2.) What
was His purpose in uttering it?
Who
is represented by the father? Is the figure a perfect representation? Who by
the younger son? Who by the elder son? What request did the younger son make of
the father? What lay at the bottom of this request? What is the very essence of
sin? What lies back of that desire to be independent of God?
What
response did the father make to the son’s demand? What are we taught by that?
Didn’t that father know what use his son would make of the goods? Why then did
he let him have them? Why does our all-wise Father put into our hands the means
of going off into folly and sin?
Did
the younger son go away from home at once? What is taught by that? What was
away from home at the outset? When a man’s heart is estranged from God will he
keep up his outward contact with God very long? What is represented by the far
country? Is it a good place to be? (Jer. 2:5, 13, 17–19; Ps. 73:27.) What is it
makes the one who is afar off nigh? (Eph. 2:13.)
2. The Fruits of Sin, vv. 13–16
What
is the first thing the prodigal found in the far country? What is the first
fruit of sin? What was the consequence of his profligate pleasure? Is poverty a
frequent consequence of profligacy (Prov. 21:17; 23:19–21.)
The
second thing? How great was his want (v. 17)? What is the second fruit of sin?
Does sin always bring a man to want, hunger and starvation? In his want, of
whom should he have thought? Did he at first? Where did he seek help? Who is
represented by a citizen of that country? What is represented in the experience
of the sinner by his seeking help from that source? (Jer. 5:3; Is. 1:5.) What
did the citizen set him to doing? What is represented by that?
What
is the third fruit of sin? What might that young man have been? What was he?
What brought him there? What choice is set before each of us? (Deut: 28:47,
48.) Did the young man get much pay for his degrading service? Does the servant
of the devil ever get good wages? What were these husks? What is represented by
his lusting after swine’s food? How did man treat him? What is represented by
no man’s helping him? (Ps. 142:4.)
3. The Remedy for Sin, vv. 17–24
What
was the next step in the prodigal’s experience? What is indicated as to the
nature of sin by the expression. “he came to himself”? Before he came to
himself what was he? What is every impenitent sinner? What was it brought him
to himself? Does that bring many sinners to themselves? (Ps. 119:67; 2 Chron.
33:12, 13; Lam. 1:7.)
What
was the first step in the prodigal’s return? What did he think about? What is
the contrast between a sinner and a servant of God?
What
was the second step in the prodigal’s return? What did he resolve to do? How
must a sinner always come to God? (Ps. 32:3–5; Prov. 28:13; 1 John 1:9.) What
two words in the confession show that he had the right apprehension of the
nature of sin? (Ps. 51:4.) What was his thought of himself? Is God likely to
think him worthy who thinks himself unworthy? (18:13, 14.) What was all the
prodigal expected? What is all the sinner often-times expects when he comes
back to God? Is that all he gets? Is that all he ought to ask? (Ps. 81:10.)
What
was the next step in the prodigal’s return? Was his father looking for him? How
do you know? What is represented by all this? What was the father’s feeling
when he saw him? What is God’s feeling when He sees a sinner in rags and hunger
and with the ravages of dissipation upon him returning to Him? Did the father
wait until the son got home and confessed? How did he show his intense
eagerness to welcome his son? As soon as he got to his son what did he do? What
did the kiss mean? (Gen. 33:4.)
Was
the son any less ready to make confession after his loving welcome? Does the
love of God to us lessen our conviction of sin and willingness to confess? (Ro.
2:4; Ez. 16:63.) What part of his premeditated confession did he leave out?
Why? Was it true he was unworthy to be called his son?
What
did the father say? What was indicated by all the ornaments? What word is added
in the Revised Version? Of what is the robe a type? (Is. 61:10; Zech. 3:3–5;
Phil. 3:9.) Does God give the returning sinner a ring? (Eph. 1:13, 14; Gal.
4:6.) Does He put shoes on his feet? (Eph. 6:15.) What was done next? What does
that represent? (Ps. 63:5.) Why was there all this joy? What is the condition
of the impenitent sinner according to v. 24? Of the penitent?
1. Man
Foolish, 13–17; unfeeling, ungrateful, alienated from God, 12, 13;
fully set to do evil, 15; loved by God, 20–24; can be saved, 17–24.
2. Sin
(1). Its nature:
Alienation from God, 12, 13; insanity, 17.
(2). Its fruits:
Pleasure, 13; hunger, 14–17; slavery, degradation, 15; death, 17.
(3). Its remedy:
Return to God, 18–24.
3. God’s Dealings with the Sinner
Lets him have his own way, 12; fills him with his own way, 13–17;
loves him in his folly, watches for his return to Himself, runs to meet him as
he returns, has compassion upon him, welcomes him, 20; forgives him freely,
fully and forever, makes him a son, clothes and feeds him, rejoices over him,
20–24.
4. The Sinner’s Return to God
(1). Comes to himself,
17.
(2). Thinks:
On his folly, 17; on his sin, 18, 21.
(3). Resolves:
To arise, to return, to confess, to seek acceptance, 18, 19.
(4). Comes, 20.
(5). Is received, 20–23.
(6). Is feasted, 24.
5. What a Penitent Sinner Gets
Compassion, welcome, reconciliation, 20; sonship, a robe, a ring,
shoes, a feast, 22.
1. The Unjust Steward, vv. 1–13
To
whom was this parable spoken? Of whom are the parables in this chapter a
rebuke, and of what characteristic (v. 14)? Against what sin was it especially
directed (v. 14)? What use of money was it intended to teach as being the wise
one (v. 9)? Did our Lord intend to hold up this steward’s action for the
imitation of His disciples in every respect, or merely to teach that as a child
of this world is shrewd so to use the money committed to him as to provide for
the future time when his stewardship is taken from him, so much more a child of
light should be shrewd to so use the money committed to him that when his
earthly stewardship is taken from him he will have provided for a future
eternity? How do we know that He did not approve of the man’s action from a
moral standpoint (v. 8)? Are there any other parables where wicked or selfish
men are held up by way of contrast to show how much more God or godly men may
be expected to act in some way suggested? (18:6, 7; 11:5–8; Matt. 12:11, 12.)
Who
are the stewards? (1 Cor. 4:1; Titus 1:7; 1 Peter 4:10.) Of whom? How much of
what we sometimes call our own belongs to Him? (Haggai 2:8; Ps. 50:10–12.) What
is required of stewards? (1 Cor. 4:2.) What accusation was brought against many
of God’s stewards? What are some of the ways in which they waste His goods?
What
were the two results of the steward of the parable wasting his lord’s goods?
What will be the two results if we as stewards of God waste His goods? How many
of us will have to give account of our stewardship? (Ro. 14:12; 2 Cor. 5:10.)
To whom? Of what? (Matt. 12:36; Ecc. 12:14; Ro. 2:16; 1 Cor. 4:5; 2 Cor. 5:10:)
Will the stewardship of the unfaithful steward of God be taken away? (19:21–26;
12:20; Matt. 25:24–28.) Will anything else be done? (Matt. 25:30.) In what
state of mind is he represented as being at this announcement of the
termination of his stewardship? Does his inability to labor and his
unwillingness to beg represent anything in the position of the man of the world
when suddenly confronted with the termination of his earthly stewardship?
What
seemingly shrewd scheme did he hit upon in his perplexity and dismay? Do God’s
stewards who all their lives long have wasted God’s goods ever try to provide
for their future by being generous with God’s money in the last hour when they
can’t keep it any longer if they would? Was the trick discovered (v. 8, R. V.)?
Is it likely then that it succeeded? Is the similar attempt of men likely to
succeed?
Who
is the lord who is represented as commending the unjust steward? (R. V.) What
was it he commended? In what respect are the children of this world wiser than
the children of light? (See R. V.) What is the principal lesson that our Lord
draws from His story? What is meant by “the mammon of unrighteousness”? Why is
it so called? (1 Tim. 6:9, 10.) What is meant by “making friends by means of
the mammon of unrighteousness”? (Matt. 19:21; 25:35–40; 6:19; 1 Tim. 6:17–19;
Prov. 19:17.) Had the steward any right to use his master’s goods to make
friends for himself? Has the steward of God any right to bestow the goods of
his Master upon the needy? (Matt. 24:45; 1 Peter 4:10.) Will our entrance into
the kingdom of God be any more sure and abundant because of our generous use of
God’s money upon the needy? (Matt. 19:21, etc.) Is not our entrance into the
kingdom dependent upon faith alone? How then can benevolence have anything to
do with it? (Gal. 5:6; Jas. 2:18.)
What
further lesson did our Lord teach (v. 10)? (19:17; Matt. 25:21.) If a man is
not faithful in some humble place of service will he be faithful in some high
place of service? If then we wish God to promote us what must we do? Who is the
most conspicuous illustration of one who was unjust first in little, then in
much? (John 12:6; 13:2, 27.) What is the practical application our Lord makes
of the principle of v. 10? If then we do not use the earthly wealth committed
to us (whether much or little) faithfully for God, of what may we be sure? What
are the true riches? (12:33; 18:22; Prov. 8:18, 19; Eph. 3:8; Jas. 2:5; Rev.
3:18:) Are the earthly riches we have our own? (1 Peter 1:4, 5.) What if we are
not faithful “in that which is another’s”? What if we are faithful in it?
What
are many professed servants of God trying to do (v. 13)? How many can succeed
in that attempt? What must we do then? (Joshua 24:15.) If we hold on to the
world and mammon what is our relation to God? (1 John 2:15; Jas. 4:4.)
2. “That Which is Exalted Among Men is an
Abomination in the Sight of God,” vv. 14–18
Who
most needed these teachings of our Lord? Did they have them? Did they do them
any good? What was the result to themselves of their derision? Do men nowadays
ever receive in that way our Lord’s teachings which convict them? What will be
the result?
How
did He reply to the derision of the Pharisees? Are there those today who
justify themselves in the sight of men? Do they succeed in justifying
themselves in the sight of God? Why not? How does God often regard those whom
men regard highly?
What
change was there in preaching since the time of John? What is meant in v. 16 by
“Every man presseth into it”? (See R. V.) In what words does our Lord set the
stamp of His endorsement upon the absolute inerrancy of the law? In what words
does He set forth the sacredness of marriage? Is there any ground upon which a
man can put away his wife and marry again? (Matt. 5:32; 19:9.)
1. God
Knoweth our hearts, abominates that which men regard highly, 15;
demands our absolute and single-hearted service, 13; His law inviolable, 17.
2. Covetousness, or the Love of Money
The sin of many religious and highly respected people, 14;
severely rebuked by Jesus Christ, 1–14; incompatible with the love and service
of God, 13; an exceedingly difficult sin to save men from, hardens the heart
against the teachings of our Lord, leads to derision of His teachings, 14;
shuts out from obtaining the true riches, 11; brings dismay and ruin, 4.
3. Riches
The two kinds—the mammon of unrighteousness, 9, 11; the true
riches, 11;
To whom they belong—the earthly riches not our own, the heavenly
riches our own, 12;
How the true riches are obtained—by faithful stewardship of
earthly wealth, 11;
How lost—by faithless stewardship of earthly wealth, 11;
Earthly riches a temporary stewardship to test our fitness for the
eternal ownership of the true riches, 11;
The wise use of earthly riches to make friends of those who are
bound for the everlasting habitations, 9;
Men of the world more shrewd in the use of their wealth in the
light of time (to provide for future time, 4) than the children of light in the
light of eternity (to provide for a future eternity), 8, 9.
4. Stewardship
All men are God’s stewards, 1, 8; God carefully notes how men
fulfill their stewardship, 1;
Many waste their Lord’s goods, 1;
Every man will be called to account for his stewardship, 2;
The faithless steward will be filled with perplexity and dismay in
the day of reckoning, 3;
The faithless steward will have his stewardship taken from him, 2,
10, 11;
The faithful steward will be made a proprietor of more excellent
treasures, 10–12.
5. Service
Only one master possible, 13;
Each must choose a master for himself, 13;
The choice is—God or mammon, 13;
Faithful service in little things will bring opportunities for
service in larger things, 10;
Faithless service in little things will exclude from larger
opportunity, 10.
1. The Life that Now is, vv. 19–22
Is
this an actual event or an imaginary incident? (Compare 18:9–14.) Who is the
first man mentioned? What do we know about him? Did he go to hell because he
was rich? Why then? What was his fault? (v. 25.) How did he live? Is it a wrong
use of wealth according to God’s Word to spend it on fine clothes and rich
fare? (Ezek. 16:49; Amos 6:1, 4–6; Rev. 18:7.) Is this a common use of wealth?
What is the proper use of wealth? (16:9; 1 Tim. 6:17–19.) Did this man get any
real, solid satisfaction out of his sumptuous living even while here? (Ecc.
1:8.) What was right before the rich man’s eyes that took away all excuse for
his sumptuous living? Do men today ever spend their money in self-indulgence
while misery and want lie at their very gates crying for help?
What
do we know about Lazarus? Which is better, to be rich and clothed in purple and
fine linen and fare sumptuously every day and go to hell hereafter, or to be a
beggar full of sores and hungry and go to heaven hereafter? Which was really
the happier on earth? Was Lazarus a godly man? Does the fact that a man is in
poverty and distress of body prove God is displeased with him? What does the
name Lazarus mean? Did it really look as if God was his help? What is God’s
promise to us in regard to the supply of our needs? (Phil. 4:19.) Does that
mean we shall never hunger? (1 Cor. 4:11; 2 Cor. 11:27; Phil. 4:12.) Did
Lazarus have any friends? Did the rich man know he was there (v. 24)? What did
he want? What is all the rich often give the poor? Do they always give them
even that?
What
was the issue of both lives? What is one thing neither riches nor poverty can
ward off? What did death bring the poor man? The rich man? What was all the
rich man’s wealth could bring him at his death? Did that do him much good? What
did the poor man’s piety bring him? Which had the best of it? Whom did the rich
man have for his pallbearers? Whom did the poor man have for his? Which would
you rather have for yours?
2. The Life that is to Come, vv. 23–31
Where
did the rich man find himself as soon as his eyes were closed on earth? Was his
condition there a conscious one? Of what was he principally conscious? (Rev.
14:10, 11; 20:10.) Where had he seen Lazarus during his lifetime? Where does he
see him now? What did he do in his distress? Did that cry reveal a real
desire for heaven? Is the condition of the lost that of torment in literal
fire? (Frequency of the image, Matt. 13:24–30, 36–42, 25:41; Mark 9:43–48; Rev.
14:10, 11; 19:20; 20:15; 21:8.) What was the relation between the character of
the rich man’s suffering and the character of his life? Is it wise to develop
strongly desires for which the world to come has no satisfaction? What desires
should we cultivate? (Col. 3:1, 2.)
What
did Abraham tell the rich man to do? What does every one carry into the other
world with him? Will that have anything to do with our joy or our sorrow there?
With what had we best store our memory? Why was it, according to Abraham, that
the rich man was in torment? Will a godly man always get evil things in this
life? (John 16:33; Acts 14:22; 1 Thess. 3:3; 2 Tim. 3:12.) What awful thought
is there in v. 26 for those who die impenitent? What joyful thought is there
for those who die in Christ? Where must a man make his choice for eternity?
What
was the rich man’s next request? Did that indicate a real repentance on his
part? Does his request imply a covert excuse for himself? Was it from sin he
wished to save his brethren, or merely from torment? What was
1. Wealth
Brings with itself great responsibilities, 19, 20; great perils,
19; great and eternal anguish when wrongly used, 23–26.
2. Poverty
Oftentimes the earthly lot of godly men, 20; brings neglect by
man, 20; may lead men to set their affections on things above and so secure
comfort and honor and joy hereafter, 25.
3. Suffering and Glory
Suffering of others a call to service, 20;
Suffering on earth no sign of God’s displeasure, 20;
Suffering hereafter the doom of those who seek self-indulgence on
earth, 25;
Suffering of the godly in this present time not worthy to be
compared with the glory that shall be revealed in them in the life to come,
20–22;
Glory of the self-indulgent in this present time not worthy to be
compared with the agony that shall be endured by them in the life to come, 19,
23, 24.
4. Death
The lot of all, rich and poor, 22; brings sweet release, angelic
ministry and eternal blessedness to the godly poor, 22, 25; brings a big
funeral, the end of hope, and eternal and unbearable anguish to the worldly
rich, 23–25.
5. The Life to Come
A conscious state—for the godly of indescribable joy, for the
worldly of indescribable torment and anguish, 23–25; we carry our memories into
it, its issues depend on conduct in the life that now is, 25; its issues are
unalterable, 26; its torments along the line of earthly indulgences, 19, 24.
6. Worldliness
Its cruelty, 21; end, 22; penalty, 23–25.
1. The Messenger from Mary and Martha
Brings Tidings to Our Lord of the Sickness of Their Brother Lazarus, vv. 1–6
In
what home is our Lord recorded as having visited more frequently than any
other? What shadow had now fallen upon that home? To whom did
What
did our Lord say when He heard that Lazarus was sick? Was not this sickness
unto death in any sense? In what sense was it not unto death? Was Lazarus’
so-called death really death, or simply a four-days’ sleep? Does a believer
ever die? (v. 26.) What then is what we call death? (1 Thess. 4:15.) Is it an
unconscious sleep? (Phil. 1:23; 2 Cor. 5:1–8. R. V.; Luke 16:19–31; 23:43.) Do
we worry when our friends fall asleep at the close of the day? Ought we to
worry if they sleep a little longer than usual? How much longer than usual did
Lazarus sleep in this case? How much longer than usual will those who fall
asleep in Jesus sleep? For what purpose did our Lord say this sickness came to
Lazarus? For what purpose is the sickness of all believers? How was God
glorified in this special instance? In other cases how is He glorified? (See
9:3.) How can we make sure that the Son of God may be glorified in our
sicknesses?
When
our Lord heard that
Why
is it that our Lord does not come to us at once and heal our loved ones?
2. Our Lord Goes to Martha and Mary and
Lazarus, vv. 7–16
What
apparently good reason had He for not going into Judea again (v. 8)? Did His
going back, humanly speaking, hasten His death? (v. 46–53.) What answer did He
make to the protest of His disciples? What is the point in that answer? While a
man’s allotted day lasts, against what is he safe? What is the real place of
safety? What is everything outside of God’s will (v. 10)?
What
did our Lord say of Lazarus in the 14th verse? What that He had already said
did this seem to contradict (v. 4)? Did it really contradict it? Are our loved
ones dead? Why did He say that Lazarus was dead (v. 12)? How did He first speak
of him (v. 11)? For what purpose did He say He was coming to Lazarus? For what
purpose may we be sure that He will some day come to our sleeping loved ones?
(1 Thess. 4:16.) Of what does He say He was glad (v. 15)? For whose sake? If
Jesus, the Prince of Life, had been there, what would have fled away abashed?
How was God more glorified and their faith more greatly strengthened? What then
was one purpose of this whole transaction? Are you glad that He was not there
and so Lazarus died? If He had been there and Lazarus had not died, what would
we have lost? Would the loss of this 11th chapter of John be much to the
church? Will the day ever come when we will be glad that our Lord did not come
more quickly to the sick bed of our loved ones when we called Him, but
permitted them to fall asleep for a season? From what do all our perplexities
and griefs over God’s dealings arise? (Ro. 11:33.)
Who
stands forth at this point as a doubter, and as one who always looked on the
dark side of things (v. 16)? Yet what did he show himself to be? Are there many
doubters of the Thomas type?
1. Jesus Christ
(1). His nature:
Divine, 4, 11, 14; human, 6, 8, 9, 10, 15, 16.
(2). His attributes:
Omniscience, 4, 11, 14; omnipotence, 11; love, 3, 5.
(3). What He did:
He loved Martha and Mary and Lazarus with a peculiar love, 5; knew
what was going on at a distance, 4, 11, 14; glorified the Father, 4; delayed
going to His loved ones who seemed to need His help that He might give them a
greater blessing, 6; fearlessly faced death that He might bring blessing to
those whom He loved, 8–16; taught that any man is safe and no one can touch him
until his work is done, 9; raised the dead, 11.
(4). How He was treated:
Depended upon and sought after by those who believed in Him, 1–3;
hated and persecuted unto death by the Jews, 8, 16; misunderstood by His
disciples, 12, 16.
2. Mary
An object of the Saviour’s peculiar love, 5; anointed Him with
ointment and wiped his feet with her hair, 2; was allowed to lose her brother
for a time, 2; had her brother restored to her after a short sleep, 11–13; sent
to the Lord in her extremity, 3; her Lord whom she loved did not seem to heed
her message, 6; though apparently disregarded, it was only that she might
obtain a greater blessing, 6–15.
3. Lazarus
An object of the Lord’s peculiar love, 3, 5; fell sick, 3; died,
14; his death apparent, not real, 4, 11; after a brief sleep raised from
apparent death, 11.
4. Sickness
Is for the glory of God, 4; one whom Jesus loves may be sick even
unto death, 3, 5; is subject to the power of Jesus, 3, 11.
5. Death
Even those who are objects of our Lord’s love may appear to die,
3, 5, 14; the apparent death of those whom He loves is not real death, but only
sleep, 4, 11, 14; when He comes apparent death gives place to resurrection,
11–15.
1. Our Lord and Martha, vv. 17–28
How
long had Lazarus been dead and buried when our Lord reached Bethany? Were
Martha and Mary without comforters? Was there much real help in these
comforters? Who is the great Comforter? (Matt. 11:28.)
What
glad news was brought? What did Martha do? How promptly? Why so promptly? Did
household cares keep her away from our Lord this time? (Compare Luke 10:39,
40.) Why did not Mary go too (vv. 28, 29)? Why was it Martha was the first to
hear of our Lord’s approach? What were her first words to Him? Who else was of
the same opinion (vv. 32, 37)? Was it true? Why, then, had not our Lord been
there? (vv. 4, 5, 6, 15.) Did it seem kind? Was there any touch of reproof or
complaint in the words of Martha? (Compare Luke 10:40.) Are we ever tempted to
complain of those dealings of our Lord which we cannot for the time being
understand? Was there any ground for complaint? How much faith had Martha as
manifested in this 21st verse? Do we find anywhere in the Gospels a faith that
went beyond that? (Matt. 8:8–10.) What further faith had she (v. 22)? Was she right
about that? (v. 42.) Can we get to a place where God will give us whatsoever we
shall ask? (1 John 3:22.) What was it Martha desired our Lord to ask? Why did
she not say so plainly? Did she get what she desired? Does He ever grant us the
things we only dare hint at?
Did
He understand what Martha wished? What did He say (v. 23)? What does He say
concerning our loved ones who have fallen asleep in Him?
Did
this answer altogether satisfy Martha? Why not? What did she say? Was her
theology correct in this matter? (1 Cor. 15:52.) Where had she learned it?
(Dan. 12:1, 2, 3; John 5:28, 29.) Was she very positive about it? Can you say
“I know” about this doctrine of the resurrection?
What
new thought about “resurrection” and “life” did our Lord give Martha? If then
we wish “resurrection” and “life” what must we do? (1 John 5:12.) What is the
difference between “resurrection” and “life”? (Phil. 3:21; John 17:3.) When do
we get “life”? John 3:36; 1 John 5:12.) When do we get “resurrection”? (Phil.
3:20, 21; 1 Cor. 15:52.) What is the necessary corollary of our Lord being “the
resurrection” and “the life”? What is meant by the assertion that “whosoever
liveth and believeth on Me shall never die”? (John 5:24; 3:36; 6:50, 58; 1 John
5:10–12; Ro. 8:13.) Can one be dead in the spirit while alive in the body? (1
Tim. 5:6.) Can one be alive in the spirit while dead in the body? (1 Peter
3:18, R. V.; 2 Cor. 5:8.)
After
making this statement about Himself what question did our Lord put to
2. Our Lord and Mary, vv. 28–35
What
were the glad tidings Martha brought to Mary (v. 28, R. V.)? To whom may that
glad information always be carried. (Matt. 11:28; Mark 10:49; Heb. 13:7.) How
did Mary show her wisdom? What is always the wisest thing to do when the Master
calls? (Ps. 27:8.) What did she do when she got where He was? Had she ever been
at His feet before? (Luke 10:39.) Was she there for the same purpose now? Is
“at His feet” a good place to get sympathy and help as well as instruction? Had
Martha fallen at His feet? Why not? Which got the most from Him, Mary or
Martha? What did He give Martha (vv. 23–26)? What did He give Mary (vv. 33–35)?
What
did Mary say? How did she come to say precisely the same thing that Martha did?
Was there any complaint in it this time? What did our Lord do? Was her sorrow
to be of any great duration? Had it any good foundation? Why then did He weep
too? (Is. 63:9.) What is the literal translation of the word rendered
“groaned”? (R. V. margin.) Toward whom or what was He “moved with indignation”
in the midst of His sympathetic sorrow? (Hosea 13:14; 1 Cor. 15:26; Heb. 2:14, 15.)
Is this the only instance in which He is reported to have wept? (Luke 19:41.)
Is there anything unmanly in tears? (Jer. 9:1; 13:17; 14:17.)
3. Our Lord and Lazarus, vv. 36–45
How
did the Jews explain His tears? What thought did some of them have (v. 37)?
Could He? Did they dream that He could do more than that?
What
did He do at these words? What did He bid them do? Could not He take away the
stone Himself? Why did not He? Before He speaks the word that raises our dead,
what must we do? Did any one think He was making a mistake? Does it make any
difference with Him how long a man has been dead? What was His reply to
Martha’s protest? What is then the condition of our seeing the glory of God? (2
Chron. 20:20.)
How
did they show they did believe (v. 41, R. V.)? What did our Lord then do first
of all? What proof had He that the Father had heard Him? Had Lazarus yet come
forth? Can we have the assurance our prayers are heard before we see the
thing we have asked? (1 John 5:14, 15.) When we have that assurance what should
we do (v. 41)? What did our Lord say He knew? Can we know that the Father
heareth us always? (1 John 3:22; 5:14, 15.) Why did our Lord say this? What did
He wish them to believe (17:8, 21, 25)?
What
did He then do? With what effect. Who was this whose voice raised the dead?
(Ps. 33:8, 9; 1 Sam. 2:6, A. R. V.) How did this resurrection differ from those
effected through Elijah and Elisha? (1 Kings 17:21, 22; 2 Kings 4:33–36.) How
was it more remarkable than the other resurrections effected by our Lord
Himself? In it what do we see subject to His bare word? Will He ever again
speak the word that will raise the dead? (John 5:28, 29.) Is there any sense in
which His voice raises the dead today? (John 5:24.)
What
did He bid the friends do? Why didn’t He loose him Himself? After He has raised
the spiritually dead, is there anything for us to do?
What
was the effect of this miracle? Was their faith reasonable? Has it that effect
upon you?
1. Our Lord
(1). His nature:
Divine—death subject to His word, 43, 44; human, 17, 33, 35.
(2). His titles:
Christ, Son of God, 4; Jesus, 14 times; Lord, 5 times; Master
(teacher), 28; the Resurrection, the Life, 25.
(3). His dealings with
man:
Does not always do what we would naturally expect, 17, 21; seeks
His loved ones in their sorrow, 17; is near and calls them unto Himself, 28;
grants a better thing than the loved ones seek, 43, 44; hears the prayer His
loved ones scarcely dare to put into words, 21–25, 43, 44; instructed Martha,
22–26; wept with Mary, 33–35; is indignant at death and Satan’s devastation,
33; demands faith as a condition of beholding God’s glorious working, 40;
demands that men take away the stone from before the sepulchre before He speaks
the word that raises the dead, 39; demands that men take off the grave clothes
from those He raises, 44; raises men long dead, corrupt, bound and shut in a
sepulchre, 43, 44; gives life to all that believe—(a) He that believes on Him,
though he die, yet shall he live, 25; (b) He that liveth and believeth on Him
shall never die, 26.
(4). His relation to the
Father:
Subordinate to, prays to, 41; the Father heareth Him always, 42;
grants whatever He asks, 22; He knew that the Father always heard Him, 42;
believed His prayer was heard before there was any outward sign, thanked God
for hearing His prayer even before the thing asked was received, 41; wished men
to believe that the Father had sent Him, 42.
2. Martha
Bereft of one she dearly loved, our Lord sought her in her
bereavement, 17–20; had many comforters before He came, but no consolation, 19;
as soon as she heard He was coming she went to meet Him, 20; complained of His
dealings where she could not understand, 21; was instructed by Him, 22–26;
believed that if He had been present He could and would have kept her brother
from dying, 21; believed that God answered prayer; that God could raise the
dead, 22; believed in the resurrection, 24; believed that Jesus was the
Resurrection and the Life, 27; believed that whosoever believed in Jesus,
though he died, yet should he live, 25, 27; believed that whosoever lived and
believed in Jesus should never die, 26; believed that Jesus was the Christ, the
Son of God, He that should come, 27; knew that God would grant anything our
Lord asked, 22; knew that her brother should rise again in the resurrection at
the last day, 24; called her sister Mary to the Master who had comforted her,
28; her faith momentarily wavered, she feared the Lord was making a mistake,
39; her faith was reassured and she saw the glory of God, 40–44; only dared
hint at what she desired the Lord to do, 21, 22; got the request she feared to
make, 23, 44.
3.
Overwhelmed with grief, 20–32; called by the Saviour to come unto
Him, 28; arose quickly and went to Him, 29; saw Him, fell down at His feet, 32;
wept, 33; received the tender sympathy of her Lord; 33–35; her brother raised
to life again, 44.
4. Lazarus
(1). What he was:
A long time dead, 17; corrupt, 39; bound—hand and foot and mouth,
44; fastened in a tomb, 38.
(2). What was done for
him:
The stone was taken away, 41; our Lord bade him come forth, 43;
the grave clothes were removed, 44.
(3). Results:
He received life, rose, came forth, received liberty, 44; many
believed, 45.
1. The Origin of the Conspiracy, vv. 46–53
What
are the Jewish leaders represented as doing in the opening verse of the lesson?
Of what was this a fulfillment? (Ps. 2:2, 3; Acts 4:25, 28.) Was this the first
time they had taken counsel against Christ? (Mark 3:6.) Was it the last time?
(Matt. 26:3, 4; 27:1, 2.) How does the Lord regard all these conspiracies of
men against Him and His anointed? (Ps. 2:4, 5.)
Was
it some evil that our Lord had done of which the Pharisees complained (v. 47)?
Was the fact that He did signs a sufficient reason for plotting His
destruction? Would it alone be a sufficient reason for accepting Him? (2 Thess.
2:9.) What lay at the bottom of the conspiracy? (Matt. 27:28; 21:38.) What were
they afraid would occur if they left Him unhindered in His work? Would it have
been any misfortune if all men had believed on Him? (1:7.) In trying to prevent
men from believing on Him whose work were they doing? (Luke 8:12.) What does
Jesus say of those who thus shut men out of the kingdom of heaven? (Matt.
23:13.) What is the result of such a course of action? (1 Thess. 2:16; Matt.
23:33.)
What
further were they afraid would occur if all the people came to believe on Him?
Were they right in that apprehension? Did they save their city and nation by
killing Christ? (Luke 19:41–44; Matt. 22:7.) Does it often happen that wicked
men bring upon their own heads by their evil actions the very ruin they seek to
avert?
Who
came to the front with a proposition as to how to stop the growth of our Lord’s
popularity and to avert the dreaded overthrow by the Romans? What was it? Was
he not right in saying; “It is expedient for you that one man should die for
the people, and that the whole nation perish not”? Did it follow from that that
they ought to put our Lord to death. (Ro. 3:8.) Was it in reality the good of
the nation that Caiaphas had at heart? What explanation does John give of these
words of Caiaphas? Could such an unprincipled man as Caiaphas be used of God to
proclaim the truth? (Num. 24:2, 14:25; 2 Peter 2:15.) Will the mere gift of
prophecy save or profit a man? (Matt. 7:22, 23; 1 Cor. 13:2.) Did Caiaphas
realize the prophetic import of his own words? Was it true that Jesus would die
for the nation? (Is. 53:8.) Was it only for the nation that Jesus died? For
whom did He die? What would be the result of His death? (10:11, 16; Is. 56:8;
Eph. 2:14–16.) Who are these who are gathered into one by the death of Christ? What
then is the bond of unity between all the children of God? What was the
condition of God’s children at that time? Is that their condition still? Will
they always be “scattered abroad”? When will they be “gathered together into
one”? (Eph. 1:10; 1 Thess. 4:16, 17; Rev. 5:9.)
What
was the effect of the words of Caiaphas? Was he any worse than the rest of
them? Of what is this murderous hatred of Jesus Christ an illustration? (Jer.
17:9; Ro. 8:7.) What illustrates the same thing today?
2. Our Lord’s Departure into Ephraim, vv.
54–57
What
did He do after the conspiracy against Him had been formed? Until what time did
He remain in seclusion? (12:1.) What did He do while in seclusion? At what time
of the year was it (v. 55)? What was the state of the country at that time? For
whom were those who went up to Jerusalem especially looking? What query was
made on every hand? What made them think that He might not come up to the feast
(v. 57)? How strong had the conspiracy against Him become?
1. Jesus Christ
(1). What He did:
Many signs, 47; raised Lazarus from the dead, 12:9; died for the
nation, 51; died for all men, by His death gathered together into one the
children of God that were scattered abroad, 52.
(2). How He was received:
Common people attracted to Him, 12:9; many believed on Him, 12:11;
envied by the leaders of the people, 48; hated by the leaders, 47–53, 8–11; His
death determined upon by the leaders, 53.
2. The Chief Priests and the Pharisees
Feared, envied our Lord, 47, 48, 37; hated Him, 47–53, 8–11;
confessed His supernatural powers, 47; could find no flaw in his character, 49;
endeavored to hinder men from believing in Him, 46, 48; conspired against Him,
47–53; plotted His death, 53; plotted the death of Lazarus because he was a
living witness of His divine power, 12:10, 11; sought to overthrow the purposes
of God by their hellish plots, 47, 53; brought upon themselves the very ruin
they sought to avert by their wicked plot, 48.
3. Caiaphas
Utterly unscrupulous, hated our Lord, advised his assassination,
49–53; sought to cover the infamy of his design by specious, pious and
patriotic pleading, 50; prophesied, 51; carried out his plan by perversion of
the truth, 50.
4. The Children of God
Both Jews and Gentiles, scattered abroad, gathered together into
one by the death of Jesus Christ, 52.
1. “Master, Have Mercy on Us,” vv. 11–14
Whither
was our Lord journeying? Was it important that He get there? With all His
eagerness to get there what did He find time to do by the way? Where was He
when the miracle was wrought? Who met Him? What sort of a spectacle did they
present? Was He repelled by the spectacle? Of whom are the lepers a type? In what
respects? How did there come to be so many of them together? How did a
Samaritan leper come to be with Jewish lepers? Was the meeting accidental on
their part? How did they come to go out to meet Him? Why was it well for them
that they went to meet Him that day? (He never went that way again.)
What
position did they take? Of what is that a type? (Eph. 2:13.) Did any of them
ever come nigh to
Had
our Lord seen them up to this point (v. 14)? Did He touch them? Why not?
(Compare 5:12, 13.) What did He do? What had they sought? What did they get? Do
we ever seek blessings and get commandments? What was the purpose of that
command? (Lev. 5:14, etc.; Matt. 8:4.)
How
did they show their faith? Was there any change in them when they started? When
was the change wrought? (2 Kings 5:14; John 4:50, 53; 9:7.) What is the surest
way of getting Christ’s blessings? (John 14:21, 23.)
2. “Where are the Nine?” vv. 15–19
How
many of them turned back to give thanks? What became of the others? What were
the nine occupied with? (The gift.) What was the one occupied with? (The
Giver.) Are we ever so occupied with the gift that we forget the Giver? Is
there any command in God’s Word that we give glory to Him? (Ps. 29:1, 2; 50:23;
107:20–22.) What is His purpose in conferring His blessings upon us? (Ps.
30:11, 12.) What will be the result if men do not give glory to Him for the
blessings conferred? (2 Chron. 32:24, 25.) How soon did the one turn back?
Ought our giving thanks to be as specific as our prayers? Is it? Is our
gratitude as hearty as it should be? Are men usually as hearty in their praise
as in their prayers? Did the one do anything beside return thanks? Was it right
for him to worship our Lord? (John 5:23.) Of what is the way in which He
received this adoration a proof? (Acts 10:25, 26; Rev. 19:10; 22:8, 9.) What
nationality was this one? Is there any lesson in that? Had the fact of his
being a Samaritan anything to do with Luke’s recording the incident?
(10:33–35.)
At
what two things was our Lord astonished? Is He any less astonished at our
ingratitude today? Who were the three who in our Lord’s life received especial
praise for their faith? (Matt. 8:10; 15:24–28; text.) If He were here today who
would receive His especial praise for their faith and appreciation—we in
Christian or those in heathen lands? Who will have the higher places hereafter?
(Matt. 19:30.) Was our Lord grieved at this rank ingratitude? Is He at ours?
Did He withdraw the healing from the ungrateful nine?
What
did He call the Samaritan? As an alien of whom is he a type? What did He say to
him? Had he any larger blessing when he left our Lord this time than when he
left Him first? When do we get the largest measure of blessing from Christ? Had
he brought any joy to our Lord? (Heb. 13:15, 16.) What had saved him? How had
he shown it? Was the salvation he got mere healing?
1. Our Lord
His divinity, 16; humanity, power, compassion, 14; readiness to
help, swiftness to hear, 11–14; severity, amazement, grief at ingratitude, joy
at gratitude, 17, 18.
Are you causing Him joy or grief?
Is He amazed at your forgetfulness or love?
2. The Samaritan Leper
(1). What he was:
Defiled, outcast, helpless, perishing, a leper, 12.
(2). What he did:
Heard of our Lord, 12; came to meet Him, 12–19; obeyed Him, 14;
returned to Him, 15; gave thanks to Him, worshiped Him, 16.
(3). What he got:
Cleansing, 14; joy, 15; salvation, 19; commendation, 18.
3. The Nine
Needed our Lord, sought Him, 12; were blessed by Him, 14, 17;
forgot Him, grieved Him, 17, 18; missed the larger blessing from Him, 19; were
rebuked by Him, 18.
4. An Answered Prayer
Humble, 12; earnest, believing, brief, specific, 13.
5. Faith
Leads to our Lord, 12; to prayer, 13; to obedience, 14; to
thanksgiving, 15.
An imperfect faith occupied with the gift; a perfect faith
occupied with the giver.
6. Afar Off and Made Nigh
Afar off by sin, 12; made nigh by redeeming love, 16.
On
what subject had our Lord been speaking in the verses immediately preceding our
lesson? (17:20–37.)
What
is it He sought to teach by the first parable in this chapter (v. 1)? What is
it especially that we ought always to pray for as indicated by this lesson (v.
8)? (22:20.) Are we to understand that we are to keep on praying for the same
thing if we do not get it for some time? Is there any other parable in which
this same lesson is taught? (11:5–8.) Are there other passages in the Bible in
which the same lesson is taught? (Eph. 6:18, 19; Col. 4:2, 12.) Why does not
God give us at the first asking the things we seek of Him? What is it that this
verse tells us we ought not to do? There are two things the Bible teaches us
not to faint in,—what are they? (Compare Gal. 6:9—Greek of “be weary” same as
“faint” here.) Are we tempted to faint in these things? Why? What should hold
us up from fainting in either?
Who
are the two characters of the lesson? What was the character of the judge? Do
we ever find such judges nowadays? Why do men have such bad judges? Does our
Lord mean to teach that God is like this judge, and that by persistently badgering
Him we can get what we want? What then is the point of the parable? Of whom is
this widow a representation (v. 7)? In what respects? How did the widow gain
her suit? How will the elect of God gain their suit from Him? If we desire
anything from Him what should we do then? (Phil. 4:6.) Is this doctrine very
popular nowadays? Why not?
What
is the conclusion that our Lord draws from the parable (vv. 7, 8)? What is the
point of the argument? If we are wronged and injured by adversaries, what is
the best thing to do about it? If they keep on wronging us and we get no
deliverance in answer to prayer, what is the best thing to do about it? What
about the character of prevailing prayer as indicated by the use of the word
“cry”? What will the Lord do if we cry day and night to Him? Do you really
believe it? Is there any need of going to law then? How will He avenge us?
What
question does our Lord ask in closing the parable? What faith does He mean? If
the Lord should come today would He find much of this sort of faith?
1. God
Long suffering, 7; hears prayer, 7, 8; avenges His elect, 8; His
judgments—delayed, swift, sure, 7, 8.
2. The Church in the Present Dispensation
A widow, oppressed, 3; crying to God, waiting for the Lord, 7;
corrupted with unbelief, avenged at last, 8.
3. Prevailing Prayer
Unto God, by the elect, 7; persistent, untiring, 1; unceasing—day
and night, earnest, 7.
1. The Pharisee, vv. 9–12
To
whom was this parable spoken. Have we any people of this class nowadays? Are
they found in the churches or out of them? What other parable was aimed against
this class? (15:29, 30.) What sort of an opinion do men who despise others
usually have of themselves? How do they get such a good opinion of themselves
(vv. 11, 12)? What sort of a man invariably is the man who despises everybody
else? If a man has no confidence in any one else, in whom does he always have a
great deal of confidence? Is he worthy of it?
Who
are the two characters of the parable? How was the Pharisee regarded by the men
of our Lord’s time? How was the publican regarded? (Matt. 9:10, 11.)
What
was the character of the Pharisee’s prayer? Was God very much impressed with
the virtues which he paraded before Him? Had he any real thought of God? With
what two things was he chiefly occupied as he prayed? How many persons in his
estimation were in the same class with himself? (v. 11, R. V.) Do we ever find
men nowadays whose whole fund of admiration is exhausted upon themselves? Who
else beside themselves admires such men? How does God regard them? (16:15.)
What was entirely lacking in the Pharisee’s prayer? Was there any real
thanksgiving? Do men in our day ever make prayer a pretext for parading their
own virtues? Is such prayer likely to be answered? What was the Pharisee doing
as he prayed? What evidence is there that he was looking around for some one to
act as a dark background for his own shining virtues (v. 11)? Was he a moral
man? A religious man? A large giver? Orthodox? A saved man? What is the
practical lesson then?
2. The Publican, vv. 13, 14
What
one thing occupied the publican’s mind in his prayer? Why had he no time to
think of other people’s sins? How many men in his estimation were in the same
class as himself? (v. 13, Greek, and R. V. margin.) Have we any instance in the
Bible of a self-satisfied Pharisee who was brought to the place the publican
took? (1 Tim. 1:15.) What was his one petition? What did he rest upon as the
ground upon which he was to receive mercy? (R. V. margin.) Had he been a good
man? Was he saved? What is the practical lesson?
Of
the two men which would a Jew have thought would win God’s favor? Which really
won it? How did the publican go down to his house? What does “justified” mean?
How did the Pharisee go down to his house? Why was the publican justified? But
the Pharisee unjustified? What is all any one needs to do to get pardon? What
is the general principle Christ announces? Is it found elsewhere in the Bible?
If we want then to get up, what must we first do? (Compare Phil. 2:9, etc.)
1. God
Hears prayer, justifies great sinners, pardons the penitent, damns
the self-righteous, 13, 14.
2. Man
Self-righteous, blind to his own faults, open-eyed to others’
faults, 11; in need of pardon, 14.
3. Prevailing Prayer
(1). To whom to
pray—God, 13.
(2). How to pray—humbly,
earnestly, definitely, personally, briefly, 13.
(3). For what to
pray—mercy, 13.
(4). For whom to
pray—yourself, 13.
4. How to Be Lost and How to Be Saved
(1). The Pharisee highly
esteemed by self and by others, moral, religious, orthodox, generous, but he
refused to take the sinner’s place and was lost, 11; the publican despised by
self and by others, sinful, 13; but he took the sinner’s place, sought mercy,
rested on the blood, and was saved, 14.
(2). The Pharisee
justified himself and God condemned him, 11, 12, 14; the publican condemned
himself and God justified him, 13, 14.
(3). The publican came
to God and talked of his sins, and God forgave him, 13, 14; the Pharisee came
to God and talked of his virtues, and God sent him away empty, 11, 12, 14.
(Compare
Mark 10:2–16; Luke 18:15–17)
1. The Unnaturalness and Wickedness of
Divorce, vv. 3–9
What
class of persons do we see coming to Jesus in the first verse of the lesson?
For what purpose did they come to Jesus? Did they often come to Him in this
way? (Compare 16:1; 22:15–18, 35; Luke 11:53, 54.) What is the force of the
word “tempting”? (See Am. R. V.) What was their object in thus “trying” or
testing Jesus? (Compare John 8:6.) What question did they put to Jesus in order
to try Him? Were they really seeking information? Had Jesus already given any
instruction on this point? (Matt. 5:31, 32.) What makes this question a very
important one in our own day? To what did Jesus refer them for an answer (v.
4)?
Was
Where
had Moses given commandment to give a bill of divorcement? (Deut. 24:1–4.) What
answer did Jesus give to their difficulty (v. 8)? What is the point of the
answer? Was the law of Moses anything beside a moral code? Under a legislative
enactment what must we regard besides the highest moral requirements in the
case? For what reason did Moses permit divorce? Was this wise? Had divorce been
a part of God’s original plan? (Compare 2:24; 7:7.) What awful indictment did
Jesus bring against any man who put away his wife and married another (v. 9)?
Was there any exception? Does the word “fornication” refer only to an act of
illicit intercourse committed by a person before marriage or is it the generic
word applying to adultery as well? (Ezek. 16:8, 15, 29; 1 Cor. 5:1.) Is
adultery a sufficient ground of divorce in God’s sight? (Jer. 3:8.) What
indictment does Jesus bring against the man who marries a divorced woman? Does
Paul allow any exception? (Ro. 7:2, 3; 1 Cor. 7:39.) Why does not Paul state
the exception in these passages? Has a man whose wife has been untrue a right
to put her away and marry another?
2. Is It Better to Marry or Not to Marry?,
vv. 10–12
What
was the disciples’ reply to Jesus’ teaching about divorce (v. 10)? What did
that reveal of their own hearts? According to the teaching of the Bible is it a
good thing to marry? (Gen. 2:18; Prov. 5:15–19; 18:22; 21:9, 19; 1 Tim. 4:3;
5:11–15; 1 Cor. 7:1, 2.) Do conditions ever exist in which it is better not to
marry?
(1
Cor 7:8, 26–28, 32–35, 40.) What was Jesus’ answer to the statement of His
disciples that it was not expedient to marry? What is the point of this answer?
3. Jesus and the Children, vv. 13–15
Who
were brought to Jesus just at this point? How old were these children? (Luke
18:15, R. V.; Mark 10:16.) For what purpose were these children brought to
Jesus? (v. 13; compare Mark 10:13; Luke 18:15.) Were these parents wise to
bring their babes to Jesus? Would His laying His hands on them and praying do
them any good? What ought we to do with our babes today? How did the disciples
regard the bringing of the children to Jesus? Why did they think such action
worthy of rebuke? While the disciples rebuked the mothers for bringing their
children to Jesus, how did Jesus feel toward the disciples? (Mark 10:14.) How
does Jesus feel today toward any one who tries to keep little children from
Him? What did Jesus say? What did He mean by saying, “Of such is the kingdom of
heaven.” (Compare 18:1–3; 11:25; 1 Cor. 14:20; 1 Peter 2:1, 2.)
Is a
child a member of the kingdom of heaven before it is born again? (
1. Jesus Christ
His wisdom; able to answer at any time any question put to Him,
3–9, 10–12; loyalty to the Old Testament Scriptures—to them He always appealed
as a conclusive authority to answer every question, 4, 5, 6, 8; ready knowledge
of the Scriptures, 4, 5, 6, 7, 8; high estimation of the marriage relation,
5–9; love for children, 13; power to bless children, 13–15.
2. The Disciples
Their low standard of conduct, 10; contempt for children, 13;
Jesus’ disagreement and displeasure with them, 14; compare Mark 10:14.
3. Marriage
Instituted by God, 6; its sacredness, 5–9; duration—as long as
life lasts, 5–9; deep unity, 5, 6; may be inexpedient under some circumstances,
12.
4. Divorce
Abominable in the sight of God, 6; not a part of God’s original
plan, 8; permitted temporarily only because of the hardness of men’s hearts, 8;
testimony against the hardness of the hearts of men, 8; permissible only on one
ground, 9; if undertaken on any other ground a disgusting sin, 9.
5. Little Children
The peculiar objects of Jesus’ love, 13–15; should be brought to
Jesus, 13, 14; can receive a divine blessing from Jesus, 14, 15; peculiarly
fitted to receive the truth that will make them members of the kingdom of
heaven, 14.
(Compare
Matt. 19:16–26; Luke 18:18–27)
1. Possessing Many Things, Yet Not
Satisfied, vv. 17–20
What
did the young man who came to Jesus have? Did all these things save him? Will
they save anyone? What question did he put to Jesus? What did that question
imply? Can any man get eternal life by doing? (Gal. 2:16; Ro. 6:23.) Did Jesus
in His reply “Why callest thou me good?” mean to imply that He was not good?
(John 8:46; 14:30; 8:29.) What was the purpose of this reply? If Jesus was
good, what more also must He have been? To what did Jesus point the young man?
Why did He send him to the Law? (v. 17; Ro. 3:20.) Whom does Jesus send to the
Law? Whom does He send to the Gospel? (1 Tim. 1:15.) What does Matthew tell us
Jesus added to His citations from the Ten Commandments? (Matt. 19:18, 19.) What
did the young ruler reply? Was that true? Was he sincere? Was he satisfied?
(Matt. 19:20.)
2. Lacking One Thing and Lost, vv. 21, 22
How
did
What
did Jesus tell the young man would be the result of selling all? Which is the
best place to have treasure? (Matt. 6:19, 20.) Was “Go sell, and give to the
poor” all that Jesus bade the young man do? Would the mere selling, etc.,
amount to much in itself? (1 Cor. 13:3.) What was the effect of Christ’s answer
on the young man? Did he really love his neighbor as himself? Did he have great
possessions or did they have him? What did he get by coming to Jesus? What did
he miss by turning away from Jesus rather than give up his treasures? Did he
keep those treasures very long? Can men today keep very long the things that
they are not very willing to give up for Christ? (1 John 2:17.) Did the young
man want eternal life? What did he want more? Was that a wise choice? Is it a
common one?
3. The Dangers of Wealth, vv. 23–27
What
general lesson does
What
strong figure does Jesus use to illustrate the impossibility of a rich man
entering into the kingdom of God? How did the disciples express their
amazement? Why did they ask this question? What is God’s answer to their
question? (Ro. 10:13.) How does Jesus meet their perplexity? Is it possible for
God to save a rich man? Can anything but the special grace of God save a rich
man? What does a rich man, then, need to do if he would be saved? In face of
all the insurmountable barriers in the way to eternal life, what is the one
all-comforting thought? (Gen. 18:14.)
1. Jesus
His divinity, 18; humanity, 21; recognized as a good man and
authoritative teacher by one who did not recognize His divinity, 17, 18; will
not accept the ascription of goodness from one who does not recognize His
divinity, 18; demands that men understand the real purport of the titles they
ascribe to Him, 18; demands that those who would be with Him hereafter follow
Him here, 21; loves men who are lost and don’t know it, 21; deals very plainly
with those whom He loves, 21; sends the self-righteous to the Law that they may
find that they are sinners, 19–22; exposes to men the imperfection of their
professed observance of the Law, 21; points out to men their unrecognized but
fatal lack, 21; knows just what our idols are and demands their surrender, 21.
2. The Rich Young Ruler
(1). What he had:
Great possessions, 22; position, Luke 18:18; culture, Luke 18:18;
exemplary morality, 20; noteworthy amiability, 21; intense earnestness, 17;
undoubted sincerity, 17, 21; great moral courage, 17; recognized piety, Luke
18:18; noble aspiration, 17; benevolence, Luke 18:18; was not satisfied, Matt.
19:20; lacked one thing and that lack of only one thing was a fatal lack, 21.
(2). What he lacked:
A supreme love for Jesus; he was willing to do much at His bidding
(17) but not anything and everything (21, 22); loved one thing more than Christ
and was not willing to give it up at Christ’s bidding, 21, 22.
(3). What he did:
Ran to meet Jesus, 17; kneeled to Jesus, 17; inquired the way of
life from Jesus, 17; made his boast in the Law, 20.
(4). What he was:
Was mistaken in his professed observance of the Law, Matt. 19:19;
compare vv. 21, 22; loved by Jesus, 21; shown the way of life, 21.
(5). What he was told to
do:
Sell all he had, 21; give all to the poor, 21; “Follow me,” 21.
(6). What he was
promised:
Treasure in heaven, 21.
(7). The result:
He went away sorrowful, 22.
(8). The reason:
He had great possessions or his great possessions had him, 22.
3. Riches
A source of great peril, 23, 25; must be held subject to Christ’s
will and surrendered at His bidding, 21; trusted in, they exclude from the
kingdom of God, 24; expended at Christ’s bidding, they bring heavenly treasure,
21; are oftentimes chosen at cost of eternal life and treasure in heaven, 21,
22.
(Compare
1. The Reward of Sacrifice for
What
occasioned
What
is the necessary condition of our reigning with Him? (2 Tim. 2:12.) When were
they to have these thrones? What is meant by “in the regeneration”? (Is. 65:17;
66:22; Acts 3:21; Rev. 21:5; 2 Peter 3:13.) What did Jesus say would be the
reward of those who left anything for His name’s sake? What was it they were to
receive a hundredfold? (Mark 10:30.) Is that true? Does it pay, then, to make
sacrifices for Christ? What were they to receive with the hundredfold? (Mark
10:30.) Is that persecution to be dreaded? (Matt. 5:10, 12; Acts 5:41.) When is
this hundredfold to be received? (Mark 10:30; Luke 18:29, 30.) How many of
those who have left anything for Christ’s name’s sake are thus to
receive? To what was the expression “inherit eternal life,” a reference? (Mark
10:17.) What warning did Jesus utter lest any should misunderstand these words?
What suggested the need of this warning (v. 27)?
2. The Call to Service, 20:1–7
By
what parable did Jesus explain these words? What gave rise to the utterance of
this parable (c. 19:27–30)? What is the connection between the parable and
Peter’s question? What is the central thought that it is the purpose of the
parable to teach? (19:30; 20:16.) Why is it that many first shall be last and
many last first (vv. 12, 13, 14)? What is the greatest historic fulfillment of
this truth? (c. 8:11, 12; Luke 13:28–30; Ro. 9:30–33.) What other fulfillment
of it was there in that day? (Matt. 21:31, 32; Luke 18:13, 14.) Are these the
only fulfillments? Is there likely to be a fulfillment in our day in America
and the heathen nations (or in the favored and neglected classes)? Who is
represented by the householder in this parable? (13:27; 21:33.) What is represented
by the vineyard? (Is. 5:7 and c. 21:33, 43.) Who are represented by those first
called into the vineyard? Whom did Jesus have in mind (c. 19:27)? What does the
penny represent? How much does the penny equal of our money? Was it a fair
day’s wages? Anything taught by that? (Eph. 6:8; Heb. 6:10.) Where were they
sent to work? From whom must the call come before we can work in the vineyard?
Did
any start to work before called? Does any one ever apply to God before God
calls him? (
3. The Rewards of Service, vv. 8–16
What
was their answer? Was that a sufficient answer? Would any other answer have
been sufficient? Can any of us give that answer? Is there any comfort in this
parable to those who have had call after call and not responded? To what call
had these laborers responded? What did he say? Have we any illustration in the
Bible of one called at the eleventh hour? (Luke 23:40–43.) When was a reckoning
made? What does that mean? (2 Tim. 4:8.) What was done at even? What does that
represent? (2 Cor. 5:10.) What does the steward of the parable represent? (Heb.
3:6; John 5:27; Rev. 2:7, 10, 17, 28.) What was given those who began at the
eleventh hour? Had they a right to expect that much? Why did they receive more
than they had a right to expect?
Is it
only a believer’s salvation, then, that is a matter of grace? In what case is a
believer’s reward a matter of abounding grace? What was their feeling when they
got so much? What will our feeling be when rewards are distributed if we have
served from love? What did those who began early in the day expect? Had they
any right to expect that? What does this unfounded expectation represent? Will
those who expect the largest reward get the largest reward? What did they get?
If they had worked from the first hour and not bargained with the Lord but just
trusted it all to Him, would they have received only a penny? Is this intended
to teach that if one enters work at the eleventh hour he will get just as much
as if he had entered at the first hour? Is it intended to teach that all God’s
servants get the same reward? (1 Cor. 3:8; Luke 19:11–27.) Does it teach that
those who bear the burden and heat of the day will get no more than those who
work only one cool evening hour? (2 Tim. 2:12; 2 Cor. 4:17.) Does it teach that
one hour’s service in the spirit of humble trust, that leaves the reward as a
matter of grace to God, will be at least as abundantly rewarded as twelve
hours’ legal service that tries to drive a close bargain with God and seeks a
reward as a matter of debt?
How
did those who had worked the twelve hours receive their pay? Had they a right
to murmur? Will there really be murmuring against God’s distribution of reward?
Against what is this a warning? Against whom did they murmur? Was that a slight
offense? Against whom is all murmuring in the last analysis? (Ex. 16:8.) What
was the Lord’s answer? What were the three points in the answer? (See Revised
Version.) Was the answer sufficient? What thought is contained in the question,
“Is it not lawful for me to do what I will with mine own”? (Ex. 33:19; Jer.
27:5; Ro. 9:15–21; Eph. 1:11.) Has any one a right to call God to account? (Ro.
9:19, 20.) Do any ever attempt to do it? What is God’s answer to all who would
call Him to account (v. 15)? While God does as He will, what does He always
will to do? Where did the householder show that real fault lay (v. 15)? When
men murmur at God’s dealings is the difficulty with Him or their vision? How
did the Lord close the parable? Why are the last ofttimes first and the first
last?
1. God
(1). His sovereignty:
Calls whom He will, 1–8; calls when He will, 1–8; rewards as He
will, 9–15; has a right to do what He will with His own, 15; under no
obligation to explain to any one why He does as He does, 15; does as He
pleases, but always pleases to do right, 13, 15.
(2). His truth:
Never does less than He agrees, 13.
(3). His grace:
Often does better than He agrees, 9; men’s complaints at His
dealings rise from the blindness of their own envy, and not from the lack of
His goodness.
(4). He confounds all
gainsayers, 13–15.
2. Service
(1). The call:
The call of God is a call to service, 1, 2, etc.; He alone can
call to service, 1, 6, 7; some are called to longer, larger and heavier service
than others, 1, 2, 6, 12; the important question not when we are called, but
how we treat the call when it comes, 1–16; those called last entered the
vineyard at the first call (no encouragement in this parable to those who hear
call after call and fail to respond), 6, 7; the first called may do most and
the last called best, 11, 12.
(2). The reward of
service:
Quality of service counts more than quantity with God, 9–16; one
who serves for hire will get just what he earns, 10, 13; one who serves for
love and in loving trust leaves the question of reward to God’s bounty will get
exceeding abundantly above what he has earned or expected, 9; one hour’s
service in a spirit of humble trust that leaves the reward as a matter of grace
to God, will be as abundantly rewarded as twelve hours of legal service that
tries to drive a close bargain with God and seeks a reward as a matter of debt,
9–15; compare 19:27; comparison of service and over-estimating our service
leads to expectation of large reward, dissatisfaction with reward given and
murmuring against God, 11, 12; one who serves for love will get a penny plus
satisfaction; one who serves for hire will get a penny minus satisfaction.
3. Election
Election is primarily to service, 1, 8; God elects many to get
more than they earn, 9; He never elects any to get less than they earn, 13, 14;
get a part in the election of grace, by a faith in God’s goodness that asks no questions
and tries to drive no bargains with God, 3–9.
4. Christ
The judge and dispenser of rewards, 8; sent by the Father, 8;
summons the laborers to receive their reward, 8; following Him involves
forsaking all (fellowship in His sufferings), 27; brings a throne (fellowship
in His glory), 28; sacrifice for His name’s sake brings a hundredfold now and
eternal life hereafter, 29.
(Compare
Matt. 20:17–28; Luke 18:31–34)
1. Christ
Foretells His Crucifixion and Resurrection, vv. 32–34
Whither
was Jesus journeying at the beginning of this lesson? What was the state of
mind of His disciples as they followed Him? At what were they amazed and
fearful? What did Jesus do with the twelve at this time? What was His purpose
in doing this? Did He reveal things to the twelve that He did not to others?
(c. 4:34.) Why? (Matt. 13:11.) Had He ever told them before of His coming
crucifixion and resurrection? (c. 8:31; 9:31; Matt. 16:21; 17:22, 23; 20:17–19;
Luke 9:22.) Did He go any more into detail this time than on former occasions?
What seven specific facts did He foretell to them? Were each of these
prophesied facts fulfilled?
How
did Jesus know beforehand the details concerning His death and resurrection?
Did they condemn Him? (c. 14:64; Matt. 26:66; Acts 13:27.) Did they deliver Him
to the Gentiles? (c. 15:1; Matt. 27:2; Luke 23:1, 2, 21; John 18:28.) Why was
it necessary that He should be delivered to the Gentiles if the Old Testament prophesies
regarding His crucifixion were to be fulfilled? Did they mock Him? (c. 14:65;
15:17–20, 29–31; Matt. 27:27–44; Luke 22:63–65; 23:11, 35–39; John 19:2, 3.)
Had it been prophesied that they would mock Him? (Is. 53:3.) Did they actually
spit upon Him? (c. 14:65; Matt. 26:67.) Had it been prophesied that they would
spit upon Him? (Is. 50:6.) Did they actually kill Him? What did Jesus say would
follow His death? Did He really rise again? Did He in any other place predict
His resurrection on the third day? (John 2:19; Matt. 12:39, 40.) Had His
resurrection on the third day been predicted in the Old Testament? (Ps. 16:10;
Hos. 6:2.)
2. Man’s Desire for the Chief Place, vv.
35–41
With
what request does the lesson open? What made it a very singular request just at
this time? What suggested it? (Matt. 19:28; vv. 32, 33.) What did they mean by
asking that they might sit, the one on His right hand and the other on His left
in His glory? Were James and John at this time much better than Peter with all
his mistakes and failures? Did they speak their wish right out to start with?
(Mark 10:35.) Is there any way we can get from Christ “Whatsoever we shall
ask”? (John 15:7, R. V.) Were James and John fulfilling this condition at this
time? Did John ever reach a position where he got whatever he asked? (1 John
3:22.) Why didn’t they get what they asked here? (James 4:3.) What is the great
secret of unanswered prayer? Is the spirit of James and John ever found in the
church today? What is its result? What did Jesus say in answer to this request?
What did He mean by that? Is it ever true nowadays that men know not what they
ask? How can we know how to pray? (Ro. 8:26.) What question does Jesus put to
them? What is meant by “the cup that I drink of?” (Matt. 26:39, 42; John
18:11.)
What
is the connection between this question and their request? Where else in the
New Testament is this lesson taught? (Acts 14:22; 2 Tim. 2:12; Ro. 8:17.)
Suppose we do not suffer, what then? What was their answer? Did they really
understand what that answer involved? Of what were they most likely thinking?
Were they really able? (Matt. 26:56.) Did they ever become able? What is
Christ’s answer to their profession of ability to drink of the cup He drank of?
(Acts 12:2; Rev. 1:9.) Did they drink as deeply of the cup as Jesus did? Who
decides who shall sit upon Christ’s right hand and left in His glory? To whom
shall it be given?? How will it be decided? (Rev. 22:12.) Are we to learn from
this that there are gradations of glory in Heaven? What will the least who gets
in receive? (1 Cor. 3:11–15; Heb. 11:16; John 14:3; 1 Cor. 2:9; Matt. 25:34.)
What was the effect of the request of James and John upon the remaining ten?
What is the usual result in a church where some try to put themselves forward unduly?
Why were the ten indignant? What is usually the cause when we wax indignant and
eloquent over the attempt of others to put themselves forward? Was this a very
favorable time to have a quarrel in the apostolic company? When is the best
time to have a quarrel among Christ’s followers? If we wish to prevent such
things, what is the first thing to see to?
3. God’s Road to the Chief Place, vv.
42–45
How
did
What
is meant by a ransom? From what has Christ ransomed us? (Hos. 13:14; Gal. 3:13;
Heb. 9:15; 1 Peter 1:18; Tit. 2:14.) By what has Christ redeemed us? (Matt.
26:28; Eph. 1:7; Rev. 5:9; 1 Peter 1:18, 19.) For whom did He give His life a
ransom? (1 Tim. 2:1; 1 John 2:2.) Why does it say in one place for “many” and
in another place for “all”? How did He give His life a ransom? (Gal. 3:13; 2
Cor. 5:21; Is. 53:6; 1 Pet. 2:24; 3:18.) Was this coming and giving His life
voluntary? (John 10:17, 18.) Is there any indication here of His pre-existence?
Did the disciples remember the lessons of this solemn occasion very long? (Luke
22:24.) Can we glory over them very much?
1. Jesus
His pre-existence, 34, 45; humanity, 34, 45; foreknowledge of
future events, 32–34; sufferings and death, 33, 34; the fulfiller of prophecy,
33, 34; compare Is. 50:6; 53:3, 6; Ps. 16:10; Hos. 6:2; vicarious atonement,
45; coming glory, 37 (entered His glory through suffering, 38); self-sacrificing
love—gave His life a ransom, 45; humility—came not to be served but to serve,
45; inexhaustible patience, 37–45; gentleness, 37–45; incarnation of the truth
that He taught, 43–45; true great one, 45; wishes His disciples to tell their
desires to Him, even though they are not what they should be, 36; called His
quarreling disciples unto Himself, 42; stilled the rising tempest, 42; points
out to His disciples the folly of their wrong ambitions and shows a better way,
42–45: teaches His disciples that fellowship with Him in glory must be won by
fellowship with Him in suffering and service, 38, 43–45.
2. The Disciples
(1). Their failures:
Misled by selfish ambition, 37, 41; quarreled among themselves for
the first place immediately after Jesus announced His suffering and death for
them, 37–41; compare 32–34; prayed unintelligently, without understanding what
they asked for or the cost of getting it, 38; prayed selfishly, 37;
overestimated their strength, 39; their request denied because they asked
amiss, 40.
(2). Their duty:
To take the lowliest place, 44; serve, 43; imitate their Master’s
example, 45.
(3). Their privileges:
To be called near to Jesus and be taught of Him, 42; have their
mistakes pointed out and put away by Jesus’ patient admonitions, 42–45; have
fellowship in His sufferings, 39; imitate His service, 45.
3. Greatness
(1). How to attain it:
By service; all service leads to greatness; the lowlier the
service the more exalted the greatness, 43, 44, R. V.
(2). How to manifest it:
Worldly greatness manifests itself in lording it, true greatness
manifests itself in service, 42–45.
(3). Where to see it:
In Jesus Christ, 45.
(Compare
Matt. 20:29–34; Mark 10:46–52)
1. Blind, by the Wayside, Begging, vv.
35–39
How
do the three accounts of this miracle differ from one another? (Compare Matt.
20:29, 30; Mark 10:46.) Can these differences be reconciled? In what way is
Bartimeus a type of the natural man? (Josh. 6:17, f. c., 26; 2 Cor. 4:4; Rev.
3:17; Is. 64:6.) Where was Bartimeus sitting? Was that a pleasant place to be?
Was that as good a place for Bartimeus to be as in some shady palm grove of
Jericho? Why? Where is the best place for all of us to be? (Luke 10:39–42.)
What good news did Bartimeus hear? Who would Bartimeus rather hear was passing
by than any one else in the world? Why? How did he know Jesus was passing? Are
there any today who need to know Jesus is passing? How can we let them know?
What did Bartimeus do when he knew Jesus was passing? Was that much to do? Was
it enough? Is it usually enough? (Ro. 10:13.) When is the time to call upon
Him? (Is. 55:6.) How did he address Jesus? What did that mode of address mean?
(Jer. 23:5; Matt. 1:1; 12:23; 22:41, 42.)
Had
the people told Bartimeus that “the son of David” was passing by? How many
times is it recorded that Jesus was so addressed? (Matt. 9:27; 15:21, 22; 21:9,
15.) For what did he cry? Were the people pleased to hear him calling for
mercy? Why not? Were they right or wrong. Are people nowadays ever displeased
when they hear poor, sinful, afflicted people calling upon Jesus for mercy? Did
the rebuke keep Bartimeus from crying out? (Compare Mark 10:48.) Was he right?
Why was it well that Bartimeus improved that opportunity? Ought sneers and
reproofs even of religious people today keep needy ones from calling upon Jesus
for help? Why would not Bartimeus be put off? What promise of God’s Word made
it sure Bartimeus would be heard? (Jer. 20:13.) What about Bartimeus’ prayer
was worthy of imitation?
2. Receiving Sight, Following Jesus,
Glorifying God, vv. 40–43
Did
Jesus rebuke him for praying? Will He us? (Phil. 4:6.) What did Jesus do?
(Compare Mark 10:49.) Was Jesus on important business? What is the lesson? Did
Jesus Himself call Bartimeus? Why not? Did they change their tone? (Mark
10:49.) What did they say to Bartimeus? (Mark 10:49. What is the most cheering
thing that can be said to sorrowing souls? How many of them does He call? (Matt.
11:28.) Was Bartimeus ready to go? (Mark 10:50.) Did he stop to argue? Why not?
By what act did he show his eagerness to get to Jesus? (Mark 10:50.) What keeps
many today from getting to Jesus and receiving His blessing? What must the
sinner throw away when he comes to Christ? (Is. 64:6; 55:7; Heb. 12:2.) What
made Bartimeus willing to throw away everything? What would make the sinner
willing to give up everything to get to Jesus? How will the Christian regard
everything that retards his progress to Christ? (Phil. 3:7, 8.) What question
did Jesus put to him? Did not Jesus know what he wanted? (Matt. 6:8.) Had he
not already told Jesus what he wanted?
What
kind of prayers does
1. Jesus
He goes to Jericho (the cursed city) and seeks the lost, 35;
passes the place where those who need Him are, 37; listens to the cry of
distress, 40; stands still—no matter how important and urgent His business—to
help a poor, blind, beggar that asks His help, 40; commands that those who need
Him be brought to Him, 40; desires definite and explicit statement of what we
wish, 40, 41; answers the prayer of earnest faith, 42; opens blind eyes, 42;
saves, 42.
2. Bartimeus
(1). His condition:
An inhabitant of Jericho, 35; compare Josh. 6:17, 26; blind, 35;
compare 2 Cor. 4:4; a beggar, 35; compare Rev. 3:17; Is. 64:6; no help for him
in man, 35.
(2). Where he was:
By the wayside:—a dusty, disagreeable place, but Jesus was going
to pass that way, and better the dusty roadside where Jesus passes by than the
loveliest retreat where He is not.
(3). What happened:
Jesus of Nazareth passed by, 36 (it was his last opportunity); he
was told that Jesus of Nazareth was passing by, 37; believed the testimony, 38;
realized his need, 38, 39; believed Jesus was the Christ, 38; believed Jesus
could and would have mercy on him, 38, 39; cried for mercy, 38; was rebuked for
crying, 39; cried all the more, 39; made himself heard, 40; was called to
Jesus, 40; threw away everything that impeded his progress to Jesus (his best
but ragged covering) (compare Mark 10:50); came to Jesus, 40; told Jesus just
what he wanted, 41; got it, 42; was saved, 42; received his sight, 42; saw
nothing so lovely as Jesus Himself, 43; left Jericho and its palm groves, and
followed Jesus in the dusty, weary journey to the cross, 43; glorified God, 43.
3. Salvation
How to get it:
Feel your need, 38; hear of Jesus, 37; believe Jesus can and will
save you, 38, 42; cry to Him, 38; be in earnest, 39; compare Mark 10:50.
It is our part to tell the sinner of Jesus (37), it is the
sinner’s part to cry unto Him for mercy (38), it is Jesus’ part to save (42).
4. Saving Faith
What it is:
Confidence that Jesus can and will save, 42.
How it manifests itself:
Crying unto
Where it is found:
In those who realize their need, 35–38.
What it gets:
Salvation, 42; sight, 42.
5. Prevailing Prayer
Its characteristics:
Short, 38, 41; definite, 41; personal, 38; earnest, 38, 39;
importunate, 39; believing, 41.
Its result:
Gets what it asks, 42; gets more than it asks, 42.
1. Zaccheus Seeking Jesus, vv. 1–4
Whither
was Jesus journeying as He passed through Jericho? For what purpose was He
going to Jerusalem? How much was He taken up with the object of that journey?
(Mark 10:32; Luke 12:50.) For what purpose did He delay in the journey and the
execution of this absorbing purpose? For what purpose was Jesus always ready to
stop, no matter how engrossing was the object He was pursuing? What was the
name of the sinner He stopped to save? What did his name mean? Did his
character justify his name? What do we know about his character (vv. 2, 3, 8)?
How was he regarded by his fellow citizens (v. 7)? What did he possess that
would naturally commend him to public favor? Why did not his wealth win him a
place in public esteem? Did his wealth prevent his being saved? Why not? Is it
an easy thing to save a rich man? (Luke 18:24.) Why was it that the rich man of
the 18th chapter was lost and the rich man of this chapter was saved? Which was
the more amiable man of the two? More moral? More religious? Higher in social
esteem? Apparently easier to save? How often is it the case that the more
amiable, moral, religious, honored and apparently hopeful man is lost and the
more immoral, irreligious, repulsive and hopeless one saved? Which, in reality,
is it easier to reach with the Gospel—nice, moral, amiable people, or immoral,
unattractive and disagreeable people? Why?
What
was the first step in Zaccheus’ salvation? What is the best thing any lost
sinner like Zaccheus can do? Was anyone seeking Zaccheus? Why was Zaccheus
seeking to see
2. Jesus Seeking Zaccheus, vv. 5–10
What
did Jesus do when He came to the place? How did Jesus know Zaccheus was up
there? (John 1:48; 10:3.) How did He know his name? Why did He call him by his
name? (Is. 43:1; John 10:3.) What did He tell Zaccheus to do? Why make haste?
How often is there any time for delay if one would find Jesus? (Is. 55:6.) What
if Zaccheus had not made haste? Why is it many men never find Jesus and are
lost forever? Why was it that Jesus must abide at the house of Zaccheus?
(Compare John 4:4.) Why must He abide there that day? Had Zaccheus invited
Jesus to His house? Why not? Does Jesus ever go where He is not wanted? Does He
ever come in in a way fuller than we dare ask? What was the most honored home
in Jericho that day? Is Jesus willing to abide with us? (John 14:23; Rev.
3:20.) What was the feeling of Zaccheus when these words of Jesus fell upon his
ear? What did he do? What was the character of Zaccheus’ obedience? Was it
strange that Zaccheus was so glad to receive Jesus into his home? What would
have been strange?
What
strange thing do we see today? What is shown by this prompt and joyous
reception of Jesus to have been lurking behind Zaccheus’ curiosity to see
Jesus? How often had Zaccheus been treated with the kindness and respect with
which Jesus treated him? What was the effect of this kindness? Had severity and
contempt humbled or converted him? Who was glad besides Zaccheus? How did the
people feel when they saw Jesus enter the house of Zaccheus? How ought they to
have felt? Did they murmur the same thing on any other occasion? (7:34, 39;
15:2.) Are there any like these murmurers today? Would Jesus consort with
sinners if He was on earth today? Ought we to do so? For what purpose? With
what sort of sinners is Jesus willing to abide? Was Zaccheus converted?
Regenerated? How did he show the genuineness of his conversion? What will
genuine conversion always effect? (A man’s pocket-book.) What about conversion
that does not effect a man’s pocket-book? Ought a converted man to make
restitution? Suppose he does not? Ought he to give half of his goods to the
poor? (Luke 12:33; 1 Tim. 6:17, 18.) Which was the easier part that Zaccheus
undertook to do—give half his goods to the poor, or to restore fourfold what he
had taken by false accusation? Would it have been right for Zaccheus to give
all the goods he had in his possession to the poor?
What
was it changed Zaccheus from a hard-fisted extortioner into an honest,
large-hearted, self-forgetting saint? How many more wonderful illustrations of
the power of the Gospel than this are there in the Bible? Did Zaccheus lose
anything by parting with his earthly goods? (Mark 10:29, 30.) What did
1. Zaccheus
He was a sinner, 7; was despised, 7; had been absorbed in
money-getting, 3; was dishonest, 8; was rich, 2; was dissatisfied, 3, 6; Jesus
sought him, 5, 10; he sought Jesus, 3; was in earnest, (1) surmounted
difficulties, (2) sacrificed dignity, (3) disregarded ridicule, 4; Jesus called
him, 5; he responded to the call joyfully, 6; he responded to the call without
delay, 6; genuinely converted, made restitution, used his money for Christ, 8.
Saved:
By believing, 9; immediately, 9; with his house, 9.
2. Jesus and Sinners
3. Salvation
(1). Its author:
The Son of Man, 10.
(2). Its objects:
The lost, 10.
(3). Its nature:
Immediate, 9; transforming, 8; joyful, 6; for the whole household,
9.
(4). How gained:
By faith, 9.
(5). How lost:
By delay, 5.
1. The Nobleman Journeying into a Far
Country, vv. 11–14
What
is the object of today’s lesson? What other parable is like this? In what
points are they alike? In what points do they differ? What was Christ’s purpose
in speaking this parable? Are men today ever so taken up with thinking about
the coming of the kingdom that they forget the necessity of preparing for it?
Why did they suppose the kingdom was immediately to appear? What is meant by
the kingdom appearing? Were they right in thinking the kingdom was to appear?
In what were they wrong? Who is represented by the certain nobleman of the
parable? What is represented by the departure into a far country? (Mark 16:19,
20; Acts 1:9–11.) What was the purpose of Christ’s departure into heaven? Has
He yet received the kingdom? (Matt. 28:18, R. V.; Eph. 1:19–23; 1 Peter 3:22.)
What yet remains to be done? Why then does He not return? (Rev. 19:7; Ro.
11:25; Acts 3:21.)
Was
there any allusion to current historic events in this parable of the pounds?
What did the nobleman do before his departure? What is represented by these
pounds? (Eph. 4:7, 8, 11, 12; 1
2. The Nobleman’s Return and Reckoning
with His Servants, vv. 15–28
What
did the king do upon his return (v. 15)? What is represented by this summoning
of His servants? (Ro. 14:10, 12; 2 Cor. 5:10.) What was the account the first
gave of his stewardship? Did He say, “I have made ten pounds” (v. 16)? Will a
true disciple ever talk of what he has done? What will he talk of? What
was his king’s reply? Why did he get this commendation? How is it that one
pound gains ten? What was the reward he got? Why ten cities? What is our
dominion in the coming age proportioned to? What was the account the second
gave (v. 18)? What did the Lord say to him (v. 19)? Did He say, “Well done,”
etc.? Why not? What servant is represented by this? (Compare Matt. 25:22, 23.)
How much did he get? Why five cities? Was it by a merely arbitrary
decree of the Lord that the number of cities was proportionate to the amount
gained? (In the next world we have just so much dominion as our faithfulness of
service in this makes us capable of exercising. 1 Cor. 3:8; 12:5, 8; 2 Cor.
9:6; 2 John 8.) What was the report the third brought of his stewardship? Who
is represented by this (v. 20)? What was his excuse for his neglect and
laziness? What is represented by this as laying at the bottom of neglect of
service toward Christ?
If
then we want men to serve
1. Jesus
(1). His nature:
Human, 12; divine, 12, 15, 24–27.
(2). His character:
Cannot be deceived, 22; kindness toward faithful, 17, 24; severity
toward unfaithful, 22, 27; strict justice toward all, 17, 18, 24.
(3). His treatment:
Hated by men, 14; honored by God, 15.
(4). His office:
A King, 12; His kingdom now hidden, 11–14; to be revealed, 15–29;
His death, resurrection and ascension steps to the throne, 12; is now an absent
King, 12; will be a coming King, 15; God’s chosen King, 12–27.
(5). His return:
Event certain, 12; time mistaken, 11; in power, 15–27.
The purpose:
To reckon with His servants, 15; reward His faithful servants,
16–19; judge His unfaithful servants, 24; confound and destroy His enemies, 27.
2. Service
(1). Its relation to
Christ:
Power for service must be received from Christ, 13; account of
service must be rendered to Christ, 15; faithful service will be rewarded by
Christ, 17, 18; should engage the disciple until Christ comes, 13.
(2). Its reward:
At Christ’s coming, 15; according to faithfulness, 17, 18;
abundant, 17; commendation, 17; power, 17, 18.
(3). Its character:
Humble, 16; faithful, 17.
(4). Its neglect:
Occasioned by wrong thoughts of Christ, 21; guilt is great, 22;
punishment by eternal loss, 24; excuse, none, 22, 23.
3. Man
His proneness to error, 11; hatred of Christ, 14; distaste for
service, 20–25; desire to justify himself, 21; inability to justify himself,
22; willingness to condemn Christ, 21; confusion in the presence of Christ, 22.
(Compare
1.
When
did the scene recorded in this lesson occur? (
How
does the real humanity of Jesus Christ come out in this lesson? In whose house
was Jesus stopping in Bethany (v. 6)? Who was Simon the leper? Who brought the
most joy to the aching heart of Jesus during this visit? Why did she bring more
joy to Him than any one else? How did Mary show her love? How much did this box
of very precious ointment cost? Had she just bought it or bought it before and
kept it for this purpose? (John 12:7.) What had Mary understood that no one
else had understood? Why had Mary understood Jesus better than any one else?
(Luke 10:39.) How much time had Mary spent in calculating the cost of the
ointment and whether she might not better save part of her money for future
needs? What characteristic of true love does this illustrate? What proved the
safer guide, Mary’s uncalculating love to Jesus, or the calculating prudence of
Judas and the rest of the disciples? How was Mary’s act looked upon by Judas
and the rest of the disciples? Who was the ringleader in the harsh criticism?
(John 12:4–6.) Why could they not understand Mary’s act? If we live out true
love to Jesus Christ in daily life, what may we expect? What compensation was
Mary to have for the criticism of the disciples? What did the disciples call
this use of the oil? What does it reveal regarding their own love to Jesus
Christ, that they regarded such a use of the ointment as a “waste”? Do we ever
see the same spirit today?
What
other use for the money expended on the ointment did they suggest? Whose money
was it that they wanted to give to the poor? Who are most willing to criticize
others for not giving their money to the poor (10–13)? How did
2. Judas Iscariot Bargains with the Chief
Priests to Betray Jesus, vv. 14–16
What
effect had this gentle rebuke upon Judas? How did Judas show he was cut to the
heart? How did he seek to get back part of the money he had lost by Mary not
putting the three hundred pieces into the bag? What did he find the priests
doing when he went to them? For how much did he sell his Lord? From that time
on, to what did he devote his whole thought and effort? Has he any successors?
1. Jesus Christ
(1). His nature:
Divine, 10; human, 12.
(2). How He was treated:
Loved by Mary of Bethany, 6–13; betrayed by Judas Iscariot, 14–16;
not appreciated by the disciples, 8.
(3). What He did:
Read hearts and thoughts of men, 10; appreciated acts of love,
10–13; commended the one who “did what she could,” 10–13; saw through and
exposed pretended interest in the poor of the hypocrite, 11.
2. Mary of Bethany
Understood the Lord’s words when no one else did, 12; loved the
Lord Jesus with all her heart, 7–12; brought her most precious possession and
poured it all upon the Lord she loved, 7; misunderstood by the disciples, 8;
appreciated by the Lord Himself, 10–13; won praise for herself throughout the
world, 13.
3. Judas Iscariot
Considered anything lavished on the Lord as a “waste,” 8; compare
John 12:4; moved with indignation that precious gifts should be lavished on the
Lord and not put in his own purse, 8, 9; compare John 12:5, 6; his hypocrisy
unmasked by the Lord, 10, 11; compare John 12:5–8; betrayed His Lord for thirty
pieces of silver, 15; sought opportunity to deliver his Lord to His enemies,
16.
(Compare
Matt. 21:1–11; Mark 11:1–11; John 12:12–19)
1. The Obedient Disciples, vv. 29–35
What
city was Jesus approaching? Had Christ entered Jerusalem before? How does this
entrance differ from other entrances? Why did Christ on this occasion enter in
a way that seemed to court notoriety while on former occasions He did so much
to avoid it? Where do we see Jesus in the opening verses of the lesson? What
did Jesus do at just this point? How came the colt to be there (v. 31)? If the
Lord has need of an ass or colt will it ever be lacking? If He has work for any
of us to do, will the means for carrying it out ever be lacking? How did Jesus
know the colt was there? Have we other exhibitions of supernatural knowledge in
the life of Jesus? (John 1:48; Mark 14:13–16.) Wherein was the peculiar fitness
of this colt to bear Jesus? What charge did Jesus give the two disciples in
regard to the colt? Were they to ask any one’s permission? What right had they
to take some one else’s property without asking leave? (Ps. 24:1; 50:10.) Was
this commission to bring a colt, seemingly a very important one? Was it a real
test of discipleship? Where can we best show the reality of our discipleship,
by going to some foreign land, or doing the little duty right at our doors? Did
Jesus anticipate any protest against their taking the colt? What were they to
answer? What did this answer imply?
Are
we likely to meet with questions and opposition if we go in the way the Lord
bids? Suppose the Lord has need of anything we consider ours, what should we
do? Has the Lord need of anything that is ours? What did
2. The Exultant Multitude, vv. 36–38
How
was His way prepared before Him? What was the object of that? If you had been
there would you have thrown your clothes in the way? Is there any way in which
nowadays we can throw our coats and shawls in the path of
3. The Indignant Pharisees, vv. 39, 40
Was
the exultation very widespread? (v. 37, “whole multitude”.) Were there any who
did not share in it? Why not? How did their hatred toward Jesus show itself?
Why is it then many people nowadays criticize the fervid demonstrations of some
in their religious enthusiasm? In whose footsteps are those following who seek
to repress fervor in devotion to Christ? Was Jesus displeased with these
demonstrations of gladness?
4. The Weeping Saviour, vv. 41–44
Amidst
this universal joy who was sad? Was this grief silent? Is not crying a sign of
weakness? What made Him weep? Who was responsible for the awful doom that
awaited the city? From whom was that doom to come? (Matt. 22:7.) What two
attributes of God are illustrated in this weeping of Jesus over judgments He
Himself was to send? (Compare Is. 63:9.) Can Jesus save men if they will not be
saved? (Matt. 23:37, 38; John 5:40.) If He could not save them, what could He
and did He do? When Christ’s efforts fail today and the sinner goes madly on to
eternal self-ruin, what does He do? (Heb. 13:8.) Who else wept over the
determined sinfulness and consequent ruin of His people? (Jer. 9:1; 13:27; Ro.
9:2, 3.) If we were more like Jesus what would we do as we see people around us
going on madly in sin to eternal ruin? Why do we not weep over them? Does this
weeping of Jesus reveal His divinity, or His humanity? What wish did He express
for the people? What is meant by “things which belong unto peace”? What were
“the things which belong unto peace”? (Luke 1:78, 79; Acts 10:36; Ro. 5:1.) Why
had they not known them? (Matt: 13:14, 15; Acts 28:25–27; 2 Cor. 4:3, 4; 2
Thess. 2:9–12; Ro. 11:7–11.) When was it they should have known the things that
belonged unto their peace? What is taught by the insertion of this clause “In
this thy day” in this wish expressed by Christ? When must God be sought? (Is.
55:6.) What would be the result of Jerusalem’s not knowing the things that
belonged unto her peace? Of what, then, was the destruction of Jerusalem the
result? What will be the result for us if “in this day” of our opportunity we
do not know the things which belong unto our peace? (2 Thess. 1:7–9.) Was this
prophecy of Christ fulfilled? How minutely? Of what have we a proof in this?
Was this the first prophecy of this destruction? (Deut. 28:49–58; Dan. 9:26;
Mic. 3:12.) What was the cause of all this terrific ruin? What does that mean?
Why are men lost now?
1. Jesus
(1). His person:
Divine, 30, 44; human, 31, 41.
(2). His offices:
Prophet, 40–44; priest, 38, compare Col. 1:20; king, 30–37; Zech.
9:9, 10; character of His reign, peaceful, 30–35; Zech. 9:9, 10; extent of His
sway, universal, Zech. 9:9, 10; Saviour—“having salvation”, Zech. 9:9, 10;
Lord—owns all things, 30, compare Ps. 26:1; 50:10.
(3). His character:
Meekness and humility, Zech. 9:9; righteousness, Zech. 9:9;
compassion. 41; sternness, 42–44.
(4). What to do with
Him:
To accept Him brings peace, 42; to reject Him brings doom, 43–44.
2. Man
Transientness of his religious fervor, 37–38; unreliability of his
support, 38, compare Mark 15:11–15; blindness to opportunity, 42, 44; hatred of
Jesus, 39; impending doom, 43, 44.
3. The Duty of Disciples of Jesus Christ
(1). Toward God:
To recognize Him in His works, 37; to praise Him heartily,
jubilantly, demonstratively, continuously, 37, 38; to exult in Him, 38.
(2). Toward Jesus
Christ:
To do exactly as He bids, 30–32, 35; perform the seemingly humble
and insignificant duties He commands, 30–32; go on His errands, no matter what
opposition is likely to be met, 31; yield to His use whatever He asks or needs,
31; use their very garments to glorify Him, 35, 36; ask no questions but
believe that everything will turn out just as He says, 30–32.
(3). Toward the impenitent:
Pity them, 41; weep over them, 41; warn them, 42, 44.
4. Scripture
Its certainty, 35, compare Zech. 9:9. 10; exactness, 35, compare
Zech. 9 R. V. and v. 32; power to give discernment, 38; power to inspire
praise, 38.
(Compare
Matt. 21:12–22; Luke 19:45–48; 21:37, 38)
1. Fruitlessness Punished, vv. 12–14
Where
is the scene of this lesson laid? What was the time of day? (Matt. 21:17, 18.)
Why was Jesus hungry? Were not the people of Bethany able and willing to give
Him sufficient food? (John 12:1, 2; compare Mark 1:35). May it have been that
Jesus was so eager to get to the work that called Him to Jerusalem that He
would not wait for the preparation of the morning meal? How does this miracle
differ from the other miracles of our Lord? Just after what was this miracle of
judgment performed? (Mark 11:1–10.) Was its purpose simply to express Christ’s
displeasure at the fig tree, or was there in it a lesson for those for whom
that fig tree stood as a type? (Luke 13:6–9; Matt. 21:33–43; note the
connection of this parable with the miracle in vv. 19–21; Is. 5:4–7.) What
right had Jesus to suppose that this particular fig tree had figs upon it,
though the time for the general fig harvest had not yet come? What right had
Christ to expect fruit from Israel though the season for the world’s fruitage
was yet remote? Is the lesson of the miracle then merely a warning against
fruitlessness, or a warning against fruitlessness where there is an opportunity
for early fruitage and the outward promise and profession of it? If the lesson
of it in that day was especially for Israel with their peculiar privileges as
contrasted with the nations at large, for whom is the lesson especially today?
Did
Jesus really expect to find figs on that tree (the incident thus being an
illustration of the perfect humanity of Christ and the self-limitation of His
divine omniscience), or does the 13th verse merely imply that Jesus went near
to see if the tree bore out in fruit the promise of its profession in leaves,
knowing from the first that it did not, and intending to teach the disciples
the valuable lesson of this parabolic miracle? When
2. Greed and the Defilement of God’s
Temple Rebuked, vv. 15–19
Where
do we see Jesus next exercising His kingly authority? What did Jesus find in
the temple that displeased Him? Why was Jesus displeased? Does He ever find
anything in the churches today to awaken a similar displeasure? Were the Jewish
authorities probably sensible that in bringing their selfish and oppressive
traffic in cattle, doves and coin, with its din and dirt, into “the court of
the Gentiles,” they were guilty of any iniquity? What was it blinded them to
that fact? Are “religious people” ever similarly blinded by self-interest
today? How alone can we in our self-judgments escape the blinding influence of
self-interest upon our consciences? (Ps. 139:23, 24; Jer. 17:9, 10.) What sort
of things were they that these dealers were selling? (Compare John 2:14.)
For
what purposes were these things used? Was there more or less excuse for selling
such things than the things often sold in the house of God today? How did
What
was Christ’s purpose in driving the money makers out at the beginning and close
of His ministry? In the first instance when He drove them out what did He say
they had made of His Father’s house? (John 2:16.) In the second instance what
did He say they had made of it? Why the stronger language in the second place?
Whose house did He call it in the first instance? Whose house did He call it in
the second instance? What is taught by that? What was the effect of Jesus’
action upon the ecclesiastical authorities? Why were they so enraged? To what
extent were they willing to go in their hatred? What held them back from their
murderous designs? (Compare Luke 19:41, 48.) Did Christ’s popularity with the
people last? Is popular favor a safe thing to rely upon? Were all these people
who were “astonished at His doctrine” and “were very attentive to hear Him”
(Luke) saved? What did some of them afterwards become? How many of those who
“were very attentive to hear Him” were saved? (John 5:24.) Was Jesus anything
daunted by the fierce hatred of the scribes and chief priests? (Luke 19:47.)
Why did Jesus leave the city each day at evening? (Mark 1:35; John 18:2.)
3. The Power of Faith, vv. 20–26
What
was the effect of
1.
His divinity:
“My house,” 17; humanity: seen in His hunger, 12; seen in the
self-limitation of His omniscience, 13; consuming zeal for His work; hurried
away without His needed breakfast at the call of work or prayer, 12;
unrelenting sternness; toward those who polluted God’s house with their greed,
15; toward fruitless profession, 13, 14; unvarnished plainness of speech, 17;
unceasing prayerfulness, 19; compare John 18:2; irresistible authority, 15, 16;
undaunted courage, 15–18; constant appeal to the written word, 17; tender
regard for God’s house, 15, 16; compare John 2:13–17.
2. The Fig Tree
It had leaves, 13; had “nothing but leaves,” 13; Jesus saw, investigated
and found empty its promise of fruitfulness, 13; was cursed, 21; was doomed to
perpetual fruitlessness, 14; withered away at the roots, 20.
3. Faith
The object of faith:
God, 22.
The reason of faith:
Christ commands it, 22.
The power of faith:
Can accomplish anything it attempts, 23; can get whatever it asks,
24.
The measure of faith:
“Shall not doubt,” 23.
The time for faith:
Now, 22.
4. Prayer
(1). To whom to pray:
The Father, 24, 25.
(2). Who can pray so as
to get what they ask:
Those who obey God, 24, 25; who have faith and do not doubt in
their hearts, 23, 24; who forgive those who trespass against them, 25, 26; who
bear fruit, 20, 23; compare John 15:16.
(3). How to pray:
In faith, believing that ye have received the things that ye ask,
24; with a forgiving spirit, 25, 26.
5. The Chief Priests and the Scribes
The transientness of their reformation, 15; compare John 2:15, 16;
their increasing wickedness–first time they made God’s house “a house of
merchandise,” John 2:16; second time they “made it a den of robbers,” 17; their
stinging rebuke from Jesus, 15–18; feared Jesus, 18; hated Jesus even unto
death, 18.
1. By
What Authority Doest Thou These Things, vv. 23–27
What
two questions did the Jewish rulers put to Jesus? Did Jesus directly answer the
questions? Why not? How did Jesus answer the questions? Why did Jesus ask these
questions? Was the baptism of John from heaven or from men? (John 1:33.) By
what authority did Jesus do the things He did? (John 12:49.) In what dilemma
did the Jewish rulers find themselves? What answer did they give to Jesus’
question? What did this answer show in regard to their right to ask the
question that they had put to Jesus in v. 23? What did Jesus say to them (v.
27)? Wherein lay the appropriateness of these words of Jesus?
2. Disobedient Professors and Penitent
Sinners, vv. 28–32
What
gave Jesus occasion to speak the two parables of this lesson (v. 23)? To whom
was the first of the two parables spoken (vv. 23, 31, 32)? Who does the Father
in the parable represent? Who are represented by the two sons? To what two
classes in our day may the parable be legitimately applied? What parable in
Luke is in some respects closely akin to this? Was this parable, or that in
Luke 15, intended to teach “the Universal Fatherhood” of God? (John 8:42, 44; 1
John 3:10; John 1:12; Eph. 2:3.) What was the Father’s command? What comes
before work? If then we would work what must we do? “Go” where? Where
was the work to be done? When was it to be done? What did the first son answer?
What did he do afterward? What do we see from this that repentance consists in?
Who is represented by this son? Will God accept the man who at first positively
refuses to do His bidding and afterwards repents and obeys? (Acts 2:37, 38; Is.
55:7; Deut. 4:28–31; 2 Chron. 33:10–13; Ez. 18:27, 28; Jonah 3:8–10; Luke
15:17, 18, 20.) How great a sinner is God willing to accept and pardon if he
repents? (2 Peter 3:9; Is. 1:16–19; 55:7.)
What
did the second son say? What did he do? Who does that represent? (c. 23:23; Ez.
33:31; Ro. 2:17–25; Titus 1:16.) Have we any such persons nowadays? Who is it
does the will of God and pleases Him—the one who promises to do and does not or
the one who refuses and afterwards repents and obeys? What application did
Jesus make of His parable? Will the despised and degraded of today in many
instances “go into the kingdom of God before” the respectable religious
professor? Why were the publicans and harlots to “go into the kingdom of God
before” the chief priests and elders? Are the outcasts nowadays ever more ready
to believe God’s word as spoken by His messengers than the moral and religious?
What was it then led the publicans and harlots to repentance and salvation?
What effect might we naturally suppose the repentance of the publicans and
harlots would have upon the chief priests and the elders? Did it have that
effect? What was the consequence (v. 31)?
3. God’s Long Suffering Goodness, vv.
33–39
To
whom was the second parable spoken? (Luke 20:9.) How did Jesus preface this
parable? Why in this manner? What suggested the form of the parable? (Ps.
80:8–11; Is. 5:1, 2; Jer. 2:21.) How principally does the parable here differ
from these Old Testament parables? (Compare Is. 5:7 and v. 43.) Who does the
householder represent? What is meant by his digging a winepress, etc.? (Is.
5:4.) Are we to take each of these details as having some special significance in
and of itself? (Eph. 2:14.) When God has fully equipped his vineyard what is He
represented as doing? Who are the husbandmen (v. 43)? What is meant by God’s
letting out His vineyard to them? To whom is it let out today? (1 Peter 4:10.)
Did these husbandmen own the vineyard? Do we? What was the proprietor’s next
move? What is that meant to teach? What similar teaching have we in regard to
Christ? (Matt. 25:14, 15; Mark 13:34; Luke 19:12.) Did the absence of the
proprietor lessen his ownership of the vineyard in any way or the
responsibility of the husbandmen? Does Christ’s absence in any way lessen our
responsibility to Him? What was the proprietor’s next step? Was that
reasonable? Who were these servants? (2 Chron. 36:15, 16; Jer. 25:4.) What were
the fruits demanded? (2 Kings 17:13; Zech. 7:8–10.)
Who
are the servants God sends to the present husbandmen? What are the fruits they
demand? How were the servants used? Was this historically true of Israel’s
treatment of their prophets? (c. 5:12; 2 Chron. 36:16; 24:20, 21; 16:7, 10;
Jer. 26:21–24; Acts 7:52; Neh. 9:26; 1 Kings 18:4, 13; 19:2, 10; 22:26, 27.)
What light does this treatment of their prophets by Israel throw upon the
theory that these prophets were not God-inspired men but simply the product of
the Israelitish natural character and genius? What use of this singular
treatment of their prophets by Israel did the early Christian teachers make?
(Acts 7:51, 52.) Is it strange that such a people should reject their anointed
King when He came? Does the world use godly men in the same way today? (2 Tim.
3:12.) Why? (John 15:19; 17:14; 7:7; Ro. 8:7.) What was the last resource of
the householder to secure his due? How did this messenger differ from all
others? What does this teach us in regard to the difference between Jesus and
the greatest of the prophets?
In
what book in the Bible is this distinction especially emphasized? (Heb. 1:1, 2,
5; 3:5, 6.) What does Mark add as to the character of this Son? (Mark 12:6.)
What did he say about sending the Son? Are we to understand from this that God
did not really know how the Son would be used? (Acts 2:22, 23.) What do these
words mean? Do we find similar forms of expression elsewhere in the Bible?
(Jer. 36:3; Zeph. 3:7.) What was the actual reception which the Son received?
Are we to understand from this that the Jews and their leaders clearly
recognized in Christ the Messiah and deliberately planned to get His Kingdom
from Him? (Luke 23:34; Acts 3:17; 1 Cor. 2:8.) Did they recognize in Jesus a
superior being at all? (John 11:47.) What was their excuse then for putting Him
out of the way? (John 11:48–50.) What then was their object in killing Him? Did
the secret conviction which they were unwilling to admit even to themselves
make them any more kindly in their feeling toward Jesus? Who is the bitterest
kind of an infidel? Did they actually carry their plot into execution? Is there
any way in which we can have a part in this appalling treatment of God’s Son?
4. God’s Relentless Severity Toward Those
Who Despise His Goodness, vv. 40–46
With
what searching question did Jesus just then turn upon His hearers? What other
question in the Bible does this suggest? (Heb. 10:28, 29.) What did they
answer? Whose doom did they thereby declare? Is this doom of Israel for the
rejection of Christ spoken of elsewhere? (22:6, 7; 23:35–38; 24:21, 22.) When
was this doom executed? (Luke 19:41–44.) Is there a similar doom awaiting those
who now reject Christ? (Heb. 12:25.) What is to be done with the kingdom when
these husbandmen are destroyed? What nation is this? (Acts 15:15; 1 Peter 2:9;
Rev. 5:9.) How did Jesus confirm this teaching? Where is this Scripture found?
(Ps. 118:22.) Who is the rejected stone? (Is. 28:16; 1 Peter 2:6, 7; Acts 4:11;
Eph. 2:20; 1 Cor. 3:11.) Who were the bungling builders? Who made the rejected
stone the head of the corner? Does it ever happen now that the stone man
rejects, God gives a place in His building? ( 1 Cor. 1:26, 27.) What is the
application Christ makes of His own parables? What fate does He say will
overtake those who fall on this stone? Those upon whom it falls? What two
classes are here indicated? Had there been any prophecy of this in the Old
Testament? (Ps. 2:12, 9; 110:5, 6; Dan. 2:34, 35, 44, 45; Is. 8:14, 15.) Did
the Scribes and Pharisees know whom Jesus meant? What effect had it upon them?
What restrained them?
1. God
Does everything for His kingdom necessary for its fruitfulness,
33; compare Is. 5:4; entrusts cultivation of His kingdom to men, 33; expects those
to whom He entrusts the kingdom to repay Him with the fruits thereof, 34; sends
His messengers to receive the fruits, 34. Bears long with the rebellious: sends
servant after servant, 35, 36; at last sends His own Son, 37; pardons the
rebellious when they repent, 31; admits the rebellious, when they repent, into
His kingdom, 31.
Deals in relentless severity with those who persistently despise
His goodness, 40–44; takes the kingdom from them, 43; miserably destroys them,
35–41; compare Luke 20:15, 16. Gives the kingdom to others, 43. God’s command
to His sons: “Go,” 28, 30; “Work,” 28, 30; “Today,” 28, 30; “In my vineyard,”
28, 30.
2. Jesus Christ
(1). His nature:
Divine—while all the prophets were merely bondservants (34 R. V.
margin) He was a Son, 37.
(1). His
characteristics:
Obedience, 37, 38; subordination to the Father, 37; calmness,
25–46; heroism, 28–46; skill as a teacher, 40, 41.
(3). His inheritance:
God’s kingdom, 38.
(4). His first mission:
To Israel, 37.
(5). His position:
The head of the corner, 42.
(6). How He was treated:
Hated by the chief priests and Pharisees, 45, 46; honored as a
prophet by the multitudes, 46; rejected by the Jewish builders, 42; made the
head of the corner by the Lord, 42; cast out and killed, 39.
(7). His authority for
His doctrine:
God’s Word, 42.
(8). The consequences of
rejecting Him:
The rejection of Him the final and damning sin, 39–41; he that
falleth on Him is broken to pieces, 44, R. V.; the one on whom He falls
scattered as dust, 44, R. V.; He is the foundation stone upon which we may
build to heaven or the stumbling stone over which we may stumble into hell, 42,
44.
What will you do with
3. The
God has provided everything needful for its cultivation and
fruitage, 33; its cultivation entrusted to men, 33; first entrusted to Israel,
43; taken from Israel because of their unfaithfulness, 43; given to a nation
bringing forth the fruits thereof, 43; entrance secured by true repentance,
29–31; entered by repentant publicans and harlots rather than by Pharisees who
profess but do not, 31, 32.
4.
Highly and exceptionally favored of God, 33–37; entrusted with the
care of His vineyard, 33; God’s servants sent to them to receive His fruits,
34; His Son sent to them, 37; rejected the stone which God made the head of the
corner, 42; misused God’s messengers, 35, 36; murdered God’s Son, 39; the
kingdom taken from them and given unto others, 43; destroyed for rejecting the
Son of God, 41.
5. Repentance
(1). What it is:
Such sorrow for sin as leads one to forsake it, 29 (see Greek).
(2). What it comes from:
Believing God’s Word, 32.
(3). How it manifests
itself:
In doing what God bids, 29.
(4). How it is rewarded:
By entrance into God’s kingdom, 31.
6. The Sinner’s Three Steps into the
Kingdom
Believing, 32; repenting, 29; obeying, 29.
1. God’s Invitation Disregarded and
Despised, vv. 1–7
Who
is the speaker in this lesson? To whom was He speaking? What was their state of
mind? (21:46.) In what form does He put His teaching? Why did He choose this
method of teaching at this time? How is this parable like the one which
immediately precedes? How does it differ? Why is it said “
Why
were these people shut out of the feast? Why did not the Jews find life and joy
in
How
was this second invitation received? Is the invitation ever so received now?
Why did they make light of it? Why do men today leave the invitation unheeded?
(c. 13:22.) How would such treatment of a royal invitation have been regarded
by a king? How does God regard this treatment of His invitation? (Heb. 10:28,
29.) Did any go further than simply neglecting the invitation? Was this
historically true of the Jewish treatment of God’s servants who came to invite
them to His feast? (Acts 4:1–3; 7:54, 59.) Is God’s invitation ever received
that way nowadays? Why this extraordinary treatment of an invitation of mercy?
What were the king’s feelings? What does that teach us about God? How did the
king display his anger? Of what historical event is this a prediction? (
2. God’s Invitation Accepted, vv. 8–10
What
was the next step on the part of the king? What was the king’s judgment in
regard to those first called? What makes one worthy? (
3. The Unprepared Guests, vv. 11–14
When
the guests had arrived what is the next step in the story? What does the
Revised Version in v. 11 substitute for “see”?
Why
this change? What strange sight greeted his eyes? Of what is the wedding
garment a figure? (Is. 61:10;
If
one really accepts God’s invitation to heaven what will he do? What really was
his neglect to make ready? If we outwardly accept God’s invitation and do not
make ready what do we do? How was this foolish guest brought to his senses? How
will all those who are unprepared for the marriage supper be brought to their
senses? Had he any excuse to offer? Have we any excuse for going to God’s feast
without preparation? What became of this unprepared guest? What lesson in that
for us? On what ground was he cast out? Does this outer darkness stand for
anything real? What is
1. The
(1). Its character:
A place of festal joy—a marriage feast, 2,
(2). The invitation:
First to the Jew, 3–6; afterward the Gentile, 9; to bad and good,
10; to all, 9; disregarded by some, 3; treated with contempt by others, 5;
hated by others, 6; accepted by a multitude, 10.
(3). The necessary
preparation:
Accepting the invitation, 4–6; putting on the wedding garment,
11–13.
(4). Worthiness:
Consists of a hearty acceptance of the invitation, 8, 11–13.
(5). What is outside the
kingdom:
Darkness, 13; weeping, 13; gnashing of teeth, 13; bondage, 13.
2. God
(1). His
Makes a marriage feast for His Son, 2; bids guests, 3; calls those
who were bidden, 3; will have a full table though many refuse, 9; extends His
invitation to all, 9.
(2). His long-suffering
mercy:
Repeats invitation of love even to those who refuse it, 4.
(3). His watchfulness:
Carefully observes guests who come, 11.
(4). His severity:
Is wroth with those who despise His long-suffering and misuse His
messengers, 7; calls unprepared guest to account, 12; orders unprepared guest
be cast into outer darkness, 13; destroys murderers of His messengers, 7.
(5). His command to His
servants:
“Go ye therefore to the partings of the highways, and as many as
ye shall find, bid to the marriage feast,” 9, R. V.
3. The Man Who Had Not on the Wedding
Garment
Was invited, 9; heard the invitation, 11; outwardly and seemingly
accepted invitation, 11; neglected necessary preparation, 11–13; unpreparedness
seen by God, 11, 12; was called to account, 12; was speechless, 12; was cast
out “into the outer darkness,” 13.
4. Man
Refuses God’s invitations, 4, 5; makes light of God’s
long-suffering grace, 6; misuses God’s messengers, 6; will not come, 3; compare
Jer. 17:9; 2 Cor. 4:4; Ro. 8:7.
1. The Pharisees and Herodians Conspiring
Against Christ, vv. 15–17
Who
were the Pharisees? Who were the Herodians? Were they friends to one another?
What had they in common? Was this the first occasion upon which these two
parties conspired together against the object of their common hate? (Mark 3:6.)
What does the fact of these two hostile parties plotting together show the
character of their hatred to have been? What did they attempt to do? Is that
ever attempted nowadays? Is there much chance of succeeding in the attempt? Who
were the ones who were “entangled” before this conversation was over? If one
attempts today to make a tangle out of the words of Christ who is most likely
to get entangled? When Jesus Christ had controversies with men who always came
out ahead? Will it always be so? Is it best then to have any controversies with
Him? What is it best to do with Him and His words? Did Jesus escape the hatred
and plots of men and strife of tongues by His wisdom and goodness?
Will
any amount of goodness and wisdom on our part enable us to escape the hatred
and plots of men? (John 15:18–20.) Was it an occasion of any grief to Jesus
that He was obliged to suffer this contradiction of sinners against Himself?
(Ps. 69:3, 4, 19, 20.) Of what was this “counsel” which they took against Jesus
a partial fulfillment? (Ps. 2:2.) Which involves the greater guilt, the sin
committed in haste and thoughtlessness, or that which, like this, is deliberate
and planned? (Compare Micah 2:1.) What was the plan they hit upon to carry out
their nefarious purposes? Was the plot skillfully laid? How did they open their
conversation? What does this show them to have been? Are such tactics employed
nowadays? What shall we say of the one who employs them? (Ps. 5:9, 10.) Were
they telling the truth in saying, “Thou art true”? (1 John 5:20; John 14:6.)
Were they telling the truth in saying: “Thou teachest the way of God in truth”?
Were they telling the truth in saying: “Thou regardest not the person of men”?
(Gal. 2:6; Jas. 2:1.)
Should
we regard the person of men or shape our teaching or words to please them?
(Gal. 1:10; 1 Thess. 2:4.) If all these statements about Jesus Christ were true
what was there out of the way in their making them? Is it true that “the Devil
never lies so foully as when he tells the truth"? While calling Him
“Master” and lauding Him so abundantly, what were they trying to prove Him and
do with Him? Are there any today who speak in great praise of Jesus while in
fact they are trying to prove Him an imposter and do away with His authority?
What question did these plotters put to Jesus? If Jesus answered “No” to this
question, whose enmity would He incur and so bring ruin upon His own head?
(Luke 23:1, 2.) If He answered “Yes,” whose enmity would He incur? Did it not
seem as if these wily flatterers had Jesus in a corner? Did He find any
difficulty in escaping the horns of the dilemma on one of which they expected
to impale Him? In whose discomfiture will every attempt to contend with Him
result? Where might these Jews have found a direct answer to this question
whether it was lawful to pay tribute to a king by whom they had been subjected?
(Jer. 27:12, 13.)
2. The Pharisees and Herodians Confounded
by Jesus, vv. 18–22
Did
Jesus see the snare? Did Jesus see anything besides the snare? (Compare Rev.
2:23; John 2:25; Mark 2:8; Luke 9:47; 20:23; Mark 12:15.) Can the hypocrite put
on any mask that Jesus cannot see through? What did He call them? Was that
courteous? Of what recent statement of their own did He prove the truth by this
utterance? What question did He put to them? Do all hypocrites tempt Christ? Is
it serious business to tempt Him? (1 Cor. 10:9.) How did He answer the main
question? What was the point of this answer? By accepting and carrying the
coinage of the Roman empire what else did they accept? By accepting the Roman
government what responsibility did they accept? They had asked if they should “give
tribute unto Cæsar”; what verb did He use in answering them? What does “render”
mean? (See Luke 4:20; 9:42, where same word is used in the Greek.) Paying
tribute, then, was simply what? What did Jesus teach we are to pay back unto
Cæsar? What are the things that rightly belong to Cæsar or the civil
government? (Ro. 13:1–7; 1 Peter 2:13–17.)
What
limitation of the duty of obedience to civil rulers did
1.
(1). What He was:
True, 16; divine, 18; compare Rev. 2:23 and 2 Chron. 6:30; an
object of bitter hatred, 15–18; an object of man’s cunning and unscrupulous
plots, 15–18; marveled at even by His enemies, 22.
(2). What He did:
Taught the way of God in truth, 16; knew men’s hearts, 18;
penetrated men’s plots, 18; exposed their wickedness and hypocrisy, 18; rebuked
their wickedness in plainest and most scathing language, 18; skillfully escaped
the most cunningly devised snare, 17–21; confounded His enemies, 17–21; forced
His enemies to condemn themselves, 17–21.
(3). What He did not:
Care for any man’s favor, 16; regard any man’s person, 16; fall a
prey to any man’s cunning, 16–21.
2. The Pharisees
(1). Their hatred of
Christ:
Took counsel against Him, 15; tried to ensnare Him, 15;
deliberately plotted His death, 15–17; conspired with their own enemies in
order to destroy Him, 16.
(2). Their cunning, 17.
(3). Their hypocrisy:
Praised Him with their lips while plotting His ruin in their hearts,
16; asked His advice while only desiring His destruction, 17.
(4). Their discomfiture:
Their hypocrisy unmasked, 18; their wickedness rebuked, 18; their
plot upset, 19–21; themselves convicted and confounded, 19–22.
(5). Their folly:
Marveled at Jesus but did not follow Him, 22.
(6). Their ruin:
They “went their way,” 22, compare Prov. 14:12.
3. Man’s Duty
Render unto Cæsar the things which are Cæsar’s, 21; render unto
God the things which are God’s, 21.
(Compare
Mark 12:18–37; Luke 20:20–44)
1. The Sadducees’ Question, vv. 23–33
Who
already on this day had been seeking to entrap Jesus (vv. 15, v. 16)? Who now
seek to entrap Him? Who were the Sadducees? (v. 23; compare Acts 23:8.) Were
they a powerful party in the Jewish church in the time of Christ? (Acts 4:1, 2,
5, 17.) What question did they put to the Saviour? What was the object of the
question? Did the question perplex Jesus at all? What did He tell them they
were doing (v. 29)? What did He say was the source of their error (v. 29)? How
much error comes from ignorance of, or unbelief in, the Scriptures? (Compare
Luke 24:25–27, 44–46; 2 Tim. 3:13–16.) How much error comes from ignorance of
the power of God? By what statement about the resurrection life did Jesus sweep
away all their sophistry? What two things does v. 30 teach us about our life
after the resurrection? Of what particular scripture had the Sadducees been
ignorant? (vv. 31, 32; compare Mark 12:26; Luke 20:37.) How did the passage
cited prove the resurrection? What was the effect of Jesus’ answer upon the
multitude?
2. The Pharisees’ Question, vv. 34–40
With
whom had
Why
are the rights of God superior to those of the whole human race? Is this one of
the Ten Commandments? What is its relation to the Ten Commandments? (Deut. 6:4,
5.) If this is the first and great commandment, what is the first and great
sin? How many of us have broken it? How then do we stand before God?
Upon
what kind of moralities alone do we differ one from another? What does it mean
practically, to love God with all the heart, with all the soul and with all the
mind? Is this commandment intended to save us? What is the purpose of this
commandment? What is its relation to salvation? How is life obtained? (Ro.
6:23, R. V.) What is God’s first and only commandment under the Gospel? (1 John
3:23.) How can we learn to thus love God? (1 John 4:19.) What is the second
commandment? What does it mean to love one’s neighbor as one’s self? How many
of us have kept this commandment? How long will we continue to break it? After
we are born again, will we love our neighbors as ourselves? (1 John 3:16, 17;
John 13:34; Phil. 2:3.) While the law says:“This do and thou shalt live,” what
does the Gospel say? In the Gospel, does obedience come before life, or life
before obedience? What is the relation of these two commandments to man’s whole
duty?
3. Christ’s Question, vv. 41–46
What
had these Pharisees been doing? (vv. 17, 35.) What had been the purpose of
these questions? What had been the result of the questions? What change in the
program did Jesus introduce at this point? Did He take them separately and
defeat them or put the whole company to confusion at once? Why was He able to
route the whole company single-handed? (Is. 8:9, 10.) What was the question
Jesus asked them? Is that question an important one? How much depends on our
thinking the right thing about Christ? (1 John 5:5; John 20:31; Heb. 10:28,
29.) How can we get right thoughts about Christ? (John 5:39; John 16:13, 14; 1
Cor. 12:3; 1 John 5:1.) Did the question seem to the Pharisees a very hard one
to answer? Was it as easy as they thought? What was their answer? Was that
answer true? (c. 1:1; 21:9; Is. 11:1–4; John 7:41, 42; Acts 13:22, 23.) Was it
the whole truth (Ro. 1:3, 4; Matt. 16:16, 17; John 6:69; Matt. 14:33; John 1:49.)
As “the Son of David” what was Christ? As “the Son of God” what was He? (Ro.
9:5; Heb. 1:8.)
What
second question did
What
is meant by the words “in spirit”? (See R. V., and compare 2 Sam. 23:2; Mark
12:36; Acts 1:16; Heb. 3:7; 2 Peter 1:21.) When the Holy Ghost speaks through a
man, whose words are those which are spoken? What is it that David called
Christ? Is anyone else recorded as calling Him “my Lord”? (John 20:28; Phil.
3:8
Is it
of any importance to call Him “Lord”? (Ro. 10:9 R. V.) What does the title
“Lord” mean? To whom is the title usually applied in the Old Testament? To whom
is it usually applied in the New Testament? What significant additions are
sometimes made to the title when applied to Jesus in the New Testament? (Acts
10:36; 1 Cor. 2:8; compare Ps. 24:8–10.) Who will eventually be compelled to
acknowledge the Lordship of Jesus? (Phil. 2:11.) What is the difference between
simply calling Christ “Lord” and calling Him “my Lord”? Do you call Him
“my Lord”? Is He really your Lord? What did Jehovah say to the
Christ? What is indicated by His sitting at Jehovah’s right hand? (Heb.
10:12–14; Eph. 1:20–22.) Is it of any importance to us that He sits at
Jehovah’s right hand? Heb. 8:1; Ro. 8:34; 1 John 2:1; Rev. 3:31.) Has Jehovah
ever conferred such honor on any other being? (Heb. 1:13.) Why was this honor
conferred upon Jesus Christ? (Phil. 2:6–9.)
Until
what time is the
1. God
His power, 29:
The God of Abraham, Isaac and Jacob, 32; the God of the living,
32; He spoke of Moses, 31; the supreme object of our love, 37.
2. Jesus Christ
(1). His nature:
Divine: son of God, 43, 44; Lord, 43–45.
Human: son of David, 42.
(2). His office:
Lord, 43–45; King, 44.
(3). His matchless
skill:
As a controversialist, 23–46; as a teacher, 23–46.
(4). His reliance upon
Old Testament scriptures, 29, 31, 32, 37–39, 43–45.
(5). His exaltation and
glory, 44; compare Eph. 1:20–23; Heb. 1:13.
(6). His present rest in
His finished work, 44; compare Heb. 10:11, 12.
(7). His rule, 44.
(8). His expectant
waiting, 44.
(9). His coming again,
44.
(10). His victory, 44.
(11). His enemies: They
gathered together to confuse and entangle Him, 23–24, 34, 35, 41; He turned the
tables upon them, in turn questioning His questioners, 41–46; He used the
Scriptures to convince, confuse, instruct and silence them, 43, 44; put the
whole company to rout and confusion by a single question, 41–46; permanently
silences them, 46; Christ was glorified in the confusion of those who would not
glorify Him by their conversion, 46; they shall be completely subjugated
underneath His feet, 44.
3. The Holy Spirit
Inspired David in writing the Psalms, 43, 44.
4. The Scriptures
Final authority in settling all questions, 31, 32, 36–39, 43–45; ignorance
of the Scriptures a source of error, 29; accepted and used by Jesus Christ as
the Word of God and final source of authority, 29–32, 36–39, 43–45; its
inspiration, 43; compare 2 Sam. 23:2; Mark 12:36; Acts 1:16; Heb. 3:7; 1 Peter
2:22; verbal accuracy; an argument can be legitimately built upon the use of a
single word, 43, 44; power to silence enemies of Christ, 44–46.
5. The Resurrection of the Body
Its certainty, 20–32.
Its glory:
(1). In the resurrection
neither marry nor given in marriage, 30.
(2). Are as the angels
in heaven, 30.
6. Two Leading Commandments
The first great commandment, “Thou shalt love the Lord, thy God
with all thy heart, with all thy soul, with all thy mind,” 37, 38; second
commandment, “Thou shalt love thy neighbor as thyself,” 38; the two
commandments the sum of the law and the prophets, 40.
7. David
Author of 110th Psalm, 43, 44; a prophet, 43–45; spoke by
inspiration, 43; ancestor of the Christ, 42; called Jesus Christ, my Lord, 44;
foresaw the Christ, 43, 44; foresaw the future glory of the coming Christ, 44;
the complete subjugation of all Christ’s enemies, 44.
8. The Great Question
What think ye of
1. Warning Against Seeking the Praise of
Men, vv. 1–12
To
whom were the words of the lesson spoken? Why not spoken to the Pharisees
themselves? Why spoken to the multitudes? To His disciples? (1 Tim. 5:20.) Why
was it necessary to warn even His disciples against Pharisaic sins? Is warning
against them needed even by the disciples of Christ today? What other class of
offenders were rebuked so sternly by Christ as the Pharisees? Between what two
things in the Pharisees did Jesus distinguish (v. 3)? What did Jesus bid His
disciples do? If good laws are promulgated by bad law makers what is our duty
in the matter? If truth is preached by ministers of the Gospel who do not
practice it, what is our duty in the matter? Was the bread and meat that was
brought to Elijah at Cherith any less from God or to be despised because the
ravens brought it? (1 Kings 17:4.)
What
is the limitation to obedience to the decrees of bad officials? (Acts 5:29.)
Were the scribes and Pharisees under any less obligation to keep their own laws
than others? Is one who preaches the truth under any less obligation to keep it
than those to whom he preaches? Will good preaching make up for bad practice?
Can we escape condemnation for our own sins by condemning the same sins in
others? (Ro. 2:1–5.) What did the scribes and Pharisees require of others (v.
4)? What did they themselves do with these requirements? Are there any like
them today? What was their object in requiring such great things of others? For
what purpose did they do what they did do? Are there any today who do their
works to be seen of men? What is the result of such doings? (c. 6:1.) How did
men regard the Pharisees? How did God regard them? (Luke 16:15.) Is it so today
with those who do their works to be seen of men? What were some of the things
the scribes and Pharisees did to be seen of men? (Compare Deut. 6:8; Num.
15:38, 39.)
Do
men nowadays ever make a great parade of the Scriptures and their loyalty to
them before men? Ought we then to go to the opposite extreme and be ashamed to
be seen carrying a Bible or reading one? What did the scribes and Pharisees
seek for themselves (vv. 6, 7)? Are there any today who seek for themselves
conspicuous places and titles? Is it
2. Outwardly Fair, Inwardly Foul, vv.
13–36
With
what word does v. 13 begin? Why did Christ use this word “woe”? How many “woes”
did He pronounce against them in all? To what other eight of this Gospel may we
set these eight words in contrast? (Matt. 5:3–10.) What did He call the Scribes
and Pharisees in v. 13? What does “hypocrite” mean? What did He accuse them of
doing (v. 13)? Was that a serious offense? Are there any who are guilty of it
today? How can it be done? (Acts 8:1; John 7:46–52; 1 Thess. 2:15–16; Luke
11:52; 2 Peter 2:2; Ro. 2:24.) How great is the guilt of those who shut up the
kingdom of heaven against men? For what reason did Jesus pronounce the second
woe upon the scribes and Pharisees? (v. 14; see R. V. but compare Mark 12:40;
Luke 20:47.) Are there any today who make a great pretense of piety while robbing
the widow and oppressing the poor and outwitting the unwary in real estate
deals and other ways? What shall such receive? Was the fault with these men
that they made long prayers? (Luke 6:12.) For what reason did Jesus pronounce
the third woe upon them?
Is it
a good thing to be diligent in making proselytes? (Gal. 4:18.) Did it do any
one any good to be made a proselyte by the scribes and Pharisees? What did
For
what reason did Jesus pronounce the sixth woe upon the scribes and Pharisees?
How was “the inside of the cup and the platter” to be cleansed? Are there any
pious platters today that are full of extortion and excess? For what reason did
Jesus pronounce the seventh woe upon the scribes and Pharisees? Are all
hypocrites conscious hypocrites? (Jer. 17:9, 10; 1 Cor. 4:5; Heb. 4:13.) Is a
hypocrite ever a zealous worker (v. 15)? What is a hypocrite’s doom? (Matt.
24:50, 51.) To what did Jesus compare the scribes and Pharisees? Why were
sepulchres white-washed? (Num. 19:16.) What is the point of the comparison? Are
there any today who appear fair without but are full of corruption and worms
within? Are there any worms and rottenness beneath your fair exterior? Where
should one seek first for the hypocrite? (Matt. 7:1; John 8:7.) To whom was it
the Pharisees appeared (Luke 16:15.)
For
what reason did Jesus pronounce the eighth woe upon the scribes and Pharisees?
Was there anything wrong in building the tombs of the prophets? What is the
point then of Christ’s condemnation? (Ro. 2:1.) Which is better, to build the
tombs of dead prophets or listen to the words of living prophets? Which is
easier? Which are men in all ages more prone to do? What was their judgment of
their own goodness as compared with that of their fathers? How did they prove
that this profession was false and that if they had lived in their day they
would have treated the prophets of those days just as their fathers did? Do men
nowadays ever flatter themselves that if they had lived in former days they
would have done much better than the men of those days did? How do they
disprove their own claim? Which is better to exult over, not repeating the sins
of our ancestors or to search out and put away our own sins? What did Jesus
tell them to do (v. 32)? Did He mean that He really desired them to do that?
(v. 37; compare Eccle. 11:9.) What did Jesus finally call the scribes and
Pharisees? What is meant by these startling titles? (Ps. 58:4; Gen. 3:1; Rev.
12:9.) Was this Christ’s customary manner of speech? Is it always wise to speak
to men in this way? Is it ever wise?
What
feeling had
1. Jesus Christ
His divinity, 34; compassion, 34; hatred of shams, 13–36;
fearlessness, 1–36; severity, 13–36.
2. Christ’s Disciples
(1). Their equality:
“All ye are brethren,” 8.
(2). Their peril:
Pharisaism, 1–36.
(3). Their privileges:
A divine Teacher, 8; a divine Master, 10; a divine Father, 9;
exaltation, 12.
(4). Their duties:
To avoid errors of the scribes and Pharisees, 3; not to forget the
greater matters of the law while observing the minor matters, 23; to accept the
authority of no man, 10; to avoid titles of honor, 8; to humble themselves, 12;
to be servants of others, 11.
3. The Pharisees
(1). What they were:
Hypocrites, 14, 15, 23, 25, 27, 29; fools and blind, 17, 19; blind
guides, 16; serpents, 33; offspring of vipers, 33; sons of those who slew the
prophets, both naturally and spiritually, 30, 31, 34; sons of hell, 15 R. V.;
like whited sepulchres, fair without, rotten within, 27, 28; righteous in
outward seeming, 28; full of hypocrisy and iniquity, 28.
(2). What they did:
Sat in Moses’ seat—a place of honor, a place of authority, 2;
taught with great authority what others should do, but did not themselves, 3;
made heavy demands of others, but did not meet the slightest of these demands
themselves, 4; did their works to be seen of men, 5; made a great parade of
their devotion to the Word of God, 5; sought for themselves places and titles
of honor, 6, 7; shut up the Kingdom of God against men, 13; entered not into
the Kingdom themselves, 13; would not suffer them that were entering to go in,
13; devoured widows’ houses, 14; for a pretense made long prayers, 14;
compassed sea and land to make one proselyte, 15; made them proselytes two-fold
more the sons of hell than themselves, 15; thought more of the gold of the
temple than the temple itself, 16; thought more of the gift upon the altar than
the altar itself, 18; made hair-splitting and irrational discriminations,
16–22; tithed mint and anise and cummin and omitted the weightier matters of
the law, judgment, and mercy and faith, 23; strained at gnats and swallowed
camels, 24 R. V.; very scrupulous about the outward cleanness of the cup and
the platter from ceremonial defilement, but careless about its moral defilement
by extortion and excess, 25: built the tombs of dead prophets and killed the
living prophets, 29–34; boasted themselves better than their ancestors while
doing the same things, 30–34; persecuted, scourged and crucified the prophets,
35; filled up the measure of their fathers’ sins, 32.
(3). What they got:
Greater condemnation than if they made no pretenses, 14; the
accumulated wrath of many generations, 35; the damnation of hell, 33.
1. The Gentiles Seeking Jesus, vv. 20–36
With
what request did certain Greeks come to Philip? Was that a laudable desire? How
much depends on truly seeing Him? (John 6:40; 3:14, 15; 20:20; 2 Cor. 3:18.)
How can we see the Lord? (John 5:39; 16:14; 1 Cor. 11:26.) Do all men wish to
see Jesus? Why not? (John 3:19.) Why did the Greeks come to Philip? What
did this request suggest to Jesus? How was the Son of man to be glorified? (v.
24; John 17:10; 13:31–32; 17:5.) Was there any manifestation of Christ’s glory
in the cross itself? (1 John 4:7; 4:9; 3:16; John 1:14.) What did Jesus see to
be the only road to glory? Was that true of Him only, or for us also? If we
wish to bear fruit what must we do? If we die what will be the result? Suppose
one is not willing to die that he may bear fruit? In what sense will be lose it?
What if one sacrifices his life for Christ? (John 12:25.) What does “hate” here
mean? (Gen. 29:30, 31.)
Who
did
What
did God say on this occasion? How had He already glorified it? (John 11:4–40;
1:14.) How was He yet to glorify it? (13:37.) For whose sake was this voice?
Why was it not for Jesus Himself? Did the people all understand the voice? Was
the trouble with the voice? Does every man hear the voice of God in the
utterances in the Bible? Who does? (John 8:47.) When God speaks what does it
test? Is it God’s voice or our ears that are on trial? How could a voice be
sent for the benefit of those who do not understand it (v. 31)? What does Jesus
see as the result of His death? Why does He say “now”? How was His death the
judgment of the world and casting out of its Prince? (1 John 3:8; Heb. 2:14;
Col. 2:15.) What does the “lifting up” mean? (Compare John 3:14.) Why is the
crucifixion called a lifting up? What did Jesus say would be the result? What
is the mightiest magnet in the world? Are all men drawn? Do all men come? What
difficulty did Jesus’ words about lifting up suggest to the minds of His
hearers? Were they not right in their interpretation of the Old Testament? (2
Sam. 7:13; Ps. 110:4; Is. 9:7; Dan. 7:14, 27.) What alone could explain this
seemingly inexplicable contradiction? What will explain all the seemingly
inexplicable contradictions of prophecy? What was the real difficulty
they had in the matter? (1 Cor. 1:23.) Did Jesus unravel their difficulty for
them? What did He tell them to do?
Which
is better, bothering our heads with critical problems we cannot solve and
trying thus to display our critical acumen or to let the light shine into us
and allow time and events to solve the riddles? How long did Jesus tell them
they were to have the light? How long did they have it (v. 36)? How long will
we have it? What did Jesus say would be the result if they did not improve the
light while they had it? (See R. V.) Did the darkness overtake this people?
What would be the result of believing in the light? When must they believe?
Having uttered these words, what did Jesus do? Why? Did He ever come back to
them? If we will not heed His warnings and promises, what will He do?
2. The Jews Rejecting Jesus, vv. 37–50
What
reason had these people for believing? (37; compare 14:7.) Why did they
believe? (John 5:44; 3:18–20; 7:17.) Are we to understand from vv. 38 to 40
that the prophecies of Isaiah made it impossible to believe even though they
wished to, or that God foresaw and foretold in these prophecies the willful
blinding of their minds, and so it could not be that they would believe because
God who never makes mistakes had foretold that they would not? Had they any
excuse for their blindness and unbelief? (John 15:22, 24.) Did Jesus wish them
to believe? (Matt. 23:37.) Whose fault then was their unbelief and consequent
ruin? (John 5:40.) How long before had this blindness and hardening of their
hearts been predicted? In what way did their very unbelief glorify God?
(Compare 13:27–29.) Is the world in general much more ready to believe God’s
word than these Jews were? By what name is Christ designated in v. 38? What is
the meaning of that name? (1 Cor. 1:24.) Is He universally recognized as the
power of God? By whom is He so recognized? (1 Cor. 1:24, 18.) How is He
revealed to those who recognize Him as the power of God? (Matt. 16:17; 2 Cor.
4:6; Eph. 1:17–19.) By whom is He not recognized? (2 Cor. 4:3.) Why is He not
recognized? (2 Cor. 4:4.)
Are
those whom “the God of this world” blinds at all responsible themselves? (John
3:19; 2 Thess. 2:10, 11.) Are we to understand from v. 40 that God blinds the
eyes of those who would see and hardens the hearts of those who would believe
and obey? (2 Peter 3:9; 1 Tim. 2:3, 4.) Whom is it then that God blinds and
hardens? (2 Thess. 2:10, 11.) If men wish truth what does God give them? (John
7:17.) If men wish falsehood what does God let them have to the full? What will
be the final consequence of the choice of error? (2 Thess. 2:12.) Are there any
today who wish to believe error? What is the result of seeing the truth with
the eyes and perceiving it with the heart (v. 40)? Which is better, then, to
try to see the truth or to try not to see it? What is all the Lord asks as a
condition of healing us? (Hos. 14:1, 2, 4; Jer. 3:12, 13, 22.) Whose glory are
we told in the prophecy of Isaiah the prophet had just seen when he uttered
these words? (Is. 6:1–5, 9, 10.) Whose glory are we told by John that he had
seen when he uttered these words (v. 41)? What is the necessary inference? Were
there none of the rulers who believed on Jesus? Why did they not come out openly
then and confess Him? Are there any like them today? Were they saved? (Matt.
10:30, 33; Ro. 10:10; Mark 8:38.) Was it a wise choice they made in concealing
their faith in order to retain the praise of men? (Mark 8:36.) What did they
fear would be the result of an open confession of Christ? Had they any ground
for that fear? (c. 9:22, 34.)
Would
it be any real loss to be persecuted for
1. God, the Father
His dwelling place, heaven, 28; answered prayer, 28; spoke from
heaven, 28; spoke for the benefit of man, 30; blinded the eyes and hardened the
hearts of those men who would not see nor believe so that they could not see
nor believe, nor turn nor be healed, 40, compare 2 Thess. 2:10–12; heals those
who hear and turn, 40; honors those who serve Jesus Christ, 26; sent Jesus
Christ, 44, 49; spoke through Jesus Christ, 49, 50; His commandment, life
eternal, 50.
2. Jesus Christ
(1). Nature:
Divine: He that hath seen Him hath seen the Father, 45.
Divine words spoken of Jehovah in the Old Testament are applied to
Jesus in the New Testament, i. e., Jesus Christ occupies the same place in New
Testament thought as Jehovah in Old Testament thought, 40, 41; compare Is.
6:1–3, 9, 10.
Human—Son of Man, 23, 34.
(2). What He is:
“The Desire of all nations,” 21; “The light of the world,” 35, 46;
those who refuse to walk in that light will be overtaken by darkness, 35 R. V.;
through belief in Him the Light, we become sons of light, 35; the Arm of the
Lord, 38, compare 1 Cor. 1:24; subordinate to the Father, 44, 49, 50; sent by
the Father, 44, 49, 50; those who rejected Him will be judged by His word in
the last day, 47, 48.
(3). His word:
The very word of God, 49, 50.
(4). How He was received
by men:
He did many signs before men, yet they believed not on Him, 37;
they rejected God’s testimony concerning Him, 38; they failed to recognize Him
as “the Arm of the Lord,” 38.
(5). His death:
The necessity of it—“The Son of man must be lifted up,” 34;
the manner of it—crucifixion, 32, 33; the glory of it, 23, 24; the agony and
horror of it, 27.
The results were much fruit, 24; the world judged, 31; the prince
of this world cast out, 31; all men drawn to Him, 32, 33;
His own attitude toward it: Shrank from it in heart-breaking
horror, 27; compare Matt. 26:58; Luke 22:44; marched unflinchingly toward it,
27, 28.
(6). His love to the
Father:
Desired His glory alone though that involved the shame and agony
of the cross for Himself, 38.
(7). His prayer:
Not “Father, save me from this hour,” 27; but “Father, glorify Thy
name,” 28; heard and answered, 28.
(8). His eternity:
Abideth forever, 34..
(9). His treatment of
those who rejected Him:
“Departed, and hid Himself from them,” 36.
The Greeks said, “We would see Jesus”; would you see Him?, 21.
3. Serving Christ
The condition:
“Follow Me,” 26; hate your life, 25.
The reward:
Become sons of light, 36; life eternal, 25; be where Christ is,
26; honor from the Father, 26.
4. The Jewish Multitude
(1). Their privileges:
A voice from heaven spoke in their ears for their sakes, 28, 30;
saw the signs which Christ wrought, 37; heard the words of Christ, 35, 36.
(2). Their folly:
Closed their eyes to the revelation of God’s power in Christ, 38;
believed not, 37; stumbled at the cross, 34; puzzled at the Scripture they
could not understand instead of believing the word they could, 34.
(3). Their punishment:
Jesus departed and hid Himself from them, 36; darkness overtook
them, 35 R. V.; their eyes blinded, 40; their hearts hardened, 40; they
fulfilled the prophecies of God in rejecting His Son, 38–40.
(Compare
Matt. 24:1–28; Mark 13:1–23)
1. Perils to Come, vv. 5–11
When
were the opening words of this lesson spoken? (Mark 13:1.) As the disciples
looked upon the temple, of what did they think (v. 5)? As
What
did Jesus tell them would be the sign of the overthrow of Jerusalem (v. 20)? Of
what coming peril connected with these events did Jesus warn His disciples (v.
8)? Would the peril from this cause be great? (Matt. 24:11, 24.) Is there any
peril of this kind today? (1 John 4:1; 1 Tim. 4:1; 2 Tim. 3:1, 13.) How will
these false teachers sometimes appear? (2 Cor. 11:13–15.) What must the
disciples of Christ do if they are to escape their wiles? (v. 8; 2 Tim.
3:13–15.) Who are they who do fall a prey to these deceivers? (2 Thess. 2:10,
11.) What is the final outcome of being thus led astray? (2 Thess. 2:12.) Have
these prophecies of false Christs been fulfilled to any extent? What other
coming perils did Jesus predict (v. 9)? With what state of mind should the
disciples of Jesus regard these wars and tumults? When ought one who trusts God
to be terrified? (Ps. 27:1–3; 47:1, 2; Prov. 3:25, 26; Is 51:12, 13.) What will
keep such an one from being terrified? (Ps. 112:7.) How great were to be the
disturbances preceding the fall of Jerusalem? Were these predictions fulfilled?
Are such disturbances in nature or among men ever to be expected again? (vv.
25–27; Heb. 12:26, 27.) Should we dread that day?
2. Persecutions to Come, vv. 12–19
What
did
Who
was this who could say, “I will give you a mouth and wisdom which all your
adversaries shall not be able to withstand or gainsay”? Who would be the real
speaker? (Matt. 10:20.) Have we today a right to depend upon His help in the
emergencies which we shall meet? Does that imply that we are never to think
over beforehand what we shall say to people? (1 Tim. 4:16; 2 Tim. 2:15.) Is it
definitely stated when it is that we are not to prepare? (Matt. 10:19.) Is this
promise intended to encourage laziness or to dispel anxiety? What sort of words
and wisdom did Jesus promise for such occasions? Have we any illustrations of
the fulfillment of this promise? (Acts 2:3, 37; 4:8–14; 6:10; 24:25.) Have we
any similar promises elsewhere? (Ex. 4:11, 12; Jer. 1:9.) Who can have such
wisdom from God? (James 1:5–7.) What would be the most painful aspect of this
coming persecution (v. 16)? Should one falter in his fidelity to Christ when
persecution comes even from those who are nearest and dearest to us? (Matt.
10:37.) To what lengths would this persecution go? (Compare Acts 7:59; 12:2;
26:10; Rev. 2:13.) How widespread would be the hatred of Christ’s disciples?
Would they suffer any real harm? How could they be killed and yet not a hair of
their head perish? (John 12:25.) How should they win their souls or lives (v.
19 R. V.)? How would they win their lives by patience? (Mark 13:13.)
3. Judgment to Come, vv. 20–24
Having
warned His disciples of the perils and persecutions that awaited them, what did
Jesus proceed to foretell next? To what question did vv. 20, 21 form a direct
answer (v. 7)? Was there any practical reason why they should know what sign
should precede the fall of Jerusalem? What were they to do when they saw this
sign? Did the Christians who were at Jerusalem when this sign occurred obey
Christ’s injunction? Had there been any other time in the history of Jerusalem
when her doom was announced and all who were in her advised to flee out and
escape being involved in her ruin? (Jer. 21:9.) Why were men advised to flee
from Jerusalem in both instances? What is it that is doomed today? (Compare
Gen. 19:16, 17; Rev. 18:4; 2 Cor. 6:17.) What was the cause for this awful ruin
that was coming upon Jerusalem (v. 22)? For what sins were these “days of
vengeance” brought upon them? (c. 19:27–44; Matt. 23:34, 35; compare 2 Chron.
36:15–17.) What was fulfilled in this awful desolation of Israel? (v. 22;
compare Lev. 26:14–33; Deut. 28:15–68; 29:19–28; Dan. 9:26, 27.) How long
before had this been predicted? What should become of the people (v. 24)? What
should become of Jerusalem? Has all this been fulfilled? How long is the
tribulation for Israel and treading down by the Gentiles to last? Then what
will come to pass? (Ro. 11:25, 26–29; Ez. 36:19, 24–36; 37:21–28; Jer. 31:31,
33; 50:19, 20; Amos 9:14, 15; Zech. 8:23.)
1. Jesus Christ
His divinity, 15; compare Ex. 4:11, 12; Jer. 1:9–19.
His warning:
Forewarned His disciples of the coming destruction of the temples,
6; of the coming wars, tumults, earthquakes, famines, etc., 9, 10, 11; of the
coming persecution, 12; to flee from Jerusalem when the armies encompassed her,
20, 21.
His promises:
Glory through suffering, 13; help and consequent victory in the
hour of peril, 15; protection from all loss, though hated by men, 17, 18;
eternal life through patient continuance in face of bitterest opposition, 19 R.
V.
His predictions:
Siege and desolation of
His endorsement of Old Testament prophecy and declaration of the
absolute infallibility of the Word:
“All things which are written” to have literal and exact fulfillment,
22.
2. Christ’s Disciples
Their mistake:
Blinded by the material adornment of the temple to its spiritual
defilement, 5.
Their wisdom:
Sought from Jesus Himself further instruction concerning the
things of which He spoke, 7.
Forewarned:
Of the destruction of the temple, 6; the rise of false Christs, 8;
compare Matt. 24:11; coming wars, tumults and calamities, 9, 10, 11; coming
persecutions, 12; coming fall of Jerusalem, 20–24.
Their trials:
Persecutions, 12: hated and delivered up by nearest relatives and
friends, 16; some put to death, 16; hated of all men for Christ’s name’s sake,
17.
Their security:
Jesus Christ Himself will give wisdom and strength in every emergency,
15; no adversary will be able to withstand or gainsay, 15 R. V.; due warning is
given in order to escape being involved in Jerusalem’s ruin, 20, 21; not a hair
of their heads shall perish, 18.
Their instructions:
Beware of false Christs, 8; “Be not terrified,” even in the midst
of appalling commotion, 9; be free from anxiety even in the midst of great
emergencies, 12–15; do not meditate beforehand how to meet these emergencies
but look to Jesus, 14, 15.
Their reward:
Their sufferings shall turn to them for a testimony, 13; compare 2
Thess. 1:4–7; by their patient endurance to the end shall win their souls, 19
R. V.
(Compare
Mark 13:24–37; Luke 21:25–36)
1. The Events Accompanying the Second
Coming of Christ, vv. 29–35
What
other tribulation did the tribulation connected with the siege of
Does
any man today know where the major part of Israel is? Does God know? Shall any
one of them be overlooked? (Amos 9:9.) What will Israel then be like (v. 32)?
How long a winter has Israel had? After the signs given in vv. 29, 30 how fast
will things ripen (v. 34)? Does “this generation” in v. 34 refer to the
generation living upon the earth at the time Jesus spoke these words, or the
generation living at the time that these signs appear, as the early buds on the
fig tree portend the near approach of summer? (Note context carefully.) What
remarkable statement does Jesus make in v. 35? Did it seem at all probable that
heaven and earth should pass away but the words of an obscure Jew, such as
Jesus seemed to be when He spoke these words, would stand? Has His astounding
and apparently preposterous utterance proved true? What does that fact prove?
2. The Time of Christ’s Second Coming, vv.
36–51
When
is
What
is a steward’s business (v. 45)? Do all those whom Christ has appointed to this
office, do this? Whom do some He has called to be stewards feed? (Ezek. 34:2,
3.) With what does the wise and faithful steward feed the household? (1 Peter
4:10, 11; 2:2.) Do all stewards give the household this food? With what do they
sometimes try to feed the household? When should the steward give the household
their portion of food? What word is used to describe the experience of the wise
and faithful steward at the coming of his Lord? In what will his blessedness
consist (v. 47)? Wherein lies the appropriateness of this reward? Who is placed
in contrast with this faithful and wise servant? What lies at the bottom of his
evil doing (v. 48)? What is the practical effect upon the church and individual
believers of regarding the coming of their Lord as a far-away and unreal event?
What is the effect of thinking of it as a most real and possible, imminent
event? (c. 25:6, 7.) What is one great cause according to vv. 48, 49 of the
worldliness and laxness in evangelical enterprises, and the oppression and
self-indulgence among the many professed stewards of Jesus Christ? What was the
great cry of the early church as it pushed the evangelization of the world?
(Phil. 4:5; James 5:7, 8; 1 Cor. 16:22.) Where was it the unfaithful steward
said, “My Lord delayeth His coming” (v. 48)?
Can we
have a head faith and a heart unbelief in the coming of the Lord? How can we
show we have a heart faith in it? Is there any step beyond saying, “My Lord
delayeth His coming”? (2 Peter 3:3, 4.) Are there any of these mockers in the
church saying this today? How, first of all, did loss of faith in the near
approach of the Lord show itself in the unfaithful steward (v. 49)? For what is
that a figure? Is there a warning against this anywhere else in the New
Testament? (1 Peter 5:3.) How, in the second place, did loss of faith in the
near approach of the Lord show itself in the unfaithful servant? Have these
faults in the actual history of God’s people been seen in those whom God has
set over His own household? (1 Sam. 2:13–16; Ezek. 34:3; Matt. 7:15; Acts 22:29;
Titus 2:10, 11; 3 John 9, 10.) How are these unfaithful servants to be brought
to their senses (v. 50)? Will the day of Christ’s coming be a joyful day for
all who have been in authority in His church? What will be done to the
unfaithful servant? With whom will his lot be eternally cast (v. 51)? Why?
(Acts 1:25.) What will be the occupation of that place to which he goes (v.
51)? To whom may this solemn and terrific warning be justly applied? (1 Peter
4:10.)
1. Jesus Christ
(1). His nature:
Divine, 30; human, 30, 36, 39.
(2). His words:
Inerrant, 35; shall never pass away, 35.
(3). His coming again:
(1) Its certainty,
30–35.
(2) The manner:
With power and great glory, 30; as a Divine One (in the clouds),
30.
(3) The purpose:
To gather His elect, 31; reward His faithful servants, 45–47;
punish His unfaithful servants, 48–51.
(4) The time of His
coming:
No man knows the exact time, nor the angels, not even the Son, 36;
a time when men are going about their usual avocations, 37–39; a time when He
is not expected, 42–44; may be any time, 42–44; very soon after the appearing
of the signs, 29–34.
(5) Our attitude toward
His coming:
Watching, 42; ready, 44; longing for, 48.
2. Christ’s Servants
(1). Should always be:
Watching for His coming, 42; ready for His coming, 44; engaged in
the work which He has appointed them, 45, 46.
(2). Should never:
Say “My Lord delayeth His coming,” 48; exercise oppression over
those under their authority, 49; practice self-indulgence, 49.
(3). Their opportunity
and responsibility:
Over Christ’s household, 45; the welfare of Christ’s family under
their keeping, 45.
(4). Their duty:
To watch, 42; to give the household their food in due season, 45.
(5). Their blessedness,
46.
(6). Their reward:
Dominion over all the Lord hath, 47.
3. The Unfaithful Servant
(1). His theology:
“My Lord delayeth His coming,” 48.
(2). His practice:
Tyranny, 49; self-indulgence, feeds himself instead of the
household, 49, compare 45; neglects to give the household their meat, 45, 49.
(3). His destiny:
Surprised by Christ’s unexpected coming, 50; driven into the outer
darkness, 51; weeping and gnashing of teeth, 51.
1. While the Bridegroom Tarried, 1–5
To
what time in the world’s history does this parable refer? Upon what oriental
custom is it founded? What is the central lesson that Jesus aimed to teach (v.
13)? Whom does the bridegroom represent? (John 3:28, 29; Eph. 5:25; 2 Cor.
11:2; Matt. 9:15; Rev. 21:9.) Who is represented as the bridegroom in the Old
Testament? (Is. 54:5; 62:4, 5.) Is there any significance about that? Who is
the bride? (Eph. 5:25.) What thought about Christ is set forth under this
figure of a bridegroom? (Eph. 5:25, 28, 30, 31.) Is the story of this
bridegroom a romantic one? Who rejoices over the marriage? (Rev. 19:6, 7.) Is
the bride as faithful as the bridegroom? Whom do the virgins represent? What
was the attitude of the virgins toward the bridegroom’s coming? What ought to
be our attitude? (Titus 2:13; 2 Tim. 4:8; 2 Peter 3:12, 13 R. V.) What do the
lamps represent? (c. 5:16; Luke 12:35; 2 Tim. 3:5.)
Were
all these virgins saved? What lesson is there in that? Into what two classes
were the virgins divided? In what respect did the wise differ from the foolish?
Could any one see the difference? Of what is oil a symbol? (Acts 10:38; 1 John
2:20, 27; Ps. 45:7.) Had the five foolish virgins no oil at all (vv. 3, 4 and
v. 8, R. V.)? What is the lesson? Does this parable teach that one can have
really been born again and yet after all be shut out and Christ say unto them,
“I know you not”? (1 John 2:19; John 10:28; 2 Tim. 1:12; 4:18.) Can one have
had some measure of the Holy Spirit and be lost? (Heb. 6:4–6.) What is it said
in v. 5 that the bridegroom did? Of what did Jesus mean to give a hint? Why did
the servant in c. 24:48 fail? Why did the virgins here fail? Why does the
bridegroom tarry? Does Jesus wish us to believe that He will come soon or that
He will not come soon? (Mark 13:35.) While the bridegroom tarried what did the
virgins do? Was it wise for the foolish virgins to go to sleep? Was it for the
others? Did they fall fast asleep at once?
2. “Behold
the Bridegroom Cometh,” vv. 6–13
How
were they awakened? How will the sleeping church be aroused? (John 5:28, 29; 1
Thess. 4:16.) Why does the parable represent the cry being made at midnight?
(24:44.) Will it be literally in the night? (Mark 13:35.) What other call in
the Bible does this “Go ye out to meet Him” suggest? (Amos 4:12.) When does God
say that? What did the virgins do then? What does that symbolize? In what
predicament did the foolish find themselves? Why? What lesson does that teach?
Were the wise in any way to blame? What did the foolish do in their trouble?
What does that represent? Did they find any help from the wise? Why not? Can
the wisdom of one make up for the folly of another? (Ro. 14:12; Ps. 49:7–9;
Jer. 15:1; Ezek. 14:14–16, 20; 1 Peter 4:18.) What did the wise tell them to
do? Where is the oil to be bought? (Rev. 3:17, 18.) How much does it cost? (Is.
55:1.) Where was the difficulty with their going to buy? Did they follow the
advice? Did it help them any? Why not? Where is the folly in putting off the
preparation too long?
Who
went into the marriage feast? How can we be made ready? (Col. 1:12.) How shall
we be ready? (1
1. Jesus Christ
His divinity:
Occupies the same place in New Testament thought that God occupies
in Old Testament thought, 1; compare Is. 54:5; 62:4, 5.
The Bridegroom:
His wondrous, tender love for the church, 1; compare Eph. 5:25;
His intimate union with the church, 1; compare Eph. 5:28–32.
He tarries:
Does not come as soon as expected, 5, but He is surely coming: At
midnight, 6; suddenly, 6; unexpectedly, 6; while even those who went out to
meet Him nodded and slept, 6; takes those who are ready at His coming with Him
into the marriage supper, 10; shuts the door on those not ready, 10; will not
open to the most urgent cry of those who come too late, 12.
2. The Wise Virgins
Took their lamps, 1; went forth to meet the bridegroom, 1; took
oil in their vessels with their lamps, 4; nodded and slept while the bridegroom
tarried, 5; suddenly awakened by the midnight cry, 6; called forth to meet the
bridegroom, 6; arose and trimmed their lamps, 7; had only oil enough for
themselves, 9; advised the foolish to go to them that sold to buy for
themselves, 9; were ready, 10; went in with the bridegroom to the marriage, 10;
were shut in, 10.
3. The Foolish Virgins
Took their lamps, 1; went forth to meet the bridegroom, 1; took no
oil in their vessels with their lamps, 3; nodded and slept while the bridegroom
tarried, 5; suddenly awakened by the midnight cry, 6; called forth to meet the
bridegroom, 6; arose and trimmed their lamps, 7; expected to enter with the
bridegroom unto the feast, 7; found their lamps were going out, 8 R. V.; asked
the wise to supply them with needed oil, 8; unable to get oil from the wise
virgins, 9; went to buy for themselves after the coming of the bridegroom was
announced, 10; bridegroom came while they were getting oil, 10; were shut out,
10.
1. What the Servants Did During Their
Lord’s Absence, vv. 14–18
To
whom was this parable spoken? Where? When? What is the chief point of likeness
between this and the preceding parable? Chief point of difference? What other
parable of Christ bears a striking resemblance to this? (Luke 19:12–27.) What
is the principal difference between the two? To what is the kingdom compared in
this parable? Who is represented by the man taking a journey into a far
country? What did Jesus mean to teach by that? What did Jesus say this man did
before going? Who are represented by the bond servants? What is meant by
delivering his goods unto his servants? (1 Peter 4:10.) What do the talents
represent? (Ro. 12:6–8; 1 Cor. 12:4, 8, 11, 28; Eph. 4:8, 11.) Did he give to
each the same gift? Upon what principle did he vary the gifts? Who is it
decides just what gifts each Christian shall have? (1 Cor. 12:11.) Did he leave
any servant without any gift? How much is the least sum mentioned? How much is
that? Was that enough to do something with? What is involved in receiving a
larger gift? (Luke 12:48.)
For
what purpose were the talents given? (1 Cor. 14:12; 2 Cor. 1:4.) Suppose we use
the gifts for our own private advantage, of what are we guilty? After
distributing the gifts what did the man do? What does that represent? (Eph.
4:8.) What did the man who received the five talents do? What is meant by
saying that he traded with the same? What was the result? How can we trade with
our talents? (1 Cor. 15:10; 1 Tim. 6:17, 18; 2 Peter 1:5–10; 1 Cor. 14:12.)
What did the man with the two talents do? Did he succeed as well as the one
with the five talents? Can you give any Bible illustration of faithful
two-talent people? (2 Sam. 19:32; 1 Kings 18:3, 4; 2 Kings 4:8–10; Mark 14:3–8;
Acts 9:36–39; 11:29, 30.) What did the man who had received the one talent do?
What does that represent? Is that common? Is it only one-talent men who do
this? What warning does Paul give Timothy against this very error? (1 Tim.
4:14; 2 Tim. 1:6.) Is that warning needed today?
2. What Their Lord Did Upon His Return,
vv. 19–30
What
is the next scene in the parable? What does that represent? (1 Cor. 4:5; 2 Cor.
5:10.) How many of us shall have a part in that reckoning? (Ro. 14:12.) Of whom
shall we have to give account? If we are true believers shall we be judged as
regards the question whether we shall be saved or not? (John 5:24, R. V.) For
what, then, is the judgment of the believer? (1 Cor. 3:14, 15.) When is the
Lord represented as coming? What was Christ’s purpose in saying that? (Luke
19:11.) Who first presented himself to his master? Was he afraid to come? Why
not? How may we be saved from fear in the day of judgment? (1 John 4:16, 17.)
What is the true Christian’s hope “in the presence of Christ at His coming”? (1
Thess. 2:19.) Who did the servant say had gained the five talents? In the parable
of the pounds what did the servant say had gained the five pounds? (Luke 19:16,
17.) Which is the true representation? (1 Cor. 15:10; John 15:5; 1 Cor. 3:9;
Gal. 2:20.) What was the Lord’s answer? Is it worth anything to have Jesus
Christ say to you, “Well done”? (2 Cor. 10:18.) What was it the Lord praised?
What was to be his reward? Is the first part of this promise found elsewhere?
(Luke 12:44; 22:29; Rev. 2:26; 3:21; 2 Tim. 2:12.) What does “joy of the Lord”
mean? What are some of its elements? (John 12:26; 14:3; Ps. 16:10, 11; John
17:24.)
Does
the Christian have any joy before Christ comes? (1
How
did his Lord show him his excuse was no excuse? By whose words was he then
condemned? What did his Master say that he should have done? Is there any
lesson in that? What is the next step in the parable? Have we any Bible
illustration of gifts and opportunities being taken from those who neglect them
and being given to others? (Gen. 25:34; Ex. 4:14; Acts 1:25, 26; Ro. 11:11.)
What reason did Jesus give for this? What is the meaning of this principle? In
connection with what other parable is it also found? (c. 13:12.) Was this loss
all that happened to the slothful servant? What, then, is all that is necessary
in order to go to the outer darkness? (v. 30; compare c. 3:10.) What four
classes of persons does Christ represent in His teachings as going to the outer
darkness? (c. 24:48–51; Luke 13:27, 28; c. 22:12, 13.) What is the fourth class
(v. 30)? By what one word did Christ express the whole difficulty with this man
(v. 30)? Are you “profitable,” of any use, to God? Whose fault was it that he
was “useless”? Whose fault is it if any man is useless? What is the penalty of
uselessness (vv. 28, 30)? Why did Christ choose the one-talent man as the
unfaithful servant?
1. Jesus Christ
He has gone into a far country, 14; He has entrusted His goods to
His servants to use, 14; gives to each servant “according to his several
ability,” 15; He is coming back again, 19; He will make a reckoning with each
of His servants, 19; all His servants, must appear before Him and give account
of the use made of the gifts bestowed upon them, 20–24; He will commend the
fidelity of those who have used well the gifts bestowed whether the gifts were
many or few, 21, 23; will set over many things those who have been faithful
over a few things, 21, 23; will welcome the good and faithful into
participation in His own joy, 21, 23; will penetrate and expose the shallow
excuses of those who try to shift the responsibility of their lazy infidelity
off upon His imagined severity, 26; will condemn the unfaithful out of their
own mouths, 26, 27; will cause the neglected gift to be taken from the wicked
servant, 28; will give more to the one who has used well what he had, but will
take from the one who has not used what he had, even that which he had, 29;
will reward the faithful use of opportunities and gifts here with greater gifts
and larger opportunities hereafter, 21, 23, 29; will command the useless
servant to be cast into the outer darkness, 30.
2. The Two Faithful Servants
Their talents were a trust from their Master, 15; doubled the
talents given by faithful use, 16–20; promptly, fearlessly, and gladly
presented themselves to their Master upon His return, 20, 22; brought the
increased talents to their Master, 20, 22; praised by their Lord as good and faithful
servants, 20, 21; made rulers over many things because they had been faithful
over a few things, 21, 23; ushered into participation in their Lord’s own joy,
21, 23; one had five talents and the other but two but they were equally
faithful and similarly rewarded, 20–23.
3. The Unprofitable Useless Servant
He had one talent entrusted to him, 15; that talent was as sacred
a trust as that of the others, 15, 27; it was just the right amount for him,
15; a faithful use of that one talent would have brought the same reward that
the five talent man received for the faithful use of his five talents, 23;
compare 21; he had a false conception of his master, 24; that false conception
was the outgrowth of his own wicked and lazy heart, 26; he was afraid, 25; compare
Prov. 26:13; he hid his talent instead of using it, 18, 25; endeavored to shift
the responsibility of his own laziness off upon his Master, 24, 25; his
wickedness and laziness penetrated and exposed, 26; condemned out of his own
mouth, 26, 27; his talent taken away, 28; cast into the outer darkness because
he was useless, 30; compare c. 3:10.
1. The Great Gathering and the Final
Separation, vv. 31–33
Where
were these words spoken? When? What contrast is there between Christ as He
speaks here and the Christ as He appears in the prophecy which He spoke? Of
what have we a picture in this lesson? Is the judgment represented here of the
nations living at Christ’s coming or of all men who had ever lived (vv. 35–40)?
To whom do the principles of judgment here laid down apply? How many shall
appear at some time before Christ’s judgment seat? (2 Cor. 5:10; Ro. 14:10.)
When is the destiny of the believer decided? (John 5:24.) To whom first of all
should we apply the principles of judgment given here? Is there to be another
judgment beside that represented here? (Rev. 20:12, 13.) In what way is Christ
represented as coming? Who are to come as His companions? Are there similar
representations of Christ’s coming elsewhere where? (16:27; 19:28; 26:64; Zech.
14:3, 4; Mark 8:38; 1 Thess. 4:16; 2 Thess. 1:7, 10; Jude 14; Rev. 1:7.)
Does
2. The Blessed of the Father; Their Deeds
and Their Destiny, vv. 34–40
By
what title is Christ spoken of in v. 34? Is He so spoken of elsewhere? Does He
use this title of Himself elsewhere? To whom does the King first address
Himself? How does He address them? What does “blessed” mean? Is it the same
word as is used in the beatitudes? Does the Christian have to wait for the
blessing of God? (Eph. 1:3.) What does He say to “the blessed”? Who do we learn
from other passages of Scriptures shall not inherit this kingdom? (Gal.
5:19–21; Eph. 5:5; 1 Cor. 6:9, 10.) Who shall? (2 Tim. 2:12; 4:8; James 2:5;
Rev. 21:7.) Is this inheritance something we earn or is it a gift? (Luke
12:32.) How long has this kingdom been prepared? For whom prepared? What other
things are we told are “from the foundation of the world”? (Acts 15:18; Eph.
1:4; 1 Peter 1:19, 20; Rev. 18:8.) What other things are spoken of as prepared
for God’s people? (Heb. 11:16; John 14:2, 3; c. 20:23; 1 Cor. 2:9.) What reason
does Christ give for inviting them to an inheritance in this kingdom? How does
this coincide with the common Bible doctrine that the whole destiny of man
hangs on the point of faith? What does Paul tell us is the one thing that
avails? (Gal. 5:6.)
What
is the nature of a faith that does not show itself in such acts? (Jas. 2:17.)
What, then, is the proof of faith which God demands? (James 2:18.) Why ought we
to give the thirsty Christ to drink? (John 4:14; 6:55.) The hungry Christ to
eat? (John 6:32, 35.) Receive Him when a stranger? (Eph. 2:13, 18, 19.) Clothe
Him when naked? (Is. 64:6; Ro. 13:14; Phil. 3:9.) Visit Him when sick? (Luke
1:68, 78.) When in prison? (Luke 4:18.) What do the righteous answer? What are
we to infer from this answer? (c. 6:3; Prov. 15:33; 1 Peter 5:5, 6.) What is
the King’s answer to them? Does He say that “inasmuch as ye did it unto” any
man? Who are His “brethren”? (c. 12:49, 50; 28:10; Heb. 2:11.) If then we wish
to feed Christ, what should we do? If we wish to visit Him? What is the real
test whether or not we love Christ and God? (1 John 3:14; 4:20.) What is the
real test whether we love our brethren? (1 John 3:17.) What shows whether or
not we have received Christ? (c. 18:5; 10:40.) With which of His brethren does
Christ identify Himself? For whose sake should these things be done to Christ’s
brethren? (Mark 9:41.) Where is a kindred thought to that of this verse found
in Proverbs? (Prov. 19:19; 14:31.) Does God much esteem almsgiving, etc.? (Acts
10:31; Eph. 4:28; 1 Tim. 6:17–19; Heb. 13:16; 6:10.) Is it worth striving for
to be called out before the assembled universe, “all nations” and “all angels”
and thanked by Christ for services done Him? How can we gain that honor?
3. The Cursed: The Cause and Character of
Their Curse, vv. 41–46
What
change now comes over the scene? What is it He says to those on the left? If we
do not listen to the “Come” of
Are
the wicked generally fully conscious of their wickedness? (1 Sam. 15:13–15, 20,
21; Jer. 2:23, 35; Mal. 1:6; 2:17; 3:13.) Why not? (Jer. 17:9.) What prayer
should this fact lead us all to offer? (Ps. 139:23, 24; 19:12.) What was
Christ’s answer? How, then, can we neglect Christ? How can we persecute Him?
(Acts 9:4, 5.) What was the final decision? What is meant by “everlasting”?
Which will endure the longer, the punishment or the life? What does the whole
question of whether it is eternal punishment or eternal life turn upon
according to this lesson? What is the condition of eternal life most commonly
mentioned in the New Testament? (John 3:15, 16, 36; 1 John 5:11, 12.) Is there
any contradiction? What is Paul’s definition of a true faith? (Gal. 5:6.) What
words of Daniel are suggested by this verse? (Dan. 12:2.) What other words of
Christ recorded in John? (John 5:29.)
According
to this lesson who is cursed? (Compare 1 Cor. 16:22.) What is the proof of our
love or lack of love to Christ? What is the proof of our faith? Do we learn to
love Christ first and afterwards to trust Him as a Saviour or vice versa?
1. Jesus Christ
(1). What He is:
The Son of Man, 31; the King, 34; the judge of men, 31–46.
(2). What He does:
Regards either kindness or neglect shown to His brethren as shown
to Himself, 40, 45; sets a higher estimate upon the service of the righteous
than they themselves do, 37, 38; attaches a greater degree of guilt to the sins
of the wicked than they themselves do, 44.
(3). What He shall do:
He shall come in His glory, 31; with all the angels, 31.
He shall sit on the throne of His glory, 31; cause all the nations
to be gathered before Him, 32; separate them into two classes, the sheep and
the goats, 32; set the sheep on His right hand, 33; set the goats on His left
hand, 33; say to those on His right hand, “Come”, 34; say to those on His left
hand, “Depart”, 41.
Man’s final destiny of eternal life or eternal punishment will be
decided by the attitude he has taken toward Jesus Christ as revealed in his
treatment of those who belong to Him, 34–46.
2. The Righteous
By what they are symbolized:
Sheep, 33.
Because of what they are rewarded:
Love to Christ revealed in kindly ministries to those who belong
to Christ, 35–40.
The character of their goodness: Unconscious, 37–39.
The nature of their reward:
Separated from the wicked, 32; set at Christ’s right hand at His
coming, 33; blessed of the Father, 34; a kingdom prepared for them from the
foundation of the world, 34; they shall inherit the kingdom when Jesus comes,
34; they shall hear Jesus say, “Come,” 34; shall go away into eternal life, 46.
3. The Wicked
By what they are symbolized:
Goats, 33.
Because of what they are cursed:
Absence of love to Christ revealed in the neglect of those who
belong to Christ, 42–45; compare 1 Cor. 16:22.
The character of their wickedness:
Unconscious, 44.
The nature of their reward:
Separated from the righteous, 32; set at Christ’s left hand at His
coming, 33; “cursed,” 34; shall share the fiery torment prepared for the devil
and his angels, 41; shall hear Jesus say, “Depart from Me,” 41; shall go away
into eternal punishment, 46.
(Compare
Matthew 26:17–30; Mark 14:12–26)
1. The Preparation for the Passover, 7–13
Where
did
What
were they to say to the owner of the house? Was he a disciple? (Matt. 26:18;
John 7:30; 12:23; 13:1; 17:1; Mark 12:15.) Had Jesus made previous arrangements
with him? (Mark 14:15; Matt. 26:18.) What words in the disciples’ message to
the man settled the question of duty beyond a doubt? Was it a great honor to
have Jesus take His last supper with the disciples at his house? How did the
man get this honor (v. 12)? Was the man eager to have Jesus come to his home?
(Mark 14:15 R. V.) For what purpose had the room been made ready? How did the
disciples show the genuineness of their discipleship? Did the directions they
had received seem altogether reasonable? Has the disciple anything to do with
the seeming reasonableness or unreasonableness of Christ’s directions? What is
the disciple’s sole business? (John 15:14.) How did the disciples find
everything when they got into the city? Had there seemed to be anything
improbable in what Jesus had foretold? How shall we find everything that Jesus
foretells no matter how improbable it seems? What is the wise thing for us to
say in the face of whatever Jesus says no matter how improbable it seems? (Acts
27:25, last half; Mark 13:31.)
2. The Institution of the Lord’s Supper,
vv. 14–20
Had
Jesus been anticipating this occasion (v. 15)? Why did Jesus so earnestly
desire to eat that Passover with them? When was He to eat it again? What is
meant by its being “fulfilled in the kingdom of God”? (Matt. 26:29; Rev.
19:19.) Are we to understand that there is to be actual wine drinking in God’s
kingdom? (v. 30; Acts 10:41.) What is meant by “the kingdom of God shall come”?
(Dan. 2:44; Luke 21:31.) What Christian custom did Jesus institute at this time
(v. 19)? What was its primary purpose? (1 Cor. 11:24, 25.) What is the
connection between this Christian institution and the Jewish Passover? (1 Cor.
5:7, 8.) Is there any evidence of the divinity of our Lord in His thus
instituting a memorial of Himself in this ancient ceremonial? What did
He say of the bread? What does the verb “is” signify here? (Ezek. 37:11; Rev.
1:20; Gal. 4:25.) What truth is symbolized by our eating of the bread and
drinking of the wine? (John 6:51, 53, 54.) When we eat the bread of communion
do we actually feed upon Christ? What do we eat and drink if we do not “discern
the Lord’s body”? (1 Cor. 11:29 R. V.) What did Jesus say of the cup (v. 20)?
What became of the old covenant? Was the old covenant sealed with blood? (Ex.
24:7, 8.) Why must all covenants between God and man be on the basis of blood
shed? (Heb. 9:22.)
What
is the significance of the blood? (Lev. 17:11.) What further did
1. Jesus Christ
(1). His Nature:
Divine, 19; Human, 20.
(2). His love:
For His disciples: Seen in His desire to eat this Passover with
them, 15; Seen in His wish to be remembered by them, 19.
For sinners: Seen in his atoning death, 20; His joy in human
companionship, 15; His longing for human love and sympathy, 15.
(3). His knowledge:
Of man, 19; of the future, even in minute and accidental things,
15; of what was occurring at a distance, 10; of human plots, 10, 11; of what
awaits His disciples, 10, 11.
(4). His word:
Its absolute certainty, 13.
(5). His guidance:
Explicit, 10, 11; for those who wish it, 9–11; can be had for the
asking, 9; never makes mistakes, 13; a step at a time, 10, 11.
(6). His death:
Central fact of His life, 19, 20; the one thing “to shew forth,”
15, 20; the one thing to remember, 19, 20; 1 Cor. 11:26.
(7). His blood:
Shed unto remission of sins, 20; compare Matt. 26:28; the only
basis of communion between God and man, 19, 20; must be appropriated and drank,
20; compare 1 Cor. 11:25, 26.
2. The Lord’s Supper
A memorial of Christ, 19; 1 Cor. 11; a proclamation of His death,
1 Cor. 11:26; a symbol of the impartation of His life to us, 19, 20; 1 Cor.
11:29; compare Lev. 17:11; a vehicle of the impartation of Himself, 19, 20;
compare 1 Cor. 11:29; a prophecy of His return and the marriage supper, 1 Cor.
11:26; Luke 22:16, 18; duty of celebrating it, 19; 1 Cor. 11:24–26; base
ingratitude of not celebrating it, 19, 20; 1 Cor. 11:25, 26; a testimony
against the forgetfulness of man, 19; 1 Cor. 11:24; testimony for the tender
love of Christ, 19, 20; 1 Cor. 11:24. So base is man’s ingratitude that he
readily forgets the redeeming love of
3. Man
His need of atonement, 20; forgetfulness of God’s love, 19; 1 Cor.
11:25, 26; made partaker of Christ by faith, 19, 20; compare 1 Cor. 11, 24.
4. The True Disciple
Looks to Christ for directions, 7, 8; compare Matt. 26:17; believes
what he is told, 10; asks no doubting questions, 10–13; does just what he is
commanded, 13; is satisfied with “thus saith the Lord,” 10–13; never forgets
his Lord, 19, 20.
5. The Kingdom of God
It is coming, 18; will be a place of feasting and gladness, 16;
the fulfillment of all types, promises and prophecies, 16.
1. The True Humility of the Master, vv.
1–5
What
was the place of this lesson? The time? What was Jesus about to do? From whom
was He to depart? To whom was He to depart? Had the world appreciated Him? Had
the disciples? What might very naturally be His feeling at the prospect of
leaving these dull, unbelieving disciples to go to realms of glory? Was that
His feeling? With what thoughts might He very naturally be occupied at that
time? With what thought was He supremely occupied? What expression in v. 1
explains all this? What sort of love was His? Why did He love His disciples?
Why were they “His own”? (John 17:12; 2 Peter 2:1.) Are the angels in heaven
“His own” in any such sense as we redeemed sinners are? What does the fact that
we are “His own” make sure? (17:12.) What view of death does this verse set
forth? Ought we then to dread death? (John 14:28, 29.) What is mentioned as a
black background for the brightness of the Saviour’s unfailing love? Why is the
perfidy of Judas mentioned at this point? Where did Judas get his awful purpose
to betray the Son of God? Was that the first thing that Satan had ever put into
his heart? If Satan had put this purpose into Judas’ heart, was he responsible
for it? (James 4:7.) Was it Judas’ actions that Satan attacked first?
Did the devil ever work in any one besides Judas? (Acts 5:3; Eph. 2:2.) Of what
three wondrous facts was Jesus clearly conscious at this moment? (Compare 3:35;
Matt. 11:27.) What are some of the “all things” that the Father “had given into
His hands”? (c. 5:22; 17:2; Matt. 28:18; Eph. 1:21, 22; Heb. 1:2; 2:8, 9; 1
Cor. 15:27.)
As a
prelude to what is the divine glory that the Father had bestowed upon the Son
mentioned? In full consciousness of what did
2. The Spurious Humility of the Disciple,
vv. 6–11
Did
all the disciples submit to the feet washing? What was it prompted Peter to
protest? Was it a true humility? How does a true humility manifest itself? Do
we ever see a spurious humility today that refuses the abounding mercies of
Christ on the plea that it is not worthy of them? Is that true humility? With
what answer did Jesus meet Peter’s first protest (v. 6)? Does God ever do
things that we cannot understand? Upon what thought should we rest at such
times? When would Peter understand the meaning of Christ’s act? (vv. 14–17;
John 14:26; 1 Peter 5:5.) Was Peter satisfied with Jesus’ answer (v. 8)? Did he
display much humility in this? Was this the first time Peter had thought that
he knew better than Jesus? (Matt. 16:22). Is there any reference in Peter’s
“never” to Jesus’ “hereafter”? Do we ever meet nowadays this pride that thinks
it knows better than Jesus what He ought to do for us and consequently refuses
to accept what He offers? What was Jesus’ answer to this emphatic refusal of
Peter? Why would Peter have no part with Jesus if he refused the feet washing?
What was the alternative to being washed by Christ? What does that involve (9)?
What did Peter answer? Did this answer spring from a due weighing of the
profound words Jesus had spoken? Do we duly weigh the words of the Master in
our responses to Him? How do we feel when our profoundest utterances are treated
lightly? Was Jesus impatient or discouraged (v. 10)? What was Jesus’ answer?
What is the meaning of the answer? In what sense is the believer “bathed”
already? (1 John 1:7; John 15:3; Titus 3:5.) In what sense does he need daily
cleansing? How does Jesus cleanse him from the daily defilement? (John 15:3;
Eph. 5:26.) What did Jesus say the disciples were? Were they perfect? In what
sense were they clean? (Titus 3:5; 2 Cor. 5:17, 21.) Were the entire twelve
clean? Who was the unclean one? Was the one who was to deny Him three times and
those who were to forsake Him clean? What, then, is every true believer in
spite of faults and falls? How long had Jesus known who would betray Him?
(2:25; 6:70, 71.)
3. The Law of Christian Living—Do as I
Have Done, vv. 12–17
What
question did
1.
His divinity, 3; humanity, 4, 5, 11; titles: Master (Teacher), 13,
Lord, 13; wondrous patience with man’s dullness and failure to ponder and
appreciate His words, 9, 10; departure from the world shameful and painful as
it was, was a departure to the Father, 1; loved His own to the end—thoughts of
them occupied His mind in His closing hour rather than thoughts of His own
glory that was drawing so near, 1; took upon Him the form of a servant and
performed the most menial services, 4, 5; performed these lowly services in
full consciousness of His own transcendent glory, 3–5; gave us an example of
how to act toward others, 15; made the most commonplace acts glorious as an amazing
revelation of humility and love, 4, 5; He knew: that His hour was come, 1; that
He came from God, 3; that He went to God, 3; that the Father had given all
things into His hands, 3; who should betray Him, 11; the condition of having a
part with Him—being washed by Him, 8; things typified, 4, 5, 12: riseth from
supper—risen from His rightful place in glory, compare v. 3; layeth aside His
garments—laying aside garments of divine majesty, compare Phil. 2:6, 7; took a
towel and girded Himself—took upon Him the form of a servant, Phil. 2:7;
poureth water into a basin—provides the cleansing Word, compare John 15:3;
washes the disciples’ feet—applies the cleansing water, compare Eph. 5:26;
takes His garments—reassumes His glory, compare John 17:5; sat down again—reassumes
His place as Lord, compare Heb. 10:12.
2. Believers
Belong to Christ— “His own,” 1; loved by Christ, 1; the chief
object of His thought and care even on the eve of His coming glory, 1; bathed,
clean, need daily cleansing from daily defilement, 10; call Jesus Master and
Lord, 13; should walk as He walked, 14; should do to one another as He has done
to us, 15; should “wash one another’s feet” with the Word; perform most menial
services; are no greater than their Lord; should desire nothing higher than He
had, assume no dignity He discarded and be above no services He performed; will
find their blessedness not in knowing but in doing, 17, and in lowly service.
3. Peter
His imagined humility but real pride, 6, 8; failure to understand
the meaning of Jesus’ acts, 7; failure to ponder the meaning of Jesus’ words,
9; talking when he ought to have been thinking, 8, 9; promise of future
understanding, 7; prompt repentance, 9.
4. Judas Iscariot
Unclean, 10, 11; opened his heart to the devil’s suggestions, 2;
betrayed his Master and Lord, 2, 11; the object of Christ’s lowly and loving
offices, 5, 10.
(Compare
Matthew 26:21–25; Mark 14:18–21; Luke 22:21–23)
1. “Verily, Verily, I Say Unto You, One of
You Shall Betray Me,” vv. 18–30
What
was one of the bitterest drops in the cup of agony that Jesus had to drink (v.
18)? Where had this betrayal by one of the innermost circle of His chosen
friends been predicted? (Ps. 41:9; 55:12–14.) What was Jesus’ purpose in
foretelling this betrayal to His disciples (v. 19; compare 14:29)? What was it
that Jesus desired that the disciples should believe about Him (v. 19)? What is
meant by the words, “That I am He”? (Is. 43:10; Mal. 3:1; Matt. 11:3; compare
c. 1:15; 8:24; Rev. 1:17, 18.) Is it important that we should believe that
Jesus is He? (John 8:24.) Who in the Old Testament says, “I am He”? (Is. 43:10
A.R.V.) Whom then does Jesus claim to be by saying, “I am He”? When we receive
one whom Jesus sends, whom do we really receive (v. 20)? When we receive Jesus,
whom do we receive (v. 20; compare 12:49)? What effect upon Jesus had the
contemplation of His coming betrayal by Judas, His friend (v. 21)? Did Jesus
love Judas? How does His love for Judas come out in v. 21? With what emotion
did Jesus utter the words recorded in v. 21? Is Jesus ever betrayed today by
those whom He loves? With what feelings did the disciples hear the words of
Jesus (v. 22)? Had there been anything in Judas’ outward actions that gave the
disciples to know at once that Judas would be the betrayer?
Is it
possible for us to tell who of the present professed disciples of Jesus in
coming years will betray their Lord? What did each one of the disciples ask
regarding the betrayer? (Matt. 26:22.) What does this question reveal? Is it
possible for us today to discern in ourselves the possibility of betraying the
Lord? Was there any difference in the way in which Judas asked “Is it I,” from
the way in which the others asked it? (Matt. 26:22, 25.) What did Judas display
by asking the question? Who had the seat of honor at the table (v. 23)? Is the
name given in this gospel? Why not? If many modern Christians had been writing
this book, would they have omitted their name in this way? While omitting his
own name, whose name does John mention (v. 24)? Is it any proof of the
genuineness of this Gospel that the name of John, the apostle, is not mentioned
in it? How does John speak of himself in this passage (v. 23)? Is that a title
of much honor? Did Jesus love John in a way in which He did not love the other
disciples? What question did John ask of Jesus (v. 25)? What was Jesus’ answer?
By this answer did Jesus point out to the other disciples who the betrayer was
(vv. 28, 29)? What is the point of the answer in 5:26? What was Jesus’ purpose
in giving that sop at that time to Judas? Had Jesus made any other attempts to
recall Judas from his awful purpose? Did this last attempt succeed? What
happened at that moment (v. 27)? Why did Satan enter into the heart of Judas?
If our hearts are closed to Jesus, to whom are they always open? If we do not
respond to Jesus’ kindness what will Satan do? When this last attempt failed,
what did Jesus say to Judas? What did Judas do immediately after taking that
which the loving hand of Jesus reached out to him? With what significant words
does v. 30 end?
2. “Verily, Verily, I Say Unto Thee, the
Cock Shall Not Crow Until Thou Hast Denied Me Thrice,” vv. 31–38
With
the going forth of Judas to get his band to arrest
1. God the Father
He sent
2.
(1). What He is:
Divine, 19; compare Is. 43:10; human, 31, 36; subordinate of the
Father, 21, 31, 32.
(2). His character:
Loving, 21, 34; gentle, 21, 38; persistent, 26; sensitive, 21.
(3). How He was treated:
Betrayed by one of the twelve, 21; denied by another, 38;
glorified by the Father, 31, 32.
(4). How to treat Him:
Do not betray Him, 21; do not deny Him, 38; believe that He is He,
19; receive Him, 20.
(5). His law for His
disciples:
Love one another even as I have loved you, 34, 35.
3. The Scriptures
Their inspiration and certainty, 18.
4.
Was anxious to know who should betray the Lord, 24; utterly
ignorant of the weakness of his own heart, 36, 37; boasted of his own loyalty
to
5. Judas Iscariot
Had the privilege of the closest intimacy with Jesus Christ, 18;
was loved by Jesus Christ, 21; Jesus would not give him up until the last
moment, 26, 27; resisted all Jesus’ attempts to save him, 26, 27; Satan entered
into him, 27; knowing that he had already made arrangements for the betrayal of
the Lord, still with brazen effrontery asked, “Is it I, Rabbi?” Matt. 26:25.
1. Peace by Believing in
With
what words does this chapter begin? With what words does it close? (v. 27.)
What then, is the general purpose of the chapter? Why did
2. Knowledge of God by Believing in
If we
know
3. Power by Believing on
Having
urged His disciples to faith in Himself, what did
1. The Father
Has a large house into which to welcome all His children, 2; can be approached Only through Jesus, 6; can be known and seen in Jesus 7–9; He is in Jesus and Jesus in Him, 10, 11; speaks in Jesus, 10; works in Jesus, 10; abides in Jesus,