1John 1:1-18 -- Prologue

1. What do you know about John? Does John identify himself as the author of this Gospel? How does he refer to himself in 13:23, 19:26, 20:2; 21:7, 20, 24? How many New Testament books did John write? When did he write them?

2. What is John’s purpose in writing (Jn. 20:31)? How is John’s Gospel different from the other Gospels (Note: 92% of John’s material is unique to his Gospel)? Why do we call the other three Gospels the Synoptic Gospels?

The Word Became Flesh (1:1-18)

3. What three things does John tell us about the Word in v.1? The New World Translation of the Jehovah’s Witnesses translates v.1: “Originally the Word was, and the Word was with God, and the Word was a god.” They say that you cannot at the same time be with someone and be that someone. We say that God is three persons in one essence. We believe in the one God, Father, Son, and Holy Spirit. We are Trinitarian Monotheists.

4. What can we learn about the Word in vv.3-5? The words “life” (37x) and “light” (23x) are key words in John’s Gospel. Robert Louis Stevenson as a boy once called out to his nurse at twilight, “I see a man coming up the street, and he is making holes in the darkness.” It was the lamplighter. And that is what Jesus Christ came to do—to make holes in the darkness!

5. Who was sent from God to bear witness to the light (vv.6-9)? What do you know about John the Baptist? Was he younger or older than Jesus? Were they related to each other (See Luke 1)?

6. John came so that through his witness concerning the light all men might “believe” (98x)—another key word in John. How did the Jews respond to the coming of Jesus (vv.10-11)? What kind of ‘birth’ does believing in Jesus make possible (vv.12-13)?

7. In v.14, John relates what may be the most incredible event in all of human history: “The Word became flesh and made his dwelling among us.” The Greek word for “made his dwelling” (e]skh<nwsen) literally means “he pitched his tent” among us or, as The Message paraphrases it, he “moved into the neighborhood.” He had to come in so he could take us out (Lucado).

8. In v.15, John declares that although Jesus came after him in age, he was before him in rank because he is the eternal Son. Every blessing that we enjoy is because of the grace that has come to us through Jesus Christ (vv.16-17).

9. The Lord says in Ex. 33:20, “You cannot see my face, for no one may see me and live.” John repeats that same thought in v.18, but adds that Jesus Christ, the One and Only, has made him known. The Greek word for “made him known” (e]chgh<sato) is the word from which we get our word “exegesis” and means to “explain” or “interpret”. Jesus has come to show us the Father and to open a way of access into his very presence.

[Next week: Jn. 1:19-51]

John 1:19-51 -- “Behold the Lamb of God!”

The Ministry of John the Baptist (1:19-34)

1. Who do you suppose “the Jews of Jerusalem” were who sent represen-tatives to investigate John the Baptist (v.19)? What made them curious about John’s ministry?

2. In vv.20-21, how did John respond to their three questions: Are you the Christ? Are you Elijah (Mal. 4:5-6)? Are you the Prophet (Dt. 18:15)? Who then did John claim to be (vv.22-23)?

3. When some Pharisees in the delegation from Jerusalem questioned John about his ministry of baptism, how did he respond (vv.24-26)? Where is “Bethany on the other side of the Jordan” (v.28)?

4. The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!” (v.29). How much do you think John understood at this point about the ministry of Jesus as the sacrificial lamb of Calvary (cf. Lk. 7:18-19)?

5. If John and Jesus were cousins, how can John say that he did not know Jesus (v.31)? How did John come to recognize Jesus as the “Coming One” (vv.31-34)?

Jesus Calls Several Disciples (1:35-51)

6. Who were the two disciples of John the Baptist who began to follow Jesus, according to vv.35-40? What was the first thing that Andrew did after spending an evening with Jesus (v.41)? What were Jesus’ words to Peter at their first encounter (v.42)?

7. According to the NIV text of v.43, Jesus found Philip. However, the Greek text could just as easily be translated as follows: “The next day he (i.e., Andrew) decided to leave for Galilee and found Philip. Jesus said to him, “Follow me.” This is supported by the fact that everyone else who comes to Jesus in this chapter does so because of someone else’s witness, a great lesson in personal evangelism!

8. What did Philip do after his encounter with Jesus (vv.44-45)? Nathanael was from Cana of Galilee (Jn. 21:2). What was his attitude toward Nazareth (v.46)?

9. The chapter concludes with an exchange between Nathanael and Jesus (vv.47-51). Nathanael is impressed by Jesus’ supernatural knowledge and responds by identifying him as Son of God and King of Israel. Jesus promises even greater things to come (v.51).

[Next week: Jn. 2:1-25]

John 2:1-25 -- Jesus’ First Miracle

Jesus’ First Miracle at Cana (2:1-11)

1. According to vv.1-2, Mary and Jesus and his disciples were invited to a wedding in Cana of Galilee. Where was Joseph? Who were Jesus’ disciples? What does Jesus’ presence at a wedding tell us about him?

2. What problem developed at the festivities following the wedding (v.3)? Keep in mind that these festivities could last up to a week. Who was responsible for the wine? Was it intoxicating wine (see v.10)? What was Mary expecting Jesus to do?

3. How do you interpret Jesus’ question and statement in v.4? Was he upset with Mary? How does Mary respond (v.5)?

4. What were the six stone water jars normally used for (v.6)? According to vv.7-10, what were Jesus’ instructions to the servants and what was the outcome? What in particular impressed the master of the banquet (v.10)?

5. According to v.11, this was the first of Jesus’ miracles or signs. Why do you suppose John refers to Jesus’ miracles as signs? What effect did this sign have upon the disciples? What do you suppose the water and the wine symbolize?

Jesus’ Cleansing of the Temple at Jerusalem (2:12-25)

6. Where is Capernaum and why does John say they went down to Capernaum (v.12)? Who were Jesus’ brothers (cf. Mk. 6:3)? What does this do to the Roman Catholic belief in the perpetual virginity of Mary?

7. When does the Jewish Passover occur and what does it commemorate (v.13)? How does John’s reference to Passovers (2:13; 6:4; ll:55) help us to determine the length of Jesus’ public ministry?

8. How do you account for the fact that in the Synoptic Gospels Jesus cleanses the Temple at the end of his ministry, but in John’s Gospel at the beginning of his ministry (vv.14-17)? How might Jesus’ words in v.16 apply to the church today?

9. The Jews demanded a sign from Jesus to prove his authority (v.18). How did they interpret Jesus’ response to their request (vv.19-20)?

10. What kind of faith do we find in vv.23-25? Do miracles normally convince people to believe in Jesus for salvation? Why or why not?

[Next week: Jn. 3:1-15]

John 3:1-15 -- Nicodemus Encounters Jesus

1. Nicodemus was a Pharisee and a member of the Sanhedrin (v.1). How did the Pharisees differ from the Sadducees? What do you know about the Sanhedrin?

2. Why do you suppose Nicodemus came to Jesus at night (v.2)? What had convinced Nicodemus that Jesus was someone special?

3. In vv.3-4, Jesus makes a profound statement and Nicodemus totally misses the point (Note: When the NIV translates “I tell you the truth,” the Greek is a]mh<n, a]mh<n = “Truly, truly”). The tendency to confuse the spiritual with the physical is a pattern that occurs over and over among Jesus’ inquirers in John’s Gospel (cf. 2:20).

4. In vv.5-8, Jesus speaks more specifically about what it means to be ‘born again.’ What do you suppose “water”refers to in v.5—natural birth? baptism? the Word of God? cleansing that accompanies regeneration? or something else?

5. Why does Jesus compare “wind” with being “born of the Spirit” (Note: the Greek word for both “wind” and “spirit” is pneu?ma; cf. our words pneumonia, pneumatic, etc. The same is true in Hebrew where ruach is the word for both “wind” and “spirit”)? You cannot see the wind and you cannot see the Spirit, but the effects of both are quite evident!

6. Our human tendency is to try to do something to earn our salvation, but there is no evolution from flesh (works) to Spirit (regeneration). As someone has said, “Pull in your oars and put up a sail!” In other words, let the wind (pneu?ma) do its perfect work in you!

7. Nicodemus finds Jesus’ words totally unbelievable because they run contrary to his own works righteousness (v.9). Jesus’ rebuke in v.10 indicates that Nicodemus should have known better: “You are the Reverend Professor Doctor, and you do not understand these things?”

8. In vv.11-15, dialogue becomes monologue. What was the problem with the Jews according to v.11 (cf. 1:11)? Do you see it as a problem of understanding or more as a problem of commitment? What is the problem with people today that keeps them from embracing the gospel? Understanding or commitment?

9. What are the “earthly things” and “heavenly things” of v.12? Who alone is equipped to speak of heavenly things (v.13)?

10. Why was the serpent in the wilderness lifted up (Num. 21:4-9) and why was Jesus lifted up (vv.14-15)?

[Next week: Jn. 3:16-36]

John 3:16-36 -- John the Baptist Testifies About Jesus

1. Although the NIV places quotation marks around vv.16-21, it is likely that John is speaking here rather than Jesus. The same can be said of vv.31-36 where again John the author is more likely the one speaking than John the Baptist (Note: Since Greek does not use quotation marks, it is sometimes difficult to know where a quotation ends.).

2. How do you reconcile God’s love for the world (v.16) with I Jn. 2:15-17 where we are commanded not to love the world? According to vv.16-18, every person either has eternal life or is in the process of perishing (cf. I Cor. 1:18). There is no third option!

3. In vv.19-20, we learn that Jesus has come into the world as Light. How have sinful men responded to him and why? If we bear the image of Christ in our lives, is it any wonder that unbelievers will feel uncomfortable around us and sometimes even hate us (cf. I Jn. 3:13)?

4. How do believers respond to the Light (v.21)? Why are Christians not threatened by the Light? Did Nicodemus come to the Light or reject it (cf. Jn. 7:50-52; 19:38-40)?

5. In vv.22-24, we learn that Jesus’ disciples were baptizing (See 4:2) and that John the Baptist also continued to baptize. According to v.24, John was not yet in prison. This tells us that everything that has happened to this point in John occurred before Jesus began his Galilean ministry (See Mt. 4:12; Mk. 1:14).

6. In vv.25-26, we find the disciples of John arguing about ceremonial washing and fussing about the increasing popularity of Jesus. How does John feel about the success of Jesus’ ministry (vv.27-30)? The friend of the bridegroom (v.29) is the ‘best man’ who organizes the details and presides over the wedding. John the Baptist is joyful that his mission is completed (v.29)?

7. In vv.31-36, we have John’s further reflections on the ministry of John the Baptist and Jesus. How do their origins differ (v.31)? How do the people respond to the testimony of Jesus (v.32; cf. 1:11; 3:11)?

8. To accept Christ is to certify that God is truthful because God comes to us in Christ to whom the Spirit has been given without limit and in whose hands God has placed everything (vv.33-35).

9. According to v.36, when does eternal life begin for the believer? What does the unbeliever have to look forward to? As you reflect on v.36, what application comes to mind?

[Next week: Jn. 4:1-26]

John 4:1-26 -- Jesus and the Samaritan Woman

1. According to vv.1-3, why did Jesus leave Judea and return to Galilee where he had earlier performed his first miracle at Cana (2:1-11)? What potential problem was Jesus attempting to avoid?

2. Why did Jesus have to go through Samaria (v.4)? Was this a matter of divine compulsion or simply the shortest and therefore the preferred route to the north? Where was Sychar (v.5)and what was Jacob’s connection with this place (Gen. 33:19; Josh. 24:32)?

3. Jacob’s well (v.6) is one of the surest biblical sites in Israel. The well was cleaned out in 1935 and was found to be 135' in depth, one of the deepest in the land. Jesus came to the well at noon and was tired from his journey. What does this tell us about Jesus?

4. Why do you suppose the Samaritan woman came to draw water in the heat of the day? How did Jesus initiate contact with her (vv.7-8)? How might this apply to our witness today? What social and religious taboos did Jesus violate in this encounter (v.9)?

5. When Jesus refers to “living water” (v.10), how does the Samaritan woman misunderstand his meaning (v.11)? She is also wrong in her belief that Jesus is inferior to Jacob who provided the well in the first place and drank from it (v.12).

6. As the dialogue continues, Jesus declares in vv.13-14 that anyone who drinks of this living water will never thirst again. How does v.15 suggest that she is still missing the point?

7. Jesus suddenly changes the subject in v.16. Why do you suppose he does this and how does this enable the woman to come to terms with her deepest need (vv.17-18)?

8. Not only did Jesus help her to discover the deeper cause of her self-confessed thirst. He also helps her to recognize his supernatural knowledge of her past. Recognizing him to be a prophet (v.19), she raised a “red herring”—the ancient dispute over the proper place to worship: Mt. Gerizim or Jerusalem? (v.20)

9. How would you summarize Jesus’ response in vv.21-24? Is true worship tied to any particular ‘holy’ place? What does it mean to worship “in spirit and truth”?

10. When the woman confesses that Messiah will come and will explain everything (v.25), Jesus declares, “I who speak to you am he” (v.26). Jesus normally concealed his full identity as Messiah prior to his Passion. Why not here?

[Next week: Jn. 4:27-54]

John 4:27-54 -- Jesus Heals Spiritually and Physically

Jesus and the Samaritan Woman--continued (4:27-42)

1. The disciples’ return from town with food interrupted the dialogue between Jesus and the Samaritan woman. They were shocked at what they saw, but asked no questions (v.27). Why?

2. In vv.28-30, what evidences do you see that would suggest this woman’s heart had already been changed? How much theological understanding is required for salvation (v.29)? What is the first thing that a new believer wants to do?

3. When the disciples urge Jesus to eat, how does he respond (vv.31-32)? Did the disciples understand his response (v.33; cf. v.11)? What kind of food was Jesus talking about (v.34; cf. Mt. 4:4)?

4. In vv.35-38, Jesus talks about spiritual sowing and reaping. What are some lessons for evangelism that can be drawn from these verses? Which is more difficult, sowing or reaping (v.38)?

5. In vv.39-42, we learn the rest of the story. Isn’t it remarkable that these Samaritans would urge a Jewish rabbi to stay with them? The gospel can so quickly dissolve walls of prejudice and distrust!

Jesus Heals the Nobleman’s Son (4:43-54)

6. In vv.43-45, we find Jesus resuming his journey northward to Galilee following the two days of ministry in Samaria (v.40). What do you suppose John is getting at in the parenthetical statement of v.44 after describing Jesus’ fruitful ministry in Samaria (cf. 1:12; 3:11,32)? John says the Galileans welcomed him, but on what basis (cf. 2:23)?

7. In vv.46-47, Jesus returns to Cana where he had performed his first miracle (Jn. 2:1-11) and meets a royal officer of Herod Antipas whose son was close to death at Capernaum. He persistently begs Jesus to go down with him to Capernaum and to heal his son. How did Jesus respond to his pleading (v.48)? Why is Jesus so harsh?

8. In the exchange of vv.49-50, why did Jesus proceed to heal the official’s son? John says, the man “took Jesus at his word”—isn’t that what faith is all about?! In vv.51-53, as the official is on his way down to Capernaum, he learns that his son was healed at the exact time Jesus had said, “Your son will live.” He and all his household believed!

9. This was the second sign Jesus performed in Galilee (v.54), though he had by this time performed many miracles in Judea (cf. 2:23; 3:2).

[Next week: Jn. 5:1-15]

John 5:1-15 -- Jesus Heals at the Pool of Bethesda

1. According to v.1, it was some time after the healing of the official’s son in Galilee that Jesus went up to Jerusalem for “a feast of the Jews.” If this was Passover, it would make a total of four Passovers mentioned in John and therefore would indicate a ministry of at least 3½ years. Some believe it refers to the Jewish New Year (Rosh Hashanah) or to Tabernacles both of which occur in the fall. We simply do not know.

2. Archaeologists have found the remains of this pool with its five colonnades (v.2) near St. Anne’s Church in the northeast quarter of the Old City (just north of the Temple area).

3. In vv.3-6, why is there no v.4? Does this mean that the NIV and NASB and other modern translations have omitted inspired scripture?

4. If this man had indeed been an invalid for 38 years (v.5), why would Jesus ask him if he wanted to get well (v.6)? Where did this man get the idea that he had to be first into the agitated water in order to be healed (v.7)? D. A. Carson sees v.7 as “the crotchety grumblings of an old and not very perceptive man who thinks he is answering a stupid question.” Maybe and maybe not.

5. In vv.8-10, we have the third of seven signs in John’s Gospel. The invalid receives instantaneous healing, rolls up his straw mat and begins to walk. Was his healing based on faith in Jesus? Why were the Jewish leaders upset with the man (v.10)? What does this tell us about their kind of religion? How would you define Sabbath ‘work’?

6. When the healed man passes the blame to the one who healed him (v.11), the Jewish leaders want to know who did it (v.12). The man is unable to identify Jesus (v.13), perhaps due in part to his lack of initiative in finding out who had healed him in the first place.

7. When Jesus later found him at the temple, what do you think Jesus meant when he said, “Stop sinning or something worse may happen to you” (v.14)? Is there a connection between sin and calamity in our lives?

8. Why do you suppose this man reported to the Jewish leaders that it was Jesus who had healed him (v.15) when he knew that this would surely get Jesus into trouble (See v.16)? Perhaps Carson is correct in his statement cited above (#4).

[Next week: Jn. 5:16-47]

John 5:16-47 -- Testimonies By and About Jesus

1. According to v.16, why were the Jews upset by the healing of the invalid at the pool? What further development in vv.17-18 caused even greater hostility toward Jesus among the Jewish leaders?

2. In vv.19-23, Jesus proceeds to explain his unique relationship with the Father. Note the following claims:

∙ Whatever the Father does the Son does (v.19).

∙ The Father loves the Son and shows him all he does (v.20).

∙ As the Father gives life to the dead, so does the Son (v.21).

∙ All judgment has been entrusted to the Son (v.22).

3. In vv. 24-26, Jesus develops the thought of v.21, namely, that the Son has the authority to give life to the dead. What is the requirement for eternal life and when will we receive it (vv.24-25)? On what basis is the Son qualified to give life to those who believe (vv.26-27)?

4. In vv. 28-30, Jesus anticipates the future resurrection of the dead when the righteous will be raised to eternal life and the unrighteous to eternal death. Jesus emphasizes again that his judgment will be perfectly just because, like everything he says and does, he is entirely dependent on the word and will of his Father (cf. vv.19-20).

5. In the remainder of the chapter, Jesus offers further evidence of his authority by citing a number of corroborating witnesses. In vv.31-32, it is the Father’s testimony about Jesus that provides the very foundation of his claim to authority. Jesus is fully aware of his complete dependence upon the Father.

6. What external witness to his authority does Jesus cite in vv.33-35? What did John the Baptist have to say about Jesus?

7. In vv. 36-40, what three additional witnesses to his authority does Jesus mention? Does diligent study of the Scriptures guarantee good theology (vv.39-40)? What must be the focus of effective study of the Scriptures? According to vv.41-44, how did the people respond to Jesus? What was their problem?

8. What further witness to Jesus’ authority is mentioned in vv.45-47? Verse 45 must have been a stinging accusation against the Torah-loving Jews, for Moses was their hero. If they would have understood and obeyed Moses, they would have believed in Jesus. The Old Testament, properly read, points to Jesus!

[Next week: Jn. 6:1-24]

John 6:1-24 -- The Feeding of the 5,000

1. In vv.1-3, Jesus crosses over to the eastern shore of the Sea of Galilee in order to be alone with his disciples for a time of solitude, but the crowds traveled by land and got there ahead of them (Mk. 6:31-33). Why were the crowds so determined to follow Jesus (v.2)?

2. As mentioned earlier in our study, John refers to at least three Passovers in his Gospel (2:13; 6:3; 11:55), thus requiring Jesus’ ministry to have been at least 2½ years in length. This second Passover most likely occurred in the spring of A.D. 29.

3. According to Mk. 6:35, Jesus had compassion on the multitudes, seeing them as sheep without a shepherd, and he taught them many things. Because it was getting late in the day, the question of food arises. Jesus asks Philip where they might buy bread for the people (v.5). What was Jesus’ real purpose in asking Philip (v.6)? What was Philip’s response (v.7)? What was Andrew’s concern in vv.8-9?

4. The miracle is recorded in vv.10-11. This is the 4th of seven signs in John’s Gospel and is the only miracle found in all four Gospels. There was much grass in the place and Mk. 6:39 adds that it was green (springtime before summer drought). There were 5,000 men (adult males) present and that would suggest that as many as 20,000 were fed when women and children are included. Everyone had all they wanted and 12 basketfuls were left over (vv.12-13)!

5. How did the people respond to the miracle (v.14)? Where did the idea of a coming prophet originate (Dt. 18:15-18)? Jesus is now at the peak of his popularity among the masses. How does he respond to their intentions to make him king and why (v.15)?

Jesus Walks on the Water (6:16-24)

6. The disciples headed back across the sea toward Capernaum in the dark and without Jesus (vv.16-18). When they were well on their way, a strong wind stirred up the sea and they saw Jesus walking toward them on the surface of the waves (v.19). Thinking it was a ghost (Mk.6:49), they were terrified. Jesus identified himself, they took him into the boat and were immediately at their destination (vv.20-21).

7. In vv.22-24, the crowds look for Jesus the following day, having observed that the disciples left without him the night before (v.22). When they could not find him, they boarded some boats that had come from Tiberias and headed for Capernaum to look for him there.

[Next week: Jn. 6:25-59]

John 6:25-59 -- Jesus, the Bread of Life

1. When the crowds find Jesus at Capernaum, they want to know how and when he got there (v.25). Why do you suppose he didn’t answer their question (cf. v.15)? What is Jesus’ concern in v.26? Even his own disciples missed the point of the miracle of the loaves (cf. Mk. 6:52).

2. What kind of food “endures to eternal life” (v.27)? How does this verse parallel Jn. 4:14-15? How does their question in v.28 indicate that the crowds are still missing the point?

3. In vv.30-31, the crowds are asking for a sign from Jesus that would be equal to or greater than the miracle of the manna (Num. 11:7-9). Why doesn’t Jesus respond with another miracle (see v.15)? Does Jesus ever allow the crowds to manipulate him?

4. In vv.32-33, Jesus clarifies that it was not Moses who provided bread from heaven, but the Father who is the source of all life-giving bread. In v.34, the people are still thinking of physical bread that will somehow permanently satisfy their bellies (cf. Jn. 4:15).

5. In v.35, Jesus explicitly states, “I am the bread of life,” the first of seven “I am” statements in John’s Gospel. He who comes to Jesus and believes in him will never go hungry nor be thirsty. The people still do not believe (v.36).

6. Who takes the initiative in our salvation according to v.37 (cf. v.44)? Jesus came to do the Father’s will (v.38). What was the Father’s will in sending Jesus into the world (vv.39-40)? Does this passage give you any sense of security as a believer?

7. In vv.41-42, how did the Jews respond to Jesus’ claims? They thought they knew everything there was to know about Jesus’ paternity, but they really didn’t know his Father at all. Jesus knew their father far better than they knew his (Jn. 8:42)!

8. In vv.43-48, Jesus makes it clear that the only way to the Father is through the Son. We can’t even see the Father, something that only the Son can experience (v.46). In vv.49-51, Jesus points out that those who ate the manna in the wilderness died, but anyone who eats his flesh (the Bread of Life) will never die. The Jews once again miss the point, thinking in terms of cannibalism (v.52).

9. In vv.53-59, Jesus speaks further of the necessity of eating his flesh and drinking his blood as a means to eternal life. Some see this as a reference to the sacrament of the Lord’s table, but that would make communion a necessity for salvation. How does a comparison of v.54 and v.45 suggest a metaphorical understanding of ‘flesh’ and ‘blood’?

[Next week: Jn. 6:60-7:24]

John 6:60-7:24 -- Divided Opinions About Jesus

1. Who are the “disciples” referred to in v.60 (cf. v.66)? Why were they offended at Jesus’ teaching? Aware of their grumbling (v.61), Jesus mentions something that will be much more offensive in v.62, for he will be “lifted up” at Calvary before his ascension into glory!

2. How does v.63 help to refute the sacramentalists who believe that the body and blood of Jesus are literally present at the Lord’s Table (cf. Dt. 8:3; Mt. 4:4)? Jesus is not surprised that some did not believe (v.64), for he knew from the beginning of his ministry who would not believe and who would betray him, since no one can come to him unless the Father enables that person to come (v.65).

3. Many o f his disciples deserted him (v.66), for as one scholar has said, “What they wanted, he would not give; what he offered, they would not receive.” Jesus is confident the Twelve will stay with him (v.67) and Peter affirms that they have no alternative (vv.68-69). But then Jesus warns that one of them is a devil (dia<boloj = slanderer, false accuser), anticipating his betrayal by Judas (vv.70-71).

4. According to 7:1, Jesus continued his ministry in Galilee for another six months (from Passover to Tabernacles) because the Jews were wanting to kill him (cf. 5:18). What do you know about the Feast of Tabernacles (v.2)?

5. Who were Jesus’ brothers (v.3; cf. Mk. 6:3)? What was their attitude toward him (v.5; cf. Mk. 3:21, 31)? Why did they advise Jesus to go to Judea (vv.3-4), and how did he respond (vv.6-9)?

6. Jesus ends up going to the Feast after all (v.10). How would you answer someone who accuses Jesus of lying in v.8? The Jewish leaders in Jerusalem were hoping the Feast would draw him from Galilee to their jurisdiction (v.11). The Jerusalem crowds were clearly divided in their attitude toward Jesus (vv.12-13).

7. According to vv.14-15, when Jesus began to teach publicly in the Temple the people were amazed at his teaching, for he was without rabbinic training (cf. Acts 4:13). How did Jesus account for his wisdom (v.16)? Carson comments on vv.17-18: “Divine revelation can only be assessed from the inside” (cf. I Cor. 2:14). What is Jesus’ point in v.19 and how do the crowds respond (v.20)?

8. What point is Jesus attempting to make in vv.21-23? Commenting on v.24, Carson states that Mt. 7:1 (“Judge not, that ye be not judged”) has replaced Jn. 3:16 as the only verse in the Bible the man on the street is likely to know!

[Next week: Jn. 7:25-52]

John 7:25-52 -- Jesus at the Feast of Tabernacles

[Chapters 7 and 8 of John relate events that took place while Jesus was attending the Feast of Tabernacles, a week-long festival in September-October that celebrated the ingathering of the grape and olive harvest.]

1. In vv.25-26, some of the people of Jerusalem wonder why the authorities who want to kill Jesus (v.19) are not arresting him, since he was speaking publicly in the temple courts. Could it be that they had come to believe that he was Messiah? This thought is quickly dismissed because the belief was that Messiah would suddenly appear from an unknown source, but they knew where Jesus was from (v.27).

2. In vv.28-29, Jesus shows that these people know less about his origins than they thought. What did they fail to understand?

3. In vv.30-31, we see once again opposite responses to Jesus. While some tried unsuccessfully to seize him, others put their faith in him because of his miraculous signs. When it was learned that some were believing that Jesus was Messiah, the Pharisees and Sadducees sent the temple police to arrest him (v.32). What do you know about the differences between the Pharisees and Sadducees?

4. Knowing that his days were numbered, Jesus talks to the crowd about his soon departure to a place where they would neither be able to find him nor accompany him (vv.33-34). According to vv.35-36, how did the Jews misunderstand Jesus’ words?

5. In vv.37-39, Jesus stands up on the last day of the Feast and invites all who are thirsty to come to him and drink the living water that he offers to those who would believe in him. When Jesus speaks of streams of living water flowing from within the believer, he is clearly anticipating the gift of the Holy Spirit to be poured out at Pentecost.

6. In vv.40-42, what are the three different responses to Jesus’ teaching? What do you find to be ironic about the response of the third group in v.42? Once again the people are divided (vv.43-44).

7. When the temple police return to the Sanhedrin without Jesus (cf.v.32), the chief priests and Pharisees demand an explanation (v.45). How did the guards respond (v.46)? What impression of the Pharisees do you gain from vv.47-49?

8. How do vv.50-51expose the faulty claims of the self-righteous Phari-sees set forth in vv.48-49? Nicodemus’ colleagues on the Sanhedrin were too worked up and hostile to hear his warning. Instead, they sarcastically inquire if he is of such inferior stock as to be a Galilean also. To say that no prophet came out of Galilee (v.52) is simply not true, for Jonah was from Gath Hepher (II Kings 14:25).

[Next week: Jn. 7:53-8:30]

John 7:53-8:30 -- Jesus, the Light of the World

[As most modern translations indicate, Jn. 7:53-8:11 is not in the earliest and most reliable Greek manuscripts. The early church fathers also omit this passage, passing immediately from 7:52 to 8:12 in their comments. The later manuscripts include it in various places (e.g., after Jn. 21:25 or Lk. 21:38), further evidence of its inauthenticity. Although the passage is clearly not part of the inspired text of John, there is little reason to doubt that this event actually occurred in the ministry of Jesus.]

1. In 7:53-8:6a, it is clear that the scribes and Pharisees were not only attempting to humiliate the woman caught in adultery, but were also attempting to trap Jesus (v.6). How was their question (vv.4-5) designed to trap Jesus? In vv.6b-8, how did Jesus destroy the sinister plot of his critics and place them in the hot seat instead? [It is useless to speculate what Jesus wrote on the ground; we simply do not know.]

2. How did Jesus’ attackers respond to his challenge (v.9)? How did Jesus deal with the woman (vv.10-11)? Did he condone her sin? How do we know? Here we see Jesus’ mercy mixed with strong exhortation.

3. In v.12, we have the second “I am” statement in John (cf. 6:35). What is the significance of light in the Scriptures (cf. Jn. 1:4, 9; the pillar of fire in the wilderness; the lighting of the candelabra in the Temple during the Feast of Tabernacles; etc.)?

4. When the Pharisees challenged Jesus’ testimony (v.13), how did Jesus respond in vv.14-18? The Pharisees were ignorant of Jesus’ mission (v.14), and their judgment was based on external appearances (v.15). Contrary to their charges, Jesus shows that his witness is valid because it is supported both by himself and by the Father (vv.16-18).

5. The Pharisees are thinking in mere human terms and want to know where this other witness (Jesus’ father) is. Instead of answering where, Jesus talks about who his Father is (vv.19-20). How can Jesus say, “If you knew me, you would know my Father also”?

6. When Jesus announces his departure to a place where his critics could not come (v.21), how did they misunderstand him (v.22; cf. 7:34)? What was their problem that would lead to their death (vv.23-24)?

7. When Jesus claims to be “I am” (v.24), his critics are perplexed. When they ask, “Who are you?” (v.25), Jesus’ response is enigmatic at best (v.26) and they again misunderstand (v.27). In vv.28-29, he informs them that when they lift him up (at Calvary) his identity as “I am” and his divine mission will become clear to those who have eyes to see and ears to hear. Even though many believed as he spoke (v.30), we will soon learn what their faith was worth (v.59).

[Next week: Jn. 8:31-59]

John 8:31-59 -- Children of the Devil!

1. In v.31, Jesus is referring to those in the previous verse who had put their faith in him. We will soon discover that their faith was not genuine. How does obedience to Jesus’ teaching set people free (v.32)? Where did these Jews place their confidence (v.33)? Where do people today place their confidence in a similarly erroneous way?

2. According to vv.34-36, in what ways do the characteristics of a slave differ from those of a son? What does it mean to be “free indeed”? Does that mean that a Christian can do anything he wants to? Carson writes: “True freedom is not the liberty to do anything we please, but the liberty to do what we ought; and it is genuine liberty because doing what we ought now pleases us.”

3. Why isn’t being a descendant of Abraham enough for a Jew (v.37)? When Jesus refers to his Father (v.38), the Jews again appeal to the fact that Abraham is their father (v.39a). How does their behavior prove that they are not true children of Abraham (vv.39b-40)?

4. When Jesus implies that their father is someone other than Abraham, they protest that they are not illegitimate children (a possible reference to the suspicions surrounding Jesus’ birth), but that God is their Father (v.41). If God were their Father, they would love Jesus who was sent by the Father (v.42). What was the fatal flaw in these Jews that prevented them from understanding Jesus’ teaching (v.43)?

5. Jesus finally tells them who their real father is—not Abraham or God, but the devil! What do we learn about the devil in v.44? If Jesus is telling the truth and the Jews are the children of the father of lies, is it any wonder that they cannot hear/obey him (vv.45-47)?

6. The Jews accuse Jesus of being a Samaritan and demon-possessed (v.48). Jesus denies their charges and accuses them of dishonoring him and indirectly of dishonoring the one who sent him (vv.49-50). When Jesus declares that whoever keeps his word will never die (v.51), how do the Jews misunderstand him (vv.52-53)?

7. Jesus goes on to speak of how the Father glorifies him and of how he knows the Father and obeys him (vv.54-55). Furthermore, Jesus says, “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad” (v.56). How did the Jews respond to this claim (v.57)? And how did Jesus respond to them (v.58)? How is this different than if Jesus had said, “Before Abraham was born, I was”? In v.59, we learn what the faith of those who had believed in him (v.31) was worth—not much!

[Next week: Jn. 9:1-41]

John 9:1-41 -- Jesus Heals A Blind Man

[This is the sixth of seven signs in John’s Gospel and occurs sometime between Tabernacles in October and the Feast of Dedication in December.]

1. Why did the disciples think the blind man or his parents had sinned (vv.1-2)? What was Jesus’ explanation for his blindness (v.3)? What is the night of v.4 referring to? Jesus is the light of the world (v.5; cf. 8:12). How does v.5 lead nicely into what follows?

2. Why do you suppose Jesus’ healing of the blind man involves mud and spit and requires a trip to the Pool of Siloam (vv.6-7; cf. Mk. 7:33; 8:12)? Jesus now drops out of the picture until v.35.

3. According to vv.8-9, how did the neighbors of the blind man respond to his healing? When he assures them that he was indeed the man, they inquired as to how he was healed (v.10). After he explained what Jesus had done (v.11), they asked where they might find Jesus. Why was he unable to answer their question (v.12)?

4. The neighbors of the blind man took him to the Pharisees to get their opinion of this remarkable event which had occurred on a Sabbath (vv.13-14). When he explained to the Pharisees what had happened (v.15), how did they respond (v.16)? When they asked for his under-standing of who had healed him, he said, “He is a prophet” (v.17).

5. Still doubting the testimony of the blind man, they summoned his parents for interrogation (v.18). What three questions did they ask the parents (v.19)? Did the parents answer all three of the questions? Why or why not (vv.20-23)?

6. The Pharisees summoned the blind man a second time for further questioning and charged him to own up and admit the truth (v.24). In the dialogue that follows (vv.25-34), the Pharisees become increasingly hostile toward the young man as he recognizes their sinister motives and responds to their insults with a wonderful sequence of scornful wit (See especially v.27). When the Pharisees could stand no more, they excommunicated him (v.34).

7. After learning about this, Jesus found the young man and asked him if he believed in the Son of Man (v.35). When the young man expressed a desire to believe, Jesus identified himself and the young man believed in him and worshiped him (vv.36-38).

8. In vv.39-41, we have another example of Jesus’ hearers confusing the physical and the spiritual. How would you explain Jesus’ statement in v.41? What was the problem of the Pharisees?

[Next week: Jn. 10:1-21]

John 10:1-21 -- Jesus, the Good Shepherd

1. One of the most beautiful images of Jesus in the Scriptures is his image as a shepherd. What is it that makes this image so appropriate? Who does Jesus have in mind when he speaks of the thief and the robber who does not enter the sheep pen by the gate, but climbs in by some other way (v.1; cf. 9:39-41)?

2. In vv.2-6, the shepherd who enters the sheep pen through the gate is clearly a reference to Jesus. Who do the sheep represent? Do they all follow him? Why or why not? How does shepherding in the Western world differ from that in the Near East (v.4)? How does the Eastern practice portray more accurately the master-servant relationship?

3. By what primary means does a sheep recognize its master (vv.4-5)? How do we as Christians today discern between truth and error? Why did Jesus’ listeners fail to understand what he was telling them (v.6)?

4. In v.7, we have the third of Jesus’ “I am” statements in John’s Gospel. In what sense is Jesus the gate for the sheep, and what are the benefits of entering the sheepfold through him (vv.8-10)? Who are some of the infamous political leaders of the past century who have come “only to steal and kill and destroy”?

5. In vv.11and 14, we have the fourth of the “I am” statements of Jesus. What is the one thing that most clearly qualifies Jesus as the good shepherd (v.11)? Rather than saving the lives of his flock with machine guns and tanks and plastic explosives, what remarkable “weapon” did Jesus use against the enemy? How does the hired hand respond when his own life is threatened (vv.12-13)?

6. In vv.14-15, to what other relationship does Jesus compare his relation-ship with his sheep? Who are the “other sheep” of v.16? What is the “one flock” that Jesus has in mind (cf. Eph. 2:11-19)?

7. In vv.17-18, we see the powerful bond that exists between love and obedience in the Godhead. The love between Father and Son was not contingent upon the Son’s willingness to die, but it finds its fullest manifestation in that act of obedience. It is clear from v.18 that the cross was completely in God’s plan. Jesus’ life was not taken from him, but he laid it down by choice and he took it up again by choice. There are no surprises with God!

8. In vv.19-21, we find once again that Jesus’ audience is divided in response to his teaching (cf. 7:43; 9:16). Some thought he was demon-possessed and raving mad, while others believed his healing of the blind man in Chapter 9 was evidence of his authenticity.

[Next week: Jn. 10:22-42]

John 10:22-42 -- Jesus, Messiah and Son of God

[The Feast of Dedication is the only Jewish holiday that did not originate in the Old Testament period. It commemorates the cleansing of the Temple in 164 B.C. after it had been profaned for three years by the wicked Seleucid king, Antiochus Epiphanes. Today this festival is known as Hanukkah, an eight-day celebration that begins on the 25th of Kislev (our December).]

1. According to vv.22-23, it is now December of A.D. 29. Because it is winter, Jesus is walking in the shelter of Solomon’s Colonnade, a covered hallway that stretches along the eastern side of the Court of Gentiles. The Jews surround Jesus and ask him to declare plainly whether he is the Christ (v.24). What does the title “Christ” mean?

2. Had Jesus explicitly identified himself as Messiah to the Jews (v.25)? To anyone else (cf. 4:25-26)? If Jesus had spoken of himself as a Messiah who would suffer and die, the Jews would have declared him insane. Why did the Jews not believe in Jesus (vv.26-27)?

3. In v.28, we have one of the strongest statements on the security of the believer in all of Scripture. Jesus says, “They will by no means perish forever” (ou] mh> a]po<lwntai ei]j to>n ai]w?na). No one can snatch us from the hands of the Good Shepherd. As if that were not enough, John adds that we are also secure in the hands of the Father (v.29; cf. Col. 3:3). Does this mean that a Christian cannot lose his salvation?

4. When Jesus says, “I and the Father are one” (v.30), how did the Jews respond (v.31)? And how does Jesus respond to their threats (v.32)? What kind of religion would object to the healing of the blind and the lame and other such deeds of mercy?

5. In v.33, Jesus’ enemies explain that they are stoning him for blasphemy since, being a mere man, he was making himself God. The irony is that just the opposite is true: being God, he had become a mere man!

6. What is the point that Jesus is making in vv.34-36 when he appeals to Ps. 82:6? In vv.37-39, Jesus says, “....even though you do not believe me, believe the miracles, that you may know and understand (i!na gnw?te kai> ginw<skhte) that the Father is in me, and I in the Father.” Once again, the Jews tried to seize him on the charge of blasphemy, “but he escaped their grasp” (v.39).

7. Recognizing that his life was endangered and knowing that his time had not yet come, Jesus retreated to Bethany beyond the Jordan (cf. 1:28) where he had earlier been baptized by John (v.40). Many in that place recognized him and affirmed that the Baptist’s teaching about him was true (v.41). Many of them also believed in Jesus (v.42).

[Next week: Jn. 11:1-37]

John 11:1-37 -- The Death of Lazarus

1. Where was the village of Bethany located (v.1; cf. v.18)? Does John refer to any other village by that name (cf. 1:28; 10:40)? When did Mary anoint the feet of Jesus with costly perfume (v.2; cf. 12:1-3)?

2. When Jesus learned that Lazarus was sick, how did he respond (vv.3-4)? Did he mean that Lazarus would not die? If Jesus loved Martha and Mary (v.5), why did he not come immediately to heal Lazarus (v.6)?

3. In vv.7-8, why were the disciples surprised that Jesus would go back to Judea? Did they understand his ultimate mission in Jerusalem? What is the deeper meaning of Jesus’ words in vv.9-10 (cf. 9:4)?

4. In vv.11-13, Jesus informs the disciples that “Lazarus has fallen asleep.” How did the disciples misunderstand (cf. Mk. 5:39)? If you had been there, do you think you would have understood what Jesus meant? When Jesus informs them that Lazarus is dead (v.14), what does he mean when he says he is glad he was not there (v.15)? How does v.16 provide a more positive impression of Thomas than 20:24-28?

5. Jesus purposely timed his arrival so that there would be absolutely no doubt that Lazarus was dead (v.17; cf. v.6). [Note: There was a Jewish belief that the soul hovers over the body for three days trying to re-enter the body until decay sets in.] In vv.18-19, the number of visitors who came to express their sympathy may indicate that the family was rather prominent (cf. the “costly perfume” in 12:3).

6. How does v.20 reinforce our impressions of Martha and Mary from Lk. 10:38-42? How do you read Martha’s attitude in v.21? Does she expect Jesus to raise Lazarus (v.22; cf. v.39)? Carson says of v.23 that it is “a masterpiece of planned ambiguity,” as Martha’s response testifies (v.24).

7. In vv.25-26, we have the fifth of Jesus’ “I am” statements. Not only does Jesus give life to those who have died in Christ; he gives life that will never end! Martha confirms her full belief in Jesus (v.27).

8. In vv.28-32, Jesus summons Mary for a time of private sharing, but to no avail. The well-meaning crowds followed her, supposing she was going to the tomb to mourn. When she came to Jesus, she fell at his feet and responded exactly as Martha had done earlier (v.21).

9. How did Jesus respond to the weeping of Mary and the others (v.33)? What was it that made him so indignant? When he came to the tomb of Lazarus, he wept (vv.34-35). Jesus was both angry and at the same time grief-stricken in the presence of death. Can you identify with his emotions? How did the Jews respond to his grief (vv.36-37)?

[Next week: Jn. 11:38-57]

John 11:38-57 -- Jesus Raises Lazarus from the Dead

[We come now to the last of the seven “signs” performed by Jesus during his public ministry. Can you name the six that we have already covered?]

1. In vv.38-40, the stage is set for the miracle that is about to occur. When Jesus commands those present to remove the stone from the cave entrance, Martha (the ‘take charge’ sister) protests, which suggests that she had no idea what Jesus had in mind. When she hears Jesus speak of “the glory of God” that is about to be manifested, she apparently granted her permission and the stone was removed.

2. Before calling Lazarus to come forth, Jesus prayed to the Father in words that were crafted with his hearers in mind (vv.41-42). How does public prayer differ from private prayer? Is it ever appropriate to write out a public prayer in advance?

3. After praying, Jesus shouted in a loud voice, “Lazarus, come out!” (v.43). Why did Jesus address Lazarus by name? How was Lazarus able to walk while wrapped in graveclothes (v.44)? As Carson says, it was probably more of a hop and a shuffle! How does the descrip-tion here compare to the graveclothes of Jesus (20:3-7)? How do you account for the difference?

4. In vv.45-46, once again we see a divided response from the people. Some put their faith in Jesus, but others went to the Pharisees (with malicious intent?) to report what he had done. The Sanhedrin then convenes to deal with this developing crisis (vv.47-48). What do you know about the Sanhedrin as to its membership, size, authority, etc.? What was their fear concerning Jesus (v.48)?

5. Caiaphas, who was high priest from A.D. 18-36, addressed the Council with an opening attack on their stupidity (v.49). This is followed by what may well be the most ironic statement in all of John (v.50)! John leaves no doubt in the reader’s mind as to the profound truth that Caiaphas had unknowingly proclaimed (vv.51-52). Jesus will indeed die for (u[pe<r = “on behalf of; instead of”) the people of Israel and ultimately for all (incl. Gentiles) who will believe. From that day on, the Jewish leaders resolved to take his life (v.53).

6. Knowing that his life was in danger but that his time had not yet come, Jesus withdrew to the village of Ephraim, some 12 miles northeast of Jerusalem (v.54). According to vv.55-56, those who came to Jerusalem to prepare for Passover were busy speculating about whether Jesus would show up, for the Sanhedrin had issued an ‘all points bulletin’ that if anyone knew of Jesus’ whereabouts they were to report him to them so that they might seize him (v.57).

[Next week: Jn. 12:1-19]

John 12:1-19 -- The Anointing & Triumphal Entry of Jesus

1. Six days before the Passover (v.1) would most likely be the Saturday evening before Palm Sunday. The dinner that was given to honor Jesus (v.2) is also recorded in Mt. 26:6-13 and Mk. 14:3-9. Though the accounts differ in detail, they do not contradict. Once more Martha serves and Mary worships.

2. Mary took about a pint of pure nard and poured it on Jesus’ feet and then wiped them with her hair (v.3). Nard was derived from the root and spike of the nard plant of northern India. According to v.5, Mary’s gift was worth 300 denarii (= one year’s wages)! How would Mary gain access to Jesus’ feet at a banquet table?

3. In vv.4-6, Judas rebukes Mary for her wasteful extravagance. Can you identify with Judas’ reasoning in v.5? What was the real motive behind his suggestion (v.6)? What do we learn about Judas as keeper of the money bag? He apparently did not make treasurer’s reports on a regular basis!

4. How did Jesus respond to Mary’s lavish gesture (vv.7-8)? Do you think Mary understood that Jesus was about to die? As Carson observes, “She signaled more than she knew” (cf. 11:49-52). Does v.8 give us reason to neglect the poor today? It was apparently Jesus’ rebuke that prompted Judas to strike a deal to betray Jesus (cf. Mk. 14:10-11).

5. According to vv.9-11, a large crowd of Jews came together not only to see Jesus who was back in town, but also to see Lazarus who was by now a celebrity. Since his very life encouraged faith in Jesus, the chief priests now make plans to destroy him as well.

6. In vv.12-15, we have John’s account of the Triumphal Entry of Jesus into Jerusalem on Palm Sunday. As the crowds went out to meet him, they shouted “Hosanna” (lit. “Save us, we pray”) and blessed him (cf. Ps. 118:25-26). What do you suppose they were thinking Jesus had come to do? Jesus did not enter the city on a war horse, but on a donkey. How did his mode of entry and his reference to Zech. 9:9 run counter to their expectations?

7. As v.16 indicates, the disciples did not understand the significance of all that was happening until after Jesus was glorified (cf. 2:22). We must continually be reminded of the far superior vantage point that we who look back at these events from this side of the cross have. In vv.17-19, those who had witnessed the raising of Lazarus were spreading the word about this miracle. The Pharisees become increasingly pessimistic as they witness the growing popularity of Jesus. “Look how the whole world has gone after him!”

[Next week: Jn. 12:20-50]

John 12:20-50 -- Jesus’ Hour of Departure Has Come

1. In vv.20-21, some Greeks who had come (from Decapolis?) to worship at Passover informed Philip of their desire to meet with Jesus. How do these verses connect with v.19? Philip in turn told Andrew who specialized in bringing people to Jesus (v.22; cf. 1:41; 6:8-9). John gives us no further information as to the outcome of the Greeks’ request.

2. Jesus apparently interpreted this request as a ‘signal’ that his hour had come (v.23), for it is only through the cross that the Gentiles will be brought into the covenant community. In v.24, Jesus makes a point that would be quite obvious in an agrarian society: without the dying of a planted seed, there is no possibility of a plentiful harvest. The application to his impending death is obvious. In vv.25-26, the same principle (slightly modified) is applied to mankind in general. In what sense are we to hate our lives?

3. In v.27, Jesus agonizes over the suffering that he will soon experience (cf. Gethsemane). Although he prays to be spared, he realizes that his mission is to die. As Bengel observes, “The horror of death, and the ardour of his obedience, were meeting together.” In v.28, God speaks from heaven and responds affirmatively to Jesus’ request that the Father’s name be glorified. Some in the crowd who heard it thought it had thundered, while others thought an angel had spoken (v.29).

4. In vv.30-33, Jesus explains that the heavenly voice was primarily for their benefit, not his, and then proceeds to unpack the meaning of the utterance. How was “the prince of this world” affected by the cross (cf. 16:11)? In what dual sense was Christ “lifted up from the earth”? According to v.34, the crowd questions how Jesus could die, since the Scriptures declare that Messiah will reign forever (Isa. 9:7).

5. In vv.35-36, Jesus does not answer their question, but rather warns of his impending death. What are the two key words in this paragraph? If they will walk in the light while he is still with them, the darkness (when it comes) will not overcome them. Jesus acts out his warning by hiding from them.

6. In v.37, we learn of the catastrophic unbelief of the Jews. Why did they not believe (vv.38-40)? The statement in v.40, quoted from Isa. 6:10, is often referred to as the “judicial hardening” of Israel. Others refer to this hardening as God’s “strange work” (cf. Rom. 9:22-33). Does this relieve the Jews of responsibility for their unbelief? When did Isaiah see Jesus’ glory and speak about him (v.41; cf. Isa. 52:13-53:12)?

7. According to vv.42-43, many even of the Jewish leaders believed in him, but they would not openly confess their faith. What reasons does John give for their silence? Why do we often find it difficult to declare our faith in Jesus?

8. In the remainder of the chapter (vv.44-50), Jesus concludes his public ministry with a challenge to the crowds that includes many strands of his earlier teaching already covered in our study of this Gospel. The emphasis is upon the close bond that exists between Father and Son.

[Next week: Jn. 13:1-17]

John 13:1-17 -- Jesus Washes the Disciples’ Feet

[His public ministry over, we move now to Jesus’ private ministry to the Twelve in the Upper Room (chs. 13-17), the events culminating at Calvary (chs. 18-19), and finally the resurrection and post-resurrection appearances of Jesus (chs. 20-21).]

1. According to v.1, Jesus recognizes that his time has come (cf. 12:23). It is Thursday evening and he is about to share the Passover Meal with his disciples. He will now proceed to show his disciples “the full extent of his love.” John informs us that the devil and Judas had already joined in a conspiracy of evil to send Jesus to the cross (v.2). How do you account for Judas’ terrible act of betrayal?

2. In the light of Jesus’ recognition of his own power and mission (v.3), he would have had every reason to lash out against Judas with an outburst of divine wrath. Instead, he proceeds to serve the disciples (including Judas) with an act of incredible condescension (vv.4-5; cf. Mk. 10:45; Lk. 22:27).

3. Peers would never wash one another’s feet, except rarely as a mark of great love. It was an act reserved for the lowliest of menial slaves. According to Carson, “There is no instance in either Jewish or Greco-Roman sources of a superior washing the feet of an inferior.” What is there about footwashing that makes it such a humble act?

4. How did Peter respond to Jesus’ approach (v.6)? Try to put yourself in the place of the disciples. What do you suppose they were feeling? How do you think Judas was feeling in particular?

5. What do you suppose Jesus means in v.7? Is he referring to his washing of their feet or to the broader series of events that are about to occur later that day and on Good Friday? Peter seems to be thinking only of the moment and forbids Jesus to wash his feet (v.8a). What does Jesus mean in his response to Peter (v.8b)? He surely must have had more in mind than a mere act of foot-washing. When Peter began to get the point, he responded with exuberant enthusiasm— “not just my feet but my hands and my head as well!”

6. What do you think Jesus means by his statement at the beginning of v.10? What do we learn about Judas in vv.10-11? Do you expect to see Judas in heaven?

7. In vv. 12-16, Jesus applies his actions to the lives of his followers when he says, “you also should wash one another’s feet” (v.14). Does that mean that we should be washing one another’s feet in the church today? If not, what is the underlying principle and what are some ways in which we can express that principle in our relationships with one another?

8. To summarize, there seem to be three applications that can be drawn from Jesus’ act of footwashing in this passage: 1) to symbolize the initial cleansing made possible by his atoning death (vv.6-8); 2) to symbolize the Christian’s continual cleansing from sin; and 3) to serve as an example for us in serving one another (vv.12-16).

[Next week: Jn. 13:18-38]

John 13:18-38 -- Jesus Predicts Judas’ Betrayal & Peter’s Denial

1. In what sense was Judas chosen (v.18; cf. Jn. 6:70)? If Jesus chose Judas, knowing that he would later betray him, does that in any way excuse Judas for what he did? Why do you suppose Jesus repeatedly refers to the fact that he will be betrayed (v.19; cf. 6:71; 12:4; 13:2)?

2. How does v.20 anticipate the later ministry of Jesus’ followers (including us) after his departure (cf. Lk. 10:16; Jn. 20:21)? It is our responsibility to re-present Jesus to a lost world!

3. Up to this point, Jesus’ references to his impending betrayal were not very explicit, but now he says “one of you is going to betray me” (v.21). The shocking effect that this had upon the disciples is not surprising (v.22). Imagine how Judas must have felt about then! What were Judas’ alternatives at this point?

4. In v.23, we have the first of five references to “the disciple whom Jesus loved” in John’s Gospel (cf. 19:26; 20:2; 21:7, 20). Why do you think John refers to himself in this way rather than using his name? The disciples are so stunned by Jesus’ blunt prediction that not even Peter was prepared to ask the obvious question, so he motioned to John to ask it (v.24). How do you visualize John’s posture in v.25? Jesus must have answered John quietly (v.26), because the others do not seem to know why Judas left (vv.27-30).

5. According to vv.27-28, Judas received the bread from Jesus, but not the love with which it was given. Instead of breaking him, it hardened his resolve, reinforced no doubt by Satan’s entry into him. When Jesus sent him out, the others thought he was going to buy food for the Feast of Unleavened Bread or to give to the poor (vv.29-30).

6. Once Judas has gone out, it is as if the last barrier to Jesus’ “hour” has been removed. God is about to be glorified and the Son also will be glorified as he enters the presence of the Father (vv.31-32). Jesus now begins to prepare his disciples for his departure to a place where they cannot follow (v.33). Therefore he begins to lay out for them what he expects of them while he is away (vv.34-35). What is the standard by which we are to measure our love for one another? What is at stake if we fail to demonstrate this love?

7. In vv. 36-38, Peter seems less interested in the new commandment than in Jesus’ departure, so he asks, “Where are you going?” When Jesus replies that he cannot follow him now, Peter is unwilling to wait and offers even to lay down his life for Jesus—just the opposite of what will happen! Instead, Jesus informs Peter, “before the rooster crows, you will disown me three times!” So much for misguided zeal!

[Next week: Jn. 14:1-14]

John 14:1-14 -- Jesus as the Way to the Father

1. In vv.1-4, Jesus comforts his disciples who were troubled by his announced departure (13:33, 36), and by the announcement that Peter will deny him before morning (13:38). Who was most deserving of comfort at this hour—the disciples or Jesus? What is the ℞ for a troubled heart (v.1)?

2. It is true that Jesus is going away, but the disciples need to understand why he is going away. What will Jesus be doing while he is away (v.2) and what is his plan for his disciples (v.3; cf. I Thes. 4:13-18)? What more could they ask for? Although Jesus tells his disciples they know where he is going (v.4), the next verse suggests that, at some level, they knew nothing of the sort. Has Jesus totally misread them?

3. Although Thomas is a loyal and courageous follower of Jesus (11:16), he also has a tendency toward questioning and doubt (cf. 20:25). In v.5, he suffers from literalism and is thinking in a purely physical manner. If we don’t know the destination, Thomas reasons, how can we know the route that would get us there?

4. How does Jesus remove the disciples’ confusion in v.6? This is the sixth of the seven “I am” statements in John. If Jesus is the way to heaven, then Jesus’ statement in v.4 was correct after all. How does the last part of v.6 speak to the religious pluralism that is so much a part of our society today (cf. Acts 4:12)?

5. In v.7, Jesus assures the disciples that to know him is to know the Father as well. Philip speaks for the rest when he asks for an immediate display of God himself (v.8). Jesus is saddened by the disciples’ failure to understand, even after being with him for three years, that in him God has made himself known (v.9). In vv.10-11, Jesus continues to emphasize his oneness with the Father. His words and works are the Father’s words and works.

6. In v.12, Jesus makes a remarkable statement. Not only will Jesus’ followers do the things he has been doing, but even greater things! How can this be? Does he mean more spectacular works or a greater number of works or just what does he intend by this promise?

7. In vv.13-14, Jesus gives further evidence why “even greater things” will take place through his followers after he leaves. How does prayer enter into the picture? Who is actually doing these “greater things” even today, according to these verses? What is the ultimate purpose for all that we do? Does v.14 guarantee that every prayer that is offered in Jesus’ name will be granted?

[Next week: Jn. 14:15-31]

John 14:15-31 -- The Promise of the Holy Spirit

1. Jesus has demonstrated his love for his followers by washing their feet (13:5) and has commanded them to love each other (13:34-35), but now for the first time, he speaks of their love for him (v.15). What is the most obvious evidence of our love for Jesus (v.16; cf. I Jn. 5:3)?

2. What important consequence of the disciples’ love for Jesus is related in vv.16-17? The word “Counselor” is the Greek word para<klhtoj (lit. “one called alongside to help”). How does the Holy Spirit help us? Not only do we have the Holy Spirit as our advocate on earth, but Jesus serves as our advocate in heaven (cf. I Jn. 2:1). Why is the world unable to accept the Holy Spirit (v.17; cf. I Cor. 2:14)?

3. In vv.18-20, Jesus assures his disciples that he will not leave them as orphans, but will come to them again. What coming do you suppose Jesus is referring to in these verses—1) his resurrection appearances, 2) his coming by way of the Spirit at Pentecost, or 3) his second coming? Several clues would seem to point to the first of these three. Can you identify any of them?

4. Once again in v.21, Jesus refers to the inseparable link that exists between love and obedience. In addition, when we love him and obey his commands, we can be sure that we will be loved both by him and by the Father. The Judas of v.22 is apparently the son of James (cf. Lk. 6:16; Acts 1:13). How does Judas’ question reflect the ongoing expectation of the disciples even at this late moment?

5. In vv.23-24, Jesus for a third time in this chapter declares that love will issue in obedience to his teaching. Although Jesus will one day reveal himself to all mankind at his second coming, in this passage he is speaking of his limited manifestation to that much smaller circle of those who live in obedience to him. Jesus says, “we will come to [that one] and make our home with him.”

6. In vv.25-26, we have the second of five Paraclete passages in John’s Gospel (cf. vv.16-17 above). What new insights regarding the Holy Spirit do we gain in these verses? Do you see the Trinity reflected in v.26? In v.27, Jesus addresses his followers with the Greek equivalent of shalom, the familiar Hebrew word of greeting and farewell. How would you describe the “peace” that Jesus gives? How can we find this peace according to Phil. 4:6-7?

7. In v.28, Jesus again refers to his soon departure and then suggests that if the disciples really loved him as they should, they would rejoice in his departure to the Father. He is saying these things, not to shame them, but to strengthen their faith when these things actually occur (v.29; cf. 13:19).

8. The chapter concludes with Jesus referring to “the prince of this world” (cf. 12:31; 16:11) who will be unable to interfere with Jesus’ mission of obedience to the Father (vv.30-31). How does Jesus’ behavior in v.31 serve as an example for our obedience (v.15)?

[Next week: Jn. 15:1-17]

John 15:1-17 -- Jesus, the True Vine

1. We come now to the seventh and last of the “I am” statements of Jesus. In an agrarian society where viticulture was as common as corn and soybeans to a Midwesterner, it is not surprising that Jesus would use the language of the vineyard to make his point. Who does the vine represent in many OT passages (e.g., Ps. 80:8-16; Isa. 5:1-7)? In contrast to OT Israel which is always depicted as a fruitless vine, Jesus is the true vine (v.1) who bears fruit through his followers who are here represented by the branches (v.5).

2. According to v.2, what two activities does the gardener (the Father) perform in regard to the vine? What is the purpose of pruning? Who are the branches that are cut off—Christians who no longer bear fruit or those who are ‘connected’ with Jesus, but who like Judas never knew him from the beginning? To be pruned (kaqai<rei) and to be clean (kaqaroi<) are one and the same. It is the word of Jesus that is the effective means of cleansing in either case (v.3).

3. What does Jesus mean when he says, “Remain in me” (v.4)? [Note: the word me<nw (“remain”; KJV “abide”) occurs ten times in vv.1-10] How do we do this (v.10)? Why is it necessary for us to remain in him? How does the vine analogy make this all the more obvious?

4. In vv.5-6, Jesus expands on the thought of the preceding verses. The consequences of abiding and not abiding are miles apart. Either we bear much fruit or we are cut off and thrown into the fire. Apart from our connection with Jesus, we can do nothing! On the other hand, if we remain in him, what will be one of the major benefits of this relationship (v.7; cf. 14:14)? Fruitlessness not only threatens fire, but it also robs God of the glory that is rightfully his (v.8).

5. In vv.9-10, the emphasis on “remaining” continues, but the element of love is added. Jesus says, “Remain in my love.” How do we do this (cf. 14:15)? What will be one result of our love and obedience (v.11)? What will be another result (v.12)? What is the greatest demonstration of love in all of history (v.13)?

6. According to vv.14-15, we are friends of Jesus if we obey him. What about when we disobey? Are we no longer his friends? Do you think it is appropriate to speak of Jesus or God as our friend? Why or why not? What is the difference between a servant and a friend (v.15)?

7. Who gets the credit for our salvation (v.16)? Why has God chosen us according to this verse? Can you think of other reasons why God has chosen us (cf. Eph. 1:4; I Pet. 2:9)? Jesus concludes this section by repeating his command, “Love one another” (v.17).

[Next week: Jn. 15:18-16:11]

John 15:18-16:11 -- The Christian Opposed by the World

1. In vv.18-19, Jesus warns his disciples that they should expect to be hated by the world. Why does he do this (cf. I Jn. 3:13; I Pet. 4:12)? Why does the world hate Jesus’ followers (v.19)? In what sense are we “aliens” in this world (I Pet. 1:1; Heb. 11:13; Phil. 3:20)? “Jesus promised his disciples three things—that they would be completely fearless, absurdly happy, and in constant trouble” (F. R. Maltby).

2. In v.20, Jesus repeats a principle that he had stated earlier in 13:16. How was this principle applied in that passage? How is it applied here? Why do we sometimes find it difficult to accept the fact that persecution and suffering are part and parcel of what it means to be a Christian? What is the ultimate reason for the world’s hatred (v.21)?

3. What is the point that Jesus is making in vv.22-25? He surely did not mean that by his coming into the world he introduced sin and guilt for the first time. What principle can be drawn from these verses (cf. Mt. 11:20-24)? How does this principle apply to contemporary America?

4. In vv.26-27, we have another of John’s Paraclete passages (cf. 14:16-17, 26). Note the Trinitarian focus in these two verses. The Holy Spirit will testify about Jesus and we must also testify about him. As we do so, our witness will be divisive and opposition can be expected, as vv.18-21 have already warned.

5. In 16:1-4, Jesus proceeds to prepare his disciples to face the opposition that will surely come. What is the greatest danger (even worse than death!) to face Christians who are confronted with persecution (v.1)? Can you think of any situations in the early church when Jesus’ predictions in v.2 were fulfilled (cf. Acts 26:9-11; 2 Cor. 11:24)? Tragically, some of the most violent persecution against Christians has come at the hands of zealous adherents to religious faith. Jesus declares the root cause of such opposition in v.3 and then proceeds to inform the disciples as to why he is issuing these warnings (v.4).

6. In vv.5-7, Jesus recognizes that because of his imminent departure his disciples are filled with grief. Therefore, he assures them that it is to their advantage that he is going away. Why is this so? Who was/is better off—those who had the privilege of walking with Jesus in Galilee or we who live on this side of the cross and Pentecost?

7. In vv.8-11, we have the fourth of the Paraclete passages in John. What particular ministry of the Holy Spirit is emphasized in these verses? He will convict the world of guilt in regard to sin (i.e, their unbelief), righteousness (i.e., their own self-righteousness), and judgment (i.e., their false judgment and spiritual blindness as manifested in their treatment of Jesus).

[Next week: Jn. 16:12-33]

John 16:12-33 -- Jesus Promises Joy to His Disciples

1. In vv.12-15, we have the fifth and final Paraclete passage in John. What particular ministry of the Holy Spirit is mentioned in v.13? When will this ministry be launched? What will be the focus of the Spirit’s ministry according to vv.13-15?

2. In v.16, Jesus shifts the disciples’ attention back to his own departure introduced in vv.5-6. It is clear from vv.17-18 that the disciples are confused by Jesus’ words, “in a little while.” Can you identify with their confusion? What do you think Jesus is referring to in v.16?

3. Jesus recognized the disciples’ confusion over his words (v.19), so he proceeds to clarify them in the verses that follow. In vv.20-22, he uses the analogy of childbirth to depict the pain that the disciples are about to experience and the subsequent joy that will be theirs on Easter Sunday morning. How will “the world” respond to the events of Good Friday (v.20)? Do you see the connection between the pain of the woman whose “time has come” (v.21) and the fact that in the suffering of Calvary Jesus’ “time had come” (cf. 13:1)?

4. In vv.23-24, Jesus expands on the joy that will come to the disciples “in that day”. What do you think Jesus means by “that day”? After Jesus has ascended and the Holy Spirit comes, the disciples will enter a new order in which prayer will be addressed to the Father in Jesus’ name. The resulting answers to prayer will be a cause for constant joy (v.24).

5. In v.25, Jesus admits that his teaching has at times been obscure (Don’t we agree with that!), but then goes on to assure the disciples that at a later time (i.e., after the resurrection) things will be much clearer. The disciples will be able to pray directly to the Father in Jesus’ name and he will graciously respond (vv.26-27). In v.28, the entire mission of Jesus is summarized from his incarnation to his ascension.

6. In vv.29-30, it is apparent that the disciples missed the point of v.25 and believe that they have already now acquired 20-20 vision. As Carson says, “No misunderstanding is more pathetic than that which thinks it no longer exists.” Jesus’ response in v.31 is surely one of exasperation. Knowing how little of his mission they had actually comprehended, he warns the disciples of their coming defection. The Father’s faithfulness is contrasted with their fickleness (v.32).

7. Jesus concludes the Upper Room Discourse with words of encourage-ment (v.33). Looking beyond their temporary defection to their restoration, he promises his followers (and us) peace in the midst of a world that is full of constant trouble, for he has overcome the world!

[Next week: Jn. 17:1-26]

John 17:1-26 -- The Prayer of Jesus

[Since this prayer occurs just prior to Jesus’ arrest, it may have been offered some-where along his way to the Garden of Gethsemane, perhaps even in the temple as some have suggested. Apart from the so-called Lord’s Prayer, this is one of only a few of Jesus’ prayers in which the content is reported.]

Jesus Prays for Himself (1-5)

1. The expression “Father” (Aramaic: “Daddy”) is often used of God in the NT (122x in John), but rarely in the OT. Do you see any special significance in this development? How has the incarnation given Christians a more intimate relationship with the Father?

2. What is the key word or idea in vv.1-5? What did Jesus mean by his request in v.5 (cf. Phil. 2:6-11)? What is “eternal life” according to v.3? As Carson observes, “Eternal life is not so much everlasting life as personal knowledge of the Everlasting One” (cf. Phil. 3:10).

Jesus Prays for his Disciples (6-19)

3. In v.6, Jesus refers to the disciples as “those whom you gave me out of the world” (cf. vv.2,9,24). Does this suggest that the disciples belonged to God prior to Jesus’ ministry? How does that apply to us (cf. Eph. 1:4-6)? In v.9, Jesus says that he does not pray for “the world”. What does he mean by this? Who does “the world” belong to? How does v.10 support the deity of Christ?

4. Because of his soon departure from them, Jesus prays that his disciples may be protected by the Father (vv.11-16). What is the purpose of their being protected (v.11b)? Which of the disciples was “doomed to destruction” (v.12)? Was this due to failure on Jesus’ part (cf. 6:64)? In vv.13-14, Jesus prays that the disciples may have the full measure of his joy, even though living in a hostile world. In vv.15-16, he prays that they would be protected from the evil one (cf. Mt. 6:13). What does it mean to be in the world but not of the world (v.16)?

5. In vv.17-19, Jesus prays that the disciples may be sanctified. What does “sanctify” (a[gia<zw) mean and how is it to be accomplished according to v.17? Verse 18 anticipates Jesus’ commission in 20:21.

Jesus Prays for the Church (20-26)

6. Jesus now prays for those who will believe through the witness of the original disciples. What is the main focus of Jesus’ prayer for the Church (vv.20-23)? What kind of unity does Jesus have in mind? What is the difference between unity and uniformity? What is one of the important goals of Christian unity (v.21b)? What further goal is mentioned in v.23b?

7. Jesus concludes his prayer with what is sometimes referred to as his last will and testament (vv.24-26). What is Jesus’ desire for us ( v.24; cf. 14:2-3)? Until our work on earth is done, Jesus will continue to make the Father known to us and will fill us with love and with his own presence (vv.25-26).

[Next week: Jn. 18:1-14]

John 18:1-14 -- Jesus Arrested and Taken to Annas

1. When Jesus had finished his discourse and prayer (ei]pw>n tau?ta), he went with his disciples across the Kidron Valley to an olive grove on the slopes of the Mt. of Olives (v.1). What was this place called, and what took place there that John does not mention (cf. Mk. 14:32-42)?

2. How did Judas know where to find Jesus (v.2: cf. Lk. 21:37)? Why didn’t Jesus go to a different place to foil Judas’ plan? Only John mentions that Judas came not only with Jewish officials (i.e., temple police), but also with a cohort (spei?ra) of Roman soldiers (v.3). Why would these Roman soldiers from Caesarea be in Jerusalem at this particular time? What was the phase of the moon at this time?

3. In addition to v.4, what other Gospel evidence do we have that Jesus was fully aware of what lay before him? What event do you suppose was most helpful in preparing Jesus for this moment? What is the greatest source of encouragement for us in a time of crisis? How does Judas identify Jesus according to the Synoptic Gospels?

4. According to vv.5-6, when Jesus asked whom they were seeking, they said “Jesus of Nazareth” and he responded, “I am” (e]gw< ei]mi; cf. 8:24,28,58). Why do you suppose the arresting officers drew back and fell to the ground (cf. 7:45-46)?

5. The scene is repeated in vv.7-9. Why would Jesus ask them two times whom they were seeking? Before he is taken away, Jesus makes sure that his followers will not be harmed. What statement(s) is Jesus referring to in v.9 (cf. 17:12; 6:39; 10:28)?

6. All four Gospels mention the ear-slashing incident, but only John identifies the attacker and victim as Peter and Malchus (v.10). Carson says: “The blow was as clumsy as Peter’s courage was great; the tactic was as pointless as Peter’s misunderstanding was total.” How does Jesus’ rebuke of Peter in v.11 underline the folly of Peter’s rash behavior? And furthermore, what was Peter doing with a knife (cf. Lk. 22:35-38)?

7. Only John includes this preliminary hearing before Annas (vv.12-14). Who were Annas and Caiaphas? Since Jesus had healed Malchus’ ear (Lk. 22:51), there was hardly reason to arrest Peter. Apparently it was the Jewish officers who arrested Jesus since he was taken to the Sanhedrin rather than to Pilate at this point. The Roman soldiers most likely returned to the Tower of Antonia. For v.14, see our earlier discussion on 11:49-50.

[Next week: Jn. 18:15-32]

John 18:15-32 -- Peter’s Denials & Jesus’ Continuing Trials

1. According to v.15, Peter and “another disciple” followed Jesus to the house of Annas. Scholars are not sure whether this other disciple was John or another unnamed Jerusalem disciple not otherwise known. In any case, this person had “connections” with the high priest and was able to get Peter admitted into the open courtyard with him (v.16).

2. In v.17, we have the beginning of Peter’s shameful descent culminating in his threefold denial of Jesus. Why might the servant girl have been suspicious of Peter’s connections with Jesus? Do you think there was anything premeditated about Peter’s denial? How can we prepare ourselves for the unexpected temptation? The details of v.18 suggest an eyewitness account (e.g., only John mentions that it was a charcoal fire).

3. In vv.19-24, Jesus’ preliminary interrogation before Annas is related. He is questioned about his disciples and his teaching (v.19). Jesus reveals nothing about his disciples because he was determined to protect them to the end. As to his teaching, he declares that he has spoken openly and publicly; therefore any of the thousands who had heard him could be summoned to testify concerning his teaching (vv.20-21).

4. Some overzealous official slapped Jesus in the face for challenging the high priest (v.22; cf. Acts 23:2-5). Did Jesus back down (v.23)? Why or why not? Refusing to admit guilt is one thing, but as Carson says, “turning the other cheek without bearing witness to the truth is not the fruit of moral resolution but the terrorized cowardice of the wimp.”

5. In vv.25-27, Peter denies his association with Jesus a second and third time. Only John mentions that the third person who questioned Peter was a relative of Malchus (v.10). John does not mention the oaths and curses with which Peter responded the third time nor his bitter weeping when the cock crows (cf. Mk. 14:71-72). Fortunately, this is not our final look at Peter in the New Testament. What is the rest of the story?

6. Jesus is taken from his trial before the Sanhedrin (v.28), the details of which John omits (See Mt. 26:59-68), to his trial before Pilate. Pilate was governor of Judea from A.D. 26-36. He was a morally weak and vacillating ruler who tried to hide his flaws under acts of stubbornness and brutality.

7. The Sanhedrin had most likely waited until after sunrise to formally condemn Jesus, since Jewish law forbade trying capital cases at night. Why did the Jewish leaders refuse to enter Pilate’s headquarters (v.28)? Do you see any irony in this?

8. In the ensuing interchange between Pilate and the Jewish leaders (vv.29-32), it is apparent that Pilate was not responding as the Jews had hoped. Instead of confirming their judgment and sentencing Jesus to death, he orders a full hearing in his presence. Resentful of their assumption that they could manipu-late him to fulfil their plot, Pilate humiliates the Jews by charging them to judge Jesus by their own law. This, of course, would not work because the Jews did not have the power to execute (v.31).

[Next week: Jn. 18:33-19:16]

John 18:33-19:16 -- Pilate Sentences Jesus to be Crucified

1. In vv.33-38a, Pilate goes back into the palace to question Jesus. His opening question reflects the charges that had been brought against Jesus by the Sanhedrin and is probably laced with contempt: “You (su<), are you the king of the Jews?” Rather than giving a simple yes or no answer, Jesus now becomes the interrogator (v.34). Pilate responds with indignation: “I am not a Jew, am I?” In other words, Pilate makes it clear that he personally has no interest in the internal disputes of Judaism (v.35). Why would Pilate be suspicious of the motives of the Jewish leaders?

2. In vv.36-37, Jesus proceeds to clarify in what sense he is a king and the nature of his kingdom. Yes, he is a king but not the kind of king that would threaten Rome or a Roman governor. How does Jesus support this point in v.36?

3. When Pilate concludes, “You are a king, then!”, Jesus boldly affirms the fact and then informs Pilate that the purpose of his coming into this world was to testify to the truth (v.37). Indeed, he is the truth (Jn. 14:6)! Pilate recognizes that Jesus is not a political threat, but becomes uneasy when the issue of truth is introduced. He ends the interrogation abruptly by asking, “What is truth?”—but he doesn’t wait for an answer!

4. Pilate goes back outside to announce to the Jewish leaders that he finds no basis for their charges against Jesus (v.38). Since it was his custom to release a prisoner at Passover, he offers to release to them “the king of the Jews” (v.39), but instead they shouted back, “No, not him! Give us Barabbas!” (v.40). Who was Barabbas (Lk. 23:19; Acts 3:14-15)?

5. If Pilate thought Jesus was innocent, then why does he have him flogged and mocked (19:1-3)? Bringing Jesus out to the mob, swollen, bruised and bleeding, he once again declares him innocent. Hoping the Jews would be satisfied with this brutal treatment, he declares, “Here is the man!” (vv.4-5). How did the Jews respond to Pilate (v.6)? Pilate then responds to them in disgust, “You take him and crucify him” (knowing, of course, that they could not), and declares Jesus innocent for the third time.

6. Seeing that their political charges were not enough to persuade Pilate, the Jewish leaders accused Jesus of blasphemy: “....he claimed to be the Son of God” (v.7). Why do you suppose Pilate was afraid (v.8; cf. Mt. 27:19)? Why doesn’t Jesus answer Pilate’s question (v.9)? Who is the person “guilty of a greater sin” and why would this be true (v.11)?

7. What was it that finally caused Pilate to give in to the demands of the mob and sentence Jesus to be crucified (v.12)? To the very last, Pilate antagonizes the Jews by referring to Jesus as “your king” (vv.14-15). In what may well be the greatest Jewish apostasy of all time, the chief priests declared, “We have no king but Caesar.” And then we read these sad words from John: “Finally Pilate handed him over to them to be crucified” (v.16).

[Next week: Jn. 19:17-37]

John 19:17-37 -- The Crucifixion and Death of Jesus

1. Although Jesus had earlier been flogged (v.1), now that Pilate has sentenced him to die the soldiers took charge and inflicted upon him the brutal (and sometimes deadly) scourge just before proceeding to the place of execution (See 1986 JAMA article, “On the Physical Death of Jesus Christ,” distributed in class).

2. Although John does not mention it in v.17, who was forced to carry the cross for Jesus when he could no longer bear the load himself (cf. Mk. 15:21)? John simply states that Jesus was crucified between two thieves (v.18), but gives none of the gory detail of this most terrible of punishments in the ancient world—so brutal that no Roman citizen could be subjected to it without the sanction of the Emperor.

3. In vv.19-22, we learn that the charges against Jesus were written in Aramaic, Latin , and Greek, and placed on the cross for any passerby to see. Why were the Jewish leaders upset with the wording and how did they want it changed (v.21)? Why didn’t Pilate give in to their appeal? How did Pilate’s malice serve the divine purpose? As Bruce writes, “The Crucified One is the true king, the kingliest king of all; because it is he who is stretched on the cross, he turns an obscene instrument of torture into a throne of glory and ‘reigns from the tree.’”

4. In vv.23-24, as was customary, the clothes of the executed became the property of the executioners. The four soldiers apparently divided Jesus’ articles of clothing among themselves (cloak, belt, sandals, head covering), but not his tunic-like undergarment (xitw<n). How did they deal with this article of clothing, thereby unknowingly fulfilling Scripture (Ps. 22:18)?

5. In v.25, John refers to four women who were standing near the cross. When we compare the names here with those cited in Mt. 27:56-57 and Mk. 15:40, it is quite possible to conclude that “[Jesus’] mother’s sister” is Salome, the wife of Zebedee and mother of James and John. This would make Jesus a first cousin of James and John. How would this help to explain what takes place in vv.26-27? Why wouldn’t Jesus’ own siblings care for their mother?

6. In vv.28-30, John records the last moments of Jesus’ earthly life. To the very last, Jesus is aware of his fulfillment of Scripture. His expression of thirst and the soldier’s offer of wine vinegar seem to be a clear fulfillment of Ps. 69:21. After receiving the drink, Jesus cried out (cf. Mk. 15:37), “It is finished” (tete<lestai), and bowed his head and gave up his spirit (v.30).

7. Because it was Friday afternoon and a special Sabbath would begin at sundown, the Jewish leaders requested that the victims’ legs be broken and their bodies be taken down (v.31). Because Jesus was already dead, they did not break his legs but rather pierced his side with a spear which brought forth blood and water (vv.32-34). Who was the witness to these things (v.35)? How did the treatment of Jesus’ body specifically fulfil the OT passages in Ex. 12:46 and Zech. 12:10 (vv.36-37)?

[Next week: Jn. 19:38-20:9]

John 19:38-20:9 -- The Burial and Resurrection of Jesus

1. According to Roman law, in cases of sedition the bodies of crucified criminals were left to the vultures. However, in v.38 we learn that Joseph of Arimathea asked for and was granted permission to take the body of Jesus from the cross. Why do you suppose Pilate granted his request? What do we know about Joseph from the Synoptic Gospels (Mk. 15:43, Mt. 27:57; Lk. 23:50-51) and what additional insight does John provide?

2. Only John mentions that Nicodemus also played a part in the burial of Jesus (v.39). He too was a member of the Sanhedrin (cf. Jn. 3:1; 7:50-51). The courageous act of these two men must have disgraced them in the eyes of the Sanhedrin, but their loyalty to Jesus meant more to them than peer approval.

3. Jesus’ body was prepared for burial by wrapping it in strips of linen augmented with 75 pounds of burial spices (v.40). The Jews did not embalm, but used myrrh and aloes to counter the odor of decomposition. According to vv.41-42, Jesus was buried in a new tomb in which no one had ever been laid (cf. Mt. 27:60). How does this fact contribute to the resurrection narrative which follows? As for those who visit Jerusalem today, the Church of the Holy Sepulcher surely marks the authentic site of the tomb of Jesus.

4. In John 20, we move from the darkness of Good Friday to the bright sunlight of Easter Sunday morning. The events of that Friday are remarkable indeed, but without the resurrection they would mean nothing (cf. I Cor. 15:14-19). In vv.1-2, we learn that Mary Magdalene was the first to come to the tomb early on Sunday morning and to find the stone removed. The other Gospels indicate that Mary was in fact accompanied by other women (cf. Mk. 16:1). This is only one of a number of differences in the Gospel accounts that make harmonization difficult.

5. In vv.3-9, John describes how he and Peter ran to the tomb to investigate, John outrunning Peter and arriving first. John bent over to look into the tomb, whereas compulsive Peter upon arrival immediately entered the tomb and only later was joined by John. How did they find the burial cloths arranged (vv.6-7)? How does this contrast with the resurrection of Lazarus (11:44), and what does this tell us about the nature of Jesus’ resurrection body?

6. According to v.8, when John entered the tomb and saw the grave clothes, he believed. The other disciples, including Peter (Lk. 24:12), apparently did not come to faith in Jesus as the resurrected Lord until he appeared to them. However, as v.9 indicates, neither Peter nor John had yet understood “from Scripture that Jesus had to be raised from the dead.” Only after their encounters with the resurrected Jesus would the disciples be able to experience the full impact of the resurrection.

7. Sceptics have argued against the resurrection by suggesting that the disciples stole the body of Jesus (cf. Mt. 28:11-15) or that the women went to the wrong tomb or that Jesus had not really died (swoon theory) or that the resurrection appearances of Jesus were only hallucinations in the minds of the disciples. How would you refute these arguments?

[Next week: Jn. 20:10-31]

John 20:10-31 -- Jesus’ Post-resurrection Appearances

1. When Peter and John had gone back to their homes (v.10), Mary Magdalene returned to the tomb and was crying. Bending over to look into the tomb, she saw two angels seated where Jesus’ body had been (vv.11-12). When the angels ask her why she is crying, she is still under the false impression that someone has taken the body of Jesus and wonders where it is (v.13).

2. Sensing that someone had approached, she turns and the visitor asks who she is looking for. Why did Mary not recognize Jesus at first (v.14)? Assuming it to be the gardener, she requests that if he has taken the body to tell where it is so she could get it (v.15). What was it that revealed his identity to Mary (v.16; cf. 10:3-4)? Her anguish and despair are instantly transformed to joy. It is worthy of note that Mary Magdalene was the first to see the risen Lord.

3. Carson refers to v.17 as “one of the most difficult passages in the New Testa-ment.” Why do you suppose Jesus tells Mary not to hold on to him when he says just the opposite to Thomas (v.27)? Instead Jesus sends her back to the disciples to convey his message to them (v.18).

4. In vv.19-23, John tells of Jesus’ appearance to the disciples (except Judas and Thomas) on Easter Sunday evening (cf. Lk.24:36-43). Why do you suppose John emphasizes that the doors were locked (cf. v.26)? How did Jesus greet the disciples (see also vv. 21,26; cf. 14:27; 16:33)? How did the disciples respond when Jesus showed them his hands and side (v.20; cf. 16:20-22)? In v.21, we have John’s version of the Great Commission.

5. In vv.22-23, we once again encounter a passage that has been a challenge to Bible scholars. Is this the disciples’ Pentecost 50 days before the Pentecost of Acts 2? Surely not. The best explanation seems to be that Jesus is here anticipating Pentecost in a symbolic gesture just as his washing of the disciples’ feet anticipated the cleansing that would later be made possible by the cross (cf. 13:8). How do you interpret v.23? As we preach the gospel, some respond and some refuse to respond. In either case, it is God who actually forgives or who does not forgive. We only announce it.

6. In vv.24-25, we learn that Thomas was not present on Easter Sunday when Jesus had appeared to the others. If he had been, he no doubt would have believed with the rest. As it was, He refused to believe their report unless he could actually see the nail marks and put his hand in Jesus’ side. When Jesus once again appeared to the disciples a week later, Thomas was present (v.26). Knowing of his scepticism, Jesus invites Thomas to feel the nail prints and the wound in his side and then charges him to stop doubting and to believe. What is significant about Thomas’ confession in v.28?

7. In v.29 Jesus pronounces a blessing upon those who have not seen and yet have believed. How are those of us who have not seen the risen Lord able to believe in him (vv.30-31)? Verses 30-31 are usually cited as the key verses of John’s Gospel. It is fitting that the reading of this Gospel is often recommended to those who are ripe for evangelism.

[Next week: Jn. 21:1-25]

John 21:1-25 -- Epilogue: Jesus & the Disciples in Galilee

1. In these final scenes in John’s Gospel, we find that at least seven of the disciples have returned to their homeland in Galilee: Peter, Thomas, Nathanael, James, John, and two others who are not identified by name (vv.1-2). Why do you suppose these disciples returned to Galilee (cf. Mk. 14:28; 16:7)? According to v.3, Peter decided to go fishing and the others joined him. Do you think Peter’s return to fishing is to be understood as an abandonment of his commission? Can you imagine this scene taking place after Pentecost?

2. The disciples caught nothing during the night. Early the next morning, Jesus appeared on the shore and inquired of their success, but they did not recognize him (v.4). When he told them to cast on the other side of the boat, they gathered such a huge catch that they were unable to haul it in (vv.4-6).

3. When John recognized that it was Jesus, Peter immediately put on his cloak, tucked it in at the waist, jumped into the water and headed for shore 100 yards away. The other disciples brought the boat, trailing the bulging net behind (vv.7-8). Jesus had prepared a charcoal fire with one fish on it and some bread for the hungry fishermen (v.9). When he requested some of their own catch to add to the fire, Peter brought the net to shore with its 153 fish (vv.10-11). As Jesus served the breakfast, John says they dared not ask him who he was (vv.12-13). How do you account for their reluctance? This is the third time that Jesus appeared to his disciples in John’s Gospel (v.14).

4. We come next to the familiar dialogue between Jesus and Peter in which Peter is restored to public ministry. As F. F. Bruce observes: “To the evangelist’s hook there is added the pastor’s crook, so that, as had often been said, Peter proceeded to fulfil his double commission ‘by hook and by crook.’” Jesus opens the dialogue by asking Peter, “Do you love me more than these?” (v.15). What do you suppose Jesus means by “more than these”?

5.Three times Jesus asks virtually the same question and Peter answers in the affirmative each time (vv.15-17). Many have attempted to make a distinction between the two words for “love” that Jesus used (a[gapa<w and file<w) , but the distinction is doubtful. In fact there are three other pairs of synonyms that John uses in this dialogue, apparently for stylistic reasons only. Why did Jesus ask Peter three times?

6. In vv.18-19, Jesus prophesies Peter’s death which would occur some 35 years later. How did Peter die according to Christian tradition? We can assume that Peter and Jesus were walking along the sea shore during their conversation. When Peter turned and saw John following, he asked Jesus, “What about him?” (vv.20-21). How does Jesus respond (v.22)? How does John attempt to clarify the rumor that resulted (v.23)?

7. In v.24, John identifies himself with the disciple whom Jesus loved (v.20) and also as the author of this Gospel. He verifies the truthfulness of all that he has written. John is not content to focus on himself or his own truthfulness, but concludes by pointing out that his work is only a minute part of all the honors due the Son (v.25).

THE GOSPEL

OF JOHN

A Discussion Guide

Prepared by Arlan Birkey