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JUL :-.•- 1924 


By R. A. TORREY, D. D. 

Author of "What the Bible Teaches," 
"How to Bring Men to Christ," "The 
Wondrous Joy of Soul - Winning," 
"The Return of the Lord Jesus," etc. 


Bible Institute of Los Angeles 

Copyright, 1907, 1908 and 1909 

Copyright owned by the 


Vv hat This ^ consecutive, systematic course of studies in our Lord's life and teach- 
Work is ings, divided into 140 lessons, each complete in itself, and adapted 
either for individual or class use. 

TV. A ^-v. ^^' '^°^^^V h^s had years of experience that particularly fit him to write 

such a work. A graduate of Yale University and Yale Theological Semi- 
nary, he also spent some time in study in Germany. Then followed a ministry of more 
than twenty years as a pastor. He was selected by D. L. Moody to be superintendent of 
The Moody Bible Institute of Chicago in 1889. Since then he has continuously taught the 
Bible at the Institute, at Bible conferences, etc. His world-wide experience, in later years 
especially, as evangelist and Bible teacher have also shown him how to help and instruct 
young converts and other students of the Bible. His helpful books on the Bible and 
other themes are well known. 

»r»i_ «»• ^1- J The method is workable, and is calculated to develop the student's own 
The Method ., , - j- i u t.u, .r t • 

gifts, and that m direct work upon the Bible text itself. It is not too 

laborious in quantity or manner for the every-day Christian. It is the method of modern 
science: first a discovery of the facts, and then a classification of the teachings. The facts 
are discovered by questions and answers. Dr. Torrey asks the questions, the student — 
each for himself or herself — answers the questions from the open Bible. Dr. Torrey gives 
a classification of the teachings, but each student should carry the discovery and classifica- 
tion further for himself. 

No subject of Bible study is more vital, fruitful or popular than the life and 
teachings of our Lord. Obviously, every young convert ought immediately to 
get well acquainted with His person and work, while every Christian is exhorted to grow in 
the grace and knowledge of Him. 

As a suggestive commentary on the Four Gospels, it has special value, bringing 
together the teachings of Christ on a given subject, also awakening in the student a desire 
for personal Scripture research. Constant use is made of parallel passages and pertinent 
reference to other parts of the Bible . 

Personal applications are made from time to time, thus feeding the 
Other student's soul and developing him in Christian experience and work. 

Advantageous ^^^ teacher and Christian worker will find the lessons full of side- 

studies, suggestions and outlines for Bible readings and addresses. For 

the brief notation of such additional matter the wide margins throughout this book will be 

found convenient and probably sufficient. 

No outfit is required beyond this volume and a copy of the English Bible. It will 
be seen that occasional references are made to the Revised Version, so that the 

student is advised to use a copy for reference. 

































































The Prologue of John's Gospel. John i :i-i8. 

The Birth of Jesus the Messiah, and the Visit of the Magi. Matthew 2:1-18. 

The Birth of Jesus the Prince of Peace. Luke 2:1-20. 

The Circumcision of Jesus, and His Presentation in the Temple. Luke 

The Childhood of Jesus. Luke 2:40-52. 
The Ministry of John the Baptist. Luke 3:1-18. 
The Baptism of Our Lord. Mark i :9-ii. 
The Temptation of Our Lord. Matthew 4:1-11. 
John the Baptist's Testimony Regarding Our Lord. John i : 19-34. 
Our Lord's First Disciples. John i :35-5i. 
Our Lord's First Miracle. John 2:1-12. 
The First Cleansing of the Temple. John 2:13-25. 

Eternal Life : What It Is, What It Cost, and Who Can Have It. John 3 :i-2i. 
Our Lord and the Woman of Samaria. John 4:1-30. 
Our Lord and the Samaritans. John 4:31-42. 
Our Lord Restoring the Nobleman's Son. John 4:43-54. 
Our Lord Rejected at Nazareth. Luke 4:16-32. 
The Call of the First Four Disciples. Luke 5:1-11. 
"A Prophet Mighty in Word and Deed Before God and All the People." 

Mark i :2i-35. 
Our Lord's First Evangelistic Tour in Galilee. Mark i :36-45. 
Our Lord Teaching the Ignorant, Forgiving the Sinner and Healing the 

Sick. Mark 2:1-12. 
The Call of Matthew the Publican. Luke 5 :27-39. 
The Healing of a Man Who Had Been Thirty and Eight Years in His 

Infirmity. John 5:1-16. 
Jesus, the Son of Man and Son of God. John 5:17-47. 
Our Lord Teaching Regarding the Sabbath. Mark 2 ■.2^ to 3 :6. 
The Appointment of the Twelve Apostles. Mark 3 :7-i9. 
The Sermon on the ]\Iount. Matthew 5:1-16. 
The Sermon on the Mount — (Continued). Matthew 5:17-48. 
The Sermon on the Mount — CContinued). Matthew 6:1-18. 
The Sermon on the Mount— (Continued). Matthew 6: 19-34- 
The Sermon on the Mount— (Continued). Matthew 7:1-12. 


The Sermon on the Mount— (Concluded). Matthew 7:13-29. 

The Centurion's Servant. Luke 7:1-10. 

The Raising of the Widow's Son at Nain. Luke 7:11-17. 

John the Baptist's Last Message to Our Lord. Luke 7:18-35. 

Our Lord and the Woman Who Was a Sinner. Luke 7 :36-5o. 

The Unpardonable Sin. Mark 3 :20-35. 

The Parable of the Sower. Matthew 13:1-23. 

The Parable of the Wheat and Tares. Matthew 13:24-30, 36-43. 

The Growth of the Kingdom. Mark 4:26-29; Matthew 13:31-33. 

Three Parables: The Hid Treasure, the Merchant Seeking Goodly Pearls, 

and the Net Cast Into the Sea. Matthew 13 :44-52. 
Our Lord Stilling the Tempest. Mark 4 :35-4T. 
Our Lord and the Gadarene Demoniac. Mark 5:1-20. 
Our Lord and the Woman Who Had the Issue of Blood. Mark 5 :24-34. 
Our Lord and the Daughter of Jairus. Mark 5 :2i-23, 35-43. 
Our Lord's Second Rejection at Nazareth. Matthew 9:27-34; Mark 6:1-6. 
The Mission of the Twelve. Matthew 9:35 to 10:10. 
The Death of John the Baptist. Mark 6:14-29. 
The Feeding of the Five Thousand. Mark 6 :30-44. 
Our Lord Walking on the Water. Matthew 14:22-36. 
Discourse on the Bread of Life. John 6:22-51. 

The Results of Our Lord's Discourse on the Bread of Life. John 6:52-71. 
Our Lord Exposes the Traditions of the Scribes and Pharisees. Mark 

The Syrophoenician Woman. Matthew 15 :2i-28. 
Our Lord in Decapolis : Healing the Sick, Opening the Ears of the Deaf, 

Giving Speech to the Dumb, Feeding the Hungry. Matthew 15:29-31; 

IMark 7:31 to 8:10. 

56 123 Our Lord in the Parts of Dalmanutha and in Bethsaida : Answering the 

Pharisees and Sadducees, and Healing a Blind Man. Matthew 16:1-12. 

57 127 Peter's Confession of Jesus as the Christ, the Son of the Living God. 

Matthew 16:13-20. 

Our Lord Preparing His Disciples For His Crucifixion. Matthew 16 :2i-28. 

The Transfiguration. Matthew 17:1-13. 

Our Lord Healing the Demoniac Boy at the Foot of the Mount of Trans- 
figuration. Mark 9: 14-29. 
61 135 Christ Again Foretelling His Death and Resurrection and Discoursing on 
Humilit}^ Matthew 17:22 to 18:14. 

The Duty of Forgiving Those Who Sin Against L^s. Matthew 18:15-35. 

Our Lord at the Feast of Tabernacles. John 7:1-24. 

Our Lord at the Feast of Tabernacles— (Continued). John 7:25-36. 

Our Lord on the Last and Great Day of the Feast of Tabernacles. John 
7 :37-53- 


















































































































































Jesus The Light of the World. John 8:12-24. 

Jesus The One Who Makes Free Indeed. John 8:25-47. 

"Before Abraham Was, I Am." John 8:48-59. 

Our Lord Steadfastl}' Setting His Face to Go to Jerusalem. Luke 9:51-62. 

The Mission of the Seventy. Luke 10:1-16. 

The Return of the Seventy. Luke 10:17-24; Matthew 11:25-30. 

The Good Samaritan. Luke 10:25-37. 

Our Lord and Martha and Marj'. Luke 10:38-42. 

The Healing of the Man Born Blind. John 9:1-41. 

Jesus The Good Shepherd. John 10:1-21. 

Our Lord at the Feast of Dedication. John 10:22-42. 

Our Lord Teaching His Disciples How to Pray. Luke 11 :i-i3. 

The Folly of Laying Up Treasure For One's Self and Not Being Rich 

Toward God. Luke 12:13-21. 
The Folly of Anxiety. Luke 12 :22-34. 

The Wisdom of Watching For the Lord's Return. Luke 12 :35-48. 
One More Opportunity. Luke 13:1-17. 
Jesus Journeying Toward Jerusalem. Luke 13 :22-35. 
The True Way to Keep the Sabbath. Luke 14:1-6 ; Isaiah 58:13, 14. 
How to Find Honor Here and Recompense Hereafter. Luke 14 :7-i4. 
Man's Excuses. Luke 14:15-24. 
Conditions of Discipleship. Luke 14:25-35. 
Parables of the Lost Sheep and the Lost Coin. Luke 15:1-10. 
Parable of the Lost Son. Luke 15:11-24. 
The Unjust Steward. Luke 16:1-18. 
The Rich Man and Lazarus. Luke 16:19-31. 
Mary and Martha's Message to Our Lord Wlien Their Brother Lazarus Was 

Sick. John 11 :i-i6. 
The Resurrection of Lazarus. John 11:17-45. 

The Conspiracy Formed Against the Life of Our Lord. John 11 :46-57. 
The Ten Lepers. Luke 17:11-19. 

Our Lord Teaching His Disciples to Pray Through. Luke 18:1-8. 
The Pharisee and the Publican. Luke 18:9-14. 
Jesus' Teaching Concerning Marriage, Divorce, and Children. Matthew 

The Rich Young Ruler. Mark 10:17-27. 
How God Rewards His Servants. Matthew 19:27 to 20:16. 
The Ambition of James and John. Mark 10 :32-4S- 
Jesus and Bartimeus. Luke 18:35-43. 
Jesus and Zaccheus. Luke 19:1-10. 
The Parable of the Pounds. Luke 19:11-28. 
The Anointing of Jesus by Mary of Bethany. Matthew 26:6-16. 


































Jesus' Triumphal Entry Into Jerusalem. Luke 19:29-44. 

The Cursing of the Barren Fig Tree, and the Second Cleansing of the 

Temple. Mark 11 :i2-26. 
107 238 The Parahle of the Two Sons and the Unfaithful Husbandmen. Matthew 

21 123-46. 
The Parable of the Marriage Feast of the King's Son. Matthew 22:1-14. 
Christ's Teaching Concerning Civil Government. Matthew 22:15-22. 
The Pharisees and Sadducees Questioning Christ and Christ Questioning the 

Pharisees. Matthew 22 :23-46. 
Christ Exposing the Scribes and Pharisees. Matthew 23:1-36. 
The Gentiles Seeking Jesus and the Jews Rejecting Jesus. John 12:20-50. 
Jesus' Prophecies Concerning the Destruction of Jerusalem. Luke 21 :5-24. 
Jesus' Prophecies Concerning His Own Coming Again. Matthew 24:29-51. 
The Parable of the Ten Virgins. Matthew 25:1-13. 
The Parable of the Talents. Matthew 25:14-30. 
The Judgment of the Nations. Matthew 25 :3i-46. 
The Institution of the Lord's Supper. Luke 22:7-20. 
Jesus Washing the Disciples' Feet. John 13:1-17. 
Jesus Predicts That One of the Twelve Should Betray Him and Another 

Deny Him. John 13:18-38. 

121 279 Thoughts For the Comfort of Jesus' Disciples During the Absence of Their 

Lord. John 14:1-14. 

122 283 Further Thoughts For the Comfort of Jesus' Disciples During the Absence 

of Their Lord. John 14:15-27. 

123 286 "I Am the True Vine, and My Father Is the Husbandman." John 15:1-17. 

124 290 The Hatred of the World Toward the Disciples of Jesus. John 15:18 to 


125 292 Jesus' Last Words to His Disciples Before His Arrest, Trial and Crucifixion. 

John 16:7-33. 
Our Lord's Prayer For His People. John 17. 
Jesus in Gethsemane. Matthew 26:36-46. 

The Arrest of Jesus and Peter's Denial. Mark 14 :43-54, 66-72. 
Jesus Before Caiaphas and the Sanhedrin. Mark 14:55-65. 
Jesus' Trial Before Pilate. Luke 23:1-25. 
Pilate's Attempts to Release Jesus. John 19:1-16. 
The Crucifixion. Luke 23 :26-38. 

The Death of Jesus. Luke 23 :39-45 ; Matthew 27 :45-56. 
The Burial of Jesus. John 19:31-42; Matthew 27:61-66. 
The Resurrection of Jesus. Mark 16:1-11; John 20:1-18. 
Jesus Appears to Two Disciples on the Way to Emmaus. Luke 24:13-35. 
Jesus' Two Appearances and Conversations With His Apostles. John 




























138 335 Jesus' Appearance to Seven Disciples by the Sea of Galilee. John 21 :i-24. 

139 339 Jesus' Appearance to the Eleven on the Mountain in Galilee. Matthew 


140 341 Jesus' Last Appearance to His Disciples in Jerusalem, and His Ascension 

From Bethany. Luke 24 :44-53. 

[For Map of Palestine and Textual Index, See Pages 345-347]. 

studies in the Life and Teachings of 0\ir Lord. 


The Prologue of John's 


J. Jesus the Word of God, w. 1-3. 
How far back does this lesson carry us? 
What do we find back in eternity? What 
is the noticeable difference between verse i 
and Genesis 1:1? Why is our Lord called 
"the WORD"? What three facts about the 
WORD does verse i teach us? Is this doc- 
trine found elsewhere? (Col. 1:17; Rev. 
22:13). Is Jesus Christ called "God" else- 
where? (Is. 9:6; Ro. 9:5; Titus 2:13, 
R. v.; 2 Peter i :i, R. V.; Heb. 1:8, 6). 
What is the first work of the WORD that 
is mentioned? What is meant by the word 
"by" in verse 3? (See margin R. V.; Eph. 
3:9; Col. 1:16; Heb. 1:2; 11:3; Ps. 33:6). 
What new idea does the last clause of verse 
3 bring in? (Col. i :i7). What comfort is 
there in the thought that He made us? 

2. Jesus the Life and Light of Men, w. 

Where is life to be found? (I John 5: 
11; John 5:21, 26; I Cor. 15:45; I John 
1:2; John 14:6; 11:25). How then is life 
to be obtained? (I John 5:12). What is 
meant by "and the life was the Light of 
men"? (I John 1:2; John 8:12; 9:5; 
12:35, 46). Where did this Light send 
forth its rays? Where ought we to let our 
light shine? What was this darkness? To 
what period of religious history does this 
refer? How did the darkness receive the 
light? (R. V.) Why did it not apprehend 
it? ( I Cor. 2:14; John 3:19, 20). 

Gospel. John 1:1-18. 

J. A Man sent from God to bear witness 
of the Light, vv. 6-13. 

What means did God use to bring men 
to appreciate and lay hold of the Light? 
What is God's usual method in bringing 
men to appreciate and lay hold of the 
Light? Was John the only witness God 
sent? (John 15:26, 27; 5:36). Upon 
whom does God bestow that honor to-day? 
How did John show his appreciation of the 
honor? (vv. 15, 19, 26, 27, 29, 32-34. 36; 
3:34-36). How do you show that you ap- 
preciate it? What was God's purpose in 
sending John? Why does God want all 
men to believe? (i Tim. 2:4; 2 Pet. 3:9). 
Was John himself the Light? Were there 
any who were in danger of ihinking that he 
was? Are there any to-day who are in 
danger of thinkifig the preacher himself is 
the light? What sort of a light was it to 
which John was to bear witness? How far 
does that light shed forth its rays? How 
was the WORD, the Life, the Light treated 
by men? (vv. 10-13). Where was our 
Lord prior to His incarnation? Did the 
world recognize Him? To whom did He 
come? Who were meant by "His own"? 
What did they do? Did this hurt Himf 
Whom did it hurt? Did all reject Him? 
What did He do for those who received 
Him? (R. V.) To whom does He give 
this right to-day? What is it to receive 
Him? What is God's definition of "believ- 
ing on His name"? Who are these men 
who receive Him? Where will we find the 



truth about regeneration more fully brought 
out? (John 3:1-15; James 1:18; I Pet. 
I :23). How many of those who believe 
are born of God? (See Gal. 3:26). 

4. The WORD become flesh, vv. 14-18. 

As the WORD was not received in His 
spiritual presence in the world, what further 
did He do? What does "become flesh" 
mean? (Phil. 2:6, 7; I John 1:1, 2). 
What is the literal meaning of the word 
translated "dwelt" in v. 14? (R. V. mar- 
gin). Of what promises was this the real- 
ization? What became possible for us 
through His incarnation? What was the 
character of His glory? What was John's 
testimony regarding Him? What was 
there in Him (v. 16) ? What may we do 
with this fulness? What is meant by 
"grace for grace"? What was the differ- 
ence between the mission of Moses and the 
mission of Jesus? In what sense have men 
seen God? (Ex. 24:10; Is. 6:1). How 
did the apostles themselves see God? 
(John 14:9). If no man has seen God, 
how may we fully know God? (v. 18, com- 
pare John 14:9). 


/. Jesus Christ. 

(i). What He is: 
Eternal, i, 15; eternally with God, i, 
12; in the bosom of the Father, 18; 
superior to Moses : Moses gave law, 
Jesus Christ incarnates grace and 
truth, 17; glorious as God, 14; the 
Life, 4; the true Light, 4, 9; the 
WORD, I, 14; the only Ijegotten, 
18; God, I. 

(2). His Work: 
Made the world, 10 ; made all things, 3 ; 
came into the world, 10 ; shineth in 
darkness, 5 ; lighteth every man com- 
ing into the world, 9; came to His 
own, II; became incarnate, taber- 

nacled among men, alone brings grace 
and truth, 14, 17 ; alone reveals God 
as Father, 18; alone imparts life, 4; 
gives to every one who receives Him 
power to become a child of God, 12; 
imparts His fulness to believers, grace 
upon grace, 16. 
(3). How He was received: 
The darkness apprehended Him not, 5 ; 
the world knew Him not, 10; His 
own received Him not, 11 ; received 
by those born of God, 12, 13 ; testi- 
fied to by John, 15; beheld in His 
glory by believers, 14. 

2. The Father. 

Eternal, 2; invisible, 18; begat the Son, 
14 ; revealed by the Son, 18 ; sent 
John to witness to the Son, 6 ; wishes 
all men to believe, 7. 

3. The New Birth. 
(i). Its necessity: 

Natural man in darkness, apprehends 
not, 5; knows not, 10; receives not, 
(2V Its nature: 
Not the work of blood or flesh, not of 
man's will, God's work, 13. 
(3). Result: 
Received Christ, right to be God's chil- 
dren, 12. 

4. John. 

(i). Inferiority to Jesus: 

A man, not God, i, 6; not the Light, 
but a witness to the Light, 8; not 
the Son, but His messenger, 18, 6; 
not eternal, subordinate to the Son, 

(2^. What he did: 
What he was sent to do : bore wit- 
ness, 7; humbled self, exalted Christ, 

(3). How he did it: 
Earnestly "cried," 15. 



The Birth of Jesus the Messiah, and the Visit of the Magi. 
Matthew 2:1-18. 


/. The Saviour sought, vv. i-8. (Mat- 
thew 8:ii). 

Who were these wise men? (y. i, R. V. 
margin, see Esther 1:13; Dan. 2:12). What 
notices have we in the Bible of this class? 
How did these particular "wise men" show 
that they were really wise? Do wise men 
as a rule seek Christ? (I Corinthians i :26). 
Why not? (Matthew 11:25). Why was 
Christ born in the days of Herod? What 
important question about Christ did the 
magi ask? Where was the answer to the 
question sought? Where can we find the 
answer to that question? How had they 
been led to believe that He was born? Is 
there any light outside the Scriptures? 
What kind of light is it? To what did 
the starlight of natural religion lead the 
magi before it led them to Christ? Why 
did God reveal the truth to the magi by a 
star? How did He reveal it to the scribes? 
Would it have been wise for the scribes, 
who had the Scriptures, to consult the 
stars? Was it wise for the magi? How 
did the magi get more light? How far did 
they follow the light they had? What did 
the magi want of the new-born King? How 
far had they come? Is it worth while to go 
so far and encounter so much discomfort to 
find Christ? Do we need to go so far? 
(Ro. 10 :6-8). How did Herod and the peo- 
ple receive the news of the advent of 
Christ ? How would you feel to-day if you 
thought Christ had come or was coming 
soon again? Why was Herod trotibled? 
Why were the people troubled? Did 

Herod assist in the search for Christ? 
What did he want to find Him for? Was 
he in earnest in the search? Did it do him 
any good to seek for Christ? Why not? 
From whom did Herod seek information? 
Did they know? Did their knowledge do 
them any good? Why did they know? 
Have we any students of prophecy to-day 
like these scribes? Which were better off, 
the magi with only the light of nature 
which they obeyed, or the scribes with the 
light of Scripture which they disobeyed? 
Are there any today who point others 
to Christ but do not go themselves? What 
is the conception of the Christ presented by 
the prophecy quoted? How does this 
prophecy fit in with the purpose of Mat- 
thew's Gospel? How did Herod show his 

.?. The Saviour found, vv. 9-11. (Jere- 
miah 29:13). 

Did the magi spend much time in Jeru- 
salem? Why not? How were they guided 
to the place where the Child was? What 
feeling did the sight of the star produce? 
Why were they glad when Herod and the 
Jews were troubled? What men to-day 
find exceeding great joy when they find 
Christ? (i Peter 1:8). What did the 
magi do when they found Christ? Does 
this worshipping Him prove that they 
recognized the deity of Christ? 

3. The Saviour hated of men, guarded 
by angels, vv. 12-18. (John 15:25; Psalms 
91 :ii, 12). 

What plan had Herod formed? Who 
stirred him up to this? What made this 



plan manifestly absurd? Why is the devil 
so blind? How was Herod's plan upset? 
What ground of assurance have we that all 
the devil's schemes concerning God's chil- 
dren will come to naught? (Rom. 8:31). 
How was Herod's second scheme foiled? 
Why was it certain from the outset that it 
would fail? Why is the Child mentioned 
before the mother in the angel's charge? 
How did the angel know that Herod would 
seek the Child's life? Was Herod's plan 
formed before or after it was announced to 
Joseph? How did Joseph show his wis- 
dom? What were the characteristics of his 
obedience? What prophecy was fulfilled by 
this descent into Egypt? (Hosea 11 :i). 
What then was all the devil achieved by his 
plot against Christ's life? (Ps. 76:10). 
Was the verse which Matthew quotes in 
verse 15 primarily intended as a prophecy 
of Christ? How then is Matthew justified 
in saying it is a fulfilled prophecy? How 
many references to fulfilled prophecy are 
there in this lesson? How many in the 
whole Gospel? Why is Matthew so much 
more careful to notice the fulfillments of 
Old Testament types and prophecies than 
the other evangelists? When Herod found 
that his plan had failed, how did he feel? 
How do wicked men usually feel at the 
miscarriage of their plans? How do good 
men feel? How did Herod manifest the 
intensity of his hatred to Christ? What was 
all that was accomplished by this hellish 
scheme? What does it all show the devil 
to be? How much careful painstaking and 
wise plotting is necessary to upset God's 


1. God. 

Reveals truth to the heathen, i ; fore- 
knows all things, protects His chil- 
dren, forestalls His enemies, upsets 
the best laid plans of the wicked, 
12, 13 ; makes the wrath of men to 
praise Him, 15, 17; reveals His truth 
by nature, 2; by dreams, 12; by 
angels, 13 ; above all in Scripture, 
5, 6; step by step, 2, 5, 9. 

2. The Devil. 

His deceitfulness, 8; cruelty, 16; cun- 
ning, 4, 8, 16; stupidity, 15, 17; help- 
lessness, 12, 3. 

3. The Scriptures. 

Inspired of God, point to and center 
in Christ, 5. 6, 15, 17, 18; superior 
to other revelations, 2; easy to un- 
derstand, 5 ; mere intellectual under- 
standing of them will not save, 4. 

4. Jesus. 

(i). His nature: 

Divine, 2, 11, 13; human, 11, 13, 14. 
(2). His ofifice: 

King of the Jews, 2, 4, 6. 
(3). How received: 
With joy by heathen magi, 2, 10; with 
indifference by the theologians, 5, 6 ; 
with dread by His own people, 3; 
with hatred by the king, 13, 16. 
(4). How He should be sought: 
Joyfully, 10; diligently, i, 8; immediate- 
ly, 9; for the right purpose, 2, 13. 

When the wise men "saw the star (that 
pointed to Christ) they rejoiced with 
exceeding great joy." When Herod heard 
of Christ "he was troubled." Which are 
you like? 


The Birth of Jesus the Prince of Peace. Luke 2:1-20. 


J. The Prince despised hy man, vv. 1-7 
(Isaiah 53:3)- 

How many years before, and by whom, 
was it prophesied that the Christ should be 
born in Bethlehem? (Micah 5:2). What 
decrees and deeds of man worked together 
to fulfill this prophecy and purpose of God? 
What does this prove? Where did the 
Prince of Peace begin His life on earth? 
Where did He close it? Why did He not 
begin His earthly life in the inn? Why did 
He close it so prematurely? In how many 
places is there room for Jesus to-day? 
Why have men no room in their hearts for 
Him to-day? When there was no room for 
Jesus in the inn, what ought to have been 
done? What ought we to do when there 
is no room in our hearts for Him? 

2. The Prince honored by angels, vv. 
8-14 (I Peter i :i2). 

To whom was the announcement of the 
birth of the Christ made? Have we any 
evidence of spiritual fitness on their part? 
(v. 15). Have we any evidence that they 
were waiting, longing and looking for the 
coming of Christ? (v. 16). What was 
Zacharias doing when the angel spoke to 
him? (Luke 1:8-11). What were the 
shepherds doing when the angels spoke to 
them? Why did God reveal Himself to the 
shepherds while they were keeping watch 
over the flocks, and to Zacharias while burn- 
ing incense? Was it very pleasant work to 
keep watch over the flocks? Did it pay? 
What was "the glory of the Lord" that 
shone round about them ? Where alone did 
"the glory" manifest itself? Why then was 
it manifested at the birth of Jesus ? Where 

did the disciples behold "the glory"? (John 
1:14; 2 Cor. 3:18; 4:6). What was the 
effect of all this upon the shepherds? Why? 
In what way does the supernatural usually 
affect men? Why? What was the angelic 
salutation? How frequently is this the 
message God's messengers bring? (Look 
up the words "Fear not" in a concordance). 
What cure for fear did the angel propose? 
What sort of a thing according to the loth 
verse is the Gospel? Is it "good tidings of 
great joy" to you? What was the Gospel 
the angel declared? What was the Gospel 
Paul preached? (I Cor. 15:1, 3, 4). 
Which is the fuller Gospel? According to 
man's notions, where would He that was to 
be Saviour, Christ and Lord be most likely 
to be found? What strange sign of the 
advent of the Saviour, Christ and Lord did 
the angel give the shepherds? Did the 
shepherds need that sign as a confirmation 
of their faith? (v. 15). What is all that 
real faith ever asks for? (Ro. 10:17; John 
20:29). How did the angelic world receive 
the announcement of a Saviour born? 
How does this world receive it? What idea 
as to the feeling of the angels is suggested 
by the word "suddenly"? What, according 
to the angelic song, would be the result of 
the birth of the Saviour? To whom is thii 
peace? (See R. V.) Who are the men 
"in whom He is well pleased"? (Find a 
Bible answer to this question). 

3. The Prince joyfully received by the 
believing few, vv. 15-20 (John i:ii, 12). 

How did the shepherds show their wis- 
dom? What words are suggestive of 
important lessons in this resolve? How did 
they know that the thing announced had 
surely "come to pass"? What was their 



object in going? When any great truth is 
"made known unto us," what ought we at 
once to attempt to do? What is there in 
the text that shows their eagerness to see 
this new-born Saviour? How many per- 
sons in the Gospel story came to Jesus with 
haste? Are many as eager to see Him 
to-day? What did the shepherds find? 
How did they know beforehand that they 
would find just that? What did they do 
as soon as they had seen it? What ought 
every one of us, to whom the good news of 
salvation comes, to do? What did they 
tell? What did Mary do with the great 
truths? What ought we all to do with 
them? Did the shepherds remain in 
Bethlehem? Why not? What did they do 
as they went from the place of revelation 
to the place of service? 


/. God. 

(i). Glorified: 
By the fulfillment of prophecy, i, 7; 
by the birth of the Saviour, Christ 

and Lord, 14; by His believing chil- 
dren, 20. 
(2). Reveals His truth: 
To lowly men, while at their post of 
duty, 8 ; if they will only believe, test, 
15; testify, 17; return to their post 
and praise and glorify Him, 20. 
2. What to do with the Word. 
(i). The shepherds: 
Heard the Word, 10; believed, tested, 
15; testified to, 17; glorified God for 
the Word, 20. 
(2). Mary: 
Kept, pondered the Word, 19. 
J. What to do with Jesus. 
The shepherds : 
Heard of Jesus, 11; came at once to 
Jesus, 15; saw Jesus, 16; witnessed 
concerning Jesus, 17; praised God 
for Jesus, 20. 
4. What not to do with Jesus. 

Have no room for Jesus, shut Jesus 
out, 7. 
"What then shall I do with Jesus?" 


The Circumcision of Jesus, and His Presentation in the 
Temple. Luke 2:21-39. 


1. The Circumcision of Jesus, v. 21. 

Why was Jesus circumcized? (Gal. 4:4, 
5). On what day was He circumcized? 
Why on the eighth day? (Lev. 12:3; Luke 
1:59; Gen. 17:12). By what name was He 
called? Why? Who gave Him this name? 
(Luke 1:31). What is its significance? 
(Matt. 1:21). 

2. The Presentation of Jesus in the tem- 
ple, vv. 22-39. 

How many days after His circumcision 
was Jesus presented in the temple? (Lev. 

12:2, 3, 4, 6). What were they obeying in 
every detail? Why? Why did Mary offer 
a pair of turtle doves, and not a lamb"? 
(Lev. 12:8). What two notable persons did 
they meet in the temple? What are the 
four things told us about Simeon in v. 25? 
What does "just" mean? (See R. V.). 
"Devout"? "Waiting (looking) for the 
consolation of Israel"? Was there much 
outward sign of the "consolation of Israel"? 
What had Simeon to rest upon? Was that 
enough? In these dark days, what have 
we to rest upon? Were there any others 



looking for the "consolation of Israel"? 
What ought to be the attitude of the 
believer to-day? (Titus 2:13; 2 Peter 
3:12, R. v.). What is meant by "the Holy 
Spirit was upon him"? (Num. 11:25, 26, 
29; Acts 4:8; Luke 1:41, 67). In what 
points ought the believer to be like Simeon? 
(Titus 2:11-13; Eph. 5:18). Were the 
times in which Simeon lived such as were 
calculated to produce men who were 
"righteous," "devout," "looking for the 
consolation of Israel," and "the Holy Ghost 
upon them" ? What is the lesson in this for 
us? In what sort of times have some of 
God's most faithful and believing children 
appeared? (Elijah, Simeon, Moses, Luther, 

What glimpse into the future had already 
been given to Simeon? Who can expect 
such revelations of the purposes of God? 
(Ps. 25:14). How was this revelation 
made to Simeon? How many times in 
verses 25-27 is the Holy Spirit mentioned 
in connection with Simeon? What proof 
have we that he was a son of God? (Ro. 
8:14). What two things had it been shown 
Simeon that he was to see? Which was he 
to see first? Was his seeing the Christ any 
preparation for his seeing death? Into 
what place do we see Simeon going in v. 27? 
How did he come to go there? What does 
the expression "came by the Spirit" mean? 
(Luke 4:1; Acts 8:29; 10:19; 11:12; 16:6, 
7). Can we today expect to be thus led 
by the Spirit? Into what place did the 
Spirit lead Simeon? Is the Spirit likely to 
lead a man to "the house of God"? Were 
the services of that house, of God con- 
ducted in a very exemplary manner? 
Whom did he meet by coming into the 
house of God ? Whom can we always meet 
in the house of God even if the singing is 
poor and the preaching is dry? (Matt. 
18:20)- Will that pay us for going? 

How did the child Jesus come to be in the 
house of God? Is there any duty to parents 
suggested in this? How old was Jesus at 
the time? (Lev. 12:1-6). What did 
Simeon do with the child Jesus ? What was 
all the eye of sense could see in the child 
Jesus? What did the eye of faith see in 
Him? What had faith to rest upon? Was 
that enough? 

Whom does Simeon first bless? After- 
wards whom does he bless? What does it 
mean to "bless God"? What does it mean 
to "bless them"? (Gen. 14:19). What 
great contrast is there in the tone of these 
two prophetic songs of blessing? Why is 
the first jubilant? Why is the second sad? 
What did Simeon say would be the char- 
acter of his departure? Why would his 
departure be peaceful? If our departure 
would be peaceful, what must we first see? 
What did Simeon say this all happened 
according to? What did Simeon say his 
eyes had seen? Who was it he had literally 
seen? What else did Simeon call the babe 
Jesus besides "God's salvation"? Where 
did Simeon learn all these titles for Jesus? 
(Is. 49:6, "Salvation" and "Light"; 42:6, 
"Light"; Is. 60:19; Zech. 2:5, "Glory"). In 
the Old Testament, who is it that is called 
"the Glory of Israel"? (Is. 60:19; Zech. 
2:5). Who is it that is so called 
here? What is the inference? Had the 
fact that Simeon was a Bible student 
anything to do with his "looking for the 
consolation of Israel," "being filled with 
the Spirit," etc.? (Compare Mary). ^, Had 
Simeon understood prophecy until it was 
fulfilled? Had Mary and Joseph under- 
stood all this? Were they good people? 
What is the lesson? Which was the better 
Simeon, or Mary and Joseph? (Heb. 7:1, 
7). Which did Simeon particularly 
address? Why? How did he know that? 



What did Simeon tell Mary about the 
Child? Where did he learn that? (Is. 
8:14, 15; 53:3). What is meant by His 
being "set for the fall, etc."? Which one of 
two results always comes to the one who 
is brought into contact with Jesus ? Why is 
the "fall" put before the "rising up" ? How 
would one naturally think Jesus would be 
received? How was He received? How 
will those who best represent Jesus be 
received? (John 15:20, 25). What was 
told Mary of what awaited her? How 
must that have sounded to her in that day 
of happy motherhood and bright anticipa- 
tion? When was it fulfilled? What was 
the purpose of all this? What is the final 
test of the real thoughts and dispositions 
and character of a man? (John 3:18-21). 


I. Jesus Christ 

Born under the law. 21. 22, 23 (Gal. 

4:4, 5); of poor parents. 24 (Lev. 

12:8); truly human, 21-24; truly 

divine, 32 (Is. 60:19; Zech. 2:5); 
the Christ of God, 26; the salvation 
of God, 30; the Saviour, 21; anointed 
by God, 26; witnessed to by the 
Spirit, 26, 29-32; spoken against by 
man, 34; the light of the Gentiles, 
32 ; the consolation of Israel, 25 ; the 
glory of Israel, 32; the salvation of 
the world, 30, 31 ; the foundation 
stone for the believer, the stumbling 
stone for the disbeliever, the touch 
stone for all, 34, 35. 


An example for the believer : righteous, 
devout, 25; a lover of the Bible, 32; 
showed an obedient acquaintance with 
the law of God, 27; showed a rev- 
erent regard for the presence of 
God, 28; taught by the Spirit of 
God, 26; led by the Spirit, 27; spoke 
in the power of the Spirit, 25, 29-32 

The Spirit. 

He leads, 27; reveals, 26; inspires, 25; 
witnesses for Christ, 36, 29-32. 



The Childhood of Jesus. Luke 2 :40-52. 
(Compare Matthew 2:23.) 

What were the marked features of 
His boyhood? With what was He filled? 
With what was He crowned? What is 
meant by the grace of God being upon Him ? 
(See Acts 4:33). How may we know that 
the grace of God is upon a man? (Acts 
4:33-35)- How early may one have the 
grace of God upon him? 

2. Inquiring, vv. 41-50. 

What glimpse does verse 41 give into 
the habits of Jesus' parents? To put it 
into modern phraseology, what sort of peo- 
ple were they? What seemingly reasonable 

I. Growing, v. 40. 

How many verses are there in the four 
Gospels in regard to the boyhood of Jesus? 
Is this in any way a suggestion of their 
authenticity? How much of the Gospel 
histoid is taken up with the death of Jesus? 
Why is that? Why is it that Luke is the 
one evangelist who dwells upon His in- 
fancy and boyhood? What is the first 
thing that is told us about His boy- 
hood? (v. 40). Wherein lies the im- 
portance of the fact that He "grew"? 



excuse might they have made for staying 
away from church ? Would they have had 
Jesus in their home if they had not been 
church-going people? What is suggested 
by this as being one of the surest ways of 
getting Jesus into our homes? 

At what age is it first recorded that 
Jesus went to the feast? Why at 12 years 
of age? Did Jesus enjoy being in the 
temple? How did He show He enjoyed 
it? Why did He enjoy it? Where did 
they find Jesus? Did they expect to find 
Him there? Ought they to have expected 
to find Him there? (v. 49, R. V.). Will 
a true child of God be often found in the 
house of God? Was Jesus often found in 
the temple during His life? (Mark 14:49)- 

In what attitude was He in the temple? 
Why was He there? What was He doing: 
For what purpose was He asking questions ? 
In what way was He a good example for 
modern attendants upon Bible classes? 
What sort of questions did He ask? Did 
He answer any questions? What was the 
effect of His presence in the temple upon 
those there ? At what were they astonished ? 
Where did He get "His understanding"? 
(Ps. 119:99; Luke 24:27; John 3:34)- 

Who were amazed besides the bystanders? 
Had Mary understood Jesus? What is the 
tone of Mary's question? Is it conceivable 
that Mary with the revelation she had had 
about Jesus should be so astonished and 
complaining? Ought Mary and Joseph to 
have had any anxious fear about Jesus? 
While Mary and Joseph were surprised at 
Jesus being in the temple, at what was 
Jesus surprised? What was Jesus' reply? 
Was there any note of regret or apology in 
the reply? What is the Revised Version 
of the reply? Of whom had Mary spoken 
as His father? Of whom does Jesus speak 
as His Father? In what way was the first 
recorded utterance and the last recorded 

utterance of Christ alike? (86623:46). Did 
they understand Jesus even yet? How long 
was it before men understood Jesus? 

3. Obeying, vv. 51, 5-2- 

Having made this assertion and given this 
clear proof of His deity, what did Jesus 
do next? How were those days in Naza- 
reth spent? Was He any less about His 
Father's business when in Nazareth than 
when in the temple asking questions? Ought 
He to have been at Jerusalem asking 
questions and attending Bible lectures when 
home duties called Him to Nazareth? How 
many years longer did Jesus remain in 
the humble obscurity of Nazareth? Did 
He chafe at all at that commonplace life? 
When any of us, conscious of power for 
larger work, are tempted to chafe at our 
commonplace fields, what thought from this 
lesson ought to enable us to overcome the 
temptation? What did Mary do? What 
was Jesus doing those eighteen years? (v. 
52). If we are in some humble sphere, 
what can we do there if we cannot do 
anything else? How could the Son of 
God increase in wisdom? (Phil. 2:6, 7; 
Mark 13:32). What means of growth in 
wisdom did Jesus use? (Matt. 22:29). 
How could Jesus grow in favor (or grace) 
with God? Did He grow in any one's 
favor beside God's ? Did growing in God's 
favor have anything to do with growing 
in man's favor? (See i Sam. 2:26; Ro. 
14:18). Is it always so? Whose favor was 
it He sought? If even Jesus could grow 
in wisdom and grace, what is the lesson 
for us? 


/. Jesus. 

Truly human — He grew, 40, 46, 52; 
truly divine in His wisdom, 40, 47-49', 
in His consciousness, 49; in His 
obedience, "^i. 



A model boyhood. 

Constant growth — physical, intellectual, 
spiritual, 40, 52; filled with wisdom, 
crowned with grace, 40; loving the 
house of God, 43, 46, 49; pondering 
the Word of God, 47; conscious of 
the divine Fatherhood, 49 ; obedient to 

the human fatherhood, faithful in 
present work, 51 ; fitting for larger 
work, 52. 

A three-fold amazement. 
Of the people, 47; of His parents, 48; 
of Jesus, 49. 


The Ministry of John the 
(Compare Matthew 3 


/. The voice of one crying in the 
wilderness, vv. 1-6. 

What evidence have we in verses i and 2 
of the accuracy of this story? Where had 
John been educated? (1:80). Who was his 
teacher? What led him to begin his 
ministry at this time? From whom had 
he obtained his message? What had God 
told John? (John 1:33). Where did he 
do his preaching? In what sort of a 
building was every great sermon recorded 
in the Bible delivered? What did John 
preach? What is repentance? (Matt. 
12:41; see Jonah 3:8-10; Is. 55:7). What 
is the baptism of repentance? (Acts 2:38). 
Did Paul preach any other baptism than 
this? (Acts 19:3-5). What was the exact 
form of John's message as delivered by 
him? (Matt. 3:2). Had there been any 
prediction of this ministry of John? By 
■whom? (Is. 40:3-5). How long before? 
Had anything seemed to come of this pre- 
diction? Why did it come true at last? 
(Is. 40:5, last clause). What may we be 
sure of as regards every prediction of God's 

2. "O generation of vipers," vv. 7-g. 

In what terms did John address those 
who came to hear him? Who was it that 
he especially addressed in this way? (Matt. 

Baptist. Luke 3:1-18. 
:1-12; Mark 1:1-8.) 

3:7). Why did he address them in this 
way? Is it ever right to speak to men in 
this severe way? (Matt. 23:33; John 8:44; 
Acts 13:10). What is it evident from verse 
7 that these men were relying upon ? What 
other false hope does John shatter in the 
8th verse? What is hinted at in the 
words: "God is able of these stones, etc."? 
(Gal. 3:28, 29). In what way was a true 
repentance to be manifested? What are 
"works meet for repentance"? (Is. 1:16, 
17). Whose else preaching resembled John 
the Baptist's in thus demanding repentance 
and works meet for repentance? (Acts 
26:20; see Matt. 4:17). What other delu- 
sion of the Jews is shattered in the 9th 
verse ? What is meant by the ax being "laid 
unto the root of the trees"? What trees 
in Jehovah's orchard are to come down? 
Is it enough that a man does not bear 
bad fruit? For what had Jehovah been 
waiting for a long time from His orchard? 
For what is He waiting from us? Suppose 
He does not find it, what then? What is 
fruit? (Gal. 5:22, 23; Col. 1:10; Ro. 
15:28; Phil. 4:17; Ro. 1:13; John 15:16). 
How can we bear fruit? (John 15:5). 

J. Fniit worthy of repentance, vv. 10-14. 

What was the result upon the hearers 
of this faithful preaching of John? What 
is one of the best proofs that a man has 



preached well? (Acts 2:37; 9:6; 16:30). 
What was the substance of John's answer? 
Is the spirit of "He that hath two coats, 
let him impart to him that hath none" 
binding to-day ? To whom is it to be given ? 
Why did John give different directions to 
publicans and to soldiers? What is the 
substance of his directions to the different 
classes? What suggestions may we draw 
from John's words as to our preaching 
to different classes of men? What part of 
John's preaching is particularly applicable 
to laboring men to-day? How much ought 
a man desire in order to be content? (1 
Tim. 6:8). Is there any gain in this 
contentment? (i Tim. 6:6). What part of 
John's preaching is particularly applicable 
to the capitalist today? (v. 11). Is this 
part at all applicable to the poor man? 
What thought will enable a man to be 
content? (Heb. 13:5)- 

4. "One mightier than I coinctJi," vv. 

What did John preach besides repentance? 
(vv. 16, 17). To what temptation was 
John peculiarly subjected by his immense 
popularity? Did he yield to this tempta- 
tion? (See John 3:29, 30). What is the 
comparison that John drew between himself 
and Jesus? Do professedly Christian men 
nowadays all think that it is an honor 
of which they are not worthy to do the 
lowliest service for Christ? Do you think 

What contrast between his own baptism 
and that of Jesus did John draw? What 
is the baptism in the Holy Spirit? (Acts 
1:5, of. 2:4; 10:44-46, cf. 11:15, 16; I Cor. 
12:4-13). Is the baptism in water a symbol 
of the baptism in the Holy Spirit? (Mark 
1:4; Acts 2:38; 22:16; Ro. 6:4). What is 
the baptism in fire? (Jer. 23:29; 20:9; 
Acts 2:3; 2 Tim. 1:6, R. V. margin; Is. 

4:4). What does fire do that the Holy 
Spirit also does ? ( i Cor. 3 : 13 ; Mai. 3 :2, 3 ; 
Ezek. 24:9-11). 

What other offices should Jesus Christ 
perform? (v. 17). Who, in the Old Testa- 
ment, is represented as doing this work? 
(Micah 4:12; Is. 21:10). What is the 
significance of this fact? What becomes of 
the chaff? What else was cast into the 
fire? (v. 9). Where else do these two 
figures occur together? (Ps. i). Is the 
fire literal? (Matt. 13:42). Between what 
two fires do we have our choice? 

Was this the whole of John the Baptist's 
preaching? What were some of the "other 
things" he preached? (John 1:29, 34; 
3:29-36). What was the general character 
of this other preaching? (v. 18, R. V.). 


1. Jesus Christ. 
(i). His person: 

Divine, 17. 
(2). His work: 
Gives the Holy Spirit, 16; judges, 
saves, damns, 17. 
(3). Exalted privilege of serving Him 
in lowliest service, 16. 

2. The model preacher. 
(i). In what he preached: 

Judgment on sin and fruitlessness, 9, 
17; heart repentance the one condi- 
tion of forgiveness, 8 (see Mark 
I :4'> ; holy living the sole evidence 
of true repentance, 8, 11-14; the com- 
ing Saviour and the necessity of 
faith in Him (see Acts 19:4), the 
dignity of Christian service, the bap- 
tism with the Holy Spirit, 16; the 
baptism of repentance unto the re- 
mission of sins, 3 ; the eternal secur- 
ity and blessedness of the saved, 17. 
(2). In the way in which he preached: 

Outspoken, 7; easily understood, 9, 1 1, 



13; adapted himself to his audience, 
12, 13, 14; fearless, 19; put self in 
the right place, exalted Christ, 16. 

(3). What he got for his preaching, 19, 
20 (see Phil. 3:10). 

3. The Scriptures. 

Their Author— God, the certainty of 

their fulfilment at last, 4-6. 
4. The Holy Spirit. 
(i). Who bestows the Holy Spirit: 

Jesus Christ, 16. 
(2). What the Holy Spirit does: 
Searches, cleanses, consumes, illumines, 
makes to glow, energizes, 16. 


The Baptism of Jesus. Mark 1:9-11. (Compare Matthew 

3:13-17; Luke 3:21-23.) 


For what purpose had Jesus come all the 
way from Nazareth to Jordan? (Matt. 
3:13). Why was Jesus baptized? (Matt. 
3:15; Ro. 8:3; 2 Cor. 5:21). Why was it 
that God chose just this occasion to give 
this wonderful testimony to His Son that 
is here recorded? (Phil. 2:6-11, and note 
the force of the word "wherefore" in v. 9). 
What light does the action of Jesus throw 
upon the position taken by some that the 
baptism with the Spirit is the only important 
thing and it makes very little difference 
whether or not one is baptized with water? 
In what remarkable way did God set the 
seal of His approval upon this act of Jesus? 
Did Jesus in any sense get a deeper realiza- 
tion of His Sonship at this time than He 
had before? For whom else beside Jesus 
was this descent of the Spirit as a dove a 
sign? (John 1:33)- Was it the work 
of regeneration that the Spirit wrought 
when He descended upon Jesus at this time? 
Was this descent of the Spirit in any wise 
a preparation for service? (Acts 10:38). 
Is it a necessary preparation for us? (Luke 
24:49; Acts 1:8). Can all have it? (Acts 
2:38, 39). What was Jesus doing when the 
Spirit descended upon Him? (Luke 3:21). 
Are any other instances recorded when 
the Spirit descended upon God's children 

as they prayed? (Acts 2:1-4; 4:31; 8:15, 
16; Luke 11:13). Why did the Spirit 
descend ''as a dove"? (Matt. 10:16; Gal. 
5:22). What other emblems have we in 
the Word of the Spirit and His work? 
(Matt. 3:11; Is. 44:3; John 3:8). How 
can we receive the Holy Spirit? (Acts 
2:38; Is. 44:3; Luke 11:13; 24:49; John 
7 -37-39 ; Acts 5:32; Gal. 3:14; Jas. 1:6, 7)- 
Was this descent of the Spirit upon Jesus 
a temporary matter? (John 1:33). What 
Old Testament prophecies were hereby 
fulfilled? (Is. 11:2; 44:1; 61:1). How is 
the word "opened" rendered in the Revised 
Version? For what purpose were the 
heavens "rent asunder"? 

What further testimony from heaven in 
addition to that of the descending and 
abiding Spirit did Jesus receive? In what 
way have we the distinction in the person- 
ality of the three persons in the Trinity 
set forth in verses 10 and 11? What was 
God's audible testimony to Jesus? In this 
declaration what did God Himself quote? 
(Ps. 2:7; Is. 42:1). Why does God quote 
Scripture? Did God ever say of any other 
being, man or angel, what He here says to 
Jesus? (Heb. 1:5; 3:5, 6). Is Jesus the 
Son of God in a sense that no other being . 
is the Son of God? (Heb. i, especially 
verses 1-6; John 3:16; Mark 12:6, R. V.; 



John t:i4, i8). If Jesus is the Son of 
God what should be our attitude toward 
Him? (John 5:23). What is the one who 
"denieth the Son"? (i John 2:22, 23). 
Is there any one besides Jesus in whom God 
is "well pleased"? (Heb. 11:5; Ro. 5:1; 
Acts 13:39; Eph. 1 :6). How "well-pleased' 
is God with those v;ho are in Christ? 
(John 17:23). 


I. The Triune God. 
(i). The Father: 
Speaks to man, heaven the place from 
which He speaks, bears witness to 
His son, the demands of His affec- 
tions met by His Son in His obedi- 
ence, II. 

(2). The Son: 

His nature — divine, 11; human, 9. 

His character — humble, took the sin- 
ner's place,- obedient, 9; altogether 
lovely, absolutely faultless, 11. 

The Father's testimony to Jesus— My 
Son, My Beloved Son, My Son that 
meets every demand of My nature — 
"well pleasing," 11. 
(3). The Holy Spirit: 

His personality, 10; distinction between 
Him and the Father and the Son. 
10, II; the Father's gift to the 
Son, ID. 
, The Bible. 

Its authority and sufficiency: God 
Himself quoted it, 11. 


The Temptation of Our Lord. Matthew 4:l-n. 

(Compare Mark 1:12, 13; Luke 4:1-13.) 


I. The lust of the flesh— or the flesh, 

vv. 1-4- 

What experience on the part of Jesus 
immediately preceded that of this lesson? 
(Mark 1:12). Can a man who has been 
baptized with the Holy Spirit ever be 
tempted again? At what time is Satan 
most likely to tempt a man? Was the 
baptism with the Holy Spirit a necessary 
preparation for Christ's public ministry? Is 
it for ours? Was the temptation a necessary 
preparation for Christ's ministry? (Heb. 
2:17, 18). Is it for ours? Which do men 
usually most covet, the preparation of 

Was He alone in the wilderness? Are 
we ever alone? Over how long a period 
did this temptation extend? (Luke 4:2). 
Did the three temptations recorded cover 
all the temptations of this period? What 
did Jesus eat during all that time? (Luke 
4:2). Why did He eat nothing? In what 
physical condition was He at the end? 

Did the temptation come from without 
or from within? Was the tempter a 
personal devil? With what did Satan begin 
his temptation? With what did Satan begin 
his first temptation of man? (Gen. 3:1, 4). 
What reason had Jesus for knowing He 
was the Son of God? (3:17). What did 

exalted privilege or the preparation of fierce Satan bid Jesus do ? What would there 

conflict with the devil? How did Jesus be wrong in His doing that? (Phil. 2:6, 

come to go into the wilderness? (Mark 8, R. V.). What made it a real temptation? 

1:12). Is there any lesson in that? Did Is there any record of practically the same 

the Spirit do anything else beside lead Jesus temptation coming to Jesus again? (Matt. 

into the wilderness? (Luke 4:1, R- V.). 27:40). If Jesus had yielded to this 



suggestion of Satan, whom would He have 
been distrusting? When we take ourselves 
out of the position in which God puts us 
in order to relieve our distress, of whom 
do we show our distrust? Was it any 
sin for Jesus to be tempted? At what 
point does sin begin? How long did Jesus 
harbor the devil's suggestion in His mind? 
With what did He meet it? How many 
of the temptations did He meet that way? 
How did Jesus come to have at hand in 
the hour of trial just the Scripture that 
He needed? What is the best thing that 
we can do, if we would not be tripped up 
in the hour of trial? (Ps. 119:11). Where 
is the Scripture found which Jesus used 
to defeat Satan with? (Deut. 8:3). How 
does it apply to the case? When can we 
find comfort in this verse? 

2. The pride of life — or the devil, vv. 


Did Satan give up at this first defeat? 
What particular trait of character did Jesus 
display in a remarkable degree in the 
previous temptation? Along what line then 
does Satan tempt Him now? Is there any 
lesson in that? What was the temptation? 
What did the devil quote to strengthen his 
case? Does the devil ever quote Scripture 
nowadays to lead men astray? Why was 
the devil's use of Scripture illegitimate? 
Where would have been the wrong in Jesus 
doing as Satan suggested? What is the 
point of difference between trusting God 
and tempting God? (To look to God to 
deliver us from perils that lie in the path 
into which He has called us is to trust 
God; to run into perils in a path of our 
own choosing and then look to God to 
deliver us is to tempt God; to look to 
God to supply our bread when in the 
path into which He calls and in which 
we cannot make it is to trust God; to 
took to Him to supply our bread when 

He bids us work to get it is to tempt 
God.) When can God's children look to 
God to fulfill the promise Satan quoted? 
Do men who successfully meet the first and 
third temptations as recorded in Matthew 
(note the order of the temptations in Luke) 
ever fall before the second? How did 
Jesus meet this temptation? What passage 
in the same Psalm which the devil quoted 
is fulfilled in Jesus' answer? (Ps. 91:13). 

J. The lust of the eye — or the world, 
vv. 8-10. 

Did the devil give up the battle after 
this defeat? Does the devil leave us when 
we defeat him on one tack? What does 
he do? What was the next temptation 
as recorded by Matthew? Who else had 
promised Him the kingdom of this world? 
(Ps. 2:8). How is this kingdom to be 
attained according to God's plan? What 
then was the real essence of the tempta- 
tion? (To grasp the dominion that was 
rightfully His by false means ; to avoid the 
path of suffering that God had appointed 
and choose a path of compromise with 
evil to gain His dominion). When are 
we similarly tempted? Did the devil tell 
the truth when he said : "All this power. . . 
is delivered unto me"? (Luke 4:6; John 
8:44; 12:31; 14:30; Rev. 13:2, 7; 2 Cor. 
4:4; Ro. 13:1). What was the one condi- 
tion of Jesus getting it all ? Do men nowa- 
days ever submit to that condition? 

How did Jesus meet this temptation? 
Did substantially the same temptations ever 
come to Jesus again? (Matt. 16:21, 23). 
How far apart in the Scriptures are these 
three quotations with which Jesus met the 
three-fold temptation of Satan? What did 
the devil do when Jesus overcame this last 
temptation? What did the devil do before 
he departed? (Luke 4:13- R- V.). Did 
he depart forever? (Luke 4:13; 22:28). 
Who came to Jesus when the devil left? 



What will always happen if we successfully 
resist Satan? Which was better, the angels' 
food or bread made out of stones? 

To what did the three-fold temptation 
appeal? (See i John 2:16). To what 
three-fold conflict of ours did the three- 
fold temptation correspond? Where may 
we find a sufficient answer to every sug- 
gestion of the devil? In what are all these 
temptations one? Did the devil appear to 
Jesus undisguised? How does he often 
appear? (2 Cor. 11:14). Did the devil 
intend to help or hinder God's cause? 
What did he really do? (Heb. 2:17, 18; 
4:15, 16). Do we ever get beyond tempta- 
tion? What was the shield with which 
Christ quenched all the fiery darts of the 
wicked one? (Eph. 6:16). 


/. Jesus Christ. 

His divinity, 4, 7, 10; humanity, 2; 
dependence on the Word, loyalty to 
the Word, use of the Word, 4, 7, 10; 
surrender to the Spirit's leading, i ; 
unquestioning obedience, 10 ; perfect 
trust, 4; self-sacrificing love, 2-4 (cf. 
Phil. 2 :6-8) ; triumphant victorj^, 4, 

7, 10; matchless sympathy (cf. Heb. 
4:15), sinlessness, suffering, 2-11 (cf. 
Luke 4:2). 

2. Satan. 

His reality, 3-10; personality, 3, 5, 6, 

8, 9, 10; names — the devil, the tempt- 

er, Satan, i, 3, 10; daring, 3; cunning, 

3, 6; malignity, 3-10; power, 6, 8, 9; 
ambition, 9; persistence, 8; defeat, 4, 
7, 10, 11; work — suggests doubts, 
tempts to sin, 3, 6, 9. 

The Word. 

Its divine authority, its sufficiency — 
a safeguard against unbelief and sin, 

4, 7, 10; its protecting power— the 
devil's misuse met by an appeal to the 
Word itself (compare verse 6 with 
verse 7). 

Jesus and the Word : He used it as 
His sole weapon in fighting the devil, 
4, 7, 10; He conquered by it, 11. 

Satan and the Word : he quoted it, 
perverted it, 6; was overcome by it, 


Its author — the devil, i. 

Its object — even perfect men, i. 

Its time — after most exalted experi- 
ences, I. 

Its character — continuous, 2 (see Luke 
4:2); multiform, 3, 6, 9. 

Its value — preparation for service, i ; 
leads to angelic ministry, 11. 

Its point of attack — our weakest point, 
2, 3 ; our strongest point, 6. 

Its agencies — our physical necessities, 2, 
3; our desire for influence, 8; our 
desire for spiritual attainments, the 
Word, 6. 

Its antidote — the Word of God, 4, 7, 10. 


John the Baptist's Testimony regarding Our Lord. 

John 1:19-34. 

/. John's testimony before the priests 
and Levites, vv. 19-28. 

What proof have we of the far-reaching 
impression of John the Baptist's work? 
What was the purpose of the Jews in 

sending these priests and Levites to make 
inquiry of John the Baptist? What was 
the first question they put to him? What 
characteristic of John comes out in his 
answer? Who did the Jews think he might 



be? (v. 20). If not the Christ, who did 
they think he might be? (v. 21, R. V.). 
What was the Jewish expectation regarding 
Elijah? (Matt. 17:10). Was there any 
sense in which John was Elijah? (Matt. 
17:12, 13). In what sense was he Elijah? 
(Luke 1:17). If not Elijah, who did they 
think he might be? Whom did they mean 
by "that prophet"? (Deut. 18:15-19). 
Who did John tell them that he really was? 
What characteristic of John comes out in 
that answer? Where did John learn this 
answer? (Is. 40:3-5). To what party did 
these messengers belong? What were the 
characteristics of that party? Of what did 
they demand an explanation? (v. 25). 
What two baptisms did John compare? 
(vv. 26, 33). What comparisons did he 
draw between himself and Jesus? 

2. John's testimony before his disciples, 
vv. 29-34. 

For what purpose was Jesus coming to 
John? (v. Z7)- What was John's testi- 
mony concerning Jesus? What did John 
mean by calling Jesus "the Lamb"? (Is. 
53:6, 7, 10; Ex. 12:3, 6, 7, 13). Why the 
"Lamb of God"? (i Pet. 1:18-20; Ro. 
8:32; Gen. 22:8). What did John invite 
those who stood with him to do in regard 
to "the Lamb"? What is it the business 
of the Christian worker today to invite the 
world to do? How can he do this? (i 
Cor. 1:23). What is meant by "taketh 
away the sin"? (Hos. 14:2; 2 Cor. 5:21; 
Gal. 3:13; Titus 2:14; Heb. 9:26, 28; i 
John 3:5; 4:10; Lev. 16:21, 22; Ps. 103:12). 
How much sin did He take away? (i John 
2:2). For whom then is the Gospel offer 
open? (Rev. 22:17). If Jesus "taketh 
away the sin of the zvorld," why is any man 
lost? (John 3:18, 19; 5:40; Heb. 10:28, 
29). Where did John get this wonderful 
view of Christ and His work? (Is. 53:6, 

10, 11; V. 33). What previous testimony 
that he had given concerning Jesus did 
John repeat? (v. 30). What did John 
mean by saying "He was before me"? 
(v. 2; 8:58; 17:5; Col. 1:17). 

Did John know who was to be the Mes- 
siah and the Lamb of God when he entered 
on his ministry? What was all that he did 
know? Did he ask for any more light 
at that time? What did he do? (Mark 
1:3-5; Acts 19:4). For what was he 
content to wait before he should recognize 
the One for whom he was so faithfully 
preparing the way? Do we know when 
Christ will come again? What do we 
know? (Actsi:ii). If we were like John 
what would we do? 

What was John's further testimony 
concerning Jesus? What fact had John 
emphasized beside that the Spirit of God 
descended upon Jesus? To what word in 
the Old Testament prophecy does this 
"abode" in John's testimony correspond? 
(Is. 11:2). Of what was the descent and 
abiding of the Spirit upon Jesus a proof 
to John? Why was it a conclusive proof? 
What is the only conclusive proof of any 
view or opinion that we hold? (Is. 8:20; 
John 10:35; Matt. 24:35). Had John had 
my thought whatever before this that 
Jesus was the Christ? (Matt. 3:13, 14). 
For what did John wait before he pro- 
claimed his view to the world? What 
lesson is there here for us? Is the testi- 
mony of such a man of much value? What 
are you going to do with it? What power 
on Christ's part was connected with the 
abiding of the Spirit upon Himself? How 
far can we impart the Spirit to others? 
What is it John tells us that Jesus can do 
for us? Has He ever done it for you? Do 
you w^ant Him to? What will be the 
effects of that baptism? (i Cor. 12:4-13; 



Acts i:8; 4:31; Heb. 1:9; John 4:14; 
15:26, 27; 16:7-14). 

What further testimony did John give 
regarding Jesus? Did John say that Jesus 
was a Son of God? How much does that 
mean? (v. 18; 3:16, 18, 35; 5:22, 23; Matt. 
11:27; 26:63, 64; Luke 1:35; Ro. 1:4; Heb. 
1:1, 2, 3, 5, 6). What is God's verdict 
upon all who deny the deity of Jesus? 
(i John 2:22, 23, cf. I John 5:1, 5). Was 
John's testimony founded upon a guess? 
(v. 34). Is it worth receiving? Will you 
receive it? Is there any testimony greater 
even than that of John? (John 5:36). 


r. The Triune God. 
(i). The Father: 
Speaks to man, bears witness to His 
Son, His clear anc^ sufficient direc- 
tions to His obedient servants, leads 
His servants one step at a time, 2,2; 
the demands of His holiness met by 
His Son in His atonement, 29. 
(2). The Son: 
His nature — diVine, 34 ; human, 33. 
His character — humble — took the sin- 
ner's place, sinless, 29 (cf. Ex. 12:5). 

John's testimony concerning Jesus 
(founded upon what he saw, v. 34) — 
the Lamb of God, bore the sin of the 
world, 29; the Spirit descended upon 
Him, the Spirit abode upon Him, 32; 
the Spirit imparted by Him, 33; the 
Son of God, 34. 

The Father's testimony — "He that bap- 
tizeth with the Holy Spirit," 2)2>- 
(3). The Holy Spirit : 

His personality, distinction between 
Him and the Father and the Son, 
anointing Jesus for His work, the 
Father's gift to the Son, the Son's 
gift to us, 32, 2>2>- 

The Bible. 

Its authority and sufficiency. John from 
the deep study of it became wiser 
than any of his contemporaries and 
than many modern theologians, 22> 
(cf. Isaiah 53; Micah 5:2). 

Model preaching (John the Baptist). 

Intensely Biblical, 29, 30; exceedingly 
positive, 34; emphasized Jesus' deity 
and atonement, 29, 34; the combined 
product of Bible study and personal 
experience, Z3, 34. 

Our Lord's First Disciples. 

John 1:35-51. 


I. Looking upon Jcsiis, vv. 35, 36. 

What great preacher do we see in the 
opening verse? How large a congregation 
did he have? Were they very notable 
personages? Was it worth while for so 
great a preacher to preach to so small a 
congregation of such obscure persons? 
What was the sermon John preached? 
What were its characteristics? Had John 
ever delivered that message before? Ought 
he not then to have gotten up something 

new? How much good of which we know 
came out of that sermon? What was it 
that caused John to burst out with this 
earnest cry? What kind of a look was it 
that he cast upon Jesus as He walked? 

2. Follozving Jesus, v. 37. 

After looking at Jesus, what did John's 
disciples do? Before we can truly follow 
Jesus, what must we do? By which are 
we saved, looking or following? (Is. 45: 
22; John 3:14, 15; Num. 21:9.) What is 
the relation of following Jesus to being 


saved by Jesus? (Mark 10:52.) What 
was it led the two disciples to follow Jesus ? 
(Compare 4:39, 40.) How did John feel 
when he saw his disciples leaving him and 
going after Jesus? (See 3:26, 29, 30.) 
What good example in this matter has 
John set to all preachers in all ages ? Why 
is it that some men's hearers never start 
to follow Jesus? 

3. Abiding with Jesus, vv. 3S, 39. 

Were these men regenerated when they 
started to seek Jesus? Will an unregen- 
erated man seek Jesus? (Ro. 3:11; John 
6:44; Luke 7:37, 38.) As soon as they be- 
gan to follow Jesus, what did He do? 
What will He always do when we start 
in pursuit of Him? (Luke 15:20.) What 
is the full force of the word "saw" (see 
R. V.)? What question did He put to 
them? What do men seek when they seek 
Jesus? (Luke 7:37, 48-So; Mark 10:51; 
John 6:26, etc.) What are you seeking? 
What was their answer? What was the 
meaning of their reply? By what title did 
they address Him? Had they any reason 
for giving Him a loftier title than that? 
Why didn't they? (Luke 24:25; Matt. 8: 
26.) What was Jesus' reply to their re- 
quest? What is always His word to those 
who wish to come to Him? (John 6:37; 
Rev. 22:17.) How did they show their 
wisdom in the way in which they dealt 
with Christ's invitation? Why don't 
men today accept Christ's invitation at 
once? (2 Cor. 4:3, 4.) Did they do any- 
thing besides go to the house? What did 
they talk about? Was it a happy day? 
Of what future privilege of ours is this 
abiding with Jesus a type? (John 14:2, 
3.) In how many points is there a simi- 
larity? Is He abiding with youf If we 
cannot now abide with Him what can 
we do? (John 15:4-) 

4. Bringing others to Jesus, vv. 40-46. 

Who was one of the two whom John the 
Baptist had pointed to Jesus? Who was 
the other? What was the effect of that 
visit with Jesus upon Andrew? What will 
always be the effect upon any true brother 
of a visit with Jesus? Why is it so many 
professedly Christian young men never go 
and tell their brothers about Jesus? To 
whom did Andrew go first? If one desires 
to preach the Gospel, where is the place to 
begin? (Luke 8:39.) What was Andrew's 
testimony to Peter? Had Andrew been 
sure when he went home with Him that 
Jesus was the Messiah? How had he be- 
come sure? What is the best way to get 
assurance that Jesus is indeed the Christ? 
(John 4:42.) After he had given his tes- 
timony, what did Andrew do with Peter? 
Ought we to stop with giving our testi- 
mony about Jesus ? 

What was the first thing that Jesus did 
as Simon was brought into His pres£nce 
(see R. V.) ? What is the first thing He 
does when we come ihto His presence? 
What kind of look was it? What did 
Jesus say to Simon as the result of that 
gaze into his heart? How did Jesus know 
that Simon would become a Peter (a 
rock)? (vv. 47, 48; 2:24, 25; 6:70, 71.) 
What was it that was to transform Simon 
Peter? (Matt. 16:16-18; i John 5:5.) 

What desire was there in Jesus' heart 
next day? Why did He not wish to remain 
longer where He was? Why did He wish 
to go into Galilee? Whom did He find 
there? How did He come to find Philip? 
Is He looking for any of us? Will He 
find us? Was it a good thing for Philip 
that Jesus found him? (Luke 22:28-30.) 
What was Jesus' invitation to Philip ? Does 
it pay to accept that invitation? (Matt. 
19:28.) How can we follow Jesus today? 



(i Peter 2:21; Phil. 2:5-8.) What was 
PhiHp's relation to Andrew and Peter? 
Had this anything to do with his following 
Jesus so promptly? 

As soon as Jesus had found Philip, what 
did Philip do? When Jesus really finds a 
man, what is that man sure to do? (See 
4:28, 29.) Why is it some of us are so 
indifferent about going out and finding 
some one else? Whom did Philip find? 
Why did he go to Nathanael (v. 47) ? 
What was Philip's testimony? What made 
him so positive? Was Nathanael ready 
to accept his testimony at once? Why 
not? What kind of a skeptic was Nathan- 
ael? Did he remain a skeptic very long? 
Will any honest skeptic remain a skeptic 
very long? What was Philip's answer to 
Nathanael's incredulous question? What 
is the best answer to any one who questions 
Jesus' deity, or that He is the Christ, or 
that He has the power to save, or that He 
is altogether what He claims to be? How 
did Nathanael show that he was an honest 
skeptic? How do many who claim to be 
honest skeptics show that they are not? 

5. Coining to Jesus, seeing and hearing 
Jesus, and losing all doubts about Jesus, 
w. 47-51- 

As Nathanael approached Jesus, what 
did Jesus do? As He looked at him, what 
did He see? How did Jesus show that 
He had penetrated the innermost depths 
of Nathanael's soul? What is it to be "an 
Israelite indeed"? (Phil. 2:2.) What was 
the effect of Jesus' declaration upon Na- 
thanael? How was his amazement inten- 
sified? How did Jesus know all this? 
(Ps. 139:1, 2.) What was Nathanael do- 
ing under the fig tree? What truth flashed 
upon him at once? Was he justified in 
his conclusion? Why did he see it so 
quickly? (v. 47; 7:17; 8:47.) What was 
the effect upon Jesus of this ready re- 

sponse of Nathanael's faith? What promise 
did He make him? Why should he see 
greater things? (Matt. 13:12; 25:29.) 
Why is it that no greater things are given 
to some of us to see? What were the 
greater things he was to see? 

To what is allusion made in the angels 
ascending and descending upon the Son of 
Man? (Gen. 28:12.) What is meant by 
their "seeing heaven opened and the angels 
of God ascending and descending upon the 
Son of Man"? (Heb. 10:19, 20; Eph. 2: 
18; Heb. 1:4; Luke 24:4; Matt. 25:31.) 


/. Jesus Christ. 
(i). His titles: 
Jesus, Lamb of God, 36; rabbi, 38; 
Messiah, 41 ; Jesus of Nazareth, Son 
of Joseph, 45 ; Son of God, King 
(2). Ilis divine knowledge: 
Of what man was, 42, 47; of what man 
was to become, 42 ; of events at a 
distance, 48. 
(3). What Jesus is: 
The medium of communication be- 
tween God and man, the One through 
whom God exercises protecting 
power, 51. 
(4). Jesus and sinful men: 
He attracts, 37; He looks at, sees 
through, transforms, 38, 42, 47; He 
invites, 39; He welcomes, 38, 39-47; 
He encourages, 42, 50; He saves, 36. 
2. Six steps of experience. 

Hearing of Jesus, looking upon Jesus, 
36; following Jesus, 37; abiding with 
Jesus, 39 ; testifying of Jesus, 41 ; 
bringing others to Jesus, 42. 
3- Seeking. 

Jesus seeking men, 35, 36, 43; men 
seeking Jesus, 37, 47; men who have 
found Jesus seeking others, 41, 45. 


Our Lord's First Miracle. John 2:1-12. 


1. Jesus invited to a marriage, w. i, 2. 
What kind of occasion was a marriage 

in the Holy Land? (Look this up care- 
fully in the Bible.) What idea does it 
give us of Jesus' character that He viras 
"bidden to the marriage" and accepted the 
invitation? Did He look upon the mirth 
and gladness of the entertainment virith dis- 
approval? Did His presence detract at 
all from the overflowing joyfulness of the 
occasion? Who by His presence and bless- 
ing saved the occasion from ending in mor- 
tification and disappointment? By reason 
of His presence, how did it end (v. 10) ? 
If we wish our social and festive gather- 
ings to be marked by the deepest and abid- 
ing joy, whose presence must we secure? 
Why is Jesus so often absent from our 
social gatherings? (James 4:2, 1. c.) Do 
we lose anything by His not being there? 
Would He like to come? 

2. His help needed and sought, w. 3, 4. 

When was the presence of Jesus especial- 
ly noticed and appreciated? When are we 
most likely to think of His presence among 
us? (Ps. 107:6, 13, 19, 28.) When "the 
wine fails" in our lives, what is the best 
thing to do? (Ps. 50:15.) 

Who was it thought of going to Jesus 
in this emergency? Why was it she who 
thought of it? Had she ever known of 
His performing miracles? (v. 11.) Was 
she a woman of great faith? (Luke i :45.) 
In what way did she make her request? 
If we have any need, what is all we need 
to do? (Phil. 4:6, 7.) Did she get im- 
mediate satisfaction? Do we always get 
immediate satisfaction when we make our 

requests known to Him? Does that prove 
that our requests will not be granted? 
Was the answer of Jesus to His mother as 
harsh as it sounds to our ears? (Compare 
19:26, 27; 20:13, 15; Matt. 15:28.) What 
was the purpose of this answer? (Compare 
Luke 2:49.) 

3. His help expected and prepared for, 
z'v. 5-7- 

Was the expectation of the mother of 
Jesus at all shaken by His answer? Why 
not? What wise counsel did she give the 
servants? Did she regard herself or Jesus 
as the One to whom men should look for 
direction and blessing? How does this 
bear on Mariolatry? How much of what 
Pie said were they to do? Of what is this 
doing "whatsoever He saith" the indispen- 
sable condition? (See 15:14.) Does it 
pay? (Luke 5:5, 6; Heb. 5:9.) 

What singular direction did Jesus give 
the servants? What was the purpose of 
this direction? (Num. 21:6-9; Josh. 6:3-5; 
I Kings 17:13, 14; 2 Kings 5:10-14; John 
9:7-11, 39, 40; Luke 17:14; Acts 8:26.) 
How did these servants show they had 
faith? How did they show the earnestness 
and fullness of their faith? If they had 
filled them only half full, how much wine 
would they have had? (2 Kings 4:4; 13:18, 
19.) Why is it that our vessels are not 
full "to the brim" with the wine of the 
kingdom? (Matt. 9:29.) 

4. His help granted and appreciated, vv. 

To what final test did He put the faith 
of the servants? Was that much of a 
test? If these servants had been like many 
of us, what would they have done? What 


did they do? Why? What was the re- 
sult? At what point was the water made 
wine? What sort of power did the turn- 
ing of water into wine prove Jesus to 
possess? Was it good wine (v. lo) ? Does 
Jesus turn water into wine nowadays? Has 
He ever turned water into wine for you? 
Why not? Will you let Him today? 

What comment did the ruler of the 
feast make upon the wine Jesus made? 
In the worldly life when do you always get 
the better wine? In the Christian life, 
when? (Luke 16:25; Rev. 7:16; John 4: 
14.") What did men see in this miracle 
that Jesus wrought? (John 1:14.) How 
did this opening miracle of Jesus' ministry 
differ from the opening miracles of Moses' 
ministry? (Ex. 7:19-21.) How do you 
account for this difference? (John 1:17.) 
What was the effect of this miracle upon 
His disciples? What did they believe? 
How many times in this Gospel does John 
record the fact that men believed on Jesus? 
What is the purpose of this Gospel? (See 
20:30, 31.) How does John seek to secure 
this end? (By setting forth the facts 
that wrought faith in him and his fellow 
disciples, and the effects upon the disciples 
of those things they witnessed. John's 
Gospel is a picture of Jesus' life with an 
especial reference to the effect of that life 
upon the development of the author's own 
faith and spiritual life. This is one thing 
that gives the Gospel a spiritual life and 
power that none of the others possess.) 


T. Jesus Christ. 

Possesses creative power, 9; superior 
to human relations, 4; of a genial 
disposition, welcome guest on festal 
occasions, 2 ; saved the occasion from 

disaster, turns misfortune into glad- 
ness, 3-10; made the chief contribu- 
tion to its gladness, 10; should be 
looked to when the wine fails, those 
who know Him best are quickest to 
go to Him for help, 3; goes where 
He is invited, 2 ; carries a blessing 
where He goes, 6-10; never acts 
until the time is ripe, 4 ; puts faith 
to the test, 7, 8; rewards faith when 
it shows itself fitted by standing the 
test, grants not only necessities but 
also things that minister to mirth 
and gladness, gives the best wine last, 
9, 10. 

2. Jesus in social life. 

Sought after, went, 2 ; needed, appealed 
to, 3; obeyed, 5-8; brought bless- 
ing, 10. 

3. Faith. 

Seeks help from Jesus, 3 ; is tested by 
apparent refusal, 4; is tested by being 
given an apparently unreasonable 
thing to do, does as it is told, 5-8; 
asks no questions, gets according to 
its measure, 7 ; gets what it seeks, 
9, 10; recognizes the meaning of 
Jesus' test, beholds His glory, 11. 

4. Mary. 

Dependence upon Jesus, 3 ; ignorance 
of His purpose, misunderstanding of 
her relation to Him, 4; unwavering 
faith, 3, 5 ; humble recognition of her 
true position, 5; abundant reward, 
9, 10. 

5. How to get blessings. 

Let Jesus know you need them, 3; be 
discouraged by no seeming rebuke, 4; 
believe you are going to get them, 
do as you are told, 5-8. 



The First Cleansing of the Temple. 


/. The temple defiled by man, but 
cleansed by Jesus, vv. 13-17- 

Why did Jesus go so often up to Jeru- 
salem at the time of the Passover? (Deut. 
16:16; Luke 2:41; John 6:4; ii:55-) What 
did He find in the house of God? For 
what w^ere the oxen and sheep, etc., needed? 
(Deut. 14:26.) Was Jesus pleased to see 
them there? If He should visit the house 
of God in our land, would He find any- 
thing like that? Would it please Him? 
For which is there a better excuse, for 
these Jews or for us? What did Jesus do? 
Was it the force in the scourge of 
cords or the display of muscular energy on 
the part of Jesus that drove these defilers 
of the temple out? (See 18:6; Zech. 4:6, 
II; 2 Cor. 10:4.) Did this purification of 
the temple prove permanent? (Matt. 21 -.12.^ 
Does it follow that because a reformation 
is not permanent that it is not of God? 
Why is it that all reforms wrought among 
men are of so transient a character? (Jer. 
17:9; Gen. 6:5; Ro. 8:7.) 

Did He drive out them that sold doves? 
Why not? What did He do? In what 
ways is God's house nowadays made "a 
house of merchandise"? Was there any 
hint or prophecy of this in the Old Testa- 
ment? (Is. 56:11 ; Jer. 7:11.) When Jesus 
purged the temple the first time, what did 
He say they had made it? When He purged 
it the second time, what did He say they 
had made it? (Luke 19:45, 46.) Which 
is the worse? Is there any lesson in this? 
(Matt. 12:43, 45-) 

How does Jesus speak of God? (See 
5:17; 8:49; 10:29; Luke 2:49.) Why did 
He not say "Your Father" or "Our 
Father"? (John 3:16.) When did He 

John 2:13-25. 

say "Your Father"? (John 20:17.) How 
does God become "our" Father? (John 
1:12; Gal. 3:26.) Until we believe on 
Jesus, what are we? (i John 3:10.) What 
did this action of Jesus call to the dis- 
ciples' mind? What ought all the events 
of life to call to mind? Why did the 
Scripture come so readily to the minds 
of the disciples? Why does it not come 
more readily to our minds? Of whom was 
this Scripture written? What then did 
the disciples, by this act, see Jesus to be? 

2. The temple destroyed by man, but 
raised again by Jesus, vv. 18-22. 

Who else recognized in this action of 
Jesus a claim to be the Messiah? What 
difference was there between the recogni- 
tion of this fact on the part of the dis- 
ciples and on the part of the Jewish lead- 
ers? What demand did they make? What 
similar demand did they make on the oc- 
casion of the second cleansing of the tem- 
ple? (Matt. 21:33.) Do men nowadays 
ever try to stop faithful servants of God 
who are doing what they themselves ought 
but will not, do, by asking: "By what 
authority doest thou these things"? What 
is all the authority a man needs for doing 
right? (Acts 5:28, 29.) Did these Jews 
really wish a sign? (Matt. 12:38, 39.) 
Do men who today are asking for the 
proof that Jesus is the Son of God really 
wish proof? Did these men accept the 
sign when it was really given them? 
(Matt. 28:11-13.) What sign did Jesus 
propose to them? What was the sign to 
which Jesus always pointed them? (Matt. 
12:38, 40; 16:1, 4.) What is the great 
proof that declares Jesus to be "the Son 
of God with power"? (Ro. 1:4.) In 
these words — "Destroy this temple and in 



three days I will raise it up" — of what two 
great events was there a prophecy ? In 
the shadow of what then did Jesus conduct 
His ministry from the very outset? How 
was that shadow illuminated? 

Who did Jesus say would raise up the 
temple? Did Jesus raise Himself from 
the dead? (John 10:17, 18; Mark 8:31; 
Acts 3:26; Ro. 4:24; 8:11; I Cor. 15:3, 4. 
12.) Was Jesus understood by those who 
heard? Why not? What use of this say- 
ing of Jesus was made at a later day? 
(Matt. 26:60, 61; 27:40.) Of what temple 
was He speaking? Wherein lay the pro- 
priety of calling His body a temple? (John 
1:14, R. V. margin; Col. 1:19; 2:9.) 
What was the relation of the other temples 
to this? (i Kings 8:27; see Col. 2:9.) In 
killing Jesus, what did the Jews destroy? 
Was this a serious offence? Is there any 
way in which we too can defile and de- 
stroy this temple of God? (i Cor. 6:19; 
3:16, 17, R. V.) When did the disciples 
remember and understand these words of 
Jesus? How did they come to remember 
them? (John 14:26; 16:4; Luke 24:7, 8.) 
What was the effect upon them when they 
remembered these words? What Scripture 
did they remember? (John 20:8, 9; Ps. 
16:10; Is. 53:10.) Was theirs a saving 
faith? What was the basis of it? 

J. Men believing in Jesus, bnt Jesus 
not believing in men, vv. 23-25. 

What was the effect of Jesus' miracles 
upon those who saw them? Who is the 
fiist recorded illustration of those who 
were convinced through Christ's miracles? 
(John 3:1, 2; 6:14; 7-Z'^-) Was it a sav- 
ing faith that most of these men had? 
What are the characteristics of saving 
faith? (Ro. 10:10; John 1:12; Gal. 5:6; 
Eph. 3:16, 17; Jas. 2:14, R- V.) Did Jesus 
believe in those who beUeved in Him? (In 
the Greek, "believe" in verse 23 and "com- 

mit" in verse 24 are the same word. This 
also illustrates what real faith in Jesus is. 
It is "committing" one's self unto Him. 
See 2 Tim. i :i2.) Is it wise to trust in 
man? (Jer. 17:5) Why did Jesus not 
believe in these men? How deep was 
Jesus' knowledge of men? (John 1:42, 
46, 47; 5:42; 6:64; 16:19, 30; 21 :i7.) What 
did this knowledge of men show Jesus to 
be? (Jer. 17:9, 10; 2 Chron. 6:30.) How 
alone can we know men? (Acts 13:9-11.) 


/. Jesus Christ. 
His deity: consciousness of Sonship, 16; 
divine knowledge, 24, 25 (2 Chron. 
6 :3o) ; divine foresight of His own 
death and resurrection, 19; divine 
power to raise from the dead, 19; 
divine fulness, 21 (Col. 2:19); deity 
proved by His resurrection, 19 (Ro. 
His humanity, subject to death, 19. 
The Messiah, 17 (Ps. 69:9). 
The subject of prophecy, 17, 22. 
The substance of whom Old Testament 

types were the shadow, 21. 
Obeyed the law, followed parental ex- 
ample, sought needy multitudes, 13. 
Displeased with the degradation of His 
Father's house into a place of gain, 
drove the polluters out of it, 15. 
2. Man. 

Unworthy of confidence, 24; misunder- 
stands Christ, 20; turns godliness 
into gain, 14; tries to hinder Jesus' 
work, 18; heart fully set to do evil, 
his reform transient, goes from bad 
to worse, 15, 16 (Luke 19:45, 46). 

J. The disciples and the Word. 

Studied, remembered, believed, were 
saved through the Word, 17, 22 (John 




Eternal Life: What It Is, What It Cost, and Who Can 
Have It. John 3:1-21. 


/. Eternal life man's greatest need, vv. 

Why did Nicodemus come to Jesus at 
all? Why did he come by night? (John 
12:42, 43.) How many times is he spoken 
of in the Bible as "he that came to Jesus 
by night"? Is that a very flattering title? 
Are there any nowadays that deserve it? 
Will those who never come out openly on 
Christ's side be saved? (Ro. 10:10; Matt. 
10:32, 33.) What did Nicodemus recognize 
in Jesus? On what ground? Was he 
right in thinking that the signs Jesus did 
were conclusive evidence that He was "a 
teacher come from God"? (John 5:36; 
9:30-33; 14:10, 11; Acts 2:22.) Why is 
it then that men reject Jesus as such in 
face of all these miracles? (John 12:37-40; 
15:2.-2-24.) What was all that Nicodemus 
recognized his need of at the outset? What 
did Jesus show him that he needed? What 
sort of man was he? And yet, what did 
he need before he could see or enter the 
kingdom of God? 

What is it to be "born again"? (John 
1:13; 2 Pet. 1:4; 2 Cor. 5:17-) How can a 
man be "born again"? (John i :i2; 3:14; see 
Num. 21:8). How had Nicodemus tried 
to dodge the searching force of Christ's 
word? What is unbelief always asking? 
Did Jesus tell him "how"? What did He 
tell him? How do we know that Jesus 
regarded this teaching as of more than 
ordinary importance? 

Are we to understand from verse 5 that 
it is necessary for a man to be baptized in 
order to enter into the kingdom of God? 

(See Luke 23:39-43.) Are we to under- 
stand that it is through baptism that men 
are begotten again? (Compare i Cor. 4: 
IS with I Cor. i :i4.) What is the 
"cleansing water" of which a man must be 
born in order to enter into the kingdom 
of God? (John 15:3; Eph. 5:26; James 
i:i8; I Pet. 1:23.) Who then is the agent 
in regeneration according to verse 5? What 
is the instrument the Spirit uses? What 
is the sinner's part in the new birth? 
(John 1:12; 5:24.) What is the preachers 
part in regeneration? (i Cor. 4:15; Ro. 

Why does every man need to be born 
again (v. 6)? (Ro. 8:7, 8; Gal. 5:19- 
21; Ps. 55:5; Gen. 6:5.) Is it enough to 
cultivate and refine and reform the flesh 
(vv. 6, 7) ? (Gal. 6:1s; Matt. 7:16; 12:33.) 

By what figure does Jesus illustrate the 
operation of the Holy Spirit (v. 8) ? What 
are the three points in which the operation 
of the Spirit is like "the wind" (v. 8) ? 
(i Cor. 12:11.) Did Nicodemus under- 
stand? Should he have understood all 
this before the Saviour told him? (Deut. 
30:6; Ps. 51:5, 6, 10; Jer. Z'^:2,2>; 32:39. 
40; Ezek. 11:19; 18:31; 36:25-27.) Why 
didn't he know all this? (Matt. 22:29.) 

Was Christ's doctrine about the Holy 
Spirit and the new birth mere guesswork 
and speculation (vv. 11, 32) ? (7:16; 8:38.) 
What did He say was done with His 
testimony (v. 11) ? Have men changed 
any in this respect? What have men done 
in all ages with God's testimony? (Is. 
53:1; John i:ii; 3:32; 5:29, 40, 43, 44; 
Matt. 23:37; Acts 7:51. 52; 28:23-27.) Why 
do men treat God's testimony in this way? 



(2 Cor. 4:4.) What thoughts about Jesus 
does the 13th verse give us? 

2. Eternal life purchased by the death 
of the Son and fully offered to all by the 
Father, vv. 14-17. 

How was man's need of life met? What 
is meant by "lifted up"? (See 12:32.) 
What word shows the absolute necessity 
of the death of Jesus if men are to have 
life? (Luke 24:46; Heb. 9:22; Gal. 3:13; 
2 Cor. 5:21; I Pet. 2:24.) What are the 
points of resemblance between Christ and 
the serpent lifted up by Moses in the wil- 
derness? (i — Ro. 6:23, compare Num. 
21:6; ii and iii — Ro. 8:3, compare Num. 
21:8; iv — "Lifted up," Gal, 3:13, compare 
Num. 21 :8 ; v — Is. 45 :22, compare Num. 
21:8; vi — Acts 4:12, compare Num. 21:9; 
vii — "Whosoever," compare Num. 21 :g.) 

What change does the Revised Version 
make in verse 15? What is its significance? 
Where did the sacrifice of the Son have 
its origin? How comprehensive was this 
love of God? Did it take in sinners? 
(Ro. 5:6, 8.) What little word sets forth 
the greatness and character of that love? 
What is the character of God's love as set 
forth in the i6th verse? The measure of 
it? Which made the greater sacrifice, the 
Son in humbling Himself (Phil. 2:6-8) or 
the Father in giving His only begotten 
Son? What more could God give? Of 
what is the giving of His Son a pledge? 
(Ro. ^•.2)^.) What was the purpose of 
God's love in giving His Son? Who would 
have perished if He had not given His Son? 
(Ro. 3:23; 6:23; Gal. 3:10.) Who can 
have life eternal now that He has given 
His Son? Whom does "whosoever" mean? 
(John 6:40; Is. 45:22; John 6:37; i Tim. 
1:15.) What does every one who believes 
get? How soon does he get it? (John 
^•.36; Acts 13:39.) What is eternal life? 

(John 10:28; 6:40; 17:3; I John 1:2; 
5:20.) How is it to be obtained? (John 
3:36.) What was God's purpose in sending 
His Son? (See v. 17 especially, R. V.) 
In what sense is the whole world saved 
by Him? (i John 2:2, R. V. ; i Cor. 15:21, 
22; Ro. 5:18.) Who alone are saved by 
Him in the fullest sense? (i Tim. 4:10.) 
Why are not all men saved by Him? 
(John i:ii; 5:40; Matt. 23:37.) 

3. Eternal life accepted by believers, re- 
jected by unbelievers, vv. 18-21. 

Into what two classes does the i8th verse 
divide all men? Is there any middle 
ground between those who believe and be- 
lieve not? What is the present standing 
before God of all who believe? (John 5: 
24.) Will those who believe ever be con- 
demned? (John 10:28; Ro. 8:33, 34.) 
What is the present standing of those who 
believe not? Why are they condemned? 
What is the one sin that brings condemna- 
tion upon men? (John 16:9.) Are men 
eternally lost because they have sinned? 
Why then are men eternally lost? Why 
is it that men do not come to Christ (v. 
19) ? What is the greatest proof of the 
badness of the human heart and its love 
of evil "darkness rather than light"? If 
a man does not come to Jesus as "the 
Light of the world," what does it prove? 
What lies at the root of unbelief? Why 
do men hate the light? Why do men 
hate Jesus? (John 7:7.) Why don't you 
come to the light? 


I. The Triune God. 
(i). The Father: 
His love — 

(a) Its character; universal, holy — 
demanding and providing an atone- 
ment, self-sacrificing, saving, self- 
imparting, infinite, 16. 


(b) Its object: the world, i6. 

(c) Its measure: "gave His only 
begotten Son," i6. 

(d) Its purpose: to save and impart 
life, i6. 

(e) Its effect: all who receive get 
eternal life, i6. 

(2). The Son. 

Deity, 16; humanity, 14, 16; pre-exist- 
ence, heavenly origin, omnipresence, 
humiliation, 13; divinely accredited, 
12; an atoning Saviour must die that 
man might live, 14, 16; the light of 
the world, hated by the world, 19, 20; 
the touchstone of character, 19-21. 
(3). The Holy Spirit. 

His work — 

Author of the new birth, 5 ; sovereign — 
"Where it listeth," mysterious — "Not 
tell whence it cometh," effectual — 
"Hearest the voice," 8. 

2. Man. 

Lost by nature, 3-6; can be saved only 
by a death, 14 ; ignorant of the Word, 
10; always wants God to explain, 4, 
9; will not accept God's testimony, 
II; hates light, 19; deeds evil, 20; 
redeemed by Christ's death, 14-17. 
S- The nezv birth. 

Necessity: universal, 3, 5, 7; because man 

is by generation only "flesh," 6. 
Nature: impartation of the divine na- 
ture, 6. 
Author : the Holy Spirit, 5. 
Instrument: the Word, 5. 
Method : looking unto and believing on 
the Saviour lifted up, 14-16. 
4. Nicodemus. 

Moral, religious, orthodox, zealous, i, 
10; high aspirations, earnest seeker 
after truth, 2; and yet he must be 
born again, 3, 5, 7; loved the praise 
of men more than the praise of 
God, 2. 

Our Lord and the Woman of Samaria. John 4:1-30. 


I. Jesus, a weary pilgrim in a hostile 
land — "despised and rejected of men," vv. 

Why did the report that reached the 
ears of the Pharisees that Jesus "was 
making and baptizing more disciples than 
John" make His departure into Galilee 
necessary? (c. 10:39; 11:47-54; Mark 
3:6,7.) To whom did His rejection by 
Judah bring a blessing? Of what coming 
dealing of God with Jew and Gentile was 
this a hint or prophecy? (Acts 13:46; 
Ro. ii:ii.) Was there any deeper reason 
why Jesus "must needs pass through 
Samaria" than that that was the shortest 
route through Galilee? (Luke 2:49; 15:4.) 

What drew Jesus more irresistibly than 
anything else on earth? (Luke 19:10; 
Matt. 14:14; Mark 6:31-34.) In what 
physical condition was Jesus when He 
reached Jacob's well? Was He often weary 
and hungry and thirsty ? (Matt. 8 :24 ; 4 :2 ; 
Luke 9:58.) For whose sake did He en- 
dure this fatigue and want? (2 Cor. 8:9.) 
For what did this endurance of human need 
and suffering prepare Him? (Heb. 2:16- 
18; 4:15, 16.) When we are hungry and 
weary, and tempted to be discouraged in 
the Lord's service, what is the best thing 
to do? (Heb. 12:2, 3.) 

2. Jesus, the Bestower of Everlasting 
Life, vv. 7-15. 

What occurred to make Jesus forget all 



about His weariness and hunger? What 
was the first thought Jesus had as He saw 
the woman drawing near? What is the 
first thought a Christian ought always to 
have as an unsaved sinner draws near? 
What was the woman coming for? Did she 
get water? How much water did she 
come for (v. 28) ? How much did she 
get (v. 14) ? Was it a very likely time 
of day for a woman to come for water? 
How did she happen to come out at that 
time of day? (John 6:44, Z7.) Did her 
going out at noon to draw water seem 
like a very important circumstance in that 
woman's life? How much really hung upon 

What was Jesus' object in asking her for 
a drink? When Jesus asks a small favor 
of us, what is always His object? What 
are the lessons for a Christian worker to 
learn from the way in which Jesus ap- 
proached this woman? What sort of a 
woman was she (vv. 17, 18) ? Did the fact 
that she was vile repel Jesus from her? 
Why had Jesus an excellent opportunity 
to deal with the woman? Did the woman 
respond very readily to Jesus' request for 
a drink? What light does her answer 
throw upon her character? Did Jesus get 
at all the drink He asked for? What 
sweeter refreshment did He get (v. 34) ? 
What two things did Jesus say she needed 
to know (v. 10)? What is the "gift of 
God" to which Jesus refers here? (v. 14; 
Luke 11:13; Acts 1:4; 2:33, 38.) What 
else is spoken of in the Word as "the 
gift of God"? (Ro. 6:23; John 3:16; Ro. 
8:32.) What was the reason why this 
woman had not "asked of Him" instead 
of He of her? What is the reason why 
all men do not "ask of Him" today? What 
ought our main business then be if we want 
men to ask and get "living water" (vv. 
28, 29)? What did Jesus say was all 

that was necessary to get this "living 
water"? (Luke 11:8-13.) What is this 
"living water" that Jesus gives? (Is. 44:3; 
John 7:37-39) Why is the Holy Spirit 
spoken of as "living water"? (Ezek. 
7:9; John 6:63 with v. 14.) 

Did the woman comprehend at all what 
Jesus was talking about? Why not? (i 
Cor. 2:14.) Did she seem to be a very 
hopeful case to deal with? If Jesus had 
been like most of us, what would He have 
done after such an outburst of stupidity 
and spiritual ignorance? Of what was 
there a mixture in the question in the 
I2th verse? Did Jesus give her up? What 
did He do? 

Of how many wells is it true that every 
one that drinketh of them shall thirst 
again? (Eccl. 2.) How many of those 
who drink of these wells will remain un- 
satisfied? How many wells are there of 
which if a man drink "he will never 
thirst"? Where is this water to be had? 
Who can have it ? (John 7 -.2,7 ; Rev. 22 : 17 ; 
Is. 55 :i.) How many will this water 
satisfy forever? Why will they never 
thirst? How full will this "well of water" 
be if one really gets it in his soul ? (7 :37- 
39.) What had Jesus told Nicodemus in 
the previous lesson was his great need? 
(■3:5-) What does He here tell the woman 
is her great need? Did the woman of 
Samaria and Nicodemus seem very much 
alike? Was there any essential difference 
between them? (Ro. 3:22, 23.) Did the 
woman understand Jesus yet? What was 
the matter? Did Jesus give her up? What 
was it the woman desired? What ought 
she to have desired? 

3. Jesus the searcher of hearts, vv. 16-24. 

What was the next tack upon which 
Jesus approached the woman? What was 
Jesus' object in telling her to call her 
husband? Before sinners can see the 



beauty of Jesus as Saviour, what must they 
first see? Why had not Jesus gone to 
work the very first thing to awaken con- 
viction of sin? Is there any lesson here 
for Christian workers? What was Jesus' 
ultimate object in wounding her guilty con- 
science? How did Jesus know she had 
had five husbands? (i :42, 47, 48; 2 124, 25 ; 
Heb. 4:13; Rev. 2:23.) 

What did the woman recognize in Jesus 
when she saw that He had read her heart? 
Was her conclusion warranted by the 
facts in the case? What did she come 
to recognize in Jesus later (v. 29) ? How 
had the woman tried to avoid the close 
personal dealing of Jesus (v. 20) ? Did 
she succeed in this way in escaping the 
penetrating heart-searching to which Jesus 
was subjecting her? 

What was it she sought to find out about 
worship? What did Jesus show her was 
a more important question than "where" 
shall we worship? What is His answer to 
the question: "How shall we worship"? 
What is it to "worship the Father in spirit 
and in truth"? (Ro. 8:26; Eph. 6:18; 
Phil. 3:3, R. v.; Jude 20; Lev. 10:1, 2; 
compare 16:12; 9:24; i Cor. 15:13.) By 
what words did Jesus point out the Father's 
earnest desire for such worshippers? 

4. Jesus the Messiah, vv. 25-30. 

What did the woman say she knew? 
What didn't she know? What startling an- 
nouncement did Jesus make to her? What 
was the effect of that revelation upon the 
woman? When Jesus reveals Himself to 
any one as the Christ, what will he at 
once desire to do? (See 1:41, 45.) Why 
did she leave her water pot? What was 
her message? Was that a good sermon? 
Was it eflfective? Did the labor spent on 
this apparently hopeless case pay? Who 
can preach such a sermon as that? What 
would be the result if every one who had 

found Christ Himself went about inviting 
people to "come see a Man who told me 
all things that ever I did"? 


I. Jesus Christ. 

(i). His humanity. 

Weary, 6; thirsty, 7; hungry, 8. 
(2). His deity. 
The divine searcher of hearts, 17, 18; 
the divine bestower of living water 
and eternal life, 10, 14. 
(3). His compassion. 
"Must needs pass through Samaria" 
because of the perishing souls there 
that needed Him, 4. 
(4). His loving severity. 

He wounded that He might heal, 16. 
(5). His offices. 
A heart-searching Prophet, 19; a com- 
passionate Priest, 6 (compare Heb. 
2:16-18; 4:15, 16); a divinely ap- 
pointed King, 26. 
(6). His justice and mercy. 
Leaves the place where He is not 
wanted and goes where He is wanted, 
(7). His love for souls. 
Hunger, thirst and weariness all for- 
gotten in the joy of leading a soul 
to Himself, 6, 7. 
(8). His method of dealing with the 
Had compassion on the vilest, 17, 18; 
eager to save, 7; sought one out, 4; 
on the alert for opportunities to deal 
with her, 7; took her alone with 
Himself, 8; sought a small favor 
that he might grant a great one, 7, 
10; first gained attention and con- 
fidence, 7-15; then aimed directly at 
conviction and conversion by piercing 
the conscience, 16; held to the main 
point, 20, 21 ; deftly turned every 



question, 9, 10, 11, 12, 13, 14, 19, 20, 
24; exercised great patience, 9, 11, 
12, 15, 20, 21 ; revealed Himself, 26. 

T/ze woman of Samaria. 

Vile, 17, 18; mean, 9; ignorant, 10; 
full of questions, 9, 11, 12, 20, 29; 
incredibly stupid, 11, 12, 15; unsatis- 
fied, 13, 15; wanted the gift, but not 
the Giver, 15; convicted, 17; tried 
to dodge the convicting truth, 20, 21 ; 
got a view of Christ, 26; came to 
get a pitcher of water and got an 
everflowing and overflowing foun- 
tain, 7, 10, 14; left her pitcher, 28; 
preached Jesus — "Come see a Man," 
29; brought a whole city to Him, 
30, 39- 

The woman of Samaria and Nicodemus 

A woman. 
A Samaritan. 
A prostitute. 
Came at noon day. 
Confessed Jesus at 

Brought a whole 

city to Jesus. 

A man. 

A Jew. 

A teacher of Israel. 

Came by night. 

A secret disciple for 

Brought (?) to 


A common need — the Holy Spirit, John 
3:5; 4:14. "There is no difference." 
4. True worship. 

Not where, but how, 21-24; God the 
object, 24; the Spirit, the inspirer, 
23; the Word, the rule, 23; every- 
where, the place, 21. 

Our Lord and the Samaritans. John 4:31-42, 


I. "My meat is to do the will of Hint 
that sent Me and to finish His work," 
w. 31-38. 

As soon as the woman of Samaria left 
Jesus, what did the disciples do? What 
word in verse 31 shows that Jesus was in 
very deep thought after the departure of 
the woman? What about? Did Jesus yield 
to the earnest request of the disciples? In 
what physical condition had the disciples 
left Jesus when they went into the city? 
(vv. 6, 8.) Was Jesus really ahungered 
now? Why not (v. 32)? What insight 
into the condition of the disciples at that 
time does verse 32 give? Are there many 
disciples today who do not know this food 
of which Jesus speaks? How did the dis- 
ciples further reveal their stupidity (v. 2,i) ? 
Are there any disciples today as dull as 

Had the disciples spoken the question in 
verse 33 to Jesus? How then did Jesus 

know their question? V/hat does this 
show about Jesus? What was Jesus' an- 
swer to the question that they put to one 
another? What did Jesus mean by say- 
ing: "My meat is to do the will of Him 
that sent Me and to finish His work"? 
(compare Ps. 40:8; Is. 61:1-3; Luke 15: 
4-6; 19:10). What does verse 34 teach us 
as to the relation between Jesus and the 
Father? For what purpose did Jesus come 
into this world? (John 6:38.) What was 
all that Jesus sought to accomplish (v. 34. 
R. V.) ? What was the Father's work 
that Jesus sought to accomplish? Did 
Jesus accomplish it? (John 17 :4-) What 
ought to be every disciple's meat? 

What time of year was it? How long 
was this before the harvest that the Jews 
had their eyes upon? What harvest did 
Jesus have His eyes upon? What was the 
condition of that harvest? What is the 
condition of that harvest today? Which 
harvest does it pay best to reap? What 


will one get if he reaps that harvest? 
(Dan. 12:2; Ro. 1:13; 6:22; i Cor. 3:14, 
15; 9:19-23; Phil. 2:15, 16; I Thess. 2:19; 
2 Tim. 4:7, 8; James 5:19, 20.) What 
kind of fruit does he gather? What two 
persons can rejoice together? Do the 
sowers and the reapers always rejoice to- 
gether? Why not? When any one reaps 
this harvest, with whom ought the credit 
to be shared? What had Jesus sent the 
disciples to reap (v. 38) ? Of whom is 
that true today? Does the reaper always 
recognize this fact? 

2. A great revival, vv. 39-42. 

What was the effect of the woman's tes- 
timony upon the Samaritans? How many 
were influenced by her testimony? What 
reason was there why her testimony might 
not be expected to count for much? What 
was it in the woman's testimony that par- 
ticularly convinced the Samaritans? What 
does the 39th verse teach about the power 
of testimony? Why are there not more 
persons won by the testimony of those who 
have seen and heard Jesus? If this woman's 
testimony had so much power, who else's 
testimony might have power? 

Having believed because of this woman's 
testimony, what did the Samaritans next 
do (v. 40) ? What request did they make 
of Jesus? What reason did Jesus have 
for not yielding to their request? Why 
did He yield to it? With how many per- 
sons will Jesus abide today if they will 
only ask Him? (Rev. 3:20.) How long 
did He abide with the Samaritans? How 
long will He abide with us? What was 
the effect of Jesus' visit with them? Why 
did these believe? Which is better, the 
faith that is built upon hearing testimony 
about Him, or the faith that is built on 
listening to Him? Upon what is your 
faith built, upon listening to some one 
else's testimony about Him or listening 

to His own voice? How does true faith 
come? (Ro. 10:17, compare Heb. 11 :i-30.) 
What did the Samaritans tell the woman 
that they had heard that was better than 
her testimony? What was the result of 
hearing for themselves? What did the 
Samaritans say that they knew? 


I. Jesus Christ. 
His humanity, 31 ; His deity — He knew 
what the disciples were talking about 
though they had not spoken to Him, 
33; His subordination to the Father, 
His love for the Father, His very 
meat to do the will of Him that sent 
Him and to finish His work, 34 ; His 
love for man, even the outcast, 40; 
the power of His word, 39, 41 ; the 
Saviour of the world, 42. 

2. The Disciples. 

Knew not the meat that Jesus ate, 32; 
their spiritual dullness, 33; blind to 
the fact that the fields were white 
already for the harvest, 35; sent to 
reap a harvest upon which they had 
bestowed no labor, entered into other 
men's labors, 38; exhorted by Jesus 
to lift up their eyes and behold the 
harvest that was already ripe, 35 ; 
received wages for reaping the har- 
vest, gathered fruit unto life eternal, 
36; called to rejoice together with 
the sowers, 36, 37. 

3. The Samaritans. 

Many believed because of the testimony 
of the woman, 39 ; having believed in 
Jesus, came unto Jesus, besought 
Jesus to tarry with them, 40; heard 
Jesus for themselves, 41, 42; many 
more believed because of His own 
word, 41 ; when they heard Jesus, 
were quick to recognize in Him the 
Saviour of the world, 42. 




Our Lord Restoring the Nobleman's Son. John 4:43-54. (See also Matthew 
14:3-5; 4:12-17; Mark 6:17, 18; 1:14, 15; Luke 3:19, 20.) 


I. A blessing sought and faith demanded, 
^^- 42-50- 

When the two days in Samaria were 
past, did Jesus go to Nazareth? Why not 
(v. 44) ? What is meant by "His own 
country"? (Luke 4:23, 24; Matt. 13:53, 
54.) Why does a prophet have no honor 
in his own country? Ought a prophet to 
have honor? Why? Is the honor due to 
God's prophets often denied them? (Acts 
7:52.) Ought a servant of God to feel 
badly when the honor due him is denied 
him? (Matt. 5:12; Luke 6:22, 23.) Where 
is the honor due to a prophet most likely 
to be denied him? Did Nazareth gain any- 
thing by refusing Jesus the honor that was 
His due? (Matt. 13 157, 58.) Do men lose 
anything today by not receiving Jesus as 
they ought? Did any one receive Jesus 
(v. 45) ? Did they gain anything by re- 
ceiving him? What do those who fully 
receive Him gain? (John i :i2.) Why did 
these Galileans receive Him? Was that a 
good reason for receiving Him ? What simi- 
lar reason have we for receiving Him 
today? How did they come to see these 
miracles? Did they do right to go up to 
the feast? Was much trouble involved in 
their going up? Did it pay? Is there 
any lesson for us in this? 

To what particular town in Galilee did 
Jesus go? Why did He go there? What 
proof have we that His going made a 
good deal of a stir? Was the nobleman 
a person who would have been likely to 
seek Jesus? What would have kept him 
back? What brought him to Jesus? What 
is it usually that brings men to Jesus? 

(Matt. 9:18; 15:22; 17:14, 15; Luke 7:27- 
38.) What is the most effective way to 
induce men to overcome the obstacles that 
lie between them and Jesus? How sick was 
the nobleman's child? Ought such an ex- 
treme case as that be taken to the Lord? 
(Gen. 18:14; Luke 8:49, 50.) Is it extreme 
cases of sickness alone that should be taken 
to Jesus? (i Tim. 1:15; Eph. 2:1; Heb. 
7:25.) Why did this nobleman come to 
Jesus? Why is it that men come to Jesus 
for spiritual life? (John 6:68.) What 
then is one of the important things to 
show men if we would induce them to 
come to Jesus? (Acts 4:12.) Does Jesus 
wish men to come to Him with their 
troubles? (Ps. 50:15; Matt. 11 128.) Who 
may this "nobleman" or "king's officer" 
(margin, R. V.) have been? (Luke 8:3; 
Acts 13:1.) How did he know that "Jesus 
was come"? Before men call upon the 
Lord now-a-days, what must some one 
do? (Ro. 10:14.) If some one had not 
told that nobleman that "Jesus was come," 
what would have become of his boy? Un- 
less someone tells the perishing millions 
at home and abroad that "the Son of Man 
is come to seek and to save that which 
is lost," what will become of them? Who 
can deliver that message? What was the 
most important work that the one who 
told the nobleman that "Jesus was come" 
did that day? What is the most impor- 
tant work any of us can do any day? 
(James 5:20.) 

What was the first thing the nobleman 
did as soon as he heard that "Jesus was 
come"? Why did he go to Jesus so 
promptly? Why is it that so many delay 


when they hear that Jesus is come? If men 
realized their need of Jesus, what would 
they do as soon as they heard He had 

Having come to Jesus, what was the 
next thing the nobleman did? If we want 
anything of the Lord, what is the way to 
get it? (Ps. 50:15; Ro. 10:13; Luke 11 -.13.) 
As what did the nobleman come to Jesus? 
How must high and low come to Jesus 
if they come at all? What did the noble- 
man think it was necessary that Jesus 
should do in order to heal his boy? Did 
any one ever come to Jesus with a greater 
and more intelligent faith than that? (Matt. 
8:8-10.) What was Jesus' answer to the 
nobleman's request? Why did Jesus say 
this? Why was there not more haste on 
Jesus' part to grant the request? What 
was more urgent than the healing of the 
nobleman's boyf Is there any better faith 
than one that rests upon signs and won- 
ders that we see? (v. 42; 20:29; i John 
5:10, II; 2 Pet. 1:17-19.) Are there any 
who will not believe even when they see 
signs and wonders? (John 12:37.) With 
whom was Jesus contrasting the Jews in 
His own mind when He said : "Except ye 
see signs and wonders, ye will in no wise 
believe"? (vv. 29, 41, 42.) In what light 
was it the Samaritans regarded Him and 
sought Him (v. 42) ? In what light was 
it the nobleman regarded Him and sought 
Him (v. 47) ? Does Jesus desire more 
to be sought as "healer" or "Saviour"? 
Did the nobleman allow himself to be put 
away by Jesus' first answer? Why not? 
Ought we to cease asking when we do 
not get what we ask the first time? (Luke 
18 :i-8.) What was the result of the noble- 
man's persistence? Did he get just what 
he asked? Why didn't Jesus go down? 
Why did He yield to the nobleman's re- 
quest at all? What is implied by the 
nobleman's saying, "Come down ere my 

child die"? Could not Jesus help even if 
the child were dead? (Mark 5:35-42.) 

2. Faith exercised and the blessing 
granted, vv. 50-54. 

Just what did Jesus say to the nobleman? 
How did the word sound to the noble- 
man? What similar sweet words is Jesus 
ready to say today? What was the first 
thing the nobleman did when he heard 
Jesus' word? Did the word that Jesus 
spoke seem probable? Was it wise for the 
nobleman to "believe the word that Jesus 
spake"? (Titus 1:2; Matt. 24:35.) What 
is the sole ground he had for his faith? 
Was that enough? Is that enough for 
you? How did the man prove that he 
"believed the word that Jesus spake" ? By 
what did the nobleman walk from Cana 
to Capernaum? (2 Cor. 5:7.) Does Jesus 
ever demand of us today to walk by faith ? 
If he did not believe Jesus, what would 
he have made Him? (i John 5:10.) Do 
you ever make God a liar? Did the noble- 
man's faith prove to be well-founded? How 
did it all turn out? How will everything 
turn out? (Acts 27:25; Josh. 23:14.) 

When had the improvement in the sick 
boy begun? How do you account for that? 
(Ps. 33:9; 107:20.) Who was He at 
whose word sickness fled away? Was the 
healing affected by the influence of the 
boy's mind upon his body? Was the heal- 
ing instantaneous ? Does God always work 
a complete work in a moment? (Mark 
4:28.) What was the effect upon the 
father when he learned that the boy began 
to grow better at the very time that Jesus 
spake? What was the difference between 
the faith of the nobleman mentioned in 
verse 50 and that mentioned in verse 53? 
Did the nobleman believe alone? Is it to 
be expected when a man believes on Jesus 
that his family will believe also? (Acts 
16:15, 31, 34; 18:8; 2:39.) Why are there 



so many instances where men believe but 
their families do not? 


/. Jesus Christ. 

Draws the afflicted to Him, 47; can 
help when all human help fails, 46, 
47; His help must be sought by 
prayer, 47-50; answers believing per- 
sistent prayer even though the faith 
is very imperfect, 50; grants the 
substance, though does not always 
grant the letter, of the request, 47, 49, 
50; desires to be recognized and 
sought as Saviour and not merely 
as Healer, 48; desires the faith that 
is satisfied with His own bare word, 
though it sees no signs, 48, 50. 

2. His word 

Banishes disease, begets faith, never 
fails, 50-53. 
"Truly this was the Son of God !" 

3. The nobleman. 

(i). His high position, suppliant atti- 
tude, sore distress, 46, 47; imperfect 
faith — (a) believed Jesus could heal 
near at hand, but not at a distance, 
47, 49 — (b) believed He could heal 
the sick but not raise the dead, 49; 
earnest prayer, 47, 49; searching re- 
buke, 48; undaunted persistence, 49; 
unquestioning obedience, 50; abun- 
dant reward, 51, 53. 

(2). He needed Jesus, heard of Jesus, 
believed in Jesus, came to Jesus, 47; 
prayed to Jesus, 47, 49; held on to 
Jesus, 49; obeyed Jesus, 50; received 
the blessing from Jesus, 51-53. 

(3). Three steps in the nobleman's 
(a) He believed in Jesus' power, 47; 

(b) he believed in Jesus' word, 50; 

(c) he believed in Jesus Himself, 53 

Our Lord Rejected at Nazareth. Luke 4:16-32. 


1. Jesus' love for the house of God, 
V. 16. 

Where is the scene of this lesson? Why 
did Jesus go to Nazareth? In what way 
had the expectation in regard to Him been 
awakened in the hearts of the people (v. 
23) ? What glimpse does the i6th verse 
give into Jesus' habits? Why was Jesus 
in the habit of going to church? (2:49, 
R. v.; John 18:20.) By what other 
teacher was this custom followed? (Acts 
17:2.) What is the first thing He is re- 
corded as doing in the synagogue? Did 
He do this by invitation? 

2. Jesus' familiarity with the Word of 
God, vv. 17-27. 

What Book was handed Him to read 
there? Was He familiar with that Book? 

How did He know just what place to turn 
to? Is there any suggestion here for us? 
What is suggested as to who Jesus was by 
the Greek word for "anointed" (v. 18) ? 
What is the Hebrew word? By applying 
this then to Himself, what did Jesus pro- 
claim Himself to be? Why must this have 
been peculiarly startling to the persons to 
whom He made the proclamation? With 
what was Jesus anointed? (Acts 10:38.) 
What follows in Isaiah immediately after 
the place where Jesus closed the quota- 
tion? Why didn't Jesus quote those words 

What is the first thing Jesus said He 
was to do? To whom was He to preach 
the Gospel? What does "Gospel" mean? 
Is this thought, that it was "the poor" to 
whom the glad tidings belonged, found 



elsewhere in the Bible? (6:20; 7:22; Is. 
29:19; Zeph. 3:12; Zech. ii:ii; Matt: 5:3; 
11:5; Jas. 2:5.) What are these good 
tidings? What was the next thing He was 
to do (R. V.)? Captives to whom? Re- 
leased from what? (John 8:34, 31, 32.) If 
we desire liberty, then to whom must we 
go ? What was the third thing He was to 
do? What kind of "blind"? (John 9:39-) 
If we want sight to whom must we go? 
(i John 5:20.) What was the next thing 
Jesus was to do? "Bruised" by whom? 
(Gen. 3:15.) Can you give a Scriptural 
illustration of Jesus doing these four 
things ? To what Jewish custom does verse 
19 refer? (Lev. 25:8-13; 50-54-) Of what 
was the year of jubilee a type? What is 
the view of man's natural condition which 
these words from Isaiah imply? What is 
the only way of deliverance from this sad 
condition? In whom did Jesus say these 
words were fulfilled? How must this have 
sounded to His hearers? Whom did Jesus 
alwai's preach? Should we imitate Him 
in this? (2 Cor. 4:5, first half.) 

What does the record indicate as to 
Jesus' manner as He spoke these startling 
words? Did He have the attention of 
His audience? How did He get it (v. 18, 
32) ? How was His audience at first af- 
fected by His words? Did that look prom- 
ising? Was this early promise realized? 
What was the next thought that came into 
their minds? What was the meaning of 
that query at just this point? What was 
the next thought that Jesus saw stealing 
into their minds (v. 23) ? What does that 
thought imply? In what proverb does 
Jesus sum up His treatment? Why is it 
that "no prophet is acceptable in his own 
country"? What thought comforted Jesus 
in His disappointment at rejection by His 
own (vv. 25, 27) ? What is it we always 
find Jesus quoting in every emergency? 

How was it that Jesus was so ready with 
Scripture? What was the point of the 
quotations here? 

3. Jesus' rejection by the people of God, 
■vv. 28-30. 

What was the effect of these words upon 
Jesus' hearers? Do men ever get angry 
at the truth nowadays? At which are 
men most likely to rage — at truth or error? 
Why? (John 7:7.) If you hold truth 
up to men, will they always accept it? Why 
not? (John 3:19, 20.) What was it in 
this particular case that made the hearers 
rage? (Compare Acts 22:21-23.) How 
many of His hearers were "filled with 
wrath"? Does it prove that a man is not 
preaching as he should when all his hearers 
get mad? How mad were they? How far 
did they get Him? What happened then? 
How did He do that? (John 18:6, 7.) 
Did He ever go back to Nazareth? (Com- 
pare Mark i :2i-34 with vv. 31-46 and Mark 
6:1-6; Matt. 4:13 with 13:54-58.) What 
were the steps in the rejection of Jesus at 
Nazareth? (i — Wonder and admiration, v. 
22 ; ii — doubt, v. 22 ; iii — unbelief, v. 23 ; iv 
— anger, rejection and hate, v. 29.) What 
is the lesson in that for us? 

Did Jesus give up preaching because 
Nazareth rejected Him and imperiled His 
life? What did He do (v. 31)? What is 
the lesson in that for us? (Matt. 10:23; 
Acts 14:1, 2, 6, 7, 19-21; 17:1-3, 10.) 


I. Jesus Christ. 

(i). His person — human, 29; divine, 18, 

(2). His character — affectionate, church- 
loving, 16; Bible-loving, 17, 25-27; 
gracious, 22; compassionate, 18; pa- 
tient, 29, 31 ; awe-awakening, 30. 

(3). His work — to teach, 31, etc.; to 
preach the Gospel, to open blind eyes, 
to set at liberty Satan'= victims, 18. • 



to inaugurate the Christian year of 
jubilee, 19. 
(4). His preaching — to the poor, 18; 
Scriptural, 18, 25-27; in the Holy 
Ghost, 18; gracious, 22; with power, 
32; comforting, 18; convicting, 28; 
awakening anger, 29; its subject — 
Himself, 21. 

(5). His reception — admiration, doubt, 
22; unbelief, 23; wrath, 28; murder, 
2. Man. 

(i). By nature — poor, captive, blind, 
bruised, 18. 

(2). By grace — rich, free, seeing, re- 
deemed, 18, 19. 


The Call of the First Four Disciples. Luke 5:1-11 
4:18-22; Mark 1:16-20.) 


/. Listening to Jesus, vv. 1-3. 

Does Luke follow the chronological or- 
der? (Compare Matt. 4:18, etc.; Mark i: 
16.) Why not? Did Jesus have much of 
an audience? What was it that they were 
after? Are there multitudes today who 
are eager for "the Word of God"? Was 
this crowd eager for "the Word of God" a 
welcome sight to Jesus? What did He look 
around for? Where did He find a pulpit? 
Was that a very attractive pulpit? What 
other pulpits did Jesus use during His 
lifetime? Is there any lesson in that for 
men who are looking for pulpits today? 
What was Peter doing when Jesus asked 
the loan of his fishing boat? Was that 
proper work? Was he willing to leave it 
at Jesus' request? 

2. Obeying Jesus, vv. 4-7. 

Did Jesus ask His disciples to keep hear- 
ing sermons all the time? When they had 
heard the sermon, what did He tell them 
to do? Was Peter just as pleasing to 
Jesus when he went fishing as he was 
when he sat listening to the sermon? In 
how much of our business and ordinary 
hfe is Jesus interested today? Of what 
was Jesus' command a test? (Compare 
Mark 3:5; John 2:7; 11:39; 21:6.) 

(See also Matthew 

was there that made the command look 
foolish? What was the only thing in favor 
of letting down the nets? Was that enough? 
How many objections of our reason and 
commonsense ought the word of Jesus to 
outweigh? Why did Jesus tell Peter to 
launch out into the deep? How did Jesus 
know just where the fish were? (Ps. 8:6, 

What is the first thing Peter says in an- 
swer to Jesus' command? Do we ever 
have such thoughts arise when Jesus com- 
mands us? Is the fact that we have tried 
and failed any reason for stopping trying 
when Jesus bids us let down our nets? 
Suppose Peter had given way to his dis- 
couragement, what would have been the 

consequences 1 


it when we sur- 


render to our discouragement? What was 
Peter's second thought and word ? What is 
there in Peter's reply to Jesus that would 
make a good motto for every Christian 
worker? How many of His commands 
will a true disciple obey? (John 2:5; 15: 
14.) What was the result of Peter's obe- 
dience? What always awaits the obedient? 
(Deut. 11:27; Is. 1:19.) When was it 
they enclosed the fishes? When is it al- 
ways that we get the blessing? Did they 
get fishes enough? What does that illus- 



trate? What did Peter do in his emer- 
gency? Is there any lesson in that? If 
Peter had been like a great many men 
what would he have done? Was there 
enough for both? What would always be- 
come of some of our boats if God should 
load them as fully as we wish? How did 
Peter's empty boat become so full? 

S. Follozving Jesus, vv. 8-11. 

What did Peter then do? What was it 
made Peter cry to the Lord to depart— 
the sight of the great catch of fishes, or 
the sight of the sinking ship? What did 
Peter see in Christ in the light of this 
miracle? ("Master," v. s; "Lord," v. 8.) 
Was that right? What did Peter see in 
himself in the light of this miracle? Was 
that right? Where then was Peter wrong 
in his cry? If we truly know ourselves 
and truly know Jesus, will our cry to Him 
be to depart? Did the time ever come 
when the recognition of who Jesus was 
drew Peter to Him? (John 21:6, 7.) 
What was the efifect of the miracle upon 
all who beheld it? At what were they 
astonished in the last chapter? (4:32, 36.) 

Did Jesus go away because Peter asked 
Him to? Does He always go away when 
we wish Him to? Why not? What is 
Jesus' answer to Peter's "Depart"? (Com- 
pare also "Follow Me," Matt. 4:19-) 
Would it have been a good thing for Peter 
if Jesus had departed when Peter asked 
him to? Would it be a good thing for us 
if Jesus departed when we ask Him to? 

For what did Jesus take that day's fish- 
ing as a symbol? When did Peter make 
a bigger catch than that day? (Acts 2:41.) 
Where is the similarity between winning 
men and catching fish? What was there 
about Peter that gave promise of his be- 
coming a successful fisher of men? (vv. 2, 8, 

5, 11). How might Peter know that he 
would be a successful fisher of men? 

How did Peter and the others show that 
they beheved Jesus' promise and appreci- 
ated His call? Was it right for them to 
forsake all? Did it pay? (18:28-30.) How 
much does it pay to forsake for Christ? 
(Phil. 2,'-7, 8.) Did they do right in for- 
saking the fish business? Did Jesus call 
Peter to forsake his business the first time 
He met him? (John 1:40-42.) Was the 
forsaking of all the important thing they 
did? When, then, is it right to forsake all? 
In what sense must every one who would 
be a disciple of Jesus forsake all? (Luke 
14:33, R. V. and Greek.) 


/. Jesus. 

His deity, 4, 8. 

His humanity, 3. 

His knowledge — of what is in the sea, 
4; of what is in man, 10. 

His compassion — for the ignorant, 3 ; for 
the unsuccessful, 4-7; for the sinful, 
for the fearful, 10. 

His sympathy with man in his earthly 
occupation, 4. 

As a preacher — preached the Word in 
the open air, drew crowds, i ; always 
ready, thought more of His audience 
than of His pulpit, preached instruc- 
tively, 3. 
2. The essential conditions of success in 
fishing for men. 

Faithfulness in our secular calHng, 2; a 
sense of personal sinfulness, a recog- 
nition of Christ as Lord, 8; unhesi- 
tating faith, unquestioning obedience 
("Nevertheless at Thy word"), 5; 
fearlessness founded upon the divine 
promise, 10; forsaking all, following 
Him, II. 




A Prophet Mighty in Word and Deed Before God and All the People." 
Mark 1:21-35. (See also Matthew 8:14-17; Luke 4:31-41.) 

Gal. 5:6.) What is all that the faith of 
devils does for them? (Jas. 2:19.) What 


/. Jesus' poiver as a teacher, vv. 21, 22. 

What do we find Jesus doing on the 
Sabbath, in the first verse of this lesson? 
Did He often do this? (Luke 4:16.) Was 
the synagogue worship very spiritual and 
inspiring? Ought He not then to have 
utterly withdrawn from it? Ought a per- 
son to withdraw from a church because it 
is full of formalism, ignorance and error? 
(Acts 13:14; 17:2; 18:4.) What was the 
efifect of Christ's teaching upon those who 
heard? Did it have a similar effect upon 
other occasions? (Matt. 7:28; 13:54; John 
7:46.) What was it about the teaching 
that astonished them? Just what does that 
mean? How great authority did Jesus 
claim in His teaching? (Matt. 5:21, 22, 
f- c., 22, 34. f- c. ; Luke 11:32; John Z'-2-) 
If we are to teach with genuine authority, 
how must we teach? (i Peter 4:11, f. c.) 

2. His power over demons, vv. 23-2/. 

Who was there in the synagogue that 
especially needed the help of Jesus? What 
does "a man with an unclean spirit" mean? 
What was the efifect of the presence of 
Jesus upon the unclean spirit? Why did 
he not keep quiet? What is always the 
efifect of the presence of Jesus upon the 
devil or demons? Is it a bad sign to have 
the devil rage in a community or a church ? 

What did the demon cry? What is it the 
devil most wants of Christ? Will Christ 
let the devil alone? (i John 3:8.) What 
did the demon think Jesus had come for? 
Was he right? (Heb. 2:14.) Who had 
the most correct and extensive knowledge 
about Jesus of any one in the synagogue? 
Did that knowledge save him? What sort 
of faith is it that saves? (Ro. 10 :g, 10; 

was Jesus' answer to this orthodox con- 
fession of the demon? Did Jesus ever 
allow the demons to tell who He was? 
(v. 34; 3:11, 12.) Why not? (vv. 44, 45; 
Matt. 16:20; Acts 16:17.) Did the demon 
want to come out of the man? Did he 
come out? Why? (Luke 11:21, 22.) Did 
he come out without a struggle? Does 
the devil usually make a struggle before 
giving up his hold upon a man? 

What was the efifect of this miracle upon 
those who saw it? What was it that awak- 
ened their amazement? How had they been 
astonished earlier in the day (22) ? Were 
any of them converted? Did anything be- 
side demons obey Him (4 -.4) ? 

J. His poiver over sickness, vv. 28-34. 

What was the efifect of this miracle? 
Were the people used to miracles? Where 
did Jesus go next? What did He go 
there for (31)? Did it pay that family 
to invite Jesus home to dinner? Does it 
usually pay? How can we invite Jesus 
home with us? (Matt. 25:37, 40.) What 
afifliction did they find in the house when 
they got there? What did they do about 
it? Did Jesus like that? Does Jesus want 
us to bring our sorrows to Him? (Matt. 
11:28.) What will be the result if vfe 
make all our wants known imto Him? 
(Phil. 4:6, 7.) What did Jesus do? Is 
Jesus ready to take the sick and sinning 
by the hand today? (Heb. 13:8.) What 
did Peter's wife's mother do as soon as she 
was healed? What ought each of us to do 
as soon as Jesus blesses us? 

What was the next scene? What time 
of day was it? Why did they wait until 



evening? (3:2.) How many of the sick 
did they bring? Was that wise? Why 
did they bring them? In what way do 
they set us an example? How many came 
together? Were these people as anxious 
for spiritual blessings as for healing? Are 
people today? How many of those who 
came did Jesus heal? (Luke 4:40.) Did 
Jesus heal just to show that He was the 
Messiah? (Matt. 8:16, 17.) Are we to 
understand from this verso that Jesus came 
to save from sickness as well as from sin? 
Did those great blessings and wonderful 
manifestations of the divine power of Jesus 
in Capernaum result in the spiritual re- 
generation of the place? (Matt. 11 •.23, 24.) 

4. His power with God, v. 35. 

After the multitude and the exhausting 
labors of the day, what would have seemed 
to have been the chief need of Jesus? Did 
He on that account spend long hours in 
sleep? Why not? Have we any other 
instance in which Jesus sorely needed sleep 
in which He spent the time in prayer and 
not in sleep? (Mark 6:31, 34, 46.) How 
did He find rest on another occasion of 
weariness? (John 4:6, 31.) Where shall 
we seek rest? (Matt. 11:28, 29.) Is there 
much danger of our putting time into 
prayer that ought to be put into sleep? Is 
there much danger of our putting time 
into sleep that ought to be put into prayer? 
(Luke 22:46.) What was Jesus' unvarying 
method of preparing Himself for the great 
emergencies of His life? (Luke 6:12, 13; 
John 6:is; Luke 22:44, S3-) What an- 
swer is there in verse 35 to those who 
think that they do not need long seasons 
of prayer? To those who think they can 
do all the necessary praying at their work 
or by the way? To those who think their 
lives are too busy to spend much time in 
prayer ? For what was the prayer of those 

early morning hours a preparation? (vv. 
36-45.) If one is to have power with 
man and power over Satan, with whom 
must he first have power? (Gen. 32: 28; 
Eph. 6:12, 18.) What does the 35th verse 
teach as to the most suitable time and 
place of prayer? 


1. Jesus. 

His power — over men, 21, 22; over sick- 
ness, 29-34; over demons, 23-28, 34; 
with God, 35. 

His compassion — for the ignorant, 21, 22; 
for the sick, 29-34; for the devil's 
victims, 23-26; for the sorrowing, 
29-31. If you have any sickness, sor- 
row or sin, bring it to Jesus (Matt. 

His love for the house of God. 21. 

His contempt for human precedent, 22. 

His separation from unholy alliances, 
24, 25. 

His attractiveness for the suffering, 
3^, 38. 

As a teacher, 21, 22; healer, 23-34; helper, 
31 ; man of prayer, 35. 

He taught as a prophet, 21, 22; he inter- 
ceded as a priest, 35; he commanded 
disease and devils as a king, 27, 31. 

2. The Devil. 

His supernatural power, unnatural malig- 
nity, 23-26; his supernatural knowl- 
edge, cringing cowardice, abject fear 
of Jesus, 24; his absolute subjection 
to Jesus, 27, 34; his great rage when 
he knows his time is short, 26. 

3. Man. 

His wretched condition, 23-27, 32, 34; his 
mighty helper, 26, 31, 34; his bounden 
duty to use the strength received 
from Jesus in ministering to Jesus, 



4. Prayer. 

Brings refreshment better than sleep, re- 
freshment of exhausted spiritual en- 
ergy, 35 (see context) ; prepares for 
conflict with Satan, 35, 40-45. 

The man who would work much for 
God must pray much to God, 35. 

If you must rise early to work, rise still 

earlier to pray, 35. 
5. Jesus and Peter's wife's mother. 

She was helpless; they told Him of her; 

He took her by the hand; He raised 

her up; she ministered unto Him, 

30, 31. 


Our Lord's First Evangelistic 
(See also Matthew 4:23; 8:1-4; Luke 


1. Preaching and casting out devils, vv. 

What proof have we that Simon and 
the other disciples did not understand 
Jesus? (vv. 36, 37; compare Luke 4:42). 
Did the fact that all men were seeking 
Him prove any inducement to Jesus to go 
back to Capernaum? What call proved 
louder to Jesus than the call of popularity? 
For what purpose did Jesus say that He 
came? How far did Jesus go on His 
evangelistic tour? What did He do as He 
went? Of what institution did He make 
use as the basis of His activity? Is. there 
any lesson here for us? 

2. Imperfect faith seeking a blessing, 
V. 40. 

Of whom was the leper a type? What 
are the points of similarity between lep- 
rosy and sin? To whom did this leper 
come for help? Why did he come to Jesus? 
Did it take much faith to come to Jesus 
for the cure of leprosy? Had Jesus cured 
any lepers before this? Where did the 
leper get in order to obtain the blessing 
sought? Where is the best place in all the 
universe to get in order to obtain blessings? 
When he got at Jesus' feet what further 
did the leper do in order to get the bless- 
ing he desired? When we get at Jesus' 
feet, what is all we need to do to get the 

Tour in Galilee. Mark 1:36-45. 
4:42-44; 5:12-16. Read Leviticus 12.) 

blessings we need? (Luke 11:9-13; John 

What was the leper's prayer? In what 
did the leper have remarkable faith? 
Why was his faith in the power of Jesus 
remarkable? What did the leper doubt? 
Ought we to doubt the Saviour's willing- 
ness to help any more than His power to 
help? Are there any persons nowadays 
who believe that Jesus is able to help, but 
who put an "//" in regard to His willing- 
ness to help? If there is any "If" in re- 
gard to a blessing sought of Jesus Christ, 
where does it belong? (Mark 9:22, 23.) 
What was it that very likely made this 
poor leper question the willingness of Jesus 
to help him? What is it today that makes 
many an unclean man and many a foul 
woman question the willingness of Jesus 
to receive and save them? What were the 
characteristics of the leper's prayer? 

3. Perfect love granting the blessing 
sought, vv. 41, 42. 

Did Jesus respond to the leper's imper- 
fect faith? Will Jesus respond to imper- 
fect faith today? (Heb. 13:8.) Does 
Jesus ever answer prayers when we put in 
"Ifs"? Ought we to have as much faith as 
this leper? Do we have? What was it 
moved Jesus to answer the leper's prayer? 
What was the prime motive with Jesus in 
heahng the sick — was it a desire to prove 



Himself the Son of God? (Matt. 14:14-) 

How did Jesus exert His healing power 
upon this leper? What was the ceremonial 
effect of that touch upon Jesus Himself? 
What was the phj'sical effect of that touch 
upon the leper? Of what have we a type 
in Jesus making the leper clean while He 
made Himself unclean? (2 Cor. 5:21.) 
What was the moral effect of that touch 
upon that leper? How long had it been 
since that leper had felt the touch of a 
clean hand? Would the other teachers of 
his day have touched that leper if he 
had tried to draw near then? 

What were Jesus' words? Is Jesus as 
ready today to say "I will" when His com- 
passion is appealed to for help? What do 
these words indicate as to who Jesus was? 
(Gen. 1:3; Ps. 33:9; Mark 4:39; v. 41.) 
What was the effect of this word upon the 
leper? How soon did the leprosy leave? 

4. Heedless gratitude hindering the 
work, vv. 43-45. 

What charge did Jesus give the cleansed 
man? What was its purpose (43)? (7:36; 
Matt. 9:30; 12:16-20; Mark 3:12.) What 
was the cleansed man to do? What was 
the purpose of sending this man to the 
priests? Did the man obey Jesus' orders? 
What was his object in blazing it abroad? 
In so far as there was gratitude in his 
action, what would have been the truer 
way of showing it? (John 14:21, 23.) Did 
the man help the work of Jesus any? If 
we want to help the work of Jesus, what 
is the best way to do it? Where would 
this man's testimony have counted for 

most? Where is the place to testify for 
Jesus? Where was Jesus obliged after 
this to do His work? Did He have any 
audience out there? What did they come 
for? (Luke 5:15.) Who drew them? How 
can a crowd be drawn together soon in a 
desert place? 


I. Jesus. 

His deity, 30, 41 ; humanity, 45 ; dislike 
of notoriety, 37, 38, 44 (compare 
Matt. 12:16-20); attracted the out- 
cast, 40; had compassion on the out- 
cast, drew near, took our unclean- 
ness that we might be made clean, 
so clean Himself that His touch 
banished the uncleanness of others, 
41 ; drew crowds wherever He went, 
37, 45; the power of His word, 42; 
the power of His touch, 41 ; devils, 
incurable disease and sin yield to 
Him, 39, 42. 

^. The leper. 

(i) What he was: unclean, outcast, 
friendless, incurable, getting worse, 
doomed, hopeless, 40. 

(2) What he did: heard of Jesus, be- 
lieved on Jesus heartily, imperfectly, 
came to Jesus, humbled himself be- 
fore Jesus, got at the feet of Jesus, 
cried to Jesus, 40. 

(3) What he got: sympathy, 40; a 
touch of the Saviour's hand, 41 ; im- 
mediate and perfect cleansing, 42. 

(4) How he acted: disobeyed his bene- 
factor, hindered his benefactor, hin- 
dered his own testimony, 45. 


Our Lord Teaching the Ignorant, Forgiving the Sinner and Healing the 

Sick. Mark 2:1-12. (See also Matthew 9:1-8; Luke 5:17-26.) 

DISCOVERY OF THE FACTS. laid? Why had He left Capernaum? (i: 

7. Jesus teaching the ignorant, vv. i, 2. 37, 38.) Did He desire that His return 

In what city is the scene of this lesson should awaken any excitement? Did it? 



Was it ever possible for Jesus to gain any 
long seclusion ? (7 :24.) Can it be hid today 
when Jesus really comes into a home or 
church? What was the result of people's 
knowing that Jesus was in the house? What 
wril usually be the result when it is known 
that Jesus is, of a truth, in any place? (v. 
13; 1:33. 45; 4:1, 12; Luke 12:1, f. c.) 
What did these people come to get? What 
did Jesus give them first of all? Why did 
He give them the word? What do people 
most need today — healing or teaching? 
When we get a crowd together, if we are 
to follow the Master's example, what ought 
we to give them? Is there any hint here 
as to the conduct of church sociables? 
What did Jesus preach? Did the apostles 
follow His example in this? (Acts 6:4; 8: 
25; 11:19; 14:25; 2 Tim. 4:2.) What is 
the word? (i Sam. 3:1; i Thess. 2:13; 
Mark 7: 10-13.) What is the proper busi- 
ness of the Christian preacher to preach? 
(Jonah 3:2.) 

2. Jesus forgiving the sinner, vv. 3-5. 

How was Jesus' preaching interrupted? 
What justification was there for their 
bringing their sick friend to Jesus at such 
a time? How many did it take to get the 
sick man to Jesus? Was it worth the 
trouble of four men? If three men can't 
get a man to Christ, what is the best thing 
to be done? Why did they bring the man 
sick of the palsy to Jesus? Did they find 
any difficulty in getting this man to Him? 
Why didn't they turn around and go home 
and wait for some more convenient season? 
What is the best way to get people to over- 
come all difficulties and press their way 
right to Jesus at once? What means did 
they take to get their friend to Jesus? 
Would that cause any disturbance? Was it 
right to disturb a meeting in that way? 
Did they get what they wanted? Why did 

Jesus grant them what they wanted? What 
kind of faith was it they had? How was 
it seen? Can true faith usually be seen? 
How? (Jas. 2:18.) Just what was this 
faith they had? (Luke 7:50; 8:48; 18:41, 
42.) What was the first thing Jesus said 
to the palsied man? Why did He forgive 
his sins before healing his disease? If we 
would remove misery what must we first 
remove? What is the great defect of 
modern philanthrophy? Did he know he 
was forgiven? How? 

3. Jesus silencing the gainsayers, vv. 6-10. 

Who took exception to Jesus' word? 
Where were these scribes from? (Luke 
5:17.) What were they there for? (v. 16.) 
What was the real secret of the hostility 
of the scribes and Pharisees to Jesus? 
(John 12:19; Mark 15:10.) What was 
their criticism on the words of Jesus? Did 
they make this charge against Jesus on 
any other occasion? (John 10:33; Mark 
14:64.) To what extent were they right 
in their reasoning? Jesus then must have 
been a blasphemer or what? Where was 
the mistake of the scribes? Where did 
these scribes do their reasoning? Why 
did they not speak it right out? If Jesus 
had the power to forgive sins, who were 
the blasphemers in that case? By what, 
first of all, did Jesus show that He really 
had the divine authority which they ac- 
cused Him of blaspheming for claiming? 
(2 Chron. 6:30, 1. c. ; Jer. 17:9, 10; Ps. 
139:1, 2.) What was the first question He 
put to them? If they had answered that 
question honestly, what would they have 

What was Jesus' direct answer to the 
charge that He had not authority to for- 
give sins? How is healing the hopelessly 
sick a proof of authority to forgive sins? 
Does Jesus by this utterance make the 



healing or non-healing of an individual's 
sickness a test of the forgiveness or non- 
forgiveness of their sins? Does Jesus 
desire us merely to hope He has power to 
forgive sins? Jesus had power on earth 
to forgive sins, has He it now in His exal- 
tation? (Acts 5:31.) If we have sins, 
where should we then go with them? Why 
was it easier to say : "Thy sins be forgiven 
thee" than "Arise, take up thy bed and 
walk"? Which is easier for Jesus to do, 
to forgive sins or to say: "Arise, take up 
thy bed and walk"? 

4. Jesus healing the sick, vv. 11, 12. 

What was the feeling in different hearts 
when Jesus spoke these words? (people's? 
scribes'? friends' above? man's?) How 
was Christ's claim demonstrated? (How 
does this case of healing differ from many 
of the modern cures?) How then does 
Jesus' claim to forgive sins differ from 
the Catholic priest's? What was the ef- 
fect upon the people? Were they con- 
verted? (Matt. 11:23.) Were the scribes 
convinced? Why not? Are there any 
today who would not be convinced if a 
palsied man should be raised right up be- 
fore their eyes? Why not? What did 
Jesus say to the man? Did Jesus touch 
him or anything of that kind? Why did 
He not tell the four men to carry the bed 
home? What two verses of Galatians 6 
are illustrated by the four bringing the pal- 
sied m<in to Jesus and he carrying his own 
bed home? (Gal. 6:2, 5.) 


r. Jesus. 
When He is in the house it will soon be 
known abroad, i ; men need Him 
and will crowd together where He 
is known to be, 2 ; the more wretch- 
ed and hopeless men are the more 

they are attracted to Him, 3, 4; 
always accessible to those who are 
determined to get to Him, 4, 5 (com- 
pare Jer. 29:13); hated by man, 5, 
6, 7; the object of false accusations 
from honored men, 7; rewafds 
faith, S-12; silences opposition, 6-12; 
spoke the word, 2; forgave sin, 5; 
healed incurable diseases, 11, 12 (He 
is just the same today, 'Heb. 13:8); 
read men's hearts, 8; has the power 
to forgive sins, 10; demonstrates 
His power to do that which we can- 
not see and which demands divine 
power for its accomplishment, by 
doing that which we can see and 
which equally demands divine power 
for its accomplishment, 10, 12; 
divine, 7, 10, 12. 

2. The four. 

They heard of Jesus, i ; believed on 
Jesus, 5; brought their friend to 
Jesus, 3; were discouraged by no 
obstacles, fertile in expedients, 
when they could not get their friend 
to Jesus one way they tried another, 
4; realized how critical was their 
friend's case, realized the importance 
of improving present opportunities 
and the danger of delay, did hard 
work, were not fettered by conven- 
tionalities, thought it more impor- 
tant to get a man to Jesus than to 
have an orderly meeting, 3, 4; 
thought it worth the time and effort 
of four men to get one man to 
Christ, 3; succeeded in their pur- 
pose, 5-12. 

S. The palsied man. 

Helpless, hopeless, dying, 3; Jesus came 
his way, i; brought to Jesus, 3; 
believed, was forgiven, knew he was 
forgiven, 5; healed, 11, 12. 



4. True faith hi Jesus. 
(i). What faith is. 
The assurance that Jesus can and will 
do the thing sought — forgive sin, 
heal disease, etc., 5 (compare Heb. 
II :i, R. V.) 

(2). What faith does. 
Manifests itself in action, 5 ; brings 
its needs to Jesus, 3; surmounts all 
obstacles, 4; pleases Jesus, 5. 
(3). What faith gets. 
What it seeks, 11, 12; more than it 
seeks, forgiveness, 5; healing, 11, 12. 
The Call of Matthew the Publican. Luke 5 :27-39. (See also Matthew 9 : 
9-17; Mark 2:13-22.) 

thew's Gospel show the influence of his 
training as a publican? Was a pubHcan 
a man who was likely to be imposed upon? 


I. Calling a publican, vv. 27, 28. 

To what place did Jesus go? (Mark 
2:13.) For what purpose? (Mark 2:2, 13; 
John 1 :43.) Why did Jesus seek Levi out? 
When Jesus came where Levi was, what 
did He do? What is the exact force of 
the word "beheld"? (See R. V.) Why 
was Jesus so interested in him? What 
was a publican? How were they commonly 
regarded by the Jews? (Matt. 5:46; 9:10; 
11:19; 18:17; 21:31; Luke 18:11.) Would 
a self-respecting Jew take the office of 
publican? Of what must a Jew have an in- 
ordinate love before he would consent to 
take this office? To what did the necessities 
of the business usually drive them? (Luke 
3:13; 19:8.) What was the actual charac- 
ter of publicans? What was the pubHcan 
doing as Jesus passed by? Why wasn't he 
with the throng that followed Jesus and 
hung upon His words? What was the 
result of Jesus' study of Levi? For what 
position did Jesus wish Levi? What was 
there about Levi that fitted him for the 
apostolate? (i Cor. 1:27-29; Luke 7:42, 
43; 2 Cor. 1:4). What other name had 
Levi? (Matt. 9:9.) For what was Levi 
to become best known in the Christian 
church? In what way had Levi's business 
fitted him to be the writer of one of the 
Gospels? What characteristics of Mat- 

Does that fact give any additional weight 
to Matthew's testimony to the miracles and 
resurrection of Jesus Christ? 

What was the invitation that Jesus ex- 
tended to Levi? What did that invitation 
mean? (Luke 9:59, 60.) What would the 
acceptance of the invitation involve? (Matt 
16:24; Luke 9:57, 58; 18:22.) Of what 
is following Christ the indispensable condi- 
tion? (Matt. 16:24; 10:38; 4:19; John 
12:26.) What will be the result of follow- 
ing Jesus? (John 8:12; 12:26; Matt. 
19:28.) In what sense are we today called 
to follow Jesus? (i Pet. 2:20, 21.) What 
is our one calling no matter what others 
do? (John 21:22.) How did Levi receive 
the Saviour's invitation? Did it cost Levi 
anything to do that? What was it so 
quickly transformed the keen money-getting 
publican that hadn't time to leave his busi- 
ness and follow the crowd that hung on 
Jesus' lips, to the devoted disciple that 
forsook all and followed Him? Are men 
who are sharp and successful in business 
matters usually easy to win for Christ? 
Have we any other instance of the same 
kind in this Gospel ? (19:1-10.) What was 
it touched the heart of both Levi and 
Zaccheus? Did Levi wait to straighten 



up his business and get out of it what he 
had put in it before he obeyed Christ's sum- 
mons? When Jesus calls us to do a thing 
what is the thing to do? How long did 
Levi think upon Christ's invitation before 
he accepted it? How long ought we to 
think upon Christ's invitations before we 
accept them? Must we forsake everything 
we have in order to follow Christ? (Luke 
18:22; 5:11; 9:59-62; Matt. 10:37; 2 Tim. 
2:4; Luke 14:33. R- V.) Did Levi get as 
much as he gave up by forsaking all and 
following Jesus? (Matt. 19:27. 28; Phil. 


2. Eating with sinners, v. 29. 

How did Levi show his appreciation of 
his new-found Master? What was Levi's 
purpose in making that feast? Whom did 
he invite? (Matt. 9:10.) Why did he 
invite them ? Would it be the proper thing 
today for one whom Jesus had found to 
invite his old sinful companions to come 
together to meet his Saviour? What about 
the means that Levi took to get them to- 
gether? Did Levi get many of his old 
friends to come? Did Jesus like to asso- 
ciate with that sort of a crowd? Why? 
(Luke 19:10.) Ought a follower of Jesus 
today to associate with that sort of peo- 
ple? How can we reconcile this with 2 
Cor. 6:17 and i Cor. 5:11? What was 
Jesus' purpose in eating with these publi- 
cans and sinners? What definite purpose 
with regard to the ungodly must we have 
in our hearts if we are to associate with 
them safely? If we associate, with them 
without this definite purpose in our hearts 
what will be the result? Into what chan- 
nel did Jesus direct the conversation at 
Levi's feast? When we associate with the 
unsaved, into what channel ought we to 
endeavor to direct the conversation? Is it 
always wise to begin on that subject at 
once? (John 4:7-) 

3. Answering critics, vv. 30-38. 

Did Jesus' action in this matter meet 
with universal approval? Were they re- 
spectable parties who criticized Him? What 
was their position? Can we expect that 
we will always meet with the approval of 
all respectable people and reHgious leaders 
if we follow in the footsteps of Jesus? 
Did the Pharisees utter their criticism 
aloud? Did they aim it directly at Jesus? 
Do men nowadays try to injure Christ by 
murmuring against His disciples? What 
was the ground of criticism on the part 
of the scribes and Pharisees? Was this 
criticism upon Jesus' action made on other 
occasions? (7:34, 39; I5:i. 2; 19:7) 
According to Pharisaic ideas how was 
the goodness to manifest itself? Ac- 
cording to Christ's idea how will real 
goodness manifest itself? (vv. 31, 2i^; 
Luke 19:10; Matt. 20:26-28.) Which con- 
ception of goodness is more popular, the 
Christian or the Pharisaic? What was 
Jesus' answer to the question and the carp- 
ing criticism of the Pharisee? According 
to this answer, in what light did He regard 

Where is it a physician's business to go? 
Is there any answer here to those who 
say: "I am too sinful to come to Christ," 
or : "I want to get better before I come to 
Christ"? What does Christ's answer imply 
as to those with whom He most delighted 
to associate? (Luke 15:4-) Whom did 
Jesus not come to call? Why not? Are 
there any such on earth? (Ro. 3:10; i 
John 1 :8, 10.) Whom did Jesus come to 
call? Whom does that mean? (Ro. 3:23.) 
What further criticism was made on 
Jesus' conduct, and that of His disciples 
(v. 33) ? What was Jesus' answer to this 
criticism? What was the point of Jesus' 
answer? When is the time for Christ's 
disciples to fast? Is the Bridegroom away 



from us now? What does Jesus call Him- 
self? Against what does Jesus warn them 
in verses 36-39? What is the new wine? 
What are the old wine skins? Are there 
any today who are trying to combine law 
and Gospel? 


/. Jesus. 

Seeks most the society of those who need 
Him most, reads men's thoughts, 30, 
31 ; silences men's criticism, 31, 32, 
33-38; has no use for righteous men, 

2. Jesus and sinners. 

Jesus seeks sinners out: came to earth 
to find sinners, 32; sought them out 
diligently while here, 27; associated 
with sinners, 29; gazed into the 
hearts of sinners, 27; called sinners 

to repentance, 32; to fellowship, 27; 
to following, 27; transformed sin- 
ners into apostles, 27. 
3. Levi. 
(i). What he was. 
A publican, despised, degraded, loved 
money more than honor, too much 
immersed in money-getting to go to 
hear the great Prophet of his peo- 
ple, 27. 
(2). What happened to him. 
Sought out by Jesus, scrutinized by 
Jesus, called by Jesus, 27. 
(3). What he did. 

Listened to the call immediately, made 
no excuses, forsook everything for 
Jesus, followed Jesus, 28; made a 
feast for Jesus, brought others like 
himself to Jesus, 29. 


The Healing of a Man Who Had Been Thirty and Eight Years in His 

Infirmity. John 5;1-16. 


I. In need of the Great Physician, w. 


What sort of an occasion was it that 
took our Lord up to Jerusalem? Was 
there much joy in it for those whom the 
opening of the chapter pictures to us? Is 
there much real joy in any feast without 
Christ in it? What brought joy into these 
feasts for at least one miserable man? Why 
did our Lord go up to the feast? (Ex. 
34:23). Was there any other reason for 
His going up besides the requirements of 
Jewish law? (Compare John 4:4, 7, etc.) 

What place in the Holy City especially 
attracted the suffering? What does "Beth- 
esda" mean? Who had provided this 
"house of mercy" and fountain of health 
for the suffering? How was this fountain 
of health to be set aside? In whom can 
we today find the true Bethesda for all 

the woes and miseries of man? (Matt. 
II :28.) What sort of a company was found 
gathered around this pool that divine grace 
had provided? Of what may we see a 
picture in this "multitude of them that 
were sick, blind, halt, withered"? Where 
did men soon find was the best place to 
bring these afflicted ones? (Matt. 15:30.) 

Which seems to have been the most mis- 
erable, helpless and hopeless case there? 
Was it his first day there (v. 7) ? What 
facts made his case seemingly beyond all 
hope? Why was it not beyond hope? 
(Gen. 18:14; Jer. 32:17.) 

2. Made whole by the Great Physician, 
vv. 6-g. 

Who saw this man in his wretched and 
hopeless condition? What was His feel- 
ing as He looked upon this unhappy man? 
(Matt. 14:14-) What is always His feeling 
as He looks upon the sufferings and mis- 



fortunes of men? (Heb. 13:8; 4:i5> 16; 
Is. 63:9.) What was it about the man 
that especially awakened His sympathy? 
Is the fact that a man has been a long time 
in his present evil case any reason for sup- 
posing He will not take an interest in 
him, save, help, or heal him? (Mark 9:21 ; 
Luke 8:43, 13, 16; Acts 3:2; 4:22; 9:33; 
14:8.) Why did He select this man from 
all the sad cases at the pool as the one 
He would heal? What kind of cases does 
He delight in? What question did He put 
to the man? What did that question imply? 
Could this man make himself whole, or must 
he be made whole? Can the unsaved man 
make himself whole? (Eph. 2:1, 8.) In 
order to wish to be made whole what must 
this man first recognize? In order to wish 
to be saved what must the sinner first 
recognize? Did this man wish to be made 
whole? Had that anything to do with 
his being made whole? Why is it that 
there are so many whom our Lord does 
not make whole? (Matt. 23:37-) What 
was the only way of being made whole of 
which the man had any thought? What 
did our Lord do? What was the effect of 
His word? Who was He in whose word 
there was so much power? (Ps. 107:20.) 
Is there power in the word of Christ to 
save today? (Ro. 1:16.) What is all 
we have to do? (John 5:24-) How soon 
was the man made whole ? (Mark i :3i, 42.) 
How did the man show that he was made 
whole? When our Lord makes us whole 
how will we show it? 

5. Confessing the Great Physician, vv. 

How did the man use his Christ-given 
strength? Did he find any opposition in 
doing as our Lord bade him? Will we 
find any opposition if we do as He bids 
us? (2 Tim. 3:12.) What was the objec- 
tion that was raised? What was his 

answer? Is it a sufficient answer to any 
objection that any one may raise to our 
course of action, that "our Lord bids us 
do so"? (Matt. 23:10; John 2:5; 15:14.) 
How should strength that He has given be 
used? Did the man tell them yet who 
had made him whole? Why not? As 
soon as he found out what did he do? 
As soon as we know who it is that has 
blessed us, what ought we to do? (Ro. 
10:10; Matt. 10:32, 33.) Did it take any 
courage to confess Jesus to these men? 
Why did he do it? (Matt. 12:34, last 
half.) What difference is there in the 
phrase by which the Jews described Jesus 
(v. 12), and that by which the healed man 
described Him (v. 15)? What did the 
Jews see in Jesus? What did the man 
see in Him? 

Where did our Lord find the man after 
He had healed him? Where ought He 
to find us often after He has blessed us? 
Why did the man go to the temple? (Ps. 
66:13-15; 116:12-19.) Why did our Lord 
look this man up in the temple? What was 
His counsel to him? What was evidently 
the cause of this man's previous suffering? 


I. Jesus. 

(i). What He was: divine, 8, 9; human, 
6; Lord of the Sabbath, 11; es- 
pecially drawn toward the most des- 
perate cases, 6; hated of men, 16. 

(2). What He had: compassion upon 
all men's sorrows, 6; authority over 
all man's traditions, absolute right 
to command all man's actions, 11; 
power by His word to banish all 
man's diseases, 8, 9. 

(3). What He did: observed the law 
of Moses, sought the places where 
the multitudes gathered, i ; sought 
the haunts of misery, looked upon, 
pitied the wretched, friendless, hope- 



less and sinning, 6; transformed suf- 
fering and despair into joy and hope, 
7, 9; removed the awful consequences 
of sin, 9, 14; healed the hopelessly 
sick, 5-9; followed up, instructed 
those whom He had healed, 14. 
2. The man. 

t'l). His condition: incurably sick, 
many years in that condition, 5; 
friendless, helpless, hopeless, 7; a 
sinner, 14; the most unpromising and 
miserable man in the crowd, 3-6. 

(2). What happened to him: Jesus saw 

him, had compassion on him, spoke 
to him, made him whole, 6, 8, 9. 
(3). What he did: wished to be made 
whole, 6, 7; listened to Jesus, be- 
lieved, acted upon what Jesus said, 
6-9; showed the reality of his salva- 
tion by his walk, used the strength 
received from Christ in obeying 
Christ, 9; obeyed Christ in the face 
of bitter opposition, 10, ii; went to 
the house of God to return thanks, 
14; confessed Christ before His 
enemies, 15. 

Jesus, the Son of Man and Son of God. John 5:19-47. 


I. The Son of God despised and re- 
jected of men, vv. JJ, i^- 

What was our Lord's answer to the 
charge of violating the law of the sab- 
bath? What fact lay at the foundation of 
the obligation and law to keep the seventh 
day as a day of rest? (Ex. 20:11.) From 
what work did God rest upon the seventh 
day? (Gen. 2:3.) From what work is 
God not resting, but working "even until 
now" (R. V.) ? What work then can and 
must a child of God engage in on the 
Sabbath day? What sort of work was 
it our Lord had just been doing and for 
which He was accused of violating the 
sabbath law? Was His answer suflficient? 

In this argument how does our Lord say 
He must act? How does every true child 
of God feel that he must act? (Eph. S'-i-) 
What did He call God (R. V.) ? Did He 
call God "His own Father" only in the 
sense that every regenerate man has a 
right to call God his Father (v. 23)? 
(Compare Mark 12:6; John 8:54; 10:30; 
14:9.) What did the Jews say that Jesus 
did by calling "God His own Father"? 
Were the Jews right about that (w. 23, 

21, 26, 19)? (Phil. 2:6; Heb. 1:6; i John 
2:23.) Were the Jews willing to accept 
Him as equal with God? What then was 
their only alternative? If our Lord was 
not divine as He claimed to be, what was 
the right thing according to the Jewish 
law to do with Him? What then is the 
one who denies His deity justifying, and 
with whom does he take his stand? 

2. The Son of man honored by the 
Father as equal with Himself, vv. 19-29- 

In what position in relation to the 
Father do we see the Son in the first half 
of verse 19? (Compare John 14:28.) How 
did the Son come to occupy this position 
of subordination and dependence? (Phil. 
2:6, 8, R. V. margin.) Even in this posi- 
tion of subordination and dependence, how 
much of what the Father does does the 
Son also? (Compare v. 22 with Ps. i, 6; 
John 2:19 with Acts 2:24; the first and 
last halves of verse 21; Ex. 4:11 with 
Luke 21:15; Jer. 17:10 with Rev. 2:1, 23.) 

What greater work than raising a man 
does Jesus say He can and will do (v. 21) ? 
Did not Elijah and Elisha and Peter also 
quicken the dead? What is it in each 
of the cases of resurrection connected with 



these men shows that it was not them- 
selves that raised the dead? Whom does 
the Son quicken? Upon what then does 
the resurrection of the dead depend? What 
is He upon whose sovereign will depends 
the question of death and resurrection? 
(2 Kings 5 7-) 

What else besides the matter of raising 
the dead has the Father committed to the 
Son? Whose prerogative alone is it to 
judge man? (Ps. 9 7, 8; 96: 13; 2 Tim. 
4 :i ; Ro. 2 ;i6.) Why has the Father "com- 
mitted all judgment unto the Son"? What 
does "even as" mean? (Heb. 1:6.) Sup- 
pose one refuses to honor the Son? (i 
John 2:23, R. V.) Does this leave any 
standing ground for the Unitarian? What 
is the result of hearing the word of the 
Son? Didn't every one who heard our 
Lord speak hear His word? (John 8:47; 
Mark 8:18.) What kind of a hearing is 
a real hearing? (Note the change in R. V. 
from "believeth on Him" to "believeth 
Him.") What testimony of the Father 
is it that one must believe to have eternal 
life? (See vv. 23, 37; i John 5:10, R. V. 
and 5:1; John 20:31.) 

The moment one hears our Lord's word 
and believes God's testimony, into what 
does he enter? What does he leave behind 
him forever? (10:28, 30.) What has the 
one who has heard our Lord's word and 
believed God's testimony a right to say 
he knows? How does he know it? What 
were they who thus hear the voice of the 
Son of God and thus get eternal life before 
they heard (v. 25)? What "dead" are 
meant in v. 25? (Eph. 2:1, 5; Luke 9:60; 
15:24, 32.) How are the "dead in tres- 
passes and sins" to be made to live? Why 
is it that life comes through the word of 
the Son (v. 26) ? Do we ever have life 
in ourselves? (i John S'-H-) What fur- 
ther than "to have Hfe in Himself" has the 

Father given to the Son (v. 27) ? Why has 
He given Him this authority? (Dan. 7:13, 
14; Phil. 2:7-11; Heb. 2:14, 17, 18.) What 
further resurrection than the spiritual one 
that "now is" (v. 25) shall come through 
His voice (vv. 28, 29) ? How many will 
hear His voice then and obey? How many 
shall have part in that resurrection? Will 
all ris.e at the same time? (i Cor. 15:22, 
24; Rev. 20:4, 5, 7, II, 12.) What will be 
the principal difference between the two 
resurrections? (Dan. 12:2.) What is to 
decide whether one is to have part in 
"the resurrection of life" or "the resurrec- 
tion of judgment"? What will decide 
whether one does evil or good? (Gal. 
5:6; John 6:28, 29.) 

3. The Son witnessed to by Moses, John 
the Baptist, His works and the Father, 
vv. 30-36. 

What is the attitude of the will of the 
Son toward the will of the Father? (John 
4:24; 6:38.) Is it the Son alone who 
bears witness to Himself? Who else bears 
witness to Him? (vv. 46, S2, 36, 27-) 
What was Moses' testimony about Him? 
(Deut. 18:18, 19; Gen. 18:1, 2, 16, 17, 33; 
19:1; Mai. 3:1.) What was John the 
Baptist's testimony about Him? (John 
1:34; 3:27-36.) What was the testimony 
of His own works? (3:2; 10:32, 37, 38; 
14:10, 11; 15:24.) What was the testi- 
mony of His Father? (Matt. 3:17; 17:5.) 
4. The Son of God rejected by those 
who do not love God, vv. 37-47- 

What was the highest source from which 
our Lord received testimony? In what 
ways has the Father borne witness to the 
Son? Why did not His hearers receive 
the testimony of the Father? How did 
that prove that they had not the Father's 
word abiding in them? Where were they 
searching for light (v. 39 R. V.) ? Might 
they have found the light in the Scriptures? 



Why did they not find it? What did they 
think was to be found in the Scriptures? 
Were they right in thinking so? Why 
then did they not find eternal Hfe when 
they searched the Scriptures? To whom 
did the Scriptures point them? What 
ought they to have done? If any man 
fails of life, whose fault is it? Why does 
any man fail to obtain eternal life (v. 40) ? 
From whom alone did our Lord seek 
glory? What was the one great reason 
that the Jews did not receive Him (v. 42) ? 
In whose name did He come? Who is 
the other coming in his own name, whom 
the Jews will receive, of whom our Lord 
speaks in v. 43? What kept the Jews 
from believing in our Lord (v. 44) ? Who 
will condemn the Jews in the day of judg- 
ment? If one really believes Moses, whom 
else will he believe? Of whom did Moses 
write? In what books did Moses write 
concerning our Lord? Who does our 
Lord say wrote the Pentateuch? Was 
He mistaken? What does He say is in- 
volved in the rejection of Moses' writings? 


1. The Father. 

His sabbath rest broken by man's sin, 
cannot rest while sin is in the world, 
worketh even until now, rests from 
His work of creation but not from 
His work of redemption, 17 (Gen. 
2:3); raiseth the dead, 21; loves the 
Son, shows the Son all that He Him- 
self doeth, 20; witnesses to the Son, 
34, 37', commits all judgment to the 
Son, 22; gives the Son to have life 
in Himself, 26; places the Son on 
an equality with Himself, cannot be 
honored apart from the Son, 23. 

2. Jesus. 

(i). The Son of I\Ian : takes the Son's 
place subordinate to and dependent 

upon the Father, 19, 30; does what- 
ever the Father does, 19; works the 
work of redemption on His sabbath, 
the Father does on His, 17; entirely 
devoted to the will of His Father, 20. 

(2). The Son of God: divine conscious- 
ness — "called God His own Father," 
17, 18; divine honor — the same with 
the Father, 23; divine attributes — 
self-existence, 26; divine functions — 
(a) all judgment, 22 (Ps. 9:7, 8; 
1:3-6; 96:13); (b) sovereignty over 
life and death — raises whom He 
will, 21 ; (c) gives eternal life to 
all who hear His word and believe 
the Father, 24; (d) raiseth all by 
His voice, 28, 29. 

(3). The power of His voice: already 
raises the spiritually dead to spiritual 
life, 25; will some day raise all the 
dead from their graves, 28, 29; all 
who will now hear and obey His 
voice get eternal life, 24; all must 
some day hear and obey His voice, 
but to the wicked it will be a resur- 
rection of judgment, 28, 29. 

(4). His treatment: hated by the Jews, 
18; loved by the Father, 20; wit- 
nessed to by the Scriptures, 39, 
Moses, 46, John the Baptist, ^3, His 
works, 36, the Father, 27; comes in 
the Father's name, 43 ; receives not 
glory from men, 41. 
3- Life. 

The gift of the Son, 21 ; to be had only 
in the Son, 26; by coming to the 
Son, 40; by simply hearing and be- 
lieving, at once, 24; all get endless 
existence through Christ, 29; only 
those who now believe get eternal 
life, 24, 28, 29; eternal life in its 
completion includes the resurrection 
of the body as well as the quickening 
of the spirit, 25, 28, 29. 




Our Lord Teaching Regarding the Sabbath. Mark 2:23 to 3:6. 

(See also Matthew 12:1-14; Luke 6:1-11.) 


I. The Sabbath made for man— there- 
fore sabbath prescriptions are subordinate 
to man's need and welfare, 2:23-28. 

Where do we see our Lord as the lesson 
opens? What day of the week was it? 
On what two points had the Pharisees 
and their sympathizers already attacked 
Him and His disciples? (vv. 16, 18.) On 
what third point do they now undertake 
to attack Him? 

In what condition were His disciples? 
(Matt. 12:1.) In what condition presum- 
ably was our Lord Himself? What hint 
have we here as to His method of life? 
What means did the disciples take to sat- 
isfy their hunger? Had they a right to 
take the grain of others in this way? 
(Deut. 23:25.) Who observed them as 
they did it? How did they happen to 
see them? Which were really most justi- 
fiable in their action, the disciples or the 
Pharisees? Where was their authority for 
their assertion that the action was "not 
lawful"? (Deut. 5:14; Ex. 31:15.") To 
what incident in Jewish history could they 
refer as confirming their interpretations of 
the law? (Ex. 16:22, 26.) Were the cases 
in reality parallel? Was the criticism of 
the Pharisees founded upon a complete 
or partial knowledge of the teachings of 
God's Word? What lesson for us? Does 
being very near the Master lift one above 
the possibility of being the object of such 
unjust criticism? How should we act un- 
der such criticisms? How did our Lord 
point out to these critical Pharisees that 
their assumed knowledge of God's word 
and will was in reality only ignorance of 
God's word and will? What is the best 
correction for unwarranted and one-sided 

iferences from God's Word? Ought we 
to take single passages? 

What are the five arguments by which 
Christ defends His disciples against the 
unjust criticisms of the Pharisees? (v. 
25; Matt. 12:5; 12:7; vv. 27, 28). What 
is the first argument? What is the point 
of it? What is the principle regarding 
the relation of ceremonial observances to 
the demands of man's welfare that under- 
lies this argument? What provision of 
the ceremonial law did David violate? 
(Lev. 24:5-9; 22:10.) Why was David 
justified in eating? How was Abimelech 
justified in giving David this bread? (Matt. 
12:7.) Which are most sacred in God's 
sight, the ceremonies He has commanded 
for man's welfare, or man's welfare itself? 
Is it right according to this to endanger 
life or health for a ceremony even though 
it is of divine appointment? Is it right 
to imperil life or health for a principle? 
Which were most sacred to the Pharisees, 
ceremonies or men? Have we any Phari- 
sees today? Upon what day in the week 
did this incident in David's life occur? 
(i Sam. 21:6; compare Lev. 24:8.) 

What was our Lord's argument in de- 
fense of His disciples in verse 27? What 
is meant by the sabbath being made for 
man? If made for man what is the right 
use of it? What was God's purpose in 
giving man the sabbath ? ( Ex. 23 : 12 ; Deut. 
5:14; Neh. 9:13, 14.) If it was made for 
man is it for the Jew alone? How many 
men need one today? Is the obligation 
then binding on men today? If it was 
made for man who is the Lord of the 
sabbath? To whom shall we go to find 
out its true use? 

Did Christ's action and that of His dis- 



ciples run counter to the Alosaic law, or 
only to the Pharisees' interpretation of it? 
Is the Christian under the Mosaic sabbath 
law? (Ro. 14:5; Col. 2:16; 2 Cor. 2:7, 11.) 
For whom alone is the law done away? 
(Gal. 5:18; Ro. 7:4.) If the Christian is 
not under the Mosaic sabbath law, what 
obligation is there upon him to keep a 
sabbath (v. 27) ? What day of the week 
will the one who is not of the old creation, 
but the new creation, naturally keep? 

2. "Lawful to do good (works of 
mercy) on the sabbath days," 3:1-6. 

What place was the scene of the next 
recorded contest between our Lord and 
the Pharisees? Was it the same sabbath? 
(Luke 6:6.) What was the occasion of 
the controversy? Had the Pharisees any 
compassion for this poor man's misfortune? 
What was all they saw in his affliction? 
With what were their hearts filled? Are 
there any like them today? Did these 
Pharisees wish our Lord to heal the poor 
fellow? Was it out of compassion for 
the man's suffering that they wished Him 
to heal him? Has the man who wants 
another to break a law in order that he 
may have somewhat to accuse him of, any 
real love for the law? What question 
did they put to our Lord? (Matt. 12:10.) 
What was the answer that the rabbis gave 
to that question? What answer did our 
Lord give to the question? (Matt. 12:11, 
12.) What did He show them by that 
answer? What was the great trouble with 
the Pharisees? (Matt. 23:23.) What is 
the general principle that He announces as 
to what it is lawful to do on the sabbath 
day? (Matt. 12:12, R. V.) What kind 
of a doing would a refusal to heal the 
man have been ? If we are not doing good 
on the sabbath, what are we doing? 

When our Lord told the man to stand 
forth what feelings did it awaken in the 

hearts of the Pharisees? Did they believe 
He could heal him? Before performing 
the expected miracle what did He do? 
What kind of a look was it? What did 
they do under the power of that look? 
Was there any personal resentment in His 
anger? What aroused it? How in the 
manner of performing the miracle did He 
baffle the malicious plots of the Pharisees? 
By what was the healing work wrought? 
Who manifestly was Jesus? (Ps. 33:8, 9.) 

What did He bid the man do? Had the 
man faith? How did he show it? Had 
he the power to do as he was told? 
Where did he get it? What was the re- 
sult? Can our Lord do such things today? 
Why does He not more frequently? Can 
He heal anything besides withered hands? 

What was the effect of the miracle upon 
the Pharisees? Were the Pharisees and 
Herodians naturally friendly to one an- 
other? What bound them together at this 
time — loyalty to the law or hatred of our 
Lord? Did He perform any other miracles 
on the sabbath? (Mark 1:21, 29; Luke 
13:14; 14:1; John 5:9; 9:14.) 


/. Our Lord. 

Divine, 3:5; 2:28; human, 2:23, 28; 3:5*, 
poor, hungry, 2:23; an object of 
the hostile criticism of professedly 
pious men, suspected, watched, 
hunted, 3:2; hated. His life plotted 
against, 3:6; His thorough and un- 
failing knowledge of the Word, His 
compassion on the hungry, 2:23, 25; 
His readiness to defend the unjustly 
accused, 2:25-28; His compassion on 
the afflicted — no fear of offense to 
hypocrites or of peril to His own 
life prevented Him from relieving 
human distress, His anger at the 
hardness of heart that overlooks the 


appeal of suffering in its zeal for 
ceremonies and that clothes pitiless- 
ness with the cloak of piety, 3:2-6; 
His penetrating gaze, His authority 
— the Lord of the sabbath. His power 
to baffle His enemies, to heal by a 
word, to impart to the man who 
believes power to do the impossible, 
2. The Pharisees. 

Familiar with some of the teachings of 
the Word, 2:24; ignorant of the 
teachings of the Word as a whole, 
2 :25 ; ready to criticize others' sup- 
posed violations of the teachings of 
the Word, 2:24; blind to their own 
real and grievous violations of the 
teachings of the Word, 3:4 (Matt. 
12 7) ; without pity, full of murderous 
and implacable hatred, on the watch 
for violations of the law, without real 
love for the law for which they pro- 
fessed such intense loyalty, presumptu- 
ous in recognizing the divine power of 
our Lord but yet unhesitatingly 
questioning the moral character of 
His acts, sought to entrap Christ, 
dogged His footsteps, 3 :2 ; baffled by 
His wisdom and power, 3:5; joined 
hands with their sworn enemies to 

compass the death of their common 
foe — Jesus, 3 :6. 

S. The sabbath. 

Made for man — God's gracious provision 
for man's need, of universal neces- 
sity and so of universal validity, its 
true use that which best promotes 
man's welfare, 2 -.27 ; the Son of Man 
the supreme legislator as to its right 
use, 2 :28 ; its true use will regard 
(a) man's distress, 2:23, (b) man's 
suffering, 3:4; works of necessity 
permissible, 2 123-25 ; work of mercy 
obligatory, 3 4, 5 ; ceremonial pre- 
scriptions which God has made to 
promote man's welfare must give 
way before the demands of that wel- 
fare which they were made to pro- 
mote, 2:23-27; the demands of di- 
vinely begotten compassion superior 
to the demands of divinely ordained 
ceremonies, 2:23-26; 3:4. 

4. The man with the withered hand. 
Helpless, 3:1 (Luke 6:6); no pity from 
man, the tool of man's malice, 3:2; 
our Lord had compassion upon him, 
spoke to him, commanded him to 
do the impossible, :i:2„ 5 ; believed 
that what our Lord commanded him 
to do He would give him the power 
to perform, obeyed, was healed, 3 :5. 


The Appointment of the Twelve Apostles. Mark 3:7-19. 
(See also Matthew 12:15-21; 10:2-4; Luke 6:12-19.) 


I. "Thou art the Son of God," vv. 7-12. 

In the verses that immediately precede 
this lesson, what had our Lord done? How 
would we naturally expect that this miracle 
would affect those who saw it? What 
was the effect upon some (v. 6) ? To what 
did this miracle give rise (v. 6) ? Was 

this the only conspiracy that was ever 
formed against our Lord (John 11:53; 
Luke 6:11)? Who are parties to this con- 
spiracy? To what extent did they purpose 
to go in their intense hatred (v. 6) ? 

What did our Lord do (v. 7) ? Why 
did He not stay and face His enemies 
in their plots? (Matt. 12:15.) Was it 



not cowardly on His part? Did the time 
ever come when He did face His enemies 
and let them do their worst? Did He 
escape the muhitude by going to the sea? 
What two muhitudes were there at the 
sea? Were these people attracted by His 
wonderful teaching? Which attracts the 
average man most today, the wonderful 
teaching of our Lord or His wonderful 
deeds? What kind of things had He done? 
Does He do great things today? What are 
the greatest things that He does? How 
far did these multitudes go? How did they 
know of the great things which He did? 
From whom did they hear? Of what then 
have we an illustration here? If we wish 
to get men to come to our Lord, what 
should we do? Was He pleased with the 
notoriety He was getting? (Matt. 12:16- 
21.) Was this crowd in earnest? How did 
they show their earnestness (v. 10, R. V. 
margin) ? Who was it pressed upon Him? 
Who is always most eager to get to Him? 
Are men usually as concerned about their 
spiritual plagues as they are about their 
physical plagues? Why not? How many 
of those who had plagues pressed upon 
Him? What led them to press upon Him? 
How can we touch Him? What did the 
greatness and eagerness of the throng neces- 
sitate His doing (v. 9) ? 

Who else besides the crowd recognized 
Christ's power (v. 11)? What did these 
unclean spirits do? Why did they do that? 
What drew them to Him? Who did they 
say that He was? Were they right? How 
did they know it? Did their knowledge 
do them any good? Why not? Of what 
is their falling down a sort of anticipation? 
(Phil. 2:10.) What did our Lord say to 
these unclean spirits? Why did He say 
that? (Acts 16:17, 18.) Did He charge 
any besides the unclean spirits not to make 
Him known? Why? (Matt. 12:15-20.) 
Did Christ regard the great crowd as a 

help or hindrance to His work? Are 
popularity and crowds ever a hindrance? 

2. The appointment of the Twelve, vv. 

In the 13th verse what do we see our 
Lord doing? What mountain was it? Why 
did He go to the mountain? (Luke 6:12.) 
Why did He wish to get away from the 
crowd? When on the mountain, what did 
He do? Were there only twelve that He 
called unto Him in the mountain? Whom 
did He call? Who were those whom He 
willed to call? How did those whom Fie 
called show their fitness for the call (v. 
13)? Was this wise on their part? What 
is the wisest thing that any man can do 
when our Lord calls? Was this a call to 
salvation or to service? Was there any 
inner circle among those He called? Of 
how many was the inner circle composed? 
Why twelve? Was there any inner circle 
in the Twelve? 

What did He do with these twelve? 
What does "ordain" mean (R. V.)? To 
what did He appoint them first of all? 
Why were they "to be with Him"? Must 
one "be with Him" before he can be wisely 
sent forth to preach? (Acts 4:13.) How 
can we be with Him today? (i John 1:3.) 
Were these apostles whom He sent forth 
uneducated men? Did our Lord wish them 
with Him for His own sake? (Luke 22:28, 
29; Matt. 26:40; John 14:3; 17:24.) Why 
did He choose the Twelve at just this 
time? What did He send them forth to 
do (R. V.)? (Matt. 10:5-15.) Who was 
to be first called? Why? By whom were 
these men sent? By whom must any true 
preacher be sent? By whom are many 
preachers sent forth? What preparation 
had our Lord made for the selection and 
sending forth of the Twelve? (Luke 6:12, 
13.) How many lists of the apostles have 
we? Do they agree? Is the order the 
same? Why are there changes in the 


order? What new name did our Lord 
give Simon? How did Simon become 
Peter? (Matt. 16:16-18.) 


I. Our Lord. 

His deity, 10, 11, 15; 

His power: over disease, 10; over un- 
clean spirits, II; to give power to 
others, to heal sickness and to cast 
out devils, 15. 

His compassion : on the multitudes, 7, 8, 
20; on the sick, 10; on the demon- 
possessed, II; on the ignorant, 14; 

A Man of prayer. 13 (Luke 6:12). 

What He did: drew crowds, 7, 8; great 
things, 8; healed, 10; cast out demons, 
11; ordained others to be with Him 
and carry on His work, 14-18; read 

the hearts of men, 16, 17; avoided 
notoriety, 12, 13. 
How He was treated: misunderstood, 
even by His friends, slandered, re- 
garded as insane, 21. 

2. Workers in God's harvest. 
Qualifications : must be chosen by Christ 

Himself, 13; must be ordained by 
Him, must be with Him before they 
can tell others about Him, 14; must 
have power for their work from Him. 
Their work: preach, 14; heal sicknesses, 
cast out devils, 15. 

3. The multitude. 

Their crying need, 8, 9 (Matt. 9:36); 
awakened Christ's compassion, 10, 14, 
IS; all their needs met by Christ, 
eager for the help of Christ, 8-10. 


The Sermon on the Mount. Matthew 5:1-16. 


/. True blessedness, and how to find 
it, vv. 1-12. 

Where did our Lord speak these words? 

Who are the first class whom our Lord 
pronounces happy? What does "poor in 
spirit" mean? (Ps. 34:18; 51:17; Prov. 
29:23; Is. 57:15; 56:2; James 4:9, 10.) 
What is the blessedness that belongs to 
them? Are they the only ones who enter 
the kingdom of heaven? (Luke 18:14; 
Matt. 18:3; Luke i :53-) What will make 
a man poor in spirit? Why did our Lord 
put this beatitude first? What position 
in life is most favorable to poverty in 
spirit? (i Cor. 1:26-28.) 

Who are the second class who may ex- 
pect blessedness? Does the world usually 
regard it as very blessed to mourn? Why 
are they that mourn blessed? Who will 
comfort them? (2 Cor. 1:3, 4.) Which 

is better, never to have sorrowed or to 
have sorrowed and been "comforted of 
God"? Why are God's people bound to 
be mourners on this earth? (i John 5:19; 
Phil. 3:20; Ro. 8:23; Matt. 21:5; i Peter 
3:4, 5; James 1:21; 3:13-) 

Who are the third class pronounced 
happy? What does "meek" mean? (i 
Cor. 4:21; 2 Cor. 10:1; Gal. 6:1; 2 Tim. 
2:24, 25; Titus 3:2.) What is the blessed- 
ness awaiting them? Does the gentle, 
yielding spirit that puts self and worldly 
ambition out of sight seem to be that 
which will gain the earth? Who really 
enjoy the earth even now, those who try 
to "get the earth" or those who put self 
out of sight? Where is this promise to 
the meek found elsewhere in the Bible? 
(Ps. 37:11; compare Is. 57:i3-) 

What form of intense desire is sure of 
abundant gratification (v. 6) ? What is 



it to hunger and thirst after righteousness? 
Why is it so many men are not filled 
with righteousness? 

Who are the fifth class whom our Lord 
pronounces happy? In what way does the 
exercise of mercy toward others bring 
abundant reward? What will be the result 
if we are not merciful toward our fellow- 
men? (Matt. 18:23-25.) 

Who constitute the sixth class pro- 
nounced happy? What is meant by being 
"pure in heart"? What is the one condi- 
tion of the unutterable blessedness of see- 
ing God? Why? When and where shall 
the pure in heart see God? (John 14:19, 
21, 23; I Cor. 13:12; Heb. 12:14.) 

Who are the seventh class pronounced 
happy? Does a peacemaker mean merely 
one who reconciles differences between man 
and man? (John 14:27; Matt. 10:13; Luke 
10:5, 6.) What is the peculiar blessed- 
ness that awaits the peacemakers? Why 
is it that they are called "the children of 
God"? (Ro. 15:33; 16:20; Phil. 4:9; Heb. 
13:20. See too how often the expression 
"peace from God" is found in the New 
Testament. Col. i :20.) 

Upon whom is a twofold blessedness 
pronounced ? What do vv. 10-12 presuppose 
as to the way the truth of the kingdom will 
be received by men? Who will suffer per- 
secution for righteousness' sake? (2 Tim. 
3:12.) Will any enter the kingdom who 
are not persecuted? (Acts 14:22.) Do 
men usually count themselves happy when 
they are "persecuted for righteousness' 
sake"? Ought they to? (James 1:2; Ro. 
8:17, 18.) Between what is our choice, 
as regards persecution for Christ? (i Tim. 
2:12.) What are we to do when we are 
reviled, persecuted and all manner of evil 
is said against us falsely for His name's 
sake? Why rejoice? Is "a great reward 
in heaven" worth suffering all things on 
earth to get? (Ro. 8:18.) What examples 

have we in the Bible of men rejoicing in 
persecutions for Christ's sake? (Acts 5 :4i ; 
16:25; 2 Cor. 12:10.) To what glorious 
company may we account ourselves as 
belonging when we suffer thus? 

2. The responsibilities of the kingdom, 
vv. 13-16. 

What is the relation of the earth to 
those who know the blessedness of the 
kingdom? In what way are they like 
salt? If salt is to preserve anything from 
corruption or to impart to it flavor, where 
must it be put? Is there any lesson in 
that for us? What is the salt good for 
when it has lost its savor? What is the 
church or individual believer good for 
when the spirit of sacrifice is gone? What 
is the relation of those who know the 
blessedness of the kingdom to the world? 
What is the condition of the world if their 
light goes out? Why are they the light 
of the world? (John 8:12; Eph. 5:8; Ro. 
8:9; John 14:20.) Is it truth in the ab- 
stract that is the light of the world ? What 
are we all doing with the light that the 
indwelling Christ imparts? Where are we 
to let it shine? 


1. Jesus. 

His love for the multitude, i ; compassion 
on the multitude, 2; fearlessness as 
a teacher, 3-16. 

2. Members of Christ's Kingdom. 
(i). Their characteristics : 

Poor in spirit, 3; mourn, 4; meek, 5; 
hunger and thirst after righteousness, 
6; merciful, 7; pure in heart, 8; 
peacemakers, 9. 
(2). Their blessedness: 

Theirs is the kingdom of heaven, 3, 
10; comforted, 4; inherit the earth, 
S; fully satisfied, 6; obtain mercy, 7; 
see God, 8; called the sons of God, 



9; great reward in heaven, 12; com- 
panions of the prophets, 12. 

(3). What they receive from the world: 
Reproach, persecution, all manner of 
slander, 11. 

(4). What they receive from God: 
A kingdom, 3, 10; the earth, 5; full 

satisfaction, 6; mercy, 7; a vision of 
Himself, 8; a place as His sons, 9; 
an exceeding great reward in the 
world to come, 12. 
(S). Their office in the world: 
To season and save the earth, 13 ; 
to illumine the world, 14; to glorify 
the Father, 16. 


The Sermon on the Mount — 


/. Our Lord's relation to the law of 
Moses, vv. 17-20. 

What was our Lord's relation to the 
law? In what way did He fulfill the law? 
(John 8:46; Matt. 5:21, 22, 27, 28; Col. 
2:17; Heb. 10:1; Eph. 2:15; Ro. 8:3.) 
How much of the law had absolute and 
divine authority in His sight (v. 18) ? How 
does that bear upon the doctrine of verbal 
inspiration? How should the righteousness 
of the kingdom compare with the righteous- 
ness of the scribes and Pharisees? About 
what were the scribes and Pharisees par- 
ticular? (23:23, 25, 28.) About what is 
God particular? (Luke 16:15.) What 
kind of righteousness is necessary to gain 
admission to the kingdom? 

2. What the law of Moses required, and 
what the law of the kingdom requires, 
regarding our treatment of our neighbor, 
w. 21-26. 

By the old law regarding murder what 
was forbidden? By the higher law of 
the kingdom for which Christ legislates 
what was forbidden? What is meant by 
"the hell of fire" (v. 22, R. V.)? What 
must always precede acceptable service to 
God (vv. 23, 24) ? What is meant by 
our brother having "aught against" us — 
does it refer to his having a grudge against 
us or to his having a just claim against 

(Continued). Matthew 5:17-48. 

us (vv. 25, 26) ? Has the fact that others 
have just claims against us, which we have 
not settled, anything to do with God's 
not answering our prayers? How long 
should one allow the just claim against 
himself to remain unsatisfied? Can we 
avoid settling just claims sooner or later 
(v. 26)? 

J. What the law of Moses required, and 
what the law of the kingdom requires, 
regarding personal purity, vv. 27-32. 

What was forbidden by the old law 
regarding sexual relations? What is for- 
bidden by the higher law of the kingdom 
of heaven? Where does adultery begin 
(v. 28) ? Has the man to whom the devil 
suggests an evil thought regarding a wc«nan 
committed adultery with her? What word 
in v. 28 brings out the exact point at 
which sin begins? How does the law of 
the kingdom regard adultery even in this 
incipient form (v. 29) ? What would we 
better do with our eyes than to have 
them looking upon a woman to lust after 
her? Why? Where will a lustful eye 
land a man (v. 29) ? What had any one 
better lose than to go to hell? 

What was the old law regarding divorce? 
What is the law of the kingdom regarding 
divorce? In what case alone has a man 
a right to divorce his wife? If he divorces 
her for any other cause, what does he 



make her? Of what sin is the man who 
marries a divorced woman guilty? 

4. What the law of Moses required, and 
what the law of the kingdom requires, 
regarding oaths, vv. 23-37. 

What was the old law regarding oaths? 
What is the law of the kingdom regard- 
ing oaths? What is the fulfillment or 
higher application of that law in the 
kingdom (v. Z7) ? 

5. What the law of Moses required, and 
what the law of the kingdom requires, 
regarding retaliation, vv. 38-42. 

What was the law of Moses regarding 
retaliation for personal injuries? What 
is the law of the kingdom regarding the 
same? Are we to understand this literally, 
that we are never to strike back? If 
one acted up to this law, would he not 
soon be deprived of all his rights? (Ro. 
12:19.) Where do we find the best exem- 
plification of this law? (Luke 22:64; 
23:34.) What made it easy for our Lord 
to live up to this law? (i Peter 2:23.) 
How can we live up to it? (Phil. 4:13.) 
Are we to understand literally that a mem- 
ber of the kingdom should never go to 
law? What thought will enable us to 
take joyfully the spoiling of our goods? 
(Heb. 10:24.) What should we do to 
every one that asks of us? What shall 
we give to those who ask of us? (Acts 
3:3-6; 2 Thess. 3:10.) 

6. What the law of Moses required, and 
what the law of the kingdom requires, 
regarding love, vv. 43-48. 

What did the law of Moses require re- 
garding love? How is this law of love 
broadened out in the ethics of the king- 
dom? According to the latter, who should 
be the special objects of our love? How 
should we show our love for them? As 
soon as any one persecutes us, what should 
we do? What does such love show us 
to be? What does the absence of it show 

us to be? In whom have we the most 
wonderful exemplification of this law? 
(Luke 23:34; Ro. 5:6, 8, ro.) Whose 
character and action is the standard of 
perfection for the child of God? How 
alone can we attain unto this standard 
of perfection? (John 3 :3, 5 ; i John 4:7, 
R. v.; Eph. 4:13-16.) 


1. Jesus Christ. 

His superiority to Moses, the supreme 
Lawgiver, 21, 22, 27, 28, 38, 39; His 
relation to the law — came not to 
destroy but to fulfill, 17. 

2. The kingdom of heaven. 

Conditions of entrance : Heart righteous- 
ness, not mere outward conformity 
to moral precepts, 20; no hate in 
the heart as well as no murder in 
the life, 21, 22; no lust in the heart 
as well as no impurity in the life, 
27-32; truth in the heart as well 
as veracity in the oath, Z2>-Z7', Jove 
to enemies as well as reciprocity 
toward friends, 38-48. 

3. Love. 

The supreme characteristic of the king- 
dom, 44; the one divine thing, 45; 
its object — our enemies, 44. 

How manifested: by not killing, 21; 
by not being angry, 22; by not call- 
ing harsh names, 22 ; by making resti- 
tution, 23; by not committing adul- 
tery, 27; by not contemplating adul- 
tery, 28; by not divorcing a wife, 
31; by not using oaths, 34; by not 
avenging injuries, 38-40; by giving 
to him that asks of us, by loaning 
to him that would borrow of us, 42; 
by praying for our enemies, 44. 

4. Hell. 

There is a hell, 22, 29, 30; a "hell of 
fire," 22; anything is better than 
going to hell, 29. 



The Sermon on the Mount— (Continued). Matthew 6: 1-18. 


1. How to give alms, vv. 1-4. 

What should be our manner of giving 
alms? Does this forbid all gifts in public? 
(i Cor. 16:1, 2.) Did our Lord ever com- 
mend a gift made in public? (Luke 21:1- 
4.) Just vifhat is forbidden? Who knows 
of the gift of which no man knows? Is 
that enough? Why does our Father know 
it (v. 4) ? How much of what is done 
in secret does He see? (Heb. 4:i3-) What 
will be the result if our alms are given to 
be seen of men? What will be the result 
of alms not given to be seen of men? 
When will God reward us? (Matt. 25:31, 
32, 37-40; Acts 10:1-4.) What will the 
reward be? (Acts 20:35; Mark 10:21.) 
How large will the reward be? (2 Cor. 
9:6.) Is the reward that God gives for 
well-doing a legitimate motive for well- 
doing? (Heb. 11:6, 26.) Is it the supreme 
motive for the Christian? (2 Cor. 5:14; 
I Cor. 10:31.) When we do our alms 
before men so as to attract their attention 
do we get any reward? When? What? 
Is that reward of much value? 

2. Hoiv to pray, vv. 5-15. 

How did our Lord teach His disciples 
that they should pray? Whose example 
should they avoid? What is the primary 
meaning of "hypocrite" according to its 
etymology? Are there many professed 
Christians today who are only "playing 
a part"? Where does the hypocrite love 
to pray? Why there? Did our Lord 
mean by these words to condemn all public 
prayer? (John 6:11.) What did He mean 
to condemn? Is there any of that nowa- 
days? What did He say was the result of 
this parade of piety? What is "the reward" 
they have? Is that worth much? 

To what place did Jesus tell His dis- 

ciples to go and pray (v. 6, R. V.) ? What 
are the advantages of secret prayer? Are 
there ever times when publicity in prayer 
is a duty? (Dan. 6:10.) To whom did 
our Lord tell us to pray in secret? Is 
there ever any prayer that is not to the 
Father? What thought of God lies at 
the foundation of all true prayer? (7:11.) 
What will be the result of this secret 
prayer to the Father? How will He 
reward? (Matt. 7:7; i John 5:14; Eph. 
3:20.) When we are in the secret place 
where no man sees us, who may we be 
sure does see us? 

Against what second mistake in prayer 
did our Lord warn His disciples (vv. 7, 8) ? 
What is meant by "vain repetitions"? Are 
there any guilty of this today? Of whom 
did our Lord speak as making this mis- 
take? What illustration have we of it 
in the Bible? (i Kings 18:26.) What 
was the object of the Gentiles in these 
vain repetitions? Do people nowadays 
ever act as if they expected "to be heard for 
their much speaking"? Have we any illus- 
tration in the Bible of short prayers that 
were answered? (Luke 18:13; Matt. 14:30, 
etc.) Does our Lord condemn much 
praying? (Luke 18:1-8; 11:5-8; 21:36; 
Matt. 14:23-25.) Does He condemn all 
using of the same words again and again? 
(Matt. 26:44.) Just what did He con- 
demn? What reason does He give why 
there is no value in mere repetition? If 
our Father knows what "we have need 
of" why does He not give it without our 

Following upon His warning against vam 
repetition, what does our Lord give His 
disciples? Is this properly called "The 
Lord's Prayer"? Where is the prayer to 
be found that may properly be called "The 



Lord's Prayer"? (John 17.) Who alone 
has the right to offer the prayer given 
here? Who are the children of God? 
(John 1:12; Gal. 3:26; Ro. 8:14.) What 
are the rest of men? (i John 5:19; 3:10; 
John 8:44; Eph. 2:3.) Is this intended 
as the exact form of prayer which the 
disciples of Jesus are literally to adopt? 
Is this a proper prayer for the Christian 
to offer? Is it the only prayer he should 
offer? (Jas. 5:14; Phil. 4:6.) 

How is God addressed? By teaching 
His disciples to call God Father did Jesus 
mean to teach the universal Fatherhood 
of God? Whose Father is He? (Gal. 
3:26.) What is meant by calling Him 
"Our Father who art in heaven"? (Ps. 
115:3; Is. 66:1; John 16:28; Acts 1:9; 
Mark i:ii; John 12:28.) 

Whose interests does this model prayer 
put first? Whose interest should be first 
in all true prayer? What should be our 
supreme motive in praying? What is the 
first wish this prayer expresses in regard 
to God? What does that mean? What 
should be our first thought in all our 
prayers? What is the second wish ex- 
pressed in regard to God? Is God's 
kingdom coming now? When will God's 
kingdom fully come? (Rev. 11 :iS-) 
What is the third wish expressed in regard 
to God? Who alone has the right to 
offer that prayer? Where should we wish 
the will of God to be done? How far 
can we answer this prayer ourselves? Will 
God's will ever be done in earth? How 
fully should we wish it done on earth? 
Will it ever be done in earth as fully as 
it is done in heaven? 

Whose wants are put second in the 
prayer? Is it right to pray for temporal 
things? How much food should we seek 
from God? How should a Christian live, 
according to v. 11? What second wish 

in regard to self does v. 12 express? What 
is meant by "debts"? Who are meant by 
"debtors"? Who alone can safely offer 
the petition of v. 12? If we are not 
forgiving our debtors and pray this prayer, 
what are we asking God to do? What 
is the next petition in regard to self? 
Does God ever bring men into temptation? 
For what purpose? What will a truly 
humble person's feeling be about tempta- 
tion? What does this petition teach us 
as to our going into places of unnecessary 
temptation? If we think that we are really 
strong enough to resist all temptation, of 
what should we take heed? (i Cor. 
10:12.) What was the final petition in 
this model prayer? (See R. V.) Against 
whose wiles are we always to be on our 
guard? (i Peter 5:8; Eph. 6:11, 12.) 
How alone can we overcome his power 
and wiles? 

What great promise is held out in v. 14? 
What is the condition of that promise? 
If we do not forgive others their tres- 
passes against us, what then? Is our 
forgiving others the ground upon which 
God forgives us? (Eph. 1:7.) Is it the 
fundamental condition upon which (}od 
forgives us? (Acts 10:43; I3:39-) What 
is the proof that we really have believed 
on Christ and accepted this forgiveness 
offered through His shed blood? (Eph. 
4:32; Matt. 18:23-35.) Is the forgiveness 
for which the disciple is taught to pray 
in V. 12 forgiveness of the sin that ex- 
cludes us from eternal life or of the 
sins that separate us from communion with 
Him who is already our Father? Upon 
what ground does God answer any of our 
prayers? Can He deal with us as forgiven 
sinners if we do not forgive others their 
trespasses against us? What then is 
always necessary when we pray? (Mark 



3. How to fast, vv. 16-18. 

What should be our manner of fasting? 
Whose example in fasting should we avoid? 
How do those merely playing a part fast? 
What is their motive? What do they 
get? In whose sight should we fast? 
What will be the result of fasting in 
that way? What reward will He give us? 
Ought there to be fasting in the Christian 
dispensation? (Acts 13:2, 3; 14:23.) 


1. Our Father. 

(i). What He is: 

A Father, 4, 6, 8, 9, 14, 15, 18. 
(2). Where He is: 

In the secret place, 6, 18; in heaven, 9. 
(3). What He does: 
Sees in secret, 4, 6, 18; recompenses 
openly, 4; forgives trespasses, 14; 
knows what we need, 8; answers 
prayer, 6, 9-13; gives us our daily 
bread, 11 ; delivers us from the evil 
one, 13. 

2. God's children. 

(i). What they should be: 
Different from the Gentiles, 7; not 
mere players of a part, 2, 5, 16; 
prayerful, 7, 9, 13; forgiving, 15; 
humble, self-distrustful, aware of the 
devil's wiles and power, 13. 

(2). What they should do: 
Seek the Father's glory supremely, 
trust Him, reverence Him, pray to 
Him, 6, 9; please Him, t8; seek the 
coming of His kingdom, delight 
supremely in His will, 10; depend 

upon Him for daily supplies, 11; 
seek His forgiveness, 12; fast in His 
presence, 17, 18. 

3. Prayer. 

(i). To whom to pray: 
The Father, 6, 9. 

(2). Where to pray: 
In the closet, alone with God, 6. 

(3). For what to pray: 
The Father's glory, 9; the coming of 
His kingdom, the perfect doing of 
His will, 10; the supplying of daily 
needs, 11 ; the forgiveness of sins, 
12, 14; to be kept out of the place 
of temptation, deliverance from the 
evil one, 13; for everything we 
need, 8. 

(4). How to pray: 
Reverently, 9; no unnecessary words, 
7. 9-13; definitely, putting God's 
glory first, trustfully, 8, 9-13; to be 
heard of God and not to be seen 
of men, 6 ; with forgiveness to others, 
12, 14; expectantly, 6, 9-13. 

4. Good works. 

Should be done without display, to please 
the Father and not to win applause 
of men, are seen by the Father, are 
rewarded by the Father, 4, 18. 

5. Fasting. 

Christians should fast, 6-18; they should 
not make a parade of their fasting, 
16; their fasting should be in the 
presence of the Father and not to 
be seen of men, will be rewarded by 
the Father, 18. 



The Sermon on the Mount — (Continued). Matthew 6:19-34 



/. Where the disciple of our Lord 
should have his treasures, vv. 19-23. 

Where does our Lord forbid our laying 
up treasures? For whose benefit should 
we not lay up treasures upon earth? Is 
it ever right to lay up treasures upon earth 
for the benefit of others? (i Tim. 5:8.) 
Is it wise to lay up very large treasures 
even for others? What becomes of 
treasures laid up on earth? Is it right to 
lay up treasures for ourselves anywhere? 
Where? Why is it wiser to have treasures 
laid up in heaven than on earth? How can 
we lay up treasures in heaven? (Prov. 
11:30; Dan. 12:3; John 4:35, 36; 15:16; 
Luke 16:9-12; Matt. 19:29; 5:ii. 12; 2 
Tim. 2:12; Ro. 8:18; 2 Cor. 4:17, 18.) 
What reason does our Lord give in v. 21 
why we should lay up our treasures in 
heaven? If our treasures are upon earth 
where will we wish to stay? If our treas- 
ures are in heaven where will we always 
be willing to go? (Phil. 1:23.) Upon 
what should the believer set his affections? 
(Col. 3:1.) What is the light of the body? 
What in the soul corresponds to the eye 
in the body? (John 7:17, R- V.) What 
kind of a will must we have if the soul 
is to be full of light? If the will itself 
is perverted in darkness, what will be the 

2. No man can serve two masters, vv. 

What can no man do? Why not? Do 
men ever try? What two masters are 
many men today trying to serve? Which 
one of the two do they always end by 
serving? Must every man serve some 
master? Who are the two masters between 

whom we must choose? Which one should 
we choose? What does God demand of 
every one who chooses Him? (Matt. 

Will God accept a half-hearted 
If a man will serve God what 


must his attitude toward the world be? 
(i John 2:15; James 4:4.) If a man's 
heart is wholly set on pleasing God, what 
will be his attitude toward the things of 
this world (v. 25) ? What is the Revised 
Version of "Take no thought"? About 
what things should we have no anxiety 
whatever (v. 25)? (Phil. 4:6.) V/hat is 
the connection between the last sentence 
in v. 25 and the first part of the verse? 

For what does God provide (v. 26) ? 
If God provides for the birds, of what 
may we be confident? Is He interested in 
birds? In whom is He more interested? 
What is His relation to us? What guar- 
antee has He given us that He will not 
withhold any good thing from us? (Ro. 
8:32.) In what sense are we better than 
the birds? (See R. V.) What is the 
measure of the value our Father puts 
upon even the vilest of men? (John 3:16.) 
Do some men seem to be "of much more 
value" than the birds? What makes men 
so valuable in God's sight? Why is anxiety 
foolish anyhow (v. 27, R. V.) ? Did any 
one ever gain anything by being anxious? 
Why do we not need to be anxious about 
our clothes (vv. 28-30) ? What should 
the flowers of the field teach us? Who is 
it that clothes the earth with beauty? If 
we are anxious about food and clothing, 
what does it prove about ourselves (v. 30) ? 
Are we to infer from God's feeding the 
birds without their working that we need 
not vrork? (2 Thess. 3:10.) What is 
the pf'jnt of the argument? Is it reasonable 


for a child of God ever to be anxious for 
food and other necessities? 

What reason is given in the first part 
of V. 32 for our not being anxious? What 
is its force? What reason is given in the 
last part of v. 32 for our not being anxious? 
If our heavenly Father knows we need 
these things, of what may we be sure? 
What should we put first? If we are 
anxious about food and drink and cloth- 
ing, what is it evident that we have put 
first? What does it mean to "seek first 
the kingdom of God"? What will be the 
result as regards our temporal needs? 
How much anxiety should we have regard- 
ing the future (v. 34) ? How many days 
should we live at a time? To what may 
we safely leave tomorrow's needs? How 
much of our anxiety is regarding troubles 
that never come? When will God take care 
of our troubles? 


I. God. 

(i). What He is: 
Father, 32; King, 33; Ruler of the 
material universe, 26-30. 

(2). Where He is: 
In heaven, 26, 32. 
(3). What He does: 
Demands whole-hearted service or 
none, 24; feeds the birds, 26; clothes 
the fields with beauty, 28-30; takes 
account of our every need, 32; pro- 
vides food for those who trust Him, 
30; supplies every need of those who 
put His kingdom first, Z2>- 
2. The children of God. 

(i). What they should not do or be: 
Should not lay up for themselves 
treasures on earth, 19; not be anxious 
as to what they eat or drink, 25-31 ; 
not be anxious for the morrow, 34. 
(2). What they should do and be: 
Should lay up for themselves treas- 
ures in heaven, 20 ; set their affec- 
tions on things above, 21 ; sur- 
render their will absolutely to God, 
22, 2^; serve God with the whole 
heart, renounce the world altogether, 
24 ; trust God for food and drink and 
clothes, 25-32 ; seek first the kingdom 
of God, 33; live a day at a time, 34. 


The Sermon on the Mount— (Continued). Matthew 7:1-12. 


J. Whom and how to judge, vv. 1-6. 

What does our Lord forbid our doing 
in v. I? What reason does He give? 
Have we any illustration in the Bible of 
one who judged another and was in turn 
judged himself? (See for example Luke 
7:39-50.) What other reasons are given 
in the Bible for not judging others? (Ro. 
2:1; 14:3, 4, 10, 13; I Cor. 4:3, 5; James 
4:11, 12.) Does this passage forbid all 
forming of estimates of others? (See v. 6.) 
What is the difference between estimates 
and judgments? How far have we a right 

to form estimates of others ? In what spirit 
should we form them? (i Cor. 13:4-7-) 
With what judgment shall we be judged 
ourselves? With what measure will God 
measure to us? To whose faults is the 
average man sharp-sighted? To whose 
faults is he totally blind? What should 
we look at before we look at the mote 
that is in our brother's eye? What is the 
average man ready to pull out? What 
should we cast out first? When can we 
see clearly to cast out the mote that is 
in our brother's eye? If a man is eager 
to deal with the faults of others before 



he has dealt with his own, what is he? 

What is meant by not giving that which 
is holy unto dogs? (v. 6; compare Prov. 
9:7, 8; 23:9; Acts 13:45, 46.) What is 
meant by not casting pearls before swine? 
What are the pearls we should not cast 
before swine? Who are swine? (2 Peter 
2:22, note context.) Is there any lesson 
here for the personal worker? When only 
should we decide whether a man is a 
dog or a hog? Ought our opinion when 
thus formed be final? What will be the 
result if we cast pearls before swine? 

2. The pozver of prayer, vv. 7-12. 

What is the way to get things? What 
is the simple definition of prayer suggested 
by V. 7? Does God really answer prayer? 
(21:22; Mark 11:24; Luke 11:9, 10; 18:1; 
John 14:13, 14; 15 7; 16:23, 24; James 
1:5, 6; I John 3:22; 5:14, 15.) If we do 
not get a thing by mere asking, what 
should we do next? If we do not get it 
by seeking, what should we do? What will 
be the result if we seek? What will be 
the result if we knock? Why are not 
more doors open unto us? How many 
that ask receive? Is this the statement of 
a general principle, or does it teach that 
every one that asks gets everything that 
he asks? Is it true as a general principle 
that men that ask have things given them? 
Of whom ought we to ask if we would 
be most sure of getting them? Is it true 
as a general principle that the one that 
seeketh findeth? What does a man gen- 
erally get? How ought we to seek? (Jer. 
29:12, 13.) When ought we to seek? (Is. 
55:6.) To whom are doors open? 

What proof does our Lord offer that 
our Father will give us good things? 
What thought of God here underlies the 
doctrine that He answers prayer? What 
conception of God do men lose sight of 
when they deny that He answers prayer? 

Do facts of experience warrant the con- 
ception of God that He is a Father, and 
not a mere Lawgiver? What does an 
earthly father usually give his son? Will 
our heavenly Father give us as good 
things? What reason have we for believ- 
ing that He will deal better with us than 
we do with our own children? To whom 
does He give good things? Why haven't 
we more good things? (James 4:2.) Who 
is wiser, the man who speculates how it 
is possible for God to answer prayer or 
the man who goes to God and asks for 
things and gets them? 

How should the fact that our heavenly 
Father is ready to give us whatsoever we 
ask Him lead us to act toward others (v. 
12) ? Does our Lord merely bid us not 
to do unto others what we would not have 
them do unto us? What does He bid 
us do? How many things that we wish 
others to do unto us should we do unto 
others (v. 12, R. V.) ? How should we 
talk about others? How should we sell 
goods to others? How should we buy 
goods from others? How in general 
should we deal with others? What is 
summed up in this Golden Rule? Has any 
man ever perfectly kept it? Can any man 
be saved by keeping it? Why not? If 
one should perfectly keep it would it cover 
all a man's duty? (Matt. 22:37, 38.) 


/. God. 

Father, dwells in heaven, gives good 
things to them that ask Him, 11; 
judges man with the judgment with 
which they judge others, metes out 
to us with the measure we mete out 
to others, 2. 

2. The Christian's duty. 

Should not judge (i. e., form final and 
decisive opinions against men), i; 



should form such estimates of men 
as are necessary to govern our con- 
duct toward them; should scrutinize 
carefully the beam in his own eye 
before he looks at the mote that is 
in his brother's eye, 3; should first 
cast the beam out of his own eye 
before he tries to pull the mote out 
of his brother's eye; when he has 
really cast the beam out of his own 
eye, should help his brother to get 
the mote out of his eye, 5; should 
not give that which is holy unto dogs, 
should not cast pearls before swine, 

6 ; should pray, seek, knock, 7 ; should 
do all things unto others which he 
desires that others should do unto 
him, 12. 

S. Prayer. 

What prayer is : asking for what we 

want, 7. 
How to pray : persistently, 7 ; expectantly, 

8; definitely, 7, 8, 11. 
To whom to pray: Our Father which 

is in heaven, 11. 
Results of praying: we get what we ask, 

7, 8; we get all good things, il. 

The Sermon on the Mount (Concluded). Matthew 7:13-29. 


I. The way of destruction and the way 
of life, vv. 13-14- 

How many "ways" does our Lord say 
that there are? Where does the one way 
lead? Where does the other way lead? If 
one is not in "the way which leadeth unto 
life" in what way is he? What is meant 
by "destruction"? (Rev. 17:8; 19:20; 
20:10.) What is meant by "Hfe"? (John 
10:28, 29; 17:3; I John 1:2.) What kind 
of a way is it that leads to destruction? 
Is it easy to enter? Is it easy to walk in? 
(Prov. 13:15.) How many go that way? 
What kind of a way is it that leads to life? 
Is it easy to enter? What must a man do 
to enter it? (Matt. 18:3, 4; Acts 2:38; 
John 3:3, 5; John 14:6.) Is it easy to walk 
in? (Matt. 11:28-30.) Is it a disagreeable 
way to walk in? (Prov. 3 :i7.) How many 
are traveling that way? Why are so many 
traveling the broad way? (Jer. 17:9; 
Ro. 8:7.') Why are so few traveling the 
narrow way? (i Cor. 4:14) Which way 
are vnu travplincr? 

2. Beware of false prophets, w. 15-20. 

Of what class of persons does our Lord 
especially urge His disciples to beware? 
What is meant by "false prophets"? Are 
there any other warnings in the Bible 
against them? (Deut. 13:3; Jer. 23:16; 
Matt. 24:4, 5, II, 24; Mark 13:22; Ro. 
16:17, 18; Eph. 5:6; Col. 2:8; 2 Pet. 2:1-3; 
I John 4:1.) Are there any false prophets 
in the world today? Will their number 
increase or decrease before the coming of 
our Lord? (i Tim. 4:1, 2; 2 Thess. 2:3, 
4, 8-10; 2 Peter 3:3; i John 2:18; 2 Tim. 
3:13, R. V.) How can one avoid falling a 
prey to them? (Acts 20:29, 30, 32; 2 Tim. 
3:13-17.) How do they appear outward- 
ly? What characteristics are indicated by 
"sheep's clothing"? What are they inward- 
ly? What is meant by this description? 
Does the fact that a man makes fair pre- 
tences of humility and meekness and love 
prove that he is really a messenger of God? 
(2 Cor. 11:13, 14; Ro. 16:18.) How can 
we detect a false prophet (v. 16) ? What 
are the fruits the real prophet of God 
bears? (Gal. 5 :22, 23; i Cor. 13 :i-8.) 



If we want good fruit, what must we 
have first? In order that a man may be- 
come a good tree, what experience must 
he pass through? (John 3:3, 5.) Is there 
any attempt today in religious work to 
make bad trees bring forth good fruit? 
What is the fundamental fault with all 
"Ethical Culture" movements? If a tree 
does not bring forth good fruit what will 
become of it? Is it enough to save a tree 
that it does not bring forth bad fruit? Are 
there any modern trees that will be hewn 
down and cast into the fire? Into what 
fire will they be cast? (Matt. 13:41, 42; 
25:41, 46; Rev. 20:15; 21:8.) What is the 
final test by which any man can be known? 

S. Saying and doing, w. 21-23. 

How do many people expect to get into 
the kingdom ? Can any one enter the king- 
dom that way? Ought we to call Jesus 
"Lord"? (Ro. 10:9, 10.) When only will 
our calling Him Lord do any good? (Luke 
6:46; 13:25-27; Matt. 25:11, 12; Acts 
19:13-16.) Is it mere "saying" that God 
demands? What does He demand? What 
is it that we must do? What is the will of 
the Father in heaven? (John 6:29; i John 
3:23.) Where will we find His will re- 
vealed? If then we are to do His will 
what Book must we study? 

How long will many persons be deceived? 
Do the persons described in v. 22 really 
believe themselves to be a saved people? 
What had they done? Because a person 
preaches, casts out devils and does many 
wonderful works in the name of Christ, 
does it prove that he is really a disciple of 
Christ? Can one get into heaven that way? 
What will our Lord say to those persons 
who have called Him "Lord," etc., but who 
have never surrendered their own wills to 
Him (v. 23) ? Where will they spend 
eternity? (25:41.) 

4. Building upon the rock and building 
upon the sand, w. 24-29. 

What two things must a person do in 
order to build upon the rock? What must 
he hear (v. 24, R. V.) ? Where can we 
now find our Lord's words to hear them? 
Will hearing alone prove sufficient? What 
kind of a man is he that hears and does 
the words of our Lord? How is the house 
which every man builds to be tested? What 
will become of the house built upon the 
rock when the day of storm comes? Will 
it do any good to hear the words of our 
Lord if we do not obey them? What kind 
of a man is he that hears His sayings but 
does not do them? What is such a one do- 
ing? How will his house be tested? Is 
every one's house sure to be tested sooner 
or later? What will become of the house 
of the one who hears the sayings of Jesus 
but does not do them? What kind of a fall 
will it be? 

What was the effect of our Lord's teach- 
ing upon the people? Why were they 
astonished? Why did He teach them as 
one who had authority? (John 7:16; 
12:49; 14:10, II, 24.) 


1. God. 

A Father, His dwelling place — heaven. 
His will — the supreme law of the 
kingdom, 21. 

2. Jesus Christ. 

The Son of God, the Judge of the world, 
our Lord, 21-23; an incomparable 
teacher, taught as one having au- 
thority, 13-29; what we do with His 
sayings determines our destiny, 24-27. 
J. The two roads. 

The broad road leading to destruction, 
many traveling it, 13; the narrow 
road leading unto life, few traveling 
it, 14. 



4. False prophets. 

Make an outward pretence of meekness 
and gentleness and innocence, in in- 
ward fact are fierce and predatory, 
15; known by their fruits, 16. 

5. Good trees and corrupt trees. 

(i). A good tree: bringeth forth good 
fruit, 17; cannot bring forth evil 
fruit, 18 ; is known by its fruit, 20. 

(2). A corrupt tree: bringeth forth evil 
fruit, 17; cannot bring forth good 
fruit, 18; is known b^' its fruit, 20; 

shall be cut down and cast into the 
fire, 19. 
6. The coming judgment. 

There is a judgment coming, many will 
be disappointed in that day, 22; only 
one adequate preparation for it, not 
merely hearing but doing, 24-27; 
merely calling Jesus "Lord, Lord," 
prophesying in His name, casting out 
devils in His name, and doing many 
wonderful works in His name will 
not prepare one for that day, 22; 
Jesus Christ is the Judge, 23. 


The Centurion's Servant. Luke 7 : 


I. The prayer of faith, w. 1-3. 
Where was this miracle performed? 
What miracles had already been wrought 
there? (John 4:46-54; Mark 2:1; etc.) 
What was the social position of the man 
who came to our Lord compared with 
that of our Lord Himself? How did the 
centurion approach Him? (Matt. 8:5.) 
Did he come in person? How are we to 
reconcile the account we have here with 
that we have in Matt. 8:5-8? Why did 
he not come in person (v. 7) ? In whose 
behalf did he send to our Lord? (See 
margin, R. V.) If he had been like many 
masters what would he have done with 
that slave? (i Sam. 30:13.) Why did 
he want the servant healed (v. 2) ? What 
glimpse does this give us into his charac- 
ter? Had his compassion upon a suffering 
slave anything to do with his faith in 
Christ's readiness to help him? How sick 
was the boy? Why did he send to our 
Lord in such a desperate case? Upon 
what did he build hh faith? (v. 3; com- 
pare Ro. To:i7-^ What was his prayer at 
this time? What did our Lord say? 

1-10. (Compare Matthew 8:1-13.) 

(Matt. 8:7.) Is He ready to say that in 
answer to our prayers today? (Heb. 13:8.) 
Did the apostles claim healing power? 
(Acts 3:12.) Why did He promise to 
come? If we want Him to come to our 
homes what must we do? (Rev. 3:20.) 

2. The humility of faith, vv. 4-7 (first 

When the centurion saw our Lord ac- 
tually approaching his house, what did 
he do? What was his testimony regard- 
ing himself? What was the testimony 
of the Jewish elders regarding him? 
Which were right? Which are the most 
likely to get a blessing from God, those 
who think they are worthy or those who 
think they are not? (Ps. 10:17; Luke 
18:10-14.) Which is it best to plead be- 
fore Him, our worthiness or our unworthi- 
ness? How had this centurion further 
shown his sense of unworthiness ? If we 
feel that we are unfit to approach God, is 
there any one we can get to present our 
plea to Him? (Heb. 7:25.) However 
great our sense of unworthiness, how can 
we still have boldness to draw near to 
God? (Heb. 10:19; 4:14-16.) 



3- The confidence of faith, vv. 7 (last 
half), 8. 

What reason besides his own unworthi- 
ness did the centurion allege why our 
Lord should not come under his roof? 
Who only can banish sickness by His bare 
word? (Ps. 33:9; 107:20.) What faith, 
then, in our Lord did the centurion have? 
Did any one else ever come to our Lord 
expecting that He would at a distance, 
by a mere word, banish disease? Was the 
centurion quite confident that the mere 
word of our Lord would prove effectual? 
How did he further illustrate his faith? 
What did he think was Christ's relation 
to disease? Was he right about that? 
What do we find in the Gospels subject to 
the mere word of Christ? (Luke 4:35, 
36, 39; Mark 4:39; John 11 :43, 44.) What 
kind of servants did the centurion have? 
Why? (v. 2.) 

4. The reward of faith, vv. 9, 10. 

What was the effect upon our Lord 
of this declaration of his faith? Is there 
any record that the Son of God ever mar- 
velled at anything else? (Mark 6:6.) At 
which has He the most occasion to marvel 
in us, our faith or our unbelief? Did 
He do anything besides marvel at his faith ? 
Whose else faith did He once commend? 
(Matt. 15:28.) Wherein were these two 
persons whose faith He commended alike? 
Where do we find the greatest faith today, 
in "Christian" or in "heathen" lands? 

Was there anything commendable about 
the centurion besides his faith? What 
was the one thing our Lord commended? 
Why? (Heb. 11:6, f. c; John 6:29; Ro. 
4:3.) Of what did He see a prophecy 
in his faith? (Matt. 8:11.) Did he get 
anything besides commendation of his 
faith? Why was what he asked done? 
Why are many of the things we ask not 

done? (Jas. 1:6, 7.) How much was 
done for the centurion? (Matt. 8:13.) 
What is the measure of our getting? (Matt. 
9:29; 17:20; Mark 9:23.) 

What was the result of our Lord's word 
in this instance? Had the servant himself 
exercised faith? Will faith today avail for 
any one besides him that has it? 


1. Our Lord. 

His deity, 7, 8; humanity, 9; the power 
of His word, 7, 8, 10; readiness to 
respond to humble prayer, 6, 10; 
would not go to see a nobleman's 
child (John 4:46-50), starts at once 
to see a humble centurion's servant, 
6; His joy at faith, rewards faith, 
heals the incurably sick, 9, 10; res- 
cues from the very jaws of death, 
saves in response to the prayer and 
faith of another, 2-10. 

2. The centurion. 

His position, tender love for a slave, 2; 
generous regard for God's worship, 
5 ; humility, 6, 7. 

His faith : he believed our Lord could 
cure incurable disease, in its last 
stages, 2, 7; at a distance, 7, 8; by 
a word, 7; disease was as subject and 
obedient to our Lord as his slaves 
were to him, 8 ; our Lord was divine, 

What he got : what he sought, 10 ; more 
than he sought, commendation, 9; 
admission to the kingdom (Matt. 

His prayer: earnest, definite, for a tem- 
poral blessing, for another, 3, 4; 
humble, believing, 6, 7 ; prevailing, 10. 
3- The boy. 
Lowly position, a slave, dearly loved. 



desperately sick, grievously torment- 
ed, at the last extremity, beyond 
human help, 2 (Matt. 8:6); had a 
believing master, g; was the subject 
of prayer, 3 ; made completely whole, 


4. Faith. 

It is humble, confident, 6, 7; its natural 
soil — a loving heart, 2, 6; comes to 

Christ, 3; expects large things of 
Christ, 7, 8; gets more than it ex- 
pects, 9, 10 (Matt. 8:10-12); found 
where least expected, Christ honors 
it above everything else, 9. 
Its reward : gets what it seeks, 10 
(Matt. 8:13); gets commendation, 
9; gets admission to the kingdom 
(Matt. 8:11). 

The Raising of the Widow's Son at Nain. Luke 7:11-17. 


I. A broken-hearted mourner, vv. 11, 12. 

Where does this lesson represent our 
Lord as going? For what purpose? Were 
there no other sorowing hearts that day? 
Why did He go to this poor woman alone? 
What two processions met that day? What 
made this case a pecuUarly touching one? 
How many instances of the raising of the 
dead are there in Bible history? How 
many of them were of the only child? 
What time of day was it? Who was she 
to meet on that dreary journey? What 
was to turn her hopeless sorrow into unut- 
terable joy and gladness? Whom may we 
always meet on the saddest, dreariest jour- 
ney? What will be the result of the 
meeting? (Matt. 11:28.) Does our 
Lord ever meet funeral processions 
today on the way to the grave? Was the 
woman alone? Why was the multitude 
with her? Did they do her much good? 
Who alone can comfort at such an hour? 
2. A compassionate Saviour, vv. 13, I4- 
What was the effect upon our Lord of 
the sight of this poor bereaved widow? 
Does He see us in our sorrows? How 
does He feel when He sees us? (Judges 
10:16; Ps. 86:15; Is. 63:9; Lam. 3:32-36; 

Heb. 4:15, 16.) Did the woman ask His 
help? Did she believe He could help her? 
What was it that appealed to Him, if 
there was neither prayer nor faith? 

How did He first of all manifest His 
compassion for her? Had any one else 
said that to her? What was the difference 
between His saying it and others saying it? 
How many tears will God ultimately wipe 
away? (Rev. 21:4.) Is it wrong for a 
believer to weep? (John 11:35.) What is 
wrong for the believer in this matter of 
sorrow? (i Thess. 4:13.) Ought the be- 
liever to spend much time in weeping and 
sorrowing? (i Cor. 7:30.) Is this the only 
place where our Lord said: "Weep not"? 
(8:52.) Does He say to any mourners 
today: "Weep not"? 

What was the next thing He did? Does 
He seem to have been much excited? 
What most impresses one about the manner 
in which this incident is related? What 
did the bearers do when He touched the 
bier? Why? What did all the spectators 
do? What did He do? 

2. Sadness turned into gladness, w. 

What did the young man do? What 
was all that our Lord had to do to raise 



the young man? (Compare John 11:43; 
Luke 8:54.) What did He prove by that? 
(Ps. 33:8, 9; John 5:21-23.) How did His 
raising from the dead differ from that of 
Elijah and EHsha? (i Kings 17:20, 21; 2 
Kings 4:34.) That of Peter? (Acts 9:40.) 
That of Paul? (Acts 20:10.) Who will 
ultimately hear His voice and rise? (John 
5 :28, 29.) Does His voice ever raise the 
dead today? (Eph. 5 :i4; 2:1.) What was 
it about the young man that heard His 
voice and responded? 

Was it a kindness to the young man to 
call him back to Hfe? What had he to 
tell of what he had experienced in those 
hours of death? How must life have 
seemed to him after this? How ought the 
resurrection life we get from our Lord 
seem to us? What does the incident teach 
about the power of Christ? About the 
power of death? What different things 
does the Gospel narrative show us as sub- 
ject to Christ? (Diseases, nature, devils, 
death.) Who then is He? 

What did our Lord do with the young 
man after He had raised him? What 
will He do with dead children after He 
raises them in that great day? What 
transformed the saddest day of that 
mother's Hfe into the gladdest day? (Meet- 
ing with Jesus.) What can transform the 
saddest day of our lives into the gladdest 
day? Did the mother enjoy that boy as 
much after his death and resurrection as 
before? Will we enjoy our loved ones 
as much after their death and resurrection 
as before? Was her bereavement a mis- 
fortune or a blessing? Why? When are 
our bereavements blessings? 

What was the effect upon the beholders 
of this miracle? Why did they fear? 

(1:65; 5:8, 26; 8:37; Matt. 28:8; Acts 
5:5, 11-13.) What was their conclusion? 
Was it justified by the facts? Does God 
generally accredit His prophets? How far 
did the news spread? 


J. Our Lord. 

His deity, credentials, commanding pres- 
ence, divine composure, wondrous 
tenderness, 14, 15; humanity, 13; 
prophetic office, 16; unfailing com- 
passion^ II, 13, 15; matchless power 
over self, over man, over sorrow, 
over death and Satan, 13-15 (Heb. 
2:14) ; He seeks out the sorrowing, 
11; sees, has compassion on, com- 
forts the sorrowing, 13 ; gives them 
back their dead, 15; transforms 
their deepest gloom into loftiest ex- 

2. Man. 

Subject to death, conscious after death, 
14; victorious over death, 15. 

3. Death. 

Its power — claims even the young as its 
victims, 12; its impotence — yields to 
the word of Christ, 15. 

4. Sorrow. 

Its frequency, 12; its appeal to our Lord, 
its beneficence, its cure, 13, 15. 

5. Consolation. 

The emptiness of human, 12; the suffi- 
ciency of divine, 13. 

6. The widow of Main. 

The saddest woman in all the city, ir, 
12; met our Lord, 12; the gladdest 
woman in all the land, 15, 16. 

7. The young man. 

He was dead, 12; our Lord spoke, 14; 
he heard His voice and he lived, 18. 




John the Baptist's Last Message to Our Lord 
Matthew 11:2-19.) 
DISCOVERY OF THE FACTS. proving His claims? 

I. John the Baptist's perplexity, vv. l8- 

Luke 7:18-35. (Compare 

Who is the central figure of this lesson? 
Where was he at this time? Hovi^ did he 
get there? What news reached him? How 
did he come to hear it? What clear 
revelation had he had concerning our Lord 
at an earher day? (John 1:33, 29, 34.) 
In what state of mind do we find him in 
this lesson? What led to his doubt? 
(Compare i Kings 19:3. 4-) Is it credible 
that John who had formerly had such clear 
faith should afterward get into doubt? 
What will help us to understand it? What 
proof have we here of the genuineness 
of the Gospel story? Had he lost all faith 
in Jesus? How much faith had he yet? 
How did he show his wisdom? What is 
the wisest thing any man can do with his 
doubts? Did he remain long a doubter? 
Why not? Just what was the question 
he asked of our Lord? What is the mean- 
ing of "He that cometh" (R. V.)? What 
seemingly good reason had he for ques- 
tioning whether our Lord was "the Com- 
ing One"? How did his messengers prove 
their fitness for their mission? 

2. Our Lord's anszver to John the Bap- 
tist, vv. 21-23. 

What was occurring at the very moment 
John's messengers arrived? Of what was 
this proof? (Is. 35:5, 6; 42:6, 7; 61:1-3.) 
Did our Lord enter into any long discussion 
to prove that He was "the Coming One"? 
What did He do? What is the best proof 
that He is indeed "the Coming One" and 
the Son of God? Are there any other pas- 
sages where He appeals to His works as 

(John 5:36; 14:11; 
15:24.) What were the specific things to 
which He appealed in this instance? To 
what things that He is doing can we appeal 
today to prove that He is the Son of God? 
Does the mere fact of healings prove that 
one is the Messiah, the Angel of the Cov- 
enant, or even a man sent from God? To 
what crowning miracle did Jesus call atten- 
tion? What dead one had been recently 
raised (vv. 11-16) ? 

To what did our Lord appeal besides 
His miracles? Do pretenders usually 
preach the Gospel to the poor? What do 
they do to the poor? What final word 
of warning did our Lord add? To what 
O. T. prophecy did this refer? (Is. 8:14, 
15.) What occasioned the word of warn- 
ing just at this time? 

2. Our Lord's testimony to John the 
Baptist, vv. 24-30. 

What do we find our Lord doing in the 
verses that follow? When did He bear 
His testimony to John? Why did He not 
bear His testimony while the messengers 
were still there? How did John win the 
honor of having our Lord bear testimony 
to him? How can we win this honor? 
(Matt. 10:32, 2,^; 25:20.) What might the 
people be tempted to think concerning 
John? Why might they think that he was 
a "reed shaken with the wind"? Who 
defended him against this suspicion? What 
in the second place did our Lord say 
John was not? Where did He say that 
those who were gorgeously arrayed and 
lived delicately were to be found? Where 
was John to be found? 

What did He say John was? (1:76; 


20:6.) What is a prophet? Did John 
attain to anything higher than that? To 
what? Where is this prophecy found? 
(Mai. 3:1.) What two "messengers" are 
there mentioned? What was this messen- 
ger to do? How high a position among 
men did John occupy? How did his posi- 
tion compare with that of our Lord Him- 
self? ("Matt. 3:11 ; V. 28.) Who else occu- 
pies a higher position than John? Why? 
(Luke 10:23, 24; Eph. 3:8, 9; Col. 1:25-27; 
I Peter i : 10-12.) Ought we to aspire to 
be John the Baptists? Why not? What 
can any one of us be? 

In what two ways had John's message 
been received? Who had accepted it? 
Who had rejected it? By accepting the 
message what did our Lord say the peo- 
ple had done? How justify God? How 
did they show they accepted John's mes- 
sage? What does our Lord say the Phari- 
sees and lawyers rejected? (R. V.) How 
did they show it? Is it a serious thing 
to reject God's counsel? (Prov. 13:13.) 

4. The unreasonableness of men, vv. 31- 

To what did our Lord liken the men of 
that generation? From what was the illus- 
tration taken ? What insight does this 
give us into Christ's character? Into His 
method of teaching? What is the point 
of the comparison? How did He describe 
the life of John? What kind of a life 
was it? To what was the authority at- 
tributed? What was the true explanation 
of it? If a man should live such a life 
today what would be said of him? 

What is Christ's description of His own 
life? Does this imply that He drank wine? 
What did they say of His life? Was He 
a glutton? Was He a wine-bibber? Was 
He a friend of publicans and sinners? 
What did His enemies mean by calling 

Him such? Was He a friend of publicans 
and sinners in the sense they meant? If 
one is a friend of publicans and sinners in 
the sense in which our Lord was, will he 
be contemptuously so called nowadays? 
What was His real meat? (John 4:34.) 
While the most of the people received the 
message of John and our Lord in this 
contemptuous way, were there any who 
received it differently? What does He call 
those who received their message? (John 
8:47.) What is the crowning proof that 
one is one of wisdom's children? By re- 
ceiving wisdom's message what had they 


/. Jesus Christ. 
(i). What He is: 
Divine, 27 (Mai. 3:1); the Lord, 19; 
the Coming One, 20; the healer of 
all men's diseases and troubles, 21 ; 
the Messiah, 21, 22 (Is. 35:5, 6; 
42:6, 7; 61:1-3) ; the friend of pul:)li- 
cans and sinners, 34. 
(2). What He did: 
Cured diseases, cured scourges, deliv- 
ered men from evil spirits, bestowed 
eyesight on the blind, 21 ; made the 
lame to walk, cleansed lepers, made 
the deaf to hear, raised the dead, 
preached the Gospel to the poor, 22. 
Blessed is he whosoever shall find none 
occasion of stumbling in Him! 
2. John the Baptist. 

An imperfect man, a temporary doubter, 
an honest doubter, went to the right 
One with his doubts, 19; a prophet, 
much more than a prophet, 26; God's 
messenger, the preparer of the way 
of the Messiah, 27 (Mai. 3:1) ; none 
greater than he among men, not so 
great as the one who is but little in 
the kingdom of God, 28. 



Our Lord and the Woman Who Was a Sinner. Luke 7 : 36-50. 


1. A curious and an anxious seeker, vv. 

Who invited our Lord to eat with him? 
What -was the purpose of the invitation? 
Did He ever on any other occasion receive 
an invitation to eat from this class? (ii:37; 
14:1.) Did He ever receive invitations 
from a different class? (Mark 2:14, 15.) 
Hovir many of these invitations did He 
accept? Hovir many of us can have Him 
at our table? 

What unexpected guest came to the 
Pharisee's house? What sort of a woman 
was she? What drew her there? What 
gave her the courage to come to our Lord? 
(Matt. 11:28.) Did He like to have such 
persons come where He was? (5:30-32.) 
What did she bring with her? What for? 
What did she do when she got where He 
was? Why did she weep? It it a good 
thing for sinners to weep? (Ps. 5i:i7; 
Joel 2:12, 13.) Is sorrow for sin repent- 
ance? (2 Cor. 7:10.) What was it moved 
this woman to penitence? Would Pharisaic 
treatment have done it? 

What did the Pharisee conclude from 
this scene? Where was he right in his 
reasoning? Where was he wrong? Ac- 
cording to his idea how is righteousness 
to be shown? According to Christ's idea 
how is righteousness to be shown? Are 
there any people who hold the Pharisee's 
idea today? Did our Lord know this 
woman was a sinner? Was that to His 
mind a reason for rejecting her? (i Tim. 

2. A critic rebuked and a penitent com- 
mended, vv. 40-46. 

How did our Lord prove to this super- 

cilious Pharisee that He could read hearts? 
What did He say first to him? Why did 
He have something to say to Simon? Has 
He anything to say to each of us? In this 
parable who is represented by the credi- 
tor? By the two debtors? By represent- 
ing both the Pharisee and the woman as 
debtors, what does our Lord aim to teach 
him? By picturing Himself as the credi- 
tor of both, whom does He assume to be? 
In what second point does our Lord repre- 
sent the Pharisee and the woman as being 
alike (v. 42) ? How many men and wo- 
men are alike in these two respects? (Ro. 
3:22, 23.) Had the Pharisee realized it? 
Do moral, respectable sinners today realize 
that they are just like drunkards and har- 
lots and thieves and murderers in these 
two respects? Ought they to be taught 
it? When men have "nothing to pay" 
what does our Lord do? Before they 
enjoy that forgiveness what must they do? 
(Luke 18:13, 14.) 

With what question did He conclude His 
parable? What was the purpose of this 
question? (To show the Pharisee that 
if this woman had been a greater sinner 
than he, she was now a more loving saint.) 
According to this, what must there be 
before there can be any deep, intense love 
for Christ? Why is it some of us 
have no deeper and intenser love for 
Him? Will those forms of Christianity 
that minimize sin and have little to say 
about pardon, produce a very ardent love 
for Christ? How many of us have sinned 
enough to put us in the class of those 
who have been much forgiven? Why is 
it then that we do not love more? Did 
Simon see the purpose of Christ's ques- 



What was the second question our Lord 
put to Simon? Did he really see the wo- 
man? What was all he saw in her? What 
did our Lord see in her? What is all 
the Pharisee of today sees in a redeemed 
man or woman? What does our Lord see 
in a redeemed man or woman? What 
contrast did He draw? Who appears in 
the better light in that contrast, Simon or 
the woman? Who appears in the better 
light in His eyes today, the redeemed out- 
cast now filled with intense love to his 
Redeemer or the cold moralist? With 
whom was our Lord better pleased, Simon 
or the woman who had been a sinner? 
With whom is He best pleased today? 
Does He mark the dishonor shown Him 
today as He did that shown by this Phari- 
see? Does God? (Heb. 10:28. 29.) 

S- Forgk'ciicss, love, peace, z'Z'. 47-50. 

What was the conclusion our Lord drew 
from this woman's act? Was she forgiven 
because she loved much, or did she love 
much because she was forgiven? What 
will be the proof that we are forgiven? 
What did He say to the woman? What 
does "forgiven" mean? Does He say that 
to any today? To whom? (Acts 13:38, 
39.) Had she a right to say she knew 
she was forgiven? How did she know 
it? Has the believer a right to say he 
knows he is forgiven? How does he know 
it? Did Jesus say: "Thy sins shall he 
forgiven"? If the woman had questioned 
whether she was forgiven, what would she 
have been doing? What did the hearers 
say? What is the right answer to that 
question? What did our Lord tell the 
woman had saved her? What ground had 
she for her faith? (Matt. 11:28.) How 

had her faith saved her? How many will 
faith save? (Ro. i :i6.) 

What were Christ's closing words to the 
woman? Why could she "go in peace''? 
How alone can we "go in peace"? (Ro 


/. Our Lord. 

His humanity, 36; deity, 40, 41, 42, 48, 
49; compassion for sinners, 38; at- 
tractiveness to sinners, 2>7', knowl- 
edge of sinners, 39-47; power to for- 
give sinners, 48 ; desire for and ap- 
preciation of the love of sinners, 

2. Sinners. 

Drawn to our Lord, awakened by Him, 
Z7] received by Him, 39; forgiven 
by Him, 48; when saved, devoted to 
Him, 44-46. 

3. Forgiveness. 

Free to, needed by all sinners, great and 
small, 42; our Lord the giver, 48, 
49; faith the condition, 50; peace and 
love the result, 47. 

4. Faith. 

Comes to our Lord, Z7; begets love to 
Him, 44-46; enters into His peace, 50. 

5. Simon and The Woman. 
Moral, 41. Immoral, 37. 
Honored, 26. Despised, 27, 39- 
Unloving, 44-46. Loving, 44-46. 
Censorious, 39. Penitent, 38. 

A debtor with noth- A debtor with noth- 
ing to pa}^ 42. ing to pay, 42. 

Rebuked by our Commended by our 

Lord, 44-46. Lord, 44-46. 


The Unpardonable Sin. 

Mark 3:20-35. (Compare Matthew 12:22-50; 

Luke 11:14-36.) 


1. Considered insane by friends, vv. 20, 


How was the eagerness of the multitude 
to hear our Lord illustrated? Was it 
simply to hear Him that the multitude 
came? (vv. 9, 10; Luke 6:17.) Was He 
willing to have His rest and refreshment 
broken in upon in this way? (Mark 6:31- 
35.) Why? In which did He find the 
most satisfying refreshment, food for His 
own body or ministering to the needs of 
others? (John 4:31, 34-36.) If He had 
been like many of us, what would He have 
done if the needy multitudes gathered 
about Him when He needed food and 
rest? Why was it He sent the multitudes 
away in one instance? (Mark 6:45, com- 
pare John 6:15.) When His friends heard 
how He was taking time from rest and 
refreshment to minister to the needy multi- 
tudes, what did they at once conclude? If 
a man nowadays spends his strength and 
takes the time that other men would spend 
in eating and rest in ministering to the 
needs of perishing souls, what do many 
people conclude about him? 

What did our Lord's friends try to do? 
Were they moved by kindly or hostile mo- 
tives? Were they right? What lay at 
the root of their grievous mistake? Was 
any other man of God beside our Lord 
ever reckoned insane? (2 Kings 9:11; 
Jer. 29:26; Acts 26:24.) 

2. Considered in league with the devil 
by His foes, vv. 22-30. 

What was the interpretation put upon 
His actions and deeds by the scribes? Why 
did .they seek to explain His miracles in 

that way? What would have been a more 
simple and natural explanation? (John 
3:2.) Why did they not accept that ex- 
planation? (John 3:19, 20; II :47, 48; Mark 
12:7.) For what purpose had these scribes 
come down from Jerusalem? (vv. 2, 6; 
7:1, 2; Luke 5:17, 21; Matt. 21:15, 16.) 

What was the immediate occasion of 
their accusing Him of being in leagiie with 
Beelzebub? (Matt. 12:22-24.) Was this 
the only instance in which this accusation 
was brought against Him? (Matt. 9:34; 
John 7:20; 8:48, 52; 10:20.) If such 
charges were brought against Him, what 
may His disciples expect? (Matt. 10:25.) 
Did these awful accusations grieve Him? 
(Ps. 69:20.) For whose sake did He "en- 
dure such contradiction of sinners against 
Himself"? (Is. 53:3, 4.) Did He meet 
these outrageous charges with anger and 
invective? What did He do? Had the 
scribes made these charges directly to Him- 
self? (Matt. 12:25; Luke 11:17.) Of 
what was "knowing their thought" a proof? 
(i Kings 8:39.) 

What was His argument to prove that 
it was not by Satan's power that He cast 
out Satan's emissaries? Was that a con- 
clusive argument? If it was not by Satan's 
power that He cast out demons, by what 
power must it have been? (Matt. 12:28; 
Luke 11:20.) Who was He who could 
thus put forth "the finger of God" and 
bring Satan's power to naught? To what 
does He compare Satan in verse 27? To 
what does He compare the man under 
Satan's influence? (Luke ii :2i, 22.) What 
must be done before the poor victim of 
Satan can be delivered? Who is the 



"stronger than he" (Satan) who comes 
upon him and overcomes him and taketh 
from him all his armor and divideth his 
spoils? (Luke 11:22.) If a man then is 
under the mighty power of Satan, to whom 
must he look for deliverance? Why is he 
sure of it if he looks to Him? Who must 
this One who is mightier than Satan be? 
What turn does the thought take next? 
How many sins are pardonable? (i Peter 
2:24.) What is the condition upon which 
they will be pardoned? (Acts 10:43; 
13:39-) What is the unpardonable sin? 
(Matt. 12:31, 32.) Why unpardonable? 
(Heb. 6:6.) Will one who has committed 
the unpardonable sin wish to come to 
Christ? Will every one who comes to 
Christ be received? (John 6:37.) If 
then one does come to Christ what does it 
conclusively show? Will the Spirit move 
upon the heart of one who has committed 
this sin? If then the Spirit is moving a 
man's heart what does it show? What 
change does the Revised Version make in 
the closing words of verse 29? What is 
implied by that change? How does this 
doctrine of an unpardonable sin (see espe- 
cially Matt. 12:32) bear upon the doctrine 
that all men will ultimately be forgiven 
and saved? Why did our Lord utter this 
warning' Had they in so saying committed 
the unpardonable sin? 

S. Misunderstood by His nearest kin, 
vv. 31-35- 

What was the effect of the conflict be- 
tween our Lord and the scribes upon His 
relatives? What was their object in calling 
Him at this time? Instead of trying to 
call Him away what ought they to have 
been doing? (Luke 10:39-42.) Was it an 
occasion of any grief to Him that His own 
kin and His own mother misunderstood 
Him? (Ps. 69:7, 8.) Which caused Him 

the more bitter grief, the terrific denun- 
ciation of His avowed enemies or the 
strange misunderstanding of His own kin? 
Which causes Him the more bitter grief 
today, the gross misrepresentations of His 
open enemies or the failure of His pro- 
fessed friends to understand Him? How 
did He rebuke the interference of these 
officious relatives? What were the char- 
acteristics of this rebuke? Who did He 
say were His nearest kin and most loved 
ones? (John 14:21-23.) Does obedience 
to God make us children of God and so 
nearest kin to Christ, or does it prove 
that we already are children of God and 
nearest kin to Christ? How do we be- 
come children of God? (John 1:12, 13.) 
What is the test by which we shall know 
we are (v. 35)? (i John 2:29.) Is the 
love that our Lord here proclaims a general 
love or a love for each individual who 
does God's will? If we wish Him to have 
this deeper and peculiar affection for us 
as individuals what must we do? If we 
would do God's will what must we first 
become? (Ro. 7:18, 19; 8:3, 4; i John 
3:9; Gal. 3:26.) How much does He 
love us if we "do the will of God"? Are 
there any other blessings pronounced in 
the Bible upon those who do the will of 
God? (Matt. 7:21; John 7:17; i John 
2:17; 3:22.) What is the will of God? 
(John 6:29; I John 2:22.) 


7. Our Lord. 

Divine, 2^ (Luke 11:17; i Kings 8:29), 
27 (cf. Matt. 12:28; Luke 11:20); 
drew the multitudes to Himself, 20, 
2,2; forgot His own needs in His 
consideration for the needs of the 
neglected masses, 20; was counted 
"beside Himself" by His friends, 21 ; 
and in league with the devil by His 


enemies, 22; would not be severed 
from the path in which God led 
Him by the impulses of natural af- 
fection, or the misunderstanding and 
opposition of blind friends, or the 
slanders and plots of unprincipled 
enemies, 21, 22, 31-33; composed in 
the face of unjust and outrageous 
accusation, 23; put His enemies to 
confusion, 23-29 ; stronger than Satan, 
binds him, alone can deliver his vic- 
tims, 27; forgives all sins but one, 
28; finds His nearest kin in those 
who obey His Father's will, has a 
peculiar and personal love for each 
obedient child of God, 34, 35. 

3. The scribes. 

Dogged the footsteps of our Lord, ac- 
cused Him of being in league with 
the devil, attributed the work of the 
Spirit of God to Satan, 22; com- 
mitted, or were in imminent peril 
of committing, the unpardonable sin, 
29, 30; were answered and silenced 
by our Lord, 23-26. 

3. The friends of our Lord. 

Misunderstood Him, misrepresented Him, 

hindered His work, ti-ied to put a 
stop to His work, 21 ; interrupted 
His work, were without calling 
when they should have been within 
listening to Him, 31 ; grieved Him by 
their lack of appreciation of Him- 
self and His purposes perhaps more 
than His avowed enemies by their 
slanders, 21-33; tenderly but severely 
rebuked by Him, 31-35. 

4. Satan. 

Mighty, masters men and takes posses- 
sion of them as "his goods," over- 
mastered by Christ, bound by Christ, 
despoiled of "his goods" by Christ, 

5. The unpardonable sin. 

There is an unpardonable sin, 29; there 
is but one unpardonable sin, 28; it is 
blasphemy against the Holy Ghost, 
its character is such and it dis- 
closes such settled antagonism to 
the truth and to good that it is 
certain that the one who commits 
it will never repent, it is unpardon- 
able because eternal and never re- 
pented of, 29, R. V. 


The Parable of the Sower. Matthew 13:1-23. (Compare Mark 4: 

Luke 8:4-15.) 



In what sort of a church was this para- 
ble uttered? Is there much justification 
in the Bible for open-air meetings? If we 
consider all open-air preachers cranks, 
whom do we condemn? What celebrated 
sermons were preached in the open air? 
Why did our Lord go to the seaside to 
teach? What thoughts should guide us 
in selecting a place to teach or preach? 
When did He speak? (Luke 8:4.) Was 

He in the habit of speaking only when a 
great multitude assembled? (John 3, 4.) 
Any other instances where multitudes came 
to hear Him? (Matt. 5:1; 15:32; Luke 
8:45.) Why did the great multitudes 
come? What did our Lord always see 
in a great multitude? (Matt. 9:36-38; 
Mark 2:2; 4:34.) From which sermon did 
the greater good come, that to great multi- 
tudes or that to one woman? (John 4:39.') 
What method of teaching did our Lord 



employ on this occasion? Had He ever 
employed it before (v. lo) ? What was 
His purpose in using it now? (vv. 10-13; 
Mark 4:11, 12.) Whose fault was it that 
some of the people had these things spoken 
unto them in parables and not clearly? 
If we want the truth clearly and not in 
parables, what must we do? (John T.i'J.') 
What does God send to those who do not 
love and will not heed the truth? (2 
Thess. 2:10-12.) From what sort of a 
pulpit did our Lord speak this parable? 
(Mark 4:1.) 

What picture does the parable present 
to us? Of what is the seed the symbol? 
(Luke 8:11.) Why is the Word of God 
likened unto a seed? (Col. 1:5, 6.) Is 
there any comfort in the thought that the 
Word is a seed? Who is the sower? Who 
can be sowers? What promise is there 
in the Bible to all who earnestly sow it? 
(Ps. 126:6.) Where will the fulness of 
the harvest be seen? What did the sower 
do before he went out to sow? Why is 
it that so many would-be sowers get so 
scant a crop? How many kinds of soil 
are mentioned in the parable? What do 
these different soils represent? 

Who are represented by the wayside 
hearers (v. 19)? (Luke 8:12.) What 
becomes of the seed sown in such hearts? 
Who is the chief agent in taking away 
the seed sown in these hearts? What is 
his purpose? (Luke 8:12.) What is the 
one thing, above all others, from which 
Satan wishes to keep men? What power 
is there in the truth if planted, believed 
and rooted in the heart? (Luke 8:12.) 
How do people get to be wayside hearers? 
Can a wayside hearer become a good soil 
hearer? Why did our Lord say that "the 
devil cometh and taketh away the Word"? 
Why did He not say the seed lay there 

and rotted, or the impression faded away? 
Is it an important part of Satan's work 
to take away the seed sown in human 
hearts? How soon does Satan come? 
(Mark 4:15.) 

What became of the seed in the second 
case? Who are represented by the rocky 
ground hearers (v. 20)? (Luke 8:12.) 
Is there any response to the truth in this 
case ? Upon what does it take hold ? What 
is it that is rocky and impenetrable? Do 
these hearers give any promise? (Mark 
4:16.) Is it always a good sign when any 
one responds very readily to the Word and 
receives it at once with gladness? How 
does a man who sees the real bearing of 
the truth and its solemn demands often- 
times receive it at first? Which is better, 
a swift work or a deep work? What be- 
came of the seed in this case? What is 
symbolized by that (v. 21)? What was 
the cause of their falling away? If the 
seed were well rooted what would be the 
effect of the sun? If the Word is well 
rooted in a man's heart what will be the 
result of "temptation, tribulation and perse- 
cution because of the Word"? Have we 
any N. T. illustrations of rocky ground 
hearers? (Gal. 4:15; 5:7; 6:12.) 

What became of the seed in the third 
case? Whom does this represent? Has 
there been any real attention to the Word 
here? Has it taken any hold on the will? 
Are they capable of bearing fruit? What 
is the trouble in their case? What is 
represented by the thorns? (Mark 4:18, 
19; Luke 8:14.) What had been done with 
the thorns? What ought to have been 
done? What is the practical lesson? 
Have we any instance in the N. T. of 
one in whom the Word was in danger 
of being choked by "the cares of this 
world"? (Luke 10:41, 42; 14:18, 20.) 



When may we know that the cares of this 
world are choking the Word? How can 
we keep from being anxious about any- 
thing? (Phil. 4:6, R. V.) What very 
solemn warning has our Lord given us in 
regard to the cares of this world? (Luke 
21 :34, 35-) What was the second thing 
that choked the Word? Are those who 
have riches the only ones in peril from 
them? (I Tim. 6:9, R. V.) What is 
the third thing that choked the Word? 
What becomes of the seed? (Mark 4:7.) 
What will become of the unfruitful? 
(John 15:6; Matt. 3:10. ) Is this a danger 
in our churches today? Have we any 
N. T. illustrations? (2 Tim. 4:10; Rev. 
3:14, 17, 18.) 

What became of the seed in the fourth 
case? Who are represented here? (5:23; 
Mark 4:20; Luke 8:15.) In how many in- 
stances did the seed come to nothing? In 
how many did it bear fruit? Did it pay 
then to sow it? Have we any of the fourth 
class today? If we are tempted to be 
discouraged because of the first, second and 
third, with what thought can we encourage 
our hearts? What promise have we to 
comfort us? (Is. 55:11.) Are we to con- 
clude that three-fourths of the seed came to 
nothing? At what stage in the growth of 
seed did the failure occur? What was the 
proof of the good soil? What is the test of 
genuine acceptance of the Word? (Jas. 
2:18; John 15:5-) Have we any N. T. 
illustrations of the seed sown on good soil? 
(Acts 17:11, 12; Col. 1:6; I Thess. 1:2, 
3.) Is the good soil all equally productive 
(V. 8)? 

What is the practical lesson of the par- 
able (vv. 9, 24, 25) ? (Luke 8:18.) Did the 
disciples understand the parable? What 
did they do? (Luke 8:9.) When we 
don't understand any of Christ's teaching, 
what is the wisest thing for us to do? 
What prayer of the Bible ought every stu- 
dent of the Bible to have ever upon his 
lips? (Ps. 119:18.) Why didn't the others 
ask to have the parable explained? If 
they had, would our Lord have granted the 
request? (James i :5.) What privilege did 
He say His true disciples had? Is that 
much of a privilege? How did they get 
this privilege, as something earned or a 
gift? Why had it been given to them and 
not to the rest (v. 12) ? 


1. The Word. 

(i) Its power: to grow, 5-8; to bear 
fruit, 23; to save men (Luke 8:12). 

(2) Its importance : in heedless hearts, 
4, 19; in shallow hearts, 5, 20; in pre- 
occupied hearts, 7, 22. 

2. Hearers of the Word. 

(i) Foolish: hear but do not heed, 4, 
19; heed but do not hold, 5, 20; 
hold but do not hoe out thorns, or 
hold with only half the heart, 7, 22. 

(2) Wise : hear, understand, heed, ac- 
cept, hold fast, pray for light, 9. 

3. The devil. 

His existence and reality, appreciation 
of the power of the Word, hatred of 
the Word, alertness, activity, maligni- 
ty, power, 4, 19. 



The Parable of the Wheat and Tares. Matthew 13:24-30, 36-43. 


I. Two sowers, vv. 24, 25. 

To whom was this parable spoken (v. 
36)? To whom was it explained? What 
parable preceded this? How much time 
intervened between the two? Is there any 
connection between the two? 

To whom is the kingdom of heaven 
likened? Does this form of expression 
mean that the kingdom is like the man 
himself or that its progress is like that in 
this history of which the man is the central 
figure? What is meant by "the kingdom of 
heaven"? Whom does the sower in this 
parable symbolize (v. 2>7) ? What is im- 
plied in the title "Son of Man"? What is 
symbolized by the good seed (v. 38) ? In 
the preceding parable what did the good 
seed symbolize (v. 19) ? What is the rela- 
tion between the two? 

What is the field (v. 38) ? Whose field 
is the world? Who is the god of this 
world? (2 Cor. 4:4.) Is he rightful 
ruler in this world? What does our Lord 
assume to be by claiming the world to be 
His field? In whose field did the Son of 
man sow? How many of us have a field? 
What is our field? What is it our duty 
to do in regard to it? If oae has a very 
small field is it important to sow good seed 
in it? Which is best, a small field well 
cultivated or a large field poorly cultivated? 

What harm came to the field? Who is 
the enemy (v. 39) ? Does this mean a 
personal devil? (2 Cor. 2:11; 11:14; 2 
Thess. 2:9, 10; Matt. 4:1-11.) Why do 
men den^ the existence of a personal devil? 
What proof of his existence have we? 

Whom do the tares represent (v. 38) ? 
How do wicked men come to be in the 

world? How does the devil sow them? 
(Gen. 3:4, 5.) What is taught by that? 
Where did the devil sow them? Do the 
tares ever get into the church? What 
are tares literally? Is such an atrocious 
act ever committed in fact? What illus- 
tration have we in history of the devil 
sowing tares? (Gen. 3; John 13:2; Acts 
5:3; 20:29, etc.) Does the devil have any 
helpers in sowing tares? What may we 
be sure will be sown on top of the wheat 
we sow in the home, in the Sunday school, 
etc.? When is the enemy said to have 
sown the tares? What did the Saviour 
mean to teach by that? Can we always be 
on our guard? What guarantee then have 
we that we shall always be kept? (Ps. 

What did the enemy do when he had 
sown the seed? Why? Does he try to 
conceal himself today when he has done 
his work? Was there any similarity be- 
tween the work of Satan and that of the 
Son of man? 

2. Two crops growing together, vv. 26- 

When were the tares discovered? When 
and how can tares be distinguished from 
wheat? When and how can bad men be 
distinguished from good? (Matt. 7:20.) 
Were they tares before they were dis- 
covered to-be such? How many kinds of 
seed were there? How many kinds of men 
are there? (i John 3:10.) What was the 
first feeling of the farmer's servants when 
they discovered the tares? What does this 
surprise represent? What is our Lord's 
answer to the question of the origin of 
evil in the world? What is the origin of 
the obstacles to Christ's work today? (i 


Thess. 2:18.) How far can Satan hinder? 
(Job 1:12; 2:6.) What was the second 
feeling of the servants in regard to tares? 
What does that represent? Did this spirit 
ever manifest itself in the disciples? (Luke 
9:54.) Have the professed disciples of 
Jesus ever exhibited this spirit since? Does 
the householder permit the tares to be root- 
ed up? Does this prohibit the excommuni- 
cation of church members? (18:15-17; Ro. 
16:17; I Cor. 5:3-5, 11; 2 Thess. 3:6, 14. 
What is forbidden? Has the command any 
bearing on church discipline? What reason 
does the householder give for not rooting 
out the tares at once? How might the 
wheat be rooted out? What question that 
men are constantly asking do His words 
answer? Why does God delay the execu- 
tion of judgment on the wicked? (2 Peter 
3 :9.) What element of Christ's character is 
here set forth? 

3. Two harvests, v. 30. 

Were the tares and wheat to grow to- 
gether forever? When is the harvest (v. 
39) ? What two kinds of harvest are 
spoken of in the Bible as taking place at 
the end of the world? (Rev. 14:14-20.) 
What is to take place at the harvest? Who 
are the reapers (v. 39) ? What will they 
do with the tares? What is signified by 
binding them in bundles? What is meant 
by the burning (v. 42) ? Where else is 
the doom of the wicked spoken of as fire? 
(2 Sam. 23:6, 7; Matt. 7:19; John 15:6; 
Is. 66:24; 5:24; 9:18, ig; 10:16, 17; 33:11, 
12 ; Heb. 6 :8 ; 10 :26, 27 ; Matt. 25 :4i ; Rev. 
20:15; 21:8.) What shall be cast into the 
fire (v. 41) ? What shall the wicked do in 
the furnace of fire (v. 42) ? What does 
"gnashing of teeth" signify? (Acts 7:45.) 
Where is the barn where the wheat is 
gathered (v. 43) ? What shall they do 
there? Who will shine most? (Dan. 12:3.) 

How much of the wheat will be gath- 
ered into the garners? How many of 
the tares will be cast into the fire (v. 41) ? 
Does this parable teach that the evil gradu- 
ally disappears from the world or that evil 
and good grow side by side until a final, 
awful catastrophe in which the good shall 
be separated from the evil? Does the 
harvest precede or follow Christ's coming? 
(Matt. 24:30, 31.) Upon what does our 
place in the harvest depend? What does 
the lesson teach about the devil's charac- 
ter? About God's? 


/. Jesus. 

His humanity, 27^ 4i ; deity, goodness, 24; 
the ideal man, 27', the world's right- 
ful Lord, 24; the world's final judge, 
His long-sufifering, severity, 30; His 
final triumph over Satan and sin, 

2. The devil. 

The certainty of his existence, the malig- 
nity of his heart, the activity of his 
movements, the cunning of his opera- 
tions, the subtlety of his methods, 
29, 35; the usurpation of his domin- 
ion, 24-26. 

3. The angels. 

Christ's servants, 41 ; ministers of Christ's 
mercy, 30; executioners of His 
wrath, 42. 

4. Man. 

Two classes : sons of the kingdom, sons 
of the devil, 38; not always distin- 
guishable or separable now, 29; will 
be distinguished and separated when 
they are ripe — the one for heaven, 
the other for hell, 30; two destinies: 
God's garner, the furnace of fire, 
30; two experiences: burning in hell, 
shining in the Kingdom of their 
Father, 42, 43. 



5. The bliss of the righteous. 

Its character : real, final, certain, glorious, 
30, 43 ; its nature : holy fellowship, 
communion with Christ, effulgent 
glory, 30, 43 ; time : the end of the 
age, 40. 

6. The doom of the wicked. 

Its character: real, certain, final, terrible, 
30, 31, 42; its nature: physical tor- 
ment, moral degradation, unholy 
companionship, unavailing cries, 30, 
42 ; time : the end of the age, 40. 


The Growth of the Kingdom. Mark 4:26-29; Matthew 13:31-33. 


/. The seed growing of itself, Mark 

What is the relation of this parable to 
the parables in Matt. 13:1-30? What is 
represented by the seed in this parable? 
(Luke 8:11; I Peter 1:23.) Where is it 
to be sown? Why does it spring up and 
grow? Who is it sows it? What com- 
forting thought is there for the sower in 
V. 27? What is the teaching of v. 28 
as to the manner of the growth of the 
kingdom? Is there any teaching here as 
to the growth of the spiritual life of the 
believer? Who is it puts in the sickle? 
When does He put it in? 

2. Outward grozvth, Matt. 13:31, 32. 

What is the relation of the parable of 
the mustard seed to the two parables that 
precede it? In what respects principally 
is the kingdom of heaven like the mustard 
seed? (Acts 1:15, compare 21:20; Ps. 
72:16, 17; Dan. 2:34, 35.) In what single 
seed was the kingdom of heaven first plant- 
ed in the earth? (John 12:24; Gal. 3:15.) 
What was the character of this seed in 
the eyes of the world? (Is. 53:2, 3.) Is 
this parable intended to teach "the outward 
growth of the kingdom in the world," "the 
internal growth of the church as a system 
of truth and ethics" or "the growth of 
the spiritual life of the individual"? Are 
there other respects in which the kingdom 

of heaven is like the mustard seed? Who 
is it sows the seed? Where does he sow 
it? What is his field (vv. Z7, 38)? What 
is meant by the birds of heaven coming 
and lodging on the bfanches thereof? (vv. 
4, 19; Ezek. 17:22, 23, 24; 31:6, 12; Dan. 4: 
12-14.) In what respects are almost all 
movements which are from God like the 
mustard seed? 

3. hnvard decay, Matt. 13:33. 

To what is the kingdom of heaven lik- 
ened in the second parable of this lesson? 
Of what is leaven the type in every other 
passage in which it is found in the Bible? 
(i Cor. 5:6, 7; Gal. 5:8, 9; Matt. 16:6, 
etc.) Was it usually allowed in the sacri- 
fices? Why not? Was there any sacrifice 
in which it was allowed? (Lev. 23:17.) 
In this sacrifice in which it was allowed 
what did it symbolize? Why is it so fre- 
quently used as a symbol of corruption? 
Does it necessarily follow because a thing 
is often used in the Bible as a symbol of 
something evil that it cannot be used else- 
where as a symbol of something good? 
(Compare i Peter 5:8 with Rev. 5:5; Hos. 
7:11 with Matt. 10:16; Rev. 12:9 with 
Num. 21:8 and John 3:14.) Are these 
instances really parallel to the usage of 
leaven in the Bible? Have we any in- 
spired reference to this parable of our 
Lord by which we can decide whether 
leaven is here used as a symbol of good 


or of evil? (i Cor. 5:6-8.) How then 
can "the kingdom of heaven" be said to 
be "like unto leaven"? (Compare vv. 24, 

Of what is woman a type in the Bible? 
(Zech. 5:7-11; Rev. 17:3-6; i Tim. 2:14, 
etc.) What is represented by the three 
measures of meal? If we take the leaven 
to represent the Gospel in its pervasive in- 
fluence, what must the measures of meal 
represent? Of which does the meal seem 
the more natural symbol, the world or 
the children's bread? Why are three 
measures mentioned? (Gen. 18:6; Judges 
6:19; I Sam. 1:24.) What three forms 
of leaven are mentioned in the teaching 
of Christ? (Matt. 16:6, 12; Mark 8:15.) 
What did the woman do with the leaven? 
Why (v. 25) ? What did the leaven do 
in the meal? What does that teach? If 
we take the leaven as the Gospel itself what 
would it teach? Is it the doctrine of the 
Bible elsewhere that the whole world is 
gradually to be converted by the silent, 
pervasive influence of the Gospel? (vv. 
30, 49; I Tim. 4:1; 2 Tim. 3:1-5, 13; Matt. 
24:24-31; 2 Thess. 2:3-8; 1:7, 8; Rev. 
1:7; Luke 18:8, etc.) 

What is the relation between the para- 
ble of the mustard seed and the parable 
of the leaven? Where did our Lord get 
His illustrations for these two parables? 
Is there any lesson in that for Christian 

workers today? What is the practical les- 
son from this parable for us? Where 
shall we find a safeguard against this 
corrupting of the children's bread by the 
leaven of false doctrine? (Acts 20:29, 30, 
32; 2 Tim. 3:13, 14.) 


1. Our Lord. 

His insignificance in the eyes of men, 
32; His knowledge of the whole 
future outward and inward history 
of the kingdom of heaven, 31-33; 
the founder of the kingdom, the 
world His field, 31 ; His use of com- 
mon things to illustrate great truths, 
31-33; forewarns and forearms His 
attentive disciples against the in- 
sidious perils of the last days, 33. 

2. The kingdom of heaven. 

Its insignificant beginnings, 31 ; its 
wondrous growth, protecting shadow 
over individuals and nations, 32; its 
inward corruption by an apostate 
church, the manner in which it is 
corrupted — the woman secretes the 
leaven of error in the children's 
bread (the truth), the insidiousness 
of the process, the all-pervasiveness 
of the corrupting influence, it was 
all foreknown and provided for by 
the founder of the kingdom, 33. 

"Take heed and beware of the leaven !" 

Three Parables: The Hid Treasure, the Merchant Seeking Goodly- 
Pearls, and the Net Cast into the Sea. Matthew 13:44-52. 

our Lord wish to bring out by this com- 
parison? Was hidden treasure often found 
To what is the kingdom likened in v. 44? in the country in which He spoke these 
What point m regard to the kingdom did words? How did the man come to find 


I. Finding without seeking, v. 44. 


the treasure ? What truth does that teach ? 
What does the field represent in the par- 
able of the tares (v. 38) ? Doesn't the fact 
that the field means the world in one 
parable necessitate our interpreting it as 
the world in another parable? (Compare 
V. 44 with V. 52, where the "treasure" mani- 
festly does not mean the same if we accept 
the interpretation of v. 44 that makes the 
field the world; and Matt. 25:14 with Luke 
15:13, in both of which "far country" is 
mentioned in opposite senses.) 

Is what a man gives up when he "gains 
Christ" much in comparison with what 
he gets? What must a man be willing to 
give up? (Luke 14:33.) Suppose this 
man had refused to sell his all, what would 
he have lost? Suppose we refuse to part 

with our all, what will we lose? Will 
that pay? (Mark 8:36.) Is it likely 
that this man after he got this treasure 
talked very much of the "sacrifices" he 
had to make in order to acquire it? Will 
any one who has really found and appre- 
ciates the treasure there is in Christ talk 
very much of the sacrifices he made to 
gain it ? 

How do you reconcile this parable with 
such passages as Eph. 2 :8 ; Ro. 6 :23 ? Are 
there any other passages in the Bible in 
which the word "buy" is used to express 
our acquiring the treasures of grace? (Is. 
55:1; Rev. 3:18; Prov. 23:23; Matt. 25:9, 
10.) Who sought a treasure in this world 
and to gain it gave up all He had? (2 
Cor. 8:9; Heb. 12:2.) 

Note. ..There are two interpretations of this parable, the comparative force of which 
may best be seen by the following arrange ment : 

I. Treasure. 

The field. 

4. A man. 

5. Hath found. 

First interpretation. Second interpretation. 

Israel, Ex. 19:5. (Some The treasures in Christ, i. e., heavenly 
say the church.) treasure, Matt. 6:19, 21; treasures of 

wisdom and knowledge, Col. 3 :3 ; Prov. 
2:4; 16:16; 2 Cor. 4:6, 7; eternal life, 
I John 5 :ii, 12. 
The world, v. 38. Christ, Col. 2:3. 

Original insignificance of Hid in Christ, Col. 2:3, See also 2 Cor. 
Israel (in Abraham's 4:3, 4, 6. 
loins visible to God but 
not to the world). 
Jesus, V. 2)7- It was God Any one who stumbles upon the treasures 
who found Israel. in Christ, for instance Nathanael, John 

1:46, 49; the woman, John 4:7. 
God's discovery of Israel The discovery of the treasures hid in 
in Abraham (should be Christ, John 4:28-30. 
Jacob, if the interpreta- 
tion is to be accurate). 
Was God's discovery of 
Israel accidental and sur- 
prising as in parable 
(Ro. 10:20) ? 



Parable. First Interfrelation. 

6. He hideth. Jesus scatters Israel among 

the nations, and so hides. 

7. The joy Joy over Israel. 


8. Goeth and sell- Christ's sacrifice of all, 2 

eth all that Cor. 8:9; Phil. 2:6, etc. 
he hath. 

9. Buyeth the Redeems the world to gain 

field. Israel. 

Second Interpretation. 

The precaution exercised by the one who 
has just found the treasure not to lose 
it, 2 John 8; Rev. 3:11; 2:25. 

Joy in the heavenly treasure found in 
Christ, Acts 8:8; 16:34; John 1:41; Phil. 

Sacrifice of all to gain Christ, Phil. 3:8, 
R. v.; Matt. 19:21, 27, 29; Luke 14:33; 
Heb. 10:34. 

A common Biblical expression for acquir- 
ing the treasures of grace and in this 
parable with especial reference to the 
cost, "all that he hath." Luke 14:28, 2,y, 
Matt. 19:21, 2-], 29; Phil. 3:5, 8. 

The first interpretation is based upon 
the use of the word "treasure" as applied 
to Israel in Ex. 19:5 and parallel pas- 
sages, but the Hebrew word segnllah used 
there is not the equivalent of the Greek 
word thesauros used in our parable but 
of the word peripoicsis, by which it is 
translated in i Peter 2 \g — a quotation 
from the O. T. passages regarding Israel. 
It does not mean "treasure" but "posses- 
sion" (see R. v.). The Greek word 
thesauros is used 18 times in the N. T., 
12 times of the treasures that come through 
Christ, 4 times of the treasures of the 
heart, the remaining 2 times in the ordinary 
sense of material treasures. It is never 
used of Israel. 

2. Seeking and finding, vv. 45, 46. 

To what is the judgment of heaven 
likened in vv. 45, 46? What is repre- 
sented by the pearls sought? (Job 28:12, 
13, 15. 18; c. 7:6.) What by the one 
pearl found? (John 14:6.) What kind of 
a pearl is it? How did the man come to 
find it? How does this case differ from 
that of the preceding parable? Did the 
man in v. 44 buy the field for itself or 

for what was in it? For what did the 
man buy the pearl? Do men ever seek 
to gain Christ for what they get in Him? 
(Matt. 19:27; Phil. 3:8.) Do men ever 
value Christ for what He is Himself? 
What did this man seeking goodly pearls 
need to be on his guard against? Any 
lesson in that? Did the man do wisely 
when he sold all his other pearls to gain 
this one pearl? Do we do wisely when 
we part with all other pearls to gain the 
"one pearl of great price"? Was it any 
hardship for the man to give up the in- 
ferior pearls? Will it be hard for us 
when we appreciate what a priceless pearl 
Christ is? What if he had clung to the 
pearls he had? When the man was seek- 
ing did he expect to find one pearl or 
many? Why did he rest content with 
one? Why are Christians content with one 
pearl? What are the points of difference 
between this parable and the preceding 

3. Gathering of every kind, vv. 47-50. 

To what is the kingdom compared in 
V. 47? In what respect is it like the net 
cast into the sea? What is the sea into 



which it is cast? What is done when the 
net is full? When will the net be full? 
Who are represented by the bad fish? (v. 
38.) Who by the good fish? What is 
done with the bad fish? With the good 
fish? What thought is represented by 
their being gathered into vessels? When 
does the separation take place (v4g) ? 
Who will do the separating? What is 
represented by the furnace of fire? (See 
questions on Lesson 39.) What thought 
is set forth in their weeping? In their 
gnashing of teeth? 

4. Giving forth the treasure found, vv 
5h 52. 

What question did our Lord put as He 
brought to a close the seven parables? 
Why was He anxious they should under- 
stand (v. 19) ? Is He equally anxious that 
we should understand His teaching? 
How can we? (i John 5:20; Jas. 1:5; 
I Cor. 2:14.) What did the disciples 
answer? Was that true? Were they quick 
to understand? (Matt. i6:ii; Mark 7:18; 
9:31, 32; 8:15.) Do we always under- 
stand when we think we do? How does 
our Lord say that one who is truly "in- 

structed unto the kingdom" will show it? 
If we are not imparting this treasure to 
others is it probable that we have it our- 


/. Our Lord. 

(i) What He is: 
The One in whom are treasures of 
priceless value, 44; the one pearl of 
great price, 46. 

(2) How He is found: 

The treasure in Him is hidden from 
the eye, is stumbled upon by those 
who know not of it and seek not 
for it, 44 ; He is found as the one 
pearl by those diligently seeking 
goodly pearls, 45, 46. 

(3) How He is gained: 

To gain Christ all else must be sur- 
rendered; the treasure there is in 
Him and the priceless pearl He Him- 
self is are incomparable, more pre- 
cious than all earthly good, 44-46. 
2. The kingdom of heaven. 

A net that gathers all kinds, 47; will 
be filled with good and bad, 48; 
there will be a separation at the end 
of the age, 49. 


Our Lord Stilling the Tempest. Mark 4 :35-4L (Compare Matthew 8 : 
18-27; Luke 8:22-25.) 


I. Ecce Homo! vv. 35-39. 

What sort of day in the life of our 
Lord had it been? What did He say to 
His disciples at its close? Why did He 
wish to go to the other side? (5:1-20.) 
Why did He not go before evening? When 
even came after so busy a day what would 
He have done if He had followed the 
promptings of nature (v. 38) ? Why did 

He not do that? Did He spend much 
time on that other side? (5:17, 18.) Did 
He make many converts over there? Did 
He not make a mistake in going? Did 
He feel repaid for His trouble? (5:15, 

How many did He leave behind Him? 
How many did He minister to on the 
other side? Does God ever call His serv- 
ants to leave a multitude in order to 
minister to just one soul? (Acts 8:6^ 



26-29.) What is meant by the expression 
"even as He was" in v. 36? Were the 
people willing to give our Lord up? 

What occurred when they got out into 
the lake? From whom did that storm 
come? (Job 1:12, 19; Ps. 107:24, 25; 
John 1:4.) How severe was it? Was 
there any real danger that the boat would 
go down? Why not? How far can the 
devil go in his attempts to destroy or 
injure God's servants? (Job 1:10-12; 
2:4-6.) Until when is a servant of God 
perfectly safe from all Satan's attempts 
to put him out of the way? (John 7:30.) 
Need we then have any fear in the face 
of the most imminent peril? 

What was our Lord doing all this time? 
Why did He go to sleep? (John 1:14; 
Phil. 2:6-8; Heb. 2:17; 4:15; John 4:6.) 
Was His human nature real or only ap- 
parent? When did He take His rest? 
How had He become so weary? Do many 
Christian workers weary themselves as our 
Lord did with incessant toil for God or 
perishing men? How could He sleep at 
such time and in such place? (Ps. 3:5, 
6; Ps. 127:2.) Ought not He to have 
remained awake and kept on the watch 
for the perils that might arise on the 
voyage? (i Peter 5:7.) What did the 
disciples do in their apparent danger? 
What ought we to do when in trouble? 
(Ps. 50:15.) Was there any wrong in 
the way in which they addressed our Lord? 
Was He indifferent to their safety? (John 
18:8, 9; 10: 1 1.) Does He care if we 
perish? (John 3:16; Matt. 23:37.) Does 
it ever seem as if the Lord had forgotten 
His servants or was indifferent to their 
welfare? (Ps. 10:1; 22:1, 2; 77 7-10.) 
Does He forget? (Is. 49:14, iS-) 

2. Ecce Deus! vv. 39-4^- 

What did our Lord now do? Was He 

excited? Was He ever excited? (John 
20:6, 7.) What is the literal meaning of 
the words translated "Peace, be still" ? Did 
He use many words? Why was it neces- 
sary to speak to the sea as well as to 
the wind? Why did He rebuke the wind? 
What else is He recorded as rebuking? 
(Mark 9:25; Luke 4:39.) Did He ask 
God to make the wind stop blowing and 
the waves to cease raging? Why not? 
What was the effect of His bare word? 
Who does this show Him to be? (Ps. 
107:29; 89:9.) If Satan raised this storm 
what relation between Satan and the word 
of Jesus does this verse show to exist? Do 
we see the power of Satan anywhere else 
subject to the bare word of Jesus? (5:8, 
10.) What was all that Satan had suc- 
ceeded in doing by raising the storm? 
Did our Lord perform this miracle to 
secure His own safety? Did He ever 
perform a miracle to protect or provide 
for Himself? If we wish "a great calm" 
after the tempests that sweep over our 
souls how can we find it? Where else 
did our Lord administer a rebuke besides 
to the wind? 

What was it in the disciples that He 
rebuked? What change does the Revised 
Version make in His words? Was it not 
natural that they should be afraid? Was 
it justifiable? Were they in any real peril? 
What made it certain that they would 
reach the other side in safety (v. 35) ? 
When our Lord calls us to go to any 
place and we start at His command is 
there any uncertainty about our getting 
there? Has a believer ever any right to 
be fearful? (Ps. 46:1-3; 27:1-3; Is. 41:10; 
43:1, 2.) What is the great cure for fear? 
(John 14:1; Is. 12:2; 26:3; Ps. 56:3.) 
What then did the fearfulness of the dis- 



ciples reveal? If they had really believed 
in our Lord and appreciated Him would 
they have been afraid? If we really be- 
lieve in and appreciate Him will we ever 
be afraid? Was it time the disciples had 
faith? By what word did our Lord bring 
that out? (R. V.) Is there ever occasion 
for Him to put that question to us? Was 
it often necessary for Him to rebuke the 
unbelief of His disciples? (Matt. 14:31; 
6:30; 16:8.) 

What was the effect of all this upon 
the disciples? What kind of fear was 
this? What question did they put to one 
another? (R. V.) What is the true 
answer to that question? (Ps. 89:9.) 


7. Our Lord. 

(i) His nature: 
His true humanity, 38; true divinity, 
39, 41- 

(2) His word : 

Its power, directness and brevity, 
39, 40. 

(3) His character: 

Unwearying zeal in well-doing, 35 ; un- 
ruffled calmness in great crises, un- 
approachable dignity, 39. 

(4) What He suffered: 

Exposure to tempest, 37; misunder- 
standing, extreme weariness, re- 

proach, 38 ; disappointment at the 
unbelief of His disciples, 40. 

(5) What He did: 
Forgot His own weariness in others' 
need, 35 ; attracted multitudes to 
Himself, left the admiring multitudes 
to minister to one wretched demo- 
niac, 36; seemed at times to forget 
His disciples, 38; never did forget 
them, gave deliverance at the last 
moment, turned the wild storm into 
a great calm, 39; rebuked the fear- 
fulness and unbelief of His dis- 
ciples, 40. 
2. The disciples. 

(i) What they enjoyed: 
Perfect security in the face of apparent 
danger, 37, 40. 

(2) The foolish things they did : 
Misunderstood, reproached their Mas- 
ter, 38; indulged in unbelief, gave 
way to fear, 40. 

(3) The wise things they did: 
Called on our Lord in their peril, 38; 

recognized His divinity, 41. 
S. Three rebukes. 

The disciples rebuked our Lord for 
His imagined neglect of their safety, 
38; our Lord rebuked the disciples 
for their real unbelief, 40; our Lord 
rebuked the wind, 39. 


Our Lord and the Gadarene Demoniac. Mark 5:1-20. (Compare 
Matthew 8:28-34; Luke 8:26-39.) 


I. In Satan's power, vv. 1-13. 

Where is the scene of this lesson laid? 
Was it a very godly neighborhood? Is 
there anything fitting that this extreme in- 
stance of the degradation and misery 

caused by Satan's power should be found 
in such a locality? What time of day was 
it when they reached Gergesa? (4:35-37.) 
By whom was our Lord met as they left 
their boat? What was his condition? 
(Matt. 8:28; Luke 8:27.) In this fearful 



picture of the demonized man, what do jou 
see illustrated? Of what future state of 
existence does it give us a slight hint? 
What had men ineffectually attempted to 
do? In what brief clause is the result of 
these attempts summed up? Could anyone 
tame him? If "no man could tame him," 
and our Lord tamed him, who then was 
our Lord? By what means had men en- 
deavored to tame him? By what means 
did our Lord tame him? Which is most 
effectual — the force and chains of men or 
the love and word of our Lord? Does it 
prove because a man today cannot be sub- 
dued by man's force that he cannot be 
subdued by our Lord's love? 

When the demonized man saw our Lord, 
what did he do ? What had he usually done 
when he saw men approach him? (Matt. 
8:28.) Was it the man's overmastering 
sense of need, or the demons within, that 
brought him to the feet of our Lord ? 
What evidence is there in v. 7 that there 
was a superhuman intelligence within the 
man? What is indicated by his words as 
to the moral character of this indwelling 
being? Do w^e ever nowadays see a person 
drawn (as this man was) now toward the 
divine and again toward the devilish by 
mighty contending forces within? How do 
you account for that? What words does 
Matthew add to the demon's prayer "Tor- 
ment me not"? (Matt. 8:29.) What is in- 
dicated by that addition? Why did the 
demons offer this prayer to our Lord? 

What did our Lord ask the man? Was 
it the man's or the demon's name that He 
asked? (Luke 8:30.) When did He ask 
him his name? For whom did the man 
answer? What is the explanation of that? 
How did the demons further show their 
cowering, cringing and malicious nature? 
How does Luke put their prayer? (Luke 

8:31, R. V.) What is the "abyss" into 
which they feared they should be sent? 
(Rev. 20:2, 3, R. V.) 

Where did the demons ask that they 
might go? What is indicated by this as to 
the character of their subjection to the will 
and word of our Lord ? Is there anything 
encouraging in that? Did He permit them 
to go into the swine? Was that right on 
His part? (Lev. 11 7, 8.) Did He send the 
demons into the swine or simply give them 
leave to go? Ought He not to have exer- 
cised His supernatural powers to protect the 
illegal property of these men? What be- 
came of the swine? What made them do 
that? Which had most willingly submitted 
to the indwelling of demons, the hogs or 
the man? Do men nowadays ever volun- 
tarily surrender themselves to the power of 
the devil in a way a hog would not ? Were 
there really demons in this man, or did he 
only imagine so? 
2. At the feet of our Lord, vv. 14-18. 

What did the keepers of the swine do? 
Why? In which were those who heard 
most interested— the good which had come 
to the man, or the harm which had come 
to the swine? What did those who heard 
do? Why? What wonderful sight greeted 
their eyes? What had wrought this mar- 
velous change? Would the bare word of 
a mere man have wrought such a change? 
Does our Lord work any such changes in 
men today? What sort of a spirit do we 
receive from Him? (2 Tim. 17.) Where 
did this formerly naked demoniac get his 
clothes ? 

What would one naturally suppose would 
be the effect of such a sight upon the be- 
holders? What was the actual effect? 
Why were they afraid? What singular 
prayer did they offer to our Lord? Do 
men ever offer that prayer nowadays? 



Why did they make this request? (Luke 
8:37; Deut. 5:25; Job 21 : 13-15.) Who had 
given utterance to a similar prayer earlier 
in the chapter? (v. 7.) Which of the 
apostles had once oflfered a similar prayer 
to Jesus? (Luke 5:8.) How did Peter's 
prayer differ from that of these Gergesenes ? 
(Luke 5:9-11.) Did our Lord do as these 
Gergesenes wished? What lesson is there in 
that? What very different prayer did the 
restored demoniac offer? Why did he wish 
to be with our Lord? (Phil, i :23.) 

J. Witnessing for our Lord, vv. ig, 20. 

Did He grant the saved man's request? 
Why not? Why is it that Christ often- 
times does not permit His longing disciples 
"to depart and be with Him"? (Phil. 1:23, 
24.) What did he tell this man to do? 
Where was he to testify first of all? Is 
there any lesson in that for us? What 
was he to tell his friends? What should 
be the substance of our testimony? Why 
did our Lord in this case bid the man to 
testify, while in previous instances He had 
bidden others to say nothing to any man? 
Ordinarily does He wish us to testify of 
our blessings received? (Ro. 10:10; Ps. 
66:16.) As what does He wish newly saved 
men to go out, teachers or witnesses? How 
did the man show the genuineness of his 
gratitude? What would we think of this 
man if after our Lord had done so great 
things for him, and bidden him go tell it, 
he had kept it to himself? Is it probable 
that his testimony was always favorably 
received? Would he stop testifying on that 
account? Would it be very pleasant to 
tell how degraded he had been? Why 
ought he still to do it? Would he tell it 
in a boasting way, as if he were proud of 
it ? Who was it, he would say had wrought 
the change? Would he take any credit to 
himself? Where did he tell it? Did our 

Lord ever visit Decapolis again? (7:31.) 
Who had prepared the way for this second 


1. Our Lord. 

(i) What He was: 
Divine: (a) the unwilling testimony 
of demons, 7; (b) the testimony of 
deeds, 4, 15; compassionate — toward 
Satan's victim, 8; toward those who 
did not want Him, 19; long-suffer- 
ing: they asked Him to depart but 
He left a witness, 19; omnipotent: 
can subdue by His mere word those 
whom human force cannot tame, 3, 
4, 14; absolute power and authority 
over demons, 7-13; feared: by de- 
mons, 7; by ungodly men, 17; His 
companionship more desirable to the 
saved man than that of all earthly 
friends, 18. 

(2) W^hat He did: 
Had mercy upon a poor outcast, 19; 
saved one of whom men despaired. 
15 ; transformed a fierce, indecent, 
untamable, self-torturing demoniac 
into a self-possessed, gentle, teach- 
able, faithful pupil and witness, 15, 
20; did not protect illegitimate prop- 
erty, 13 ; departed from those who 
did not desire Him, 18. 

2. The demoniac. 
(i) What he was : 

In Satan's power, 1-5 ; possessed of a 
legion of demons, 2, 9; deluded, his 
identity lost in that of the indwelling 
demons, 7, 9; indecent, 15; fierce, un- 
tamable, an inhabitant of the tombs, 
3 ; self-torturing, in agony night and 
day, 5. 
(2) What he did: 

Saw our Lord, ran to Him, kneeled to 
Him. 6. 


(3) What happened to him: 

Our Lord had mercy upon him, 19; 
banished the demons from him, 8. 

(4) The result : 

He became calm, sane, clothed, joyous, 
14; grateful, 18-20; desired to be 
with our Lord always, 18; at His 
word remained behind as a witness, 
testified to his friends first, then 

throughout the country, and always 
of what our Lord had done, 19, 20. 

The devil and demons. 

Malignant, 3-5 ; cringing, 10 ; appre- 
hensive of coming doom, 7; self-de- 
structive, 13; absolutely subject to 
Jesus' power and word, cannot even 
enter into hogs without His permis- 
sion, 7, 8, 12 ; take possession of men, 
drive men mad, torment men, 2-5, 


Our Lord and the Woman Who Had the Issue of Blood. Mark 5 :24-34. 
(Compare Matthew 9 :20-22 ; Luke 8 :43-48.) 


1. In need of a Saviour, vv. 24-26. 

Whither was Christ going in the open- 
ing verse of the lesson? What does He 
do by the way? What lesson is in that? 
What was the condition of this woman? 
In what way did this issue of blood injure 
her? (Lev. 15:19, 20.) In what way was 
this sickness a type of sin? How long had 
she been thus affHcted? Whom did she 
need? Whom does the sinner need? Did 
not the long continuance of her plague 
make her case hopeless? (Luke 13:16; John 
5:5. 8, 9; Acts 4:22, 26.) To whom had 
this woman been for relief? Had she got 
it? Is it ever the case nowadays that our 
Lord heals those whom no human skill can 
help? If this sickness is a type of sin, 
of whom are these baffled physicians a 
type? Was there any help for her? When 
man's help is vain whither should we look? 
(Ps. 108:12.) Why did this woman come 
to our Lord? 

2. Coming to our Lord, w. 27-29. 
What prompted her to come to our Lord? 

If we want people to come to Him as their 
Healer, Helper and Saviour, what ought we 
to do? Did the mere hearing about Him 
save her? What was the connecting link 

between the hearing and coming? What 
must hearing always be mixed with to profit 
any one? (Heb. 4:2.) What was the wo- 
man's plan for getting the desired heal- 
ing? What was there wrong in her 
thought? What was there wrong in her 
purpose? What was there right? Did her 
mistake shut her out of the blessing? 
Which is better — heart faith mixed with 

errors that nevertheless brings one to Je- 
sus, or views that are correct but entirely 
Was the thought 

a matter of the head? 
that that which belongs to Jesus (as, for 
instance. His garment) had something of 
His power in it, altogether mistaken? 
(Matt. 14:36; Acts 5:15, 16; 19:12.) 

What was the effect of that touch? How 
prompt was the going forth of healing 
power? What was there about that touch 
that brought so prompt a blessing? How 
complete was the cure? How did the wo- 
man know she was cured? Was the cure 
the effect of imagination? 

3. Confessing the Saviour, vv. 30-34. 

Did she expect our Lord to know about 
this cure? Did He? How soon? Why? 
What did He do? What did He do that 
for? (Ro. 10:10.) Why were the disci- 
ples surprised at His question? Was there 



anything unreasonable in it? What two 
different ways are there of touching Him? 
Are there any nowadays who "throng" 
Him but do not "touch" Him? What was 
His answer to the disciples? (Luke 8:46.) 
What did that answer imply? 

Did the woman at first confess what she 
had done? (Luke 8:45.) Did He let her 
go without confessing the blessing she had 
received? Whj' not? Any lesson in this? 
Why did she come at last and confess all? 
(Luke 8:47.) How did she come? Why 
trembling and fearing? In which did she 
have most confidence — our Lord's power 
or His love? How is it with men today? 
How much did she tell? How much does 
our Lord want us to tell? Whom did she 
tell? Didn't He know it already? Why 
then did He want her to tell it? When 
He has healed or helped us, what should be 
our feeling about telling it to others? (Ps. 
66:16.) What was His response? Wasn't 
that comforting? Would she have received 
that benediction if she had not publicly 
confessed the blessing received? Why is 
it nowadays that many who have received 
Christ do not get the light? By what title 
does He call her? Did He ever address 
any other woman so? Why did He address 
her? (Matt. 12:20.) What did He say 
had saved her? Just what was her faith? 
How did it save (v. 30) ? What is the 
literal translation of "Go in peace"? What 
does it mean? How may we too "go into 
peace" and be whole of our plagues? 
(Phil. 4:6, 7.) 


I. Our Lord. 

(i) What He shows: 
His deity, 25-34 ; humanity, 30 ; omnipo- 
tence, 26-34; attractiveness to the 
multitude, 24; to the needy, 25, 27; 
compassion on the needy, 24-26; on 

the ignorant, 28; on the fearful, ;i2, 
34; tenderness ("Daughter"), 34; 
self-sacrifice, 30; unwearying activi- 
ty — never so busy with one man's 
distress but that He had time to help 
another by the way, 24, 25. 

(2) What He does: 
Draws the multitudes to Himself, re- 
sponds to every sincere cry for help, 
24; heals those whom no human skill 
can reach, 25, 26, 29; heals others at 
the sacrifice of His own strength, de- 
mands confession, 30; searches out 
those whom He has blessed that they 
may confess, 33; and receive larger 
blessing, 34; comforts the broken 
hearted, gives peace to those who 
are trembling and afraid, 33, 34. 
2. The woman. 

(i) Her condition: 
A great sufferer, 26; defiled, outcast, 
friendless, her trouble of many 
years' standing, 25; penniless, had 
sought help in many places in vain, 
no help from man, getting worse, 
despairing, no one to go to but our 
Lord, 26. 

(2) What she did: 

Heard of our Lord, believed what she 
heard, had an ignorant and imper- 
fect, but genuine faith, came to Him, 
27; trusted in His power to help, 
28; touched Him with the touch of 
faith, 30; trembled and feared even 
after she had received the blessing, 
confessed her condition, confessed 
her Saviour, fell at His feet, "told 
Him all the truth," 33; had more 
faith in His power than in His pity, 
27, 28, 33; found Him as divinely 
compassionate as He was divinely 
powerful, 34. 

(3) What she got: 

Healing, complete, immediate, 29; com- 


fort, assurance, peace, commenda- 
tion, 29, 34. 
(4) Contrasts : 
Tried to steal the blessing and felt 
guilty, confessed the blessing and 
found peace, 33, 34; came an outcast 
of men, Christ called her "Daughter," 
25, 34. 
(i) What it is: 
Confidence that our Lord can and will 
save, 28. 
(2) How it is begotten: 
A sense of dire need of Jesus prepares 

the way, 25, 26; hearing of Him be- 
gets it, 27; contact with Him con- 
firms it, 33, 34. 

(3) What it does: 

Comes to Him, 27; touches Him with 
another touch than that of mere out- 
ward contact, 30; confesses Him, 33. 

(4) What it gets: 

Healing, 29; comfort, assurance, peace, 
commendation, 34. 


Demanded by Christ, 30, 32; gladly 
given by those who appreciate Him, 
33; brings larger blessing, 34. 


Our Lord and the Dauehter of Jairus. Mark 5:21-23, 35-43. (Compare 
Matthew qTi, 18, 19, 23-26; Luke 8:40-42, 49-56.) 

feet? (Compare Matt. 8:8 with Luke 9:41 ; 
V. 23.) Will our Lord respond to imper- 
fect faith? (vv. 28, 29.) What made this 
case a peculiarly touching one? How many 
cases of resurrection are there in the Bible? 
How many of these are of an only child? 

2. Our Lord encouraging the fearful, 
"VV. 35, 36. 

How had He been delayed by the way? 
What had occurred during this delay? 
Was He now too late? Is He ever too 
late? Does He ever seem too late? (John 
11:21.) What was the effect produced 
upon Jairus by the intelligence that his 
daughter was dead? What was it that 
buoyed up his sinking faith? To whom 
must we look to buoy up our sinking faith? 
What characteristic of our Lord is illus- 
trated by the fact that He not only re- 
sponds to faith but sustains sinking faith? 
(Is. 42:3.) What did He say? What 
cure did He propose for fear? Is there 
any other passage in His teachings where 
faith is proposed as a cure for fear? 
(John 14:1.) What does fear come from? 


I. Our Lord sought by the sorrowful, 
w. 21-23. 

What brought Jairus to our Lord? Does 
that often bring men to Him? Had Jairus 
been previously well disposed toward Him? 
How did he manifest his earnestness and 
the thoroughness of the humbling of his 
pride? Is that a good place to get? What 
proof of His deity is there in the fact that 
our Lord received this homage? (Com- 
pare Acts 10:25, 26; Rev. 22:8, 9; 5:8.) 
What was Jairus' prayer? (Luke 8:41.) 
What words show the genuineness and 
intensity of the prayer? Did our Lord 
go? Will He come to our houses if we 
ask Him? (Rev. 3:20.) Why did Jairus 
wish Him to come to his house? What is 
the wisest thing we can do when we have 
any sick or dying in our homes? Have we 
any dead in our homes? (Eph. 2:1.) 
What would we better do? How soon did 
He respond to this ruler's prayer? (Matt. 
9:19.) Is He as ready to respond today? 
(Heb. 13:8.) Was this ruler's faith per- 



What does fearlessness come from? (Is. 
26:3.) What is the only thing that can 
drive out fear? (Is. 12:2.) What promise 
did our Lord put underneath Jairus' sink- 
ing faith? What was the one condition of 
that promise being fulfilled? What is the 
one condition of enjoyment of God's prom- 
ises? (Mark 9:23.) What is the one 
thing in man that will surmount the insur- 
mountable? (Mark 11:22, 23.) Why can 
faith do so much? What must faith have 
to rest upon? (Ro. 10:17.) What must 
we do if we would see the glory of God? 
(John 11:40.) 

3. Our Lord rebuking the ostentatiously 
sorrowful and the scornful, vv. 37-40. 

Why did oiir Lord let no one go with 
Him save Peter and James and John? 
(v. 43.) Why did He take them with 
Him? (Luke 9:28; Mark 14:33.) What 
condition of affairs did He find in the 
house? (Matt. 9:23.) Was He pleased? 
Is He pleased when we make great lamen- 
tations over departed friends? What rea- 
son does He give why they should not 
make such ado? Does that reason hold 
for those of our friends who die? (i Thess. 
4:14; Acts 7:60.) 

What is meant by "sleep" as applied 
to the dead? Does it mean a state of un- 
consciousness ? 

How did the people receive our Lord's 
statement? What ground had they for 
their derision? On whose side were com- 
mon-sense and reason? Were they right? 
What was the only ground Jairus had for 
faith that she merely slept? Who came 
out better at the end? When we have com- 
mon-sense and reason on one side, and the 
word of Christ on the other, which shall 
we accept? What is faith? (Heb. 11 :i.) 
W^at did our Lord do with the scorners? 
What will be the ultimate treatment of all 
scorners? (Rev. 21:8.) 

4. Our Lord raising the dead, vv. 41-43. 

When He had put the scorners out, 
what did our Lord next do? Did He ever 
take any one else by the hand? (Mark 
1:31; 8:23; 9:27.) What was the result 
in each case? Will He ever take any of 
us by the hand? (Is. 41:13.) What rea- 
son was there why He might have hesitated 
about taking her by the hand? (Num. 19: 
II.) Why did He do it? What else did 
He do? To what did He call? What was 
it that responded? (Luke 8:55.) Was the 
departed spirit of the girl capable of hear- 
ing His call? Was it conscious? How 
did He address it? ( Luke 8:54.) Where 
then did the real personality of the girl 
exist? From what place did her spirit 
return? (Eccl. 12:7; Luke 23:43; Phil. 
1:23; 2 Cor. 5:6, 8.) What was the re- 
sult? What is natural death ? What power 
was it brought resurrection? With how 
many will the voice of our Lord have 
power to bring resurrection? (John 5:28, 

How soon did the dead girl arise? 
What direction did He give concerning 
her? When one has been raised by the 
voice of Christ from spiritual death, what 
is our first duty regarding him? What 
shall we give him to eat? (i Peter 2:2.) 
Suppose the girl had not been fed? Are 
people whom Christ raises from the dead 
nowadays ever left to starve afterwards? 

What was the effect of all this on the 
parents? Had they not believed? What 
further charge did our Lord give them? 
Why? (Matt. 12:15-20; Mark i :43-4S-) 
How had that ruler felt when he left his 
home to find Him? How did he feel now 
when He left? What is the lesson for us? 


I. Our Lord. 

His deity, 22, 39, 41, 42; humanity, 24; 



hatred of ostentatious grief, 39; 
sternness toward scorners, 40 ; dislike 
of notoriety, 43; absence of hurry, 
14-35 ; compassion upon sorrow, 24 ; 
compassion upon weak faith, 36; 
readiness to answer prayer, 22-24; 
power to answer prayer, 41, 42; 
power to strengthen fainting faith, 
36; power to banish sorrow, power 
over death, 42, 43; delayed not at 
all for His own need, 24; delayed 
long for another's need, 24-35. 

2. Man. 

His scorn for Christ's word, helpless- 
ness before Christ's word, 40; feeble 
faith in Christ's word, comfort in 

Christ's word, 36; amazement at the 
power of Christ's word, 42. 
J. Sorrow. 

Brings men to Christ, 22; banished by 
Christ, 42, 43; awakens the compas- 
sion of Christ, 23. 

4. Prayer to Christ. 

Its power, 22, 23, 42 ; shorld be earnest, 
to the point, 23; beheving, 3(5. 

5. Faith. 

Awakened by need, brings men to Je- 
sus' feet, 22; banishes fear, gets the 
blessing, must be supported by 
Christ, 36; believes His Word, even 
against the testimony of his senses, 
36-39; conquers death, 42. 

Our Lord's Second Rejection at Nazareth. Matthew 9 :27-34 ; Mark 6:1-6. 
(Compare Matthew 13:54-58.) 


I. Our Lord's power over blindness, 
Matt. 9:2^-31. 

What miracle had our Lord just per- 
formed? (Matt. 9:23-26.) Whither was 
Fie going? (Mark 5:43-6:1.) What oc- 
curred as He passed along the way? How 
did these blind men show their earnest- 
ness? How did they show their faith? 
Did He seem to pay any attention to them 
at first? Why not? As whom did the 
blind men recognize Him? Had that any- 
thing to do with their expecting Him to 
open their eyes? Was there any Old Testa- 
ment prophecy that the Messiah would open 
the eyes of the blind? (Is. 29:18; 35:5; 
42:6, 7.) What is the significance of the 
title "Son of David"? (Matt. 12:23; 15: 
22; 20:30, 31; 21:9, 15; 22:41-45; Is. 7:13, 
14; 9:6, 7; 11:14; Jer. 23:5, 6; Ezek. 34:23, 
24; Amos 9:11.) What characteristic did 

the blind men display in following Him 
right into the house? 

What question did He put to them? 
What was the purpose of that question? 
What is the one condition that He de- 
mands of us if we would realize experi- 
mentally the fulfillment of His promises and 
the enjo3'ment of His power? (Luke 1:45; 
Jas. 1 :5-7-) What was the answer of the 
bHnd men to His question? Would you be 
as ready to say yes if the Lord should put 
the question to you? What question does 
He put to us concerning all the blessings 
that we seek of Flim? Why is it that we 
do not more often get what we seek? How 
much is He able to do? How much do 
you believe that He is able to do for you? 

What did He do as soon as they said: 
"Yes, Lord"? What did He say? What 
principle is taught in these words? (8:6, 
7, 13; 15:28; Mark 10:52.) Why do we 



not enjoy more of His grace and power? 
What was the result of His touch? Has 
it similar power today? Has it that power 
for the body today? Has it power for 
anything besides the body? Who is it that 
opens the eyes of the blind? (Ps. 146:8.) 
Who then was our Lord? 

What command did He lay upon the men 
w^hose eyes He had opened? What was 
the purpose of that charge? (Matt. 12:16- 
21 ; Mark l :44, 45.) What characteristic 
of our Lord is brought out by the charge? 

2. Our Lord's power over demons, Matt. 

With whom next that needed His help 
was our Lord brought in contact? What 
does the word translated "devil" really 
mean? (See R. V. margin.) What is a 
demon? Is there such a thing as demon 
possession today? What was the result 
of this demon's influence over the man? 
What is the best thing to do with those 
who are possessed with demons of any 
kind? What did the man do after the 
demon was cast out? Can our Lord make 
those who are dumb from any other cause 
to speak? (Ex. 4:11, 12.) What prophecy 
was fulfilled in His giving this man power 
to speak? (Is. 35:6.) What was the com- 
ment of the multitude? What explanation 
did the Pharisees give? Did they ever 
give a similar explanation of other mira- 
cles? (Matt. 12:22-24; Mark 3:22; Luke 
11:14, 15.) Why? Was it a rational ex- 
planation? What did it reveal as to the 
state of their own hearts? (John 3:20.) 

$. Our Lord limited by unbelief, Mark 

To what city did our Lord now go? How 
had He been treated the last time He was 
there? (Luke 4:16-30.) Why did He go 
again? How did His disciples show their 
loyalty? What did He do in His own 

town? Why? On what day? Why on 
that day? Was He in the habit of teach- 
ing in the synagogue on the Sabbath? 
(Mark 1:21, 39; Luke 4:15, 16, 31, 32.) 
Who followed His example in this? (Acts 
17:2.) What was the effect of His teach- 
ing? What question did they ask about 
it? Was that an important question? 
What is His own answer? (John 7:15, 
16; 12:49; 14:10, II, 24.) Is this a rea- 
sonable answer? Is there any other pos- 
sible answer? What second question did 
they ask? What was the wisdom that was 
given unto Him? (Col. 2:3.) What third 
question did they ask? Wliat did these 
"mighty works" mean? (John 14:10, 11; 
3:2.) What fourth question did they ask 
about Him? What was its meaning as they 
asked it? (Matt. 13:5s, 56; Is. 49:7; 53:2, 
3; I Peter 2:4.) Was it any disgrace to 
our Lord that He had been a carpenter? 
What has He sanctified and made hon- 
orable by being a carpenter? Had Mary 
borne any children beside Him? (Matt 
12:46; I Cor. 9:5; Gal. 1:19; John 7:5.) 
What were the names of His brothers ? ( See 
R. V.) Had He sisters as well? Where 
were all these living? What were they 
doing? What did the fact that one out of 
their own town had risen to such a height 
of divine favor and power cause His town't 
people to do? (v. 3, R. V. margin.) What 
prophecy was thus fulfilled? (Luke 2:34.) 
Where did they stumble at Him most of 
all? (Luke 4:23-29.) Is He a stumbling 
block to any today? What is it about Him 
that especially causes men to stumble to- 
day? (i Cor. I :23.) 

What was His own explanation of the 
attitude taken toward Him by His own 
people? (v. 4.) Had He ever said this 
before? (Luke 4:24; John 4:43, 44-) 
Where? Why is it that a prophet is 
without honor in his own country? What 



characteristic of the human heart does this 
reveal ? 

What effect did the unbelief of the peo- 
ple have upon our Lord? Does our unbe- 
lief ever hmit Him? Why is it He does 
not do greater things for us ? (9 123 ; Matt. 
13:58.) Is there anything else that hin- 
ders God doing His best for us beside 
our unbelief? (Is. 59:1, 2.) Did their 
unbelief prevent our Lord doing any good 
there? Does the general unbeHef of peo- 
ple today prevent Him from accomplishing 
anything in a place? How did He regard 
their unbelief? Is He anywhere recorded 
as having marvelled at anything beside un- 
belief? (Matt. 8:10.) Which does He find 
the most to marvel at today — incredible 
unbelief or unusual faith? 


I. Jesus Christ. 

(i) What He was: 
Divine, 29, 32, ZZ; human, 3; Son of 
David, the Messiah, 27; Lord, 28; 
Son of Mary, a carpenter, 3 ; hum- 
ble, avoiding publicity, 30 ; without 
honor in His own country, 4; limited 
by unbelief, 5. 
(2) What He had : 
Power over sickness, 27-30, 5; power 
over demons, 32, 33; power to work 
mighty works, 2; power to make the 

blind to see, 27-30; power to make 
the dumb to speak, 32, 33; wisdom 
from God, 2; a human mother, 
brothers and sisters, 3. 

(3) What He did: 

Taught in the synagogues, 2; opened 
the eyes of the blind, 29, 30; un- 
stopped the mouth of the dumb, 32, 
Z2,', cast out demons, 32-34; what He 
was asked, 28, 31 ; what men believed 
for, 28, 29; loved His own people, 
1-6; shunned publicity, 30; marvelled 
at unbelief, 6. 

(4) How He was treated : 
Followed by his disciples, i ; by those 

in need, 27; honored by the blind, 
27-31; by the dumb, 32, 32i\ by the 
multitude, 31 ; sneered at, stumbled 
at by His town's people, 3 ; blas- 
phemed by the Pharisees, 34. 

2. Faith and unbelief. 
(i) Faith: 

Necessary to blessing, 28; largeness of 
blessing measured by the degree of 
faith, 29; brings opening to the eyes, 
29. 30. 
(2) UnbeHef: 

Limits Jesus Christ, 5; marvelled at by 
Jesus Christ, 6. 

3. The natural man. 

Blind, 27; dumb, demon-possessed, :z2; 
stubborn in unbelief, blasphemous, 34. 

The Mission of the Twelve. Matthew 9:35 to 10:10. 


I. Our Lord Himself ministering to the 
physical and spiritual needs of flic masses, 

What are the three forms of activity 
ascribed to our Lord in v. 35? What is 
meant by "preaching the Gospel of the 
kingdom"? How differ from the "teach- 

ing in their synagogues"? Did He wait 
for those who needed Him to come to 
Him? Where was this three- fold activity 
exercised? Where else is a similar state- 
ment made of Him? (Matt. 4:23.) In 
what similar way does Peter describe His 
activity? (Acts 10:38.) What forms of 
sickness and disease did He heal? What 



forms may we expect Him to heal today? 
Why? (Heb. 13:8; Is. 59:i-) 

Did Christ's work draw a crowd? What 
part of it attracted the multitudes? What 
feelings did this crowd awaken in His 
heart as He looked upon them ? What feel- 
ings do crowds awaken in His heart today? 
What was it especially in these crowds that 
awakened His compassion? Had God in 
His plans for Israel anticipated this condi- 
tion of affairs? Ezek. 34:5, 6; Zech. 10: 
2.) Plad these people no teachers? How 
then had they no shepherds? Is it pos- 
sible for people to have teachers and 
preachers nowadays and yet have no real 
shepherds? What is a real shepherd ready 
to do if need be? (John 10: 11.) Who 
ought to be shepherds? (John 10:2, R. V. 
margin.) Did our Lord's compassion sim- 
ply exhibit itself in feeling and in words? 
How is genuine compassion to be distin- 
guished from spurious? (i John 3:17, 18.) 
Whom did He seek to have share His 
thoughts and feelings about the great un- 
shepherded masses? Did they? Do you? 
To what did these great masses of uncared- 
for souls seem to Him like? Where else 
do we see a similar thought coming to 
Him? (John 4:35, :s6.) Is that a good 
harvest to have a hand in? Which would 
excite the most interest in the mind of the 
average American — a great bonanza wheat 
field or one of God's wheat fields on some 
street corner? 

Why, according to our Lord, is not the 
great harvest garnered? Is that true to- 
day? Are paid laborers the great need? 
Is there work for every Christian? How is 
it then that so many can't find work to do? 

What was the first thing the disciples 
were to do in order to meet this emergency 
of the great harvest? What is the need of 
praying— couldn't God send laborers any- 
how ? Ought we to offer that prayer nowa- 

days? If we see the need of a worker in 
any special direction, what is the first thing 
to do? Will God answer the prayer? (i 
John 5:14, 15.) If we are honestly to 
pray God to "send forth laborers into His 
harvest," what must we be willing to do? 
Why pray God to send the laborers? (Ro. 
10:15.) Of whom must a true laborer be 
sent? What is the exact meaning of the 
words translated "Send forth"? Where are 
we to ask the Lord to send His laborers? 
Lender what other circumstances did He 
use similar words? (Luke 10:2.) 

2. Our Lord sending forth those who 
have learned of Him to minister to the 
spiritual and physical needs of the masses, 

Having told the disciples to pray God to 
send forth laborers, what does He do with 
them? Was it at this time He chose the 
twelve disciples? (Luke 6:12, 13.) What 
had He been doing with them between the 
time of choosing and this time? Why does 
He send the disciples at this time? How 
does He equip them for this work? What 
does it indicate as to who Christ was that 
He could give to others such power? What 
indication is there in this verse that de- 
moniacal possession is something more than 
a form of disease? Over what kinds of 
disease were they to have power? Were 
these powers confined to the twelve apos- 
tles? (Luke 10:9-19; Mark 16:17, 18; I 
Cor. 12:9; James 5:15.) 

What are the names of the twelve apos- 
tles? How many lists have we? How do 
they agree and how differ? Why is Peter's 
name always first? What was Bartholo- 
mew's other name? How many of the 
Gospels mention that Matthew had been a 
publican? Do we hear much of most of 
these men after Christ's death? Does that 
prove that their work was insignificant? Of 
these singularly privileged men, how did 



one turn out? From what position in so- 
ciety were these men called? 

Where did our Lord bid them not go? 
Were they not just as needy as Israel? 
Why not go there then? Who ought to 
decide where each of us should go ? Where 
were they to go? Who are lost sheep? 
(Is. 53:6.) What were they to do? What 
was to be the substance of their teaching? 
Who else had begun with that message? 
(3:2; 4:17.) To whom else did our Lord 
give it? (Luke 10:9.) What else were 
they to do ? What were they to charge for 
their services? Why not? What obliga- 
tion does receiving always lay upon men? 

Note: The remaining instructions given 
to the Twelve are so like those given to 
the Seventy in Luke 10:1-23 that they will 
be considered in studying that portion of 
our Lord's life. 


I. Our Lord. 

His divine nature, 35, i ; power — every 
sickness and disease, demons and 
death subject to Him, i, 8, 35; com- 
passion — on the unshepherded mass- 
es, on the sick, on the demonized, i, 
S, 35. 36; most-loved harvest field — 
the world of unshepherded and 

wretched men, 2>7'y fi^'d of work — 
city, country, 35. 

2. Workers in God's harvest field. 
Few, 2)7 '> to be sought in prayer, must 

be sent of God, must be thrust forth, 
must sympathize with our Lord's 
thoughts and feelings regarding the 
masses, 37, 38; must be trained at 
PTis feet, must receive power for 
service from Him, i ; have an abun- 
dant harvest, 37; must take that field 
of labor to which Christ Himself 
appoints them, must seek lost sheep, 
5, 6; a variety of work to be done — 
preach, heal the sick, cleanse lepers, 
raise the dead, cast out devils, what 
they have received from God they 
must give forth to man, — have freely 
received, must freely give, 8. 

3. The masses. 

Their crying need, awakens Christ's 
compassion, He meets all their need. 
35. 36; He longs for helpers to carry 
on work among them, they consti- 
tute a large and glorious harvest 
field, sadly neglected, ^y; their need 
should drive our Lord's disciples to 
prayer, 38; should arouse His disci- 
ples to work, 1-15. 


The Death of John the Baptist. Mark 6:14-29. (Compare Matthew 14: 
1-12; Luke 9:7-9.) 


I. The abject terror of a conscience- 
smitten king, vv. 14-18. 

How far did the rumor of the mighty 
works of the Son of God penetrate? How 
did His name and power become so widely 
known? (Matt. 9:31; Mark 1:45.) What 
was Herod's explanation of these mighty 
works? Was it he who first suggested that 

our Lord was John risen from the dead? 
(Luke 9:7.) What made him ready to 
catch up this idea? How did he feel about 
it? Was his anxiety on this score of very 
long duration? (Luke 23:8.) Were the 
impressions which were made upon his 
mind usually of very long duration? What 
was the explanation others gave of our 
Lord and His mighty works? What was 



a third explanation? (Matt. 21:11; Luke 
7:16; John 6:14; 7:40; 9:17.) Was this 
last explanation true? Was it the whole 
truth? Why did none of them reach the 
whole truth on the matter? Did Herod 
accept any of these other explanations? 
Why not? Was it a peaceful day for him 
when he reached this conclusion? 

At whose instigation had he laid hold 
upon John in the first place? How had 
John brought down the wrath of this wo- 
man upon his own head? What were the 
characteristics of John's preaching as we 
read it in v. 18? Ought he to have spoken 
so plainly to a great man? What would 
have been the result if he had not? (Ez. 
3:18.) Did his denunciation of Herod's 
sin bring the latter to repentance? Was 
it not in vain then? (Ez. 3:i9-) Would 
it be right in our day to denounce the sins 
of great men in this plain, straight-forward, 
fearless way? What was the result of this 
plain preaching? If our practices do not 
harmonize with the teachings of some faith- 
ful servant of God, what are the two ways 
of trying to do away with the discrepancy? 
Which is the favorite way with the world? 
Did Herod succeed in covering his sin by 
silencing the preacher? What may a faith- 
ful preacher always expect? (2 Chron. 24: 
20, 21; 36:16; Neh. 9:26; Matt. 21:35, 4i J 
22:6, 7; John 15:20.) 

2. The implacable hatred of a wicked 
queen, vv. I9-25- 

How far did the hatred of Herodias 
against John go? Could she carry out 
her murderous desires? Was she any less 
a murderess on that account? What is it 
God looks at? When is a person a mur- 
derer in His sight? (i John 3:15.) What 
kept back Herodias from her evil designs? 
Why did Herod fear John? What feeling 
will men who are righteous and holy al- 
wavs awaken in the hearts of those who 

would do them harm? (Mark 11:18; i 
Kings 21 :2o.) Was it merely fear of John 
that kept Herod from yielding to the sug- 
gestions of Herodias? (Matt. 14:5-) Was 
there much virtue or stability of purpose 
in his protection of John? What was the 
effect of John's preaching upon him (v. 20, 
R. V.)? Why was he "much perplexed"? 
What would have been the simplest way 
out of his perplexity? Was he wilHng to 
listen to John? Are there ever persons 
nowadays who seem to listen with pleasure 
to the preaching of the truth and let that 
take the place of obeying the truth? Did 
his glad hearing of the word do him any 
good? Why not? 

What were the steps that led up to the 
final tragedy and Herod's appalling crime? 
Was he the last man who has lost his head 
and plunged into crime because of a beau- 
tiful dancer? Had Herod's wife much 
regard for her daughter to send her in to 
dance on such an occasio-n? What was 
all she was thinking about ? Had the 
daughter much self-respect to go in and 
dance? What was all she was thinking 
about? What was the effect of the girl's 
dance upon Herod and his friends? Was 
God "pleased"? What offer did Herod 
make the maiden? In what physical and 
mental condition was he when he made 
this promise? What request did the girl 
make? Who instigated her to make that 
request? (Compare 2 Chron. 22:3.) Had 
all this been a pre-arranged plot on the part 
of Herodias (v. 24) ? Did the daughter 
of Herodias yield herself readily to the 
hellish conspiracy? Why did she come in 
such haste? 

3. The strange rczvard of a faithful 
preacher, vv. 26-29. 

How did the king feel when he saw the 
trap into which' he had fallen? How had 
he fallen into the trap? Did it do any 



good to be sorry? Was it "godly sor- 
row"? (2 Cor. 7:10.) How could he 
have got out of the trap? Why didn't he 
do that? Was he right or wrong in keeping 
his oath? (Ex. 20:13.) Was it merely 
regard for his oath that led him to accede 
to the maiden's request? What would it 
have cost him to have refused the re- 
quest? What did it cost him to grant the 
request? Was he as conscientious in the 
strict fulfillment of all his vows as he was 
in the fulfillment of this? Didn't the re- 
sult prove that John had made a mistake 
in his bold preaching? (Matt. 5:11, 12; 
2 Tim. 2:12.) 

What did the disciples of John do? Did 
they lay him in the tomb? (Phil. 1:23, 
24; 2 Cor. 5:8.) What further does Mat- 
thew tell as to what they did? (Matt. 14: 
12.) What is the best thing we can do 
with all our bereavements, discouragements 
and perplexities? (Matt. 11:28.) Which 
was the happier that night, Herodias the 
living and seemingly triumphant sinner, or 
John the dead and seemingly conquered 
servant of God? Which is better — to die 
true or live false? 


1. John the Baptist. 
(i) What he was: 

Righteous, holy, 20; courageous, 18; 
awe-inspiring, 20. 

(2) What he did : 

Rebuked sin, plainly, fearlessly, with- 
out respect of persons, 18. 

(3) What he got: 
Imprisonment, 17; death, 27, 28. 

2. Herod. 

(i) His early promise: 

Feared John, heard him gladly, opposed 
to plots of Herodias, 19, 20. 
- (2) His final failure : 

Loved his sin inore than the truth he 

gladly heard, 20, 17; remained an 
adulterer, 18-28; became a murderer, 

(3) His wretchedness : 

Was much perplexed, 20; brought upon 
himself exceeding sorrow, 26; was 
tormented by an accusing conscience, 
14, 16; goaded by his own paramour, 
19, 24; entrapped by his own rash- 
ness, 22, 23 ; haunted by his own con- 
science, 14, 16. 

(4) His manifold fears: 

Feared John, 20; the people, Matt. 14: 
5; his wife, 19, 28; his friends, 26; 
the ghosts of his own imagination, 
14. 16. 

(5) His steps toward hell: 

Took his brother's wife, 17; rejected 
the faithful warning, 18; imprisoned 
the faithful preacher, 17; made a 
drunken feast, 21 ; watched a lascivi- 
ous dancer, 22 ; obeyed the prompt- 
ings of his excited imagination and 
made a rash vow, 22, 23 ; kept his 
foolish and wicked oath, 26; mur- 
dered a holy man, 27. Sin grows. 

3. Herodias. 

(i) Her shameless adultery, 17; cruel 
vengefulness, turbulent rage at re- 
buke, 19; cunning plotting, 22-24; 
pitiless murder, 19, 24. 

(2) The road she travelled to her own 

place : 

Entered an adulterous alliance, 17; re- 
jected a faithful warning, hated the 
faithful messenger, 19; plotted his 
death, 22-24 ; sacrificed her daughter's 
modesty upon the altar of her own 
hellish hate, 22; murdered God's 
faithful ambassador, 27; gloated over 
the head of the victim of her lust 
and hate and cruelty, 28. Sin grows. 




The Feeding of the Five Thousand. Mark 6:30-44. (Compare Matthew 

14:13-21; Luke 9:10-17; John 6:1-13.) 

DISCOVERY OF THE FACTS. rest? (Luke 9 :ii. R- V.) Why not? Is 

/. Our Lord's care for His servants, 
vv. 30-32. 

From what were the apostles returning? 
What was the first thing they did upon 
their return? (Luke 9:10.) What is the 
wisest thing we can do at the close of 
each missionary tour and each day's work? 
To whom did they tell what they had 
done? To whom do men usually tell what 
they have done? How much of what 
they had done did they tell our Lord? Do 
men usually tell Him "all things whatsoever 
they have done"? Doesn't He know it 
without our telling Him? What is the 
use then in telling Him? 

Did they tell Him anything besides what 
they had done? What would be the effect 
upon the teaching of many of us if at 
the close of each day's work we should 
tell our Lord all that we have taught? 
What did He say? Why did they need 
rest? Are vacations right? Who went 
with the apostles upon their proposed vaca- 
tion? Whom ought Christians to always 
take with them on their vacation? Do 
you always take Him along? Was it purely 
for rest that He took them apart? (Matt. 
14:12, 13.) What sort of a place did He 
take them to? Why to a desert place? 
(v. 31; Matt. 10:23; 12:15; 4:12.) 

2. Our Lord's compassion for the neg- 
lected masses, vv. 33, 34- 

Did He get the seclusion and rest He 
needed and desired? Why did the people 
follow Him? (John 6:2.) How did they 
show the earnestness of their following? 
Was He vexed at them that they broke in 
in this inconsiderate way upon His needed 

there any hint here for us? For which did 
He care most, opportunities for refresh- 
ment or opportunities to do good? (John 
4:6, 31, 32.) Did His own sorrow make 
Him heedless of the sorrow of others? 
What was the feeling in Jesus' heart when 
He saw that great multitude? (cf. Matt. 
9:36; 14:14; 15:32.) What was it about 
them that moved Him with compassion? 
What will be the feeling of every true fol- 
lower of Christ as he looks upon the vast 
unshepherded crowd? How did He mani- 
fest His compassion toward them? (Luke 
9:11; Matt. 14:14.) Which did they need 
the most, the healing or the teaching? 
Whom did He heal? (Luke 9:11.) What 
was it appealed to Him? Who is it He 
wishes to come to Him? (Matt. 11:28.) 
Did He spend much time at this work? 

3. Our Lord as the bountiftil provider, 
vv. 35-44- 

What anxious thoughts disturbed His 
disciples as evening drew on? Who had 
first suggested to their minds this question 
about feeding the multitude? (John 6:5.) 
What was His purpose in this? (John 6:6.) 
Was the anxiety of the apostles natural? 
Was it justifiable? What fact did they 
regard that made them anxious? What 
fact did they overlook that would have 
banished all anxiety? What fact do we al- 
ways overlook when we give way to 
anxiety? (Ro. 8:31.) What was really at 
the bottom of their anxiety? What is al- 
ways at the bottom of anxiety? (Is. 26:3.) 
In their unbelief whom did they under- 
take to advise? Do men nowadays ever 
undertake to give the Lord pointers on 



what He ought to do? Of what fact did 
they inform Him? Did He know all that 
before? Do men nowadays ever undertake 
to inform the Lord of that which He al- 
ready knows perfectly well? What did He 
know that the disciples did not? (John 

What was the suggestion of the disciples 
as to the way out of difficulty? Did they 
on any other occasion suggest the same 
expedient? (Matt. 15:33.) Is this a com- 
mon way of getting out of difficulties in 
Christian work? Was this Christ's way? 
Is it His way today? What startling com- 
mand did He give the apostles? Was it 
possible to obey? Was it duty to obey? Is 
our duty to be measured by our ability? 
What is it to be measured by? Where are 
we to look for the ability to do that which 
we are unable to do but which He com- 
mands us to do? Of what may we always 
be sure when He gives us a command? 
How much can one do? (Phil. 4:13; 2 
Cor. 9:7, 8.) What two things did He 
wish to bring them to recognize by this 
command? What was their reply? (Luke 
9:13.) What kind of loaves were they 
which they had? (John 6:9.) Is there any 
significance as to the way in which our 
Lord and His companions lived in the fact 
that they were barley loaves? Was there 
enough to feed the multitude? Did He 
altogether discard them on that account? 

What was the first thing to be done with 
them before they should be multiplied? 
(Matt. 14:18.) If we want our powers to 
be multiplied, what is the first thing to do 
with them? Did the disciples really bring 
the loaves? Did they lose anything by giv- 
ing their own scant stores to feed others 
(vv. 42, 43) ? Do we ever lose anything 
by giving at Christ's command? (Mai. 
3:10; Prov. 11:24, 25.) 

What was Christ's next command? 
(Luke 9:14.) Was it any test of faith to 
the disciples to seat the crowd? Did their 
faith stand the test? What is the wisest 
thing to do when we get any order from 
the Lord, no matter how strange it may 
appear? What must have been the feeling 
of the disciples and the multitude at this 
point? How many obeyed the order and 
sat down? (Luke 9:15.) 

How many of the loaves and fishes did 
our Lord take? What do we learn from 
this that we must do before we expect God 
to increase our power in His service? Hav- 
ing taken the loaves and fishes, what did 
He do? Did He thank God merely for 
what was already there or in view of what 
was to be there? Did He on any other oc- 
casion return thanks at meals? (Matt. 
15:36; 26:26, 27.) What reason have we 
for supposing that the way in which He 
did this was different from the way in 
which other men did it and made a deep 
impression upon the disciples? (John 6:23; 
Luke 24:30, 31.) Was it a common custom 
among Christians? (Ro. 14:6; i Tim. 4:4, 
5.) Ought we to do it when we eat in 
public places? (Acts 27:35.) 

Did our Lord give the bread directly to 
the multitude? Any lesson in that? How 
many people were fed? How much did 
they get? (John 6:11.) In what condition 
were they all when the meal was over? 
Did any one ever really come to Christ's 
table and not get filled? Are there any 
tables where we can never get filled? 

Why is this in some respects the most 
wonderful of all the miracles? What does 
it prove our Lord to have been? Where 
are our multitudes to feed? Are we feed- 
ing them? What bread is our Lord ready 
to minister today to every hungry and 
perishing soul? (John 6:35.) Who can 



have it? (John 6:35-37.) What does it 
cost? (Is. 55:1.) What will be the result 
of eating it? (John 6:49, 50, 51.) 


I. Our Lord. 

His deity, 41-43; humanity, 30, 31, 41; 
accessibleness, 34; love of order, 39, 
40; use of human instrumentalities, 
41 ; compassion on His v^reary dis- 
ciples, on the ignorant, on the sick, 
on the hungry, 31, 34, 37; power to 
teach, surmount difficulties, to create, 
to satisfy, 34, 37-42; forgetfulness of 

self, of His own need, of His own 
sorrow, 34; mindfulness of other's 
need, of God's glory, 34-42. 

2. Our Lord and the masses. 

Their need, 34; sufficiency, 34, 42; 
came to Christ, 33; loved, welcomed, 
taught, fed, healed by Christ, 34, 
41, 42. 

S. True service. 

Its joy — sweeter than rest, 31, 34; its 
measure — not our ability but Christ's 
command, 27', its support — His 
strength, 41 ; its consecration — every 
loaf and every fish, 41. 


Our Lord Walking on the Water. Matthew 14:22-36. 
6:45-56; John 6:14-21.) 

(Compare Mark 


I. Sending Flis disciples into the storm, 
vv. 22-24. 

What was the effect upon the multitude 
of the miracle we studied in the last lesson ? 
(John 6:14, 15.) What was the first thing 
our Lord did upon this outburst of popular 
feeling? Why did He send the disciples 
away? Would they have sympathized with 
the purpose of the multitude? Were they 
willing to go? How did He test their real 
loyalty to Him as King? How can we best 
show our acceptance of Jesus as King, by 
putting a crown upon His head or by what? 
(Luke 6:46.) In sending the disciples away 
where was He sending them? Was that 
loving and kind? Does He ever send His 
disciples out into the storm nowadays? 
When they had gone, what did He do? Did 
He need prayer? Why didn't He pray with 
His disciples? Why go up into a mountain? 
Who was with Him? Was He absolutely 
alone? (John 16:32.) How long did He 
pray? (v. 25.) Did He not need rest? 

Why then did He not spend the night in 
rest rather than prayer? Are there times 
when we need prayer more than rest? 
From which did He get the greatest refresh- 
ment — rest or prayer? (Is. 40:31.) 

While He was praying where were the 
disciples? In what circumstances? Had 
they ever been in somewhat similar cir- 
cumstances before? (8:24.) Where was the 
great difficulty? (John 6:17.) Did our 
Lord know their trouble? (Mark 6:48.) 
How could He see them if it was dark? 
Were these men naturally competent to con- 
tend with wind and storm? What did He 
desire them to learn? From what way was 
the wind blowing? Would not that seem 
to be a providential indication that they 
were going the wrong way? 

2. "It is I ; be not afraid!" vv. 25-27. 

When did help come? Who came to 
their help? How? How could He walk on 
the waves? Of whom is it said in the Old 
Testament: "He treadeth upon the waves 
of the sea"? (Job 9:8.) When the dis- 



ciples saw Him how did they feel? Why? 
Of what did they probably think the seem- 
ing apparition was a proof? How much 
frightened were they? Does He ever draw 
near to us in a way that frightens us? 
Did He leave them long in suspense? How 
did He reassure them? What is the most 
comforting and inspiring thing that He 
can say to a disciple as He approaches? 
How did He encourage John when he fell 
at His feet when he saw Him in glory? 
(Rev. 1:17, 18.) Would it have done any 
good to have said : "Be of good cheer," if 
He had not also said: "It is I"? 
J. "Lord, save me!" vv. 28-21 ' 
Who was seemingly most affected by the 
discovery that it was our Lord? Is what 
is related of Peter here in keeping with 
what is related elsewhere? What request 
did he make? What blending of good and 
bad feeling was there in the request and 
the sequel? What did our Lord say in 
response? Did this prove that He alto- 
gether approved of it? Why did He bid 
Peter come? 

Did Peter succeed in walking on the 
water? What held him up? What was 
necessary on his part that this power of 
Christ might act? (i Peter 1:5; Acts 
3:16.) If we had faith enough could we 
walk on the water? (Matt. 17:20; Mark 
9:23.) Ought we to have faith for this? 
How was Peter's triumphant march over 
the waves interrupted? Why did he begin 
to sink? Why did he lose faith? Why did 
he take his eyes off from our Lord? Are 
we at all like poor, weak Peter? On what 
side are some of us less like him? What 
did he do in his peril? Was that a very 
long prayer? Was there perfect faith 
back of it? Did it get answered? If any 
sinking soul sincerely cries out: "Lord, 
save me," will He do it? (Ro. 10:13.) 

How soon did our Lord help? Does 
He usually help so soon? (Is. 65:24.) 
How did He save him (v. 31, R. V.) ? 
What else do we learn in the Bible about 
the outstretched hand of Jesus? (Ps. 138:7; 
Is. 63 :i2 ; Mark 1 :3i, 41 ; 5 :4i ; Acts 4 :30.) 
How much power is there in His out- 
stretched hand today? (Is. 59:1.) 

What question did our Lord put to 
Peter? What does that indicate as to the 
cause of his failure? Did He ever tell the 
disciples that any other failure of theirs 
was due to unbelief? (Matt. 17:19, 20.) 
What is the common cause of failure among 
Christians in all ages ? Did Peter have any 
good ground to doubt? How might he 
have known that he would get to our Lord 
over the waves? Was Christ's question 
intended as a rebuke? Was it very harsh? 
Was He obliged to rebuke the unbelief of 
the disciples on any other occasion? (ch. 
8:26; 16:8; 17:20.) Has He ever occasion 
to rebuke our unbelief? 

4. Our Lord on hoard — the storm over, 
and the desired haven reached, vv. 32-36. 

When He went into the boat what was 
the result? What is all that many a tem.- 
pest-tossed soul needs in order to find calm 
and safety? How did the disciples feel 
about these wonderful things that they had 
seen? (Mark 6:51.) Ought they to have 
been amazed? (Mark 6:52.) What did 
they do? Did they do right? (Heb. 1:6.) 
What did His acceptance of this worship 
show as to His own feeling about Himself? 
(4:9, 10; Acts 10:25, 26; Rev. 19:10.) 
Who did they say He was? Was that true? 

How much longer were they in the boat? 
(John 6:21.) How did they get to land 
so quickly? If one is "all at sea," storm- 
driven, toiling fruitlessly against wind and 
wave, whom must he take on board if he 
wishes to get speedily and safely to land? 



How was our Lord received in Gennesaret? 
How did the people show their wisdom? 
Their faith? What was the result of 
touching our Lord? How can any one be 
made whole today? 


1. Our Lord. 

Son of man, 23 ; Son of God, 26, 31, 
2,2,; His humility, love of solitude, 
dependence upon the Father, 22, 23; 
teaches His disciples their weakness 
and dependence by trial, 22, 29 ; 
sends His disciples out into the 
storm, to pull against the wind, 22, 
24; sees them while in the storm, 
25; upholds them by His prayers 
while storm-tossed and toiling, 23-26; 
comes to them in the storm, 25 ; 
speaks comfort and cheer, 27; enters 
the boat with them, brings calm, 32; 
brings them safely and speedily to 
land, 34; answers prayer, promptly, 
stretches both His hands to, takes 
hold of, saves the sinking man, 30, 31. 

2. The disciples. 

Sent from the place of refreshment to 
place of conflict, obeyed and went, 
22; sore distressed, pulled bravely 
against the wind, 24; did not recog- 
nize our Lord as He drew near, 

feared, 26; reassured by Him, 27; 
received Him into the boat, 32 ; 
found calm and a harbor, 34; wor- 
shipped Him, 33. 

3. Peter. 

His desire to get to our Lord, to dis- 
play himself, 28, 29; believed, walked 
on the waves, 29; got his eyes off 
from Jesus upon the wind, his faith 
faltered, was afraid, began to sink, 
cried unto the Lord, upheld, his un- 
belief rebuked, 30, 31. 

4. Prayer. 

(i) When to pray: 
In the stillness of the night, after ex- 
haustive labors, in times of emer- 
gency, 23; when sinking, 30. 

(2) Where to pray: 

In the mountain alone with God, 23; 
in the tumult, 30. 

(3) How to pray: 

Sometirnes protractedly, 23-25; some- 
times briefly, definitely, personally, to 
the point, in faith, 30, 31. 

(4) The need of prayer: 
The Son of God prayed, 23. 

(5) Results of prayer: 

Walking on the waves, 25 ; deliverance 
from destruction, 30, 31 ; brings rest 
better than sleep, 22. 


Discourse on the Bread of Life. John 6:22-51. 


I. Seeking the food that perisheth, vv. 

What is the multitude represented as 
doing in the opening verses of the lesson? 
Was it really Himself they were seeking? 
Is there any of that sort of seeking today? 
What noticeable change is made in the 

Revised Version in v. 26? What is taught 
by the use of the word "signs" instead of 
miracles as to the deeper purpose of the 
wonders our Lord wrought? What was all 
the people had seen in these deeds of power? 
What did He wish them to see in them? 
If they had seen "in the bread the sign" 
and not "in the sign only the bread," 



what difference would there have been in 
their seeking Him? What was the charac- 
ter of the food upon which their eyes and 
desire were set? What is the inevitable 
consequence of laboring merely for "the 
meat which perisheth"? What other food 
is there ? From whom must this better food 
be received? As what must it be received? 
(Ro. 6:23; Eph. 2:8; V. 27.) In what 
sense are we to labor for it? 

As a sign or type of what were the mul- 
tiplied loaves intended? What will be the 
result of eating this "meat which endureth, 
etc."? (vv. 51, 58.) What proof had they 
that the Son of man would give them this 
bread? How had the Father sealed Him? 
(John 1:33, 34; 5:36, ZT, 10:37, 38; Acts 
2:22; Matt. 3:17; Eph. 4:30)- If any one 
rejects Him whom the Father has so clear- 
ly "sealed," what does it show? (John 

What question on the part of the multi- 
tude did our Lord's words about laboring 
"for that meat which endureth, etc." awak- 
en? How did they evidently think the 
bread was to be obtained? (Matt. 19:16; 
Luke 10:25; Acts 2:37; g:6; 16:30.) Was 
it to be gained by "works"? What is 
the one work God requires as the condi- 
tion of obtaining this bread? (John 3:16- 
18, z(>; Acts 16:31; Eph. 2:8.) What did 
His hearers demand as a condition of 
believing upon Him? What made this 
demand especially unreasonable at this 
particular time? (vv. 10, 14.) Are the 
demands of modern skeptics as a condi- 
tion of their behaving any more reason- 
able? What greatest of all signs did they 
have before their eyes at that very mo- 
ment (v. 36) ? By a reference to what 
did they seek to reinforce their demand 
for a sign? Of what did He show them 
that the manna was merely the type? 

What are the two characteristics of the 
Bread of God (v. zz) ? 

Did His hearers understand at all what 
our Lord meant by "the Bread of God"? 
(John 4:15-) If they had understood 
would they have said: "Lord, evermore 
give us this bread"? Does the world wish 
this Bread of God today? 

2. Offering the Bread of life, vv. 35-51. 

What did He explain to them the Bread 
of life was? What did He say that He 
would perfectly and permanently satisfy? 
Is there any distinction in thought brought 
out by the words "hunger" and "thirst"? 
Is there any difference between coming to 
Jesus and believing on Jesus? Had they 
seen this true Bread (v. 36) ? Had they 
appreciated what it was? Why not? Why 
do not men appreciate and believe in this 
Bread today? Who did our Lord say 
certainly would come to Him? Who are 
they whom the Father gives to Him (v. 
45) ? What is the best way to prove that 
one is one of these? What would be 
the result if any one did come (v. 37) ? 
Suppose that one who had "sinned away 
his day of grace" should come? What 
little phrase of three words in v. 37 makes 
it absolutely certain that whosoever comes 
will be fully received? Why will our Lord 
in nowise cast him out (v. 38) ? What 
is the Father's will? Who is it the will 
of the Father should have eternal life? 
What word does the Revised Version sub- 
stitute for "seeth"? What is the force of 
that change? Where can we behold the 
Son today? (i John 1:1-3; John 20:31; 
2 Tim. 3:15.) Who must show Christ in 
Scripture if we are really to behold and 
believe? (John 15:26; 16:14.) What will 
our Lord do for the one who beholds Him 
and believes in Him? 

How did the Jews receive this declara- 



tion? What was the objection they made? 
Are there any today who stumble over 
the doctrine that a man of human parent- 
age should also be of divine origin? Did 
our Lord know what was passing in tlieir 
minds? What did He tell them was the 
real ground of their difficulty (vv. 44, 45) ? 
What is absolutely necessary before any 
man can come to Him? What will He 
do for the one whom the Father draws to 
Him? Who begins the work of salvation? 
Who completes it? How is this drawing 
effected (v. 45) ? Does "all" in v. 45 mean 
that all men shall "be taught of God," or 
does it mean that all who come are "taught 
of God," or drawn of the Father, and owe 
their coming to that fact? (See the pas- 
sage quoted, Is. 54:13, and its context, and 
note the context here.) Who are they who 
are really drawn of the Father and "taught 
of God"? Whose fault then is it if we are 
not drawn and taught and do not come and 
do not get eternal life? (John 5:40.) What 
does he who hears from the Father, etc., 
get (v. 47) ? When? 

What contrast does our Lord draw be- 
tween the effects of eating the manna and 
eating Himself (vv. 48-50) ? What similar 
contrast does He draw elsewhere? (John 
4:13, 14.) What is the bread that He 
gives? How is His flesh bread that brings 
everlasting life? (i. i Peter 2:24; INLitt. 
20:28; Eph. 5:2, 25; Heb. 10:12, 20; John 
1:29; 3:16; 2 Cor. 5:21; I John 2:2; 4:10, 
14; Ex. 12:7, 13. ii. Ex. 12:8; John 6:53- 
57; I Cor. 10:16, 17.) What will you do 
with this bread— eat and live forever, or 
reject and perish? 


I. The Father. 

Invisible to man, visible to the Son, 
46; sent the Son, 38, 39; gives 
the true Bread from heaven— His 

Son, 32; sealed the Son whom He 
sent, 27; gives to our Lord all who 
hearken to and learn from Himself, 
S7, 49; draws to the Son all whom 
He has given to Him, 44, 37; Him- 
self teaches all those whom He has 
given, 45. 
His will — that Qirist should not lose 
a single member of that which He 
has given Him; that Christ should 
raise up every member of the body 
He has given Him, that every one 
who beholdeth and believeth on the 
Son should have eternal life, 39, 40. 

2. Our Lord. 

(i) What He is: 
Son of God, 32, 40; Son of man, 27; 
sent by the Father, perfectly devoted 
to His will, 38; came down from 
heaven, 33 ; reads men's hearts, 43 ; 
Himself the great sign of which the 
multiplied loaves were only a 
shadow, 36; Himself the reality of 
which the manna was only the type, 
(2) What He gives: 
Life unto the world, 33; the meat 
which endureth unto eternal life, 27; 
never-failing strength to all who 
come to Him, never-failing peace to 
all who believe on Him, 35. 

J. The Bread of life. 

Should be that which we seek rather 
than the meat which perisheth ; given 
by the Son of man, 27; Jesus Him- 
self the Bread of life, 35; from 
heaven, the Bread of God, giveth 
life unto the world, 32, 33; whoever 
eats never hungers, 35; never dies, 
50, 51; to be received by faith, 27- 
30, 35. 

4. Coming to Jesus. 

(i) False coming— for earthly gain, 26; 
true coming — for Himself, 35- 



(2) What necessary in order to come — 
That the Father draw us, that we 
listen to and learn of Him, 44, 45. 

(3) Who come — all whom the Father 
has given to Jesus, Z7- 

(4) Results of coming — received, 37; 
never-failing strength given, hunger 
and thirst forever satisfied, 35; res- 
urrection, 44. 

5. Those whom the Father has given. 
(i) Who they are: 

Those who hear and learn of the 
Father, those who are taught of 
God, 45. 

(2) What they do: 

Come to Jesus, 37; behold the Son, 
believe on the Son, 40. 

(3) What they get: 

Welcome, 37; eternal life, 40; eternal 
security— the Father's will that none 
be lost, the Son's work to raise all 
up, 39- 

6. The saved. 

Those who are given by the Father to 
the Son, 37; drawn by the Father to 
the Son, 44; taught of God, 45; who 
have heard and learned of the 
Father, 45; come to Jesus, 37; be- 
lieve on the Son, 40, 47; eat the 
Bread of life, 50, 51. 

7. Tlie mass of men. 

Seek Jesus for loaves, but not for 
spiritual blessing, 24-26; seek the 
meat which perisheth, but not that 
which endureth unto eternal life, 27; 
think the Bread of life is to be 
gained by good works, 28; require 
further signs before they believe 
when signs already abound and our 
Lord Himself is the great sign, 30, 
33, 36; see Him, but believe not, 36; 
stumble and murmur at His doc- 
trine, 41 ; stumble at His deity veiled 
in His humanity, 42; do not hearken 
to and learn from the Father, and 
so are not taught or drawn by Him, 
do not come and believe, and so do 
not get eternal life and resurrection, 
44, 45. 37, 39. 

Note. — It is hoped that no one will 
be satisfied with this meagre outline, but 
will ponder these verses long and deeply 
for himself. The writer never feels the 
limitations of his own knowledge more 
keenly than when he approaches the 6th 
chapter of John. He sees many wonderful 
truths here, but feels that there are also 
great depths that he has not begun to 

The Results of Our Lord's Discourse on the Bread of Life. John 6:52-71. 


I. Eating the flesh and drinking the 
blood of our Lord, vv. 5^-59- 

What was the first result of His won- 
derful discourse (v. 52) ? Did His words 
cause strife on any other occasion? (7:40- 
43; 9:16; 10:19.) Is it anything against 
one's teaching that his words cause discus- 
sion and contention? What question puz- 

zled the hearers of our Lord? Why could 
they not understand? (i Cor. 2:14.) Are 
His words in this instance difficult to un- 
derstand? Did He explain their meaning? 
What was the explanation (vv. 53, 54) ? 
What did He say would be the result of 
any one's eating His flesh and drinking 
His blood (v. 54)? How does He fell 
us elsewhere that one obtains eternal 



life? (vv. 39, 40-47; John 5:24; 3:36.) 
How then do we eat His flesh and 
drink His blood? In what way does 
this bring to us eternal life? (Gal. 
3:13; 2 Cor. 5:21; I Peter 2:24; Heb. 9: 
22.) How do we appropriate to ourselves 
the good there is in any article of food? 
How do we appropriate to ourselves the 
life that has been purchased for us by 
the offering of the body and the shedding 
of the blood of Jesus Christ? (Ro. 3:25, 
R. V.) In what ordinance of the church 
is set forth the truth that our Lord here 
teaches? (Matt. 26:26-28.) Can one par- 
take of the Lord's supper without really 
eating the flesh of the Son of man and 
drinking His blood? (i Cor. 11:27-29, R. 

What will be the result if a man does 
not eat the flesh of Jesus and drink His 
blood? (v. 53; compare 3:36; i John 5: 
12.) What will be the result if one does? 
(v. 54.) How many of these obtain eter- 
nal life? Is eternal life something they 
have hereafter or something they have 
now? (3:36; 5:24.) What will our Lord 
do for them hereafter? When does the 
resurrection of believers take place? (v. 
54; I Thess. 4:16.) Whom did our Lord 
say earlier in His discourse He would 
raise up at the last day (v. 40) ? What 
does He say about His flesh and His 
blood in v. 55, R. V. margin? Why is 
His flesh meat indeed and His blood true 

What further result comes from eating 
the flesh and drinking the blood of our 
Lord? (v. 56, R. v.; 14:20, 23; 15:4, 5; 
17:21-23; Eph. 3:17; I John 3:24; 4:12, 
15, 16, R. V.) Have you eaten His flesh 
and drank His blood? What does He call 
God in V. 57? What is meant? (Jer. 10: 
10; I John 1:9; Heb. 9:14-) How did our 

Lord say He lived? (v. 57, R. V. ; 2 Cor. 
13:4.) What thought does this teach us 
as to the relation of the Son to the Father? 
Has Jesus Christ life in Himself? (5:26.) 
How did He come to have life in Himself? 
(5:26.) While He lived because of the 
Father, how does the one who eateth Him 
live (v. 57, R. V.) ? How does He sum 
His teaching up in v. 58? What type of 
Jesus as the Bread of life is found in the 
Old Testament? At what point did the 
type fall short of the reality (v. 58) ? If 
one wishes to live forever, what must he 
do (v. 58)? 

Where did our Lord teach these things? 
Was He in the habit of teaching in the 
synagogue? (ch. 18:20). 

^. Our Lord forsaken by many of His 
disciples, vv. 60-66. 

What comment did many of His disciples 
make upon these words? What did they 
mean by calling it a hard saying? Was if 
a hard saying? Are there things difficult 
to understand in the words of our Lord 
and in other Scriptures? (Heb. 5:11; 2 
Peter 3:16.) Is that any reason why we 
should not believe them? Why are the 
Scriptures difficult for us to understand? 
(Heb. 5:11; I Cor. 2:14.) How can we 
come to understand them? (John 7:17; 
14:26; 16:12, 13; I John 2:20, 27.) 

How did our Lord know that His dis- 
ciples were murmuring at His teaching? 
(vv. 61,64; 2:24,25; Heb. 4:13; Rev. 2:23.) 
What does it prove about Him that He 
knew the thoughts of men? (2 Chron. 
6:30.) What did He say when He read 
the hearts of His disciples and saw they 
were murmuring at His teaching (vv. 61, 
62, R. V.) ? What was the point of this 
question? Has He ascended to where He 
was before? (Mark 16:19; Luke 24:51; 
Acts 1:9; Eph. 4:8-10; I Peter 3:22.) 



Where had He been before He came into 
this world? (3:13; 16:28; 17:5; Phil. 2:6, 
Am. R. V.) What is it that makes alive? 
(v. 63; Ro. 8:2; 2 Cor. 3:6; Gal. 5:25.) 
From whom does all life come? What did 
He say of the words that He spoke (v. 
63) ? In what sense are His words spirit 
and life? (v. 68; 12:50; Ps. 119:50, 93; 
Heb. 4:12, R. v.; Jas. 1:18; I Peter 1:23.) 
What instrument does the Holy Spirit use 
in quickening or imparting life? 

What did our Lord say of some that pro- 
fessed to be His disciples? (vv. 64, 36, 61; 
5:42; 8:23, 38-47; 10:26; 13:10, 18-21.) 
Are there any today among His professed 
followers who do not really believe? Do 
you really believe? Was He surprised? 
How had He known? (2:24,25; Ps. 139: 
2-4.) Does He today know who among His 
disciples are real? (2 Tim. 2:19; Heb. 4: 


What was the effect of this teaching upon 
many of His disciples? Were those who 
went back real disciples? (John 8:31.) 
Who else in the Bible was deserted by 
many of his professed disciples? (2 Tim. 
1:15; 4:10.) Does it prove that one is not 
a true and skillful teacher that many of his 
disciples afterwards desert him? Why did 
many of our Lord's disciples desert Him? 
(Matt. 13:20, 21.) Did any of His ap- 
parently enthusiastic disciples desert Him 
after this? (Matt. 19:20-22; 21:8-11; 
27:20-25.) What judgment did He pro- 
nounce in another place upon those who 
turn back? (Luke 9:62) What does it 
prove when one deserts Him? (i John 
2:19.) Will those who really believe ever 
go back? (Heb. 10:38, 39) 

5. "To whom shall ive go? Thou hast 
the zvords of eternal life" vv. 67-71. 

What question did our Lord put to the 
Twelve when He saw the multitude desert- 
ing Him? To whom does He put that ques- 

tion today? What was Peter's answer? Is 
there any one else to whom we can go if 
we leave the Lord? (Acts 4:12; Ps. 73:25; 
I John 5:11-13.) What did Peter say our 
Lord had? What is meant by "words of 
eternal life"? (5:24; 20:31; i John 5:13; 
Ro. 10:17.) Do His words really bring 
eternal life to those who receive them? 
What confession of faith did Peter make? 
Is a similar confession found anywhere 
else? (1:29, 41, 45-49; 11:27; 20:28, 31; 
Matt. 16:16.) Why did the confession 
mean more now than on former occasions? 
Did Peter go beyond believing that Jesus 
is the Christ, the Son of God? Was he 
right? Are you sure that Jesus is the 
Christ, the Son of the living God? 

What did Jesus say of one of the twelve? 
What did He mean by saying that Judas 
Iscariot was a devil? (13:2; 8:44; 13:27; 
Acts 13:10; I John 3:8.) Did He ever call 
any one of the other disciples a devil? 
(Matt. 16:23.) 


1. The Father. 

Living, source of all life, sent the Son, 
57; gives to man to come unto the 
Son, 65. 

2. Jesus Christ. 

(i) What He was: 
Divine, Son of the living Father, 
knew men's thoughts, pre-existent, 
60-64, 69, 71 ; human— had flesh and 
blood, 54, 55, 56 ; Son of man, 54, 56, 
62; subordinate to, lived by, sent by 
the Father, 57; the Christ, 69; the 
true bread that came down from 
heaven, 58. 

(2) Llis relation to man: 
No life can be had except through 
Him, 53 ; every one who eats His 
flesh and drinks His blood has 
eternal life, 54; His flesh true meat 
and His blood true drink, 55; He 



dwells in the one who eats His flesh 
and drinks His blood, 56. 

(3) What He did: 

Taught in the synagogues, 51 ; im- 
parted eternal life to those who fed 
upon Him, 58; knew men's thoughts, 
61, 64, 70, 71 ; chose the Twelve, 
chose a devil among the Twelve, 70; 
spoke words of eternal life, 68; as- 
cended again to the Father, 62. 

(4) What He will do : 

He will raise up at the last day every 
one who eats His flesh and drinks 
His blood, 54. 

(5) How He was treated: 
Murmured at by many of His disciples, 

60, 61 ; betrayed b}^ one of the 
Twelve, 64, 70, 71 ; forsaken by 
many disciples, 66. 

(6) His words: 

Sometimes hard to understand, 60 ; are 

spirit and life, 63; sometimes led 
professed disciples to desert Him, 66; 
bring eternal life, 68. 

The Spirit. 

He quickeneth, 63. 

The disciples. 
(i) Professed but not real disciples: 
Did not understand His teachings, 52; 
murmured, 61 ; stumbled at, 60 ; did 
not really believe His teachings, 64; 
deserted, walked no more with Him, 

(2) True disciples: 
Recognized that our Lord had the 
words of eternal life, had no one 
else to whoin to go except to Jesus 
Christ Himself, 68; believed and 
knew that Jesus is the Christ, the 
Son of the living God, 69. 


Our Lord Exposes the Traditions of the Scribes and Pharisees. 
23. (Compare Matthew 15:1-20.) 

Mark 7:1- 


I. The Word of God and the traditions 
of men contrasted, vv. 1-13. 

Who were gathered together unto our 
Lord? How far did they come? For what 
purpose? Did they display their hostility 
to Him on any other occasion? (2:6; 
2,:6, 22; 8:11; Luke 5:17-22; ii:S3, 54; 
Matt. 19:3.) 

Of what did the Pharisees and scribes 
take a special note (v. 2) ? What did they 
think of that? Why did it appear to them 
so outrageous that His disciples should 
eat with unwashen hands (v. 3) ? Why 
were they so scrupulous about the washing 
of their hands before eating? Was it 
ordinary dirt of which they were afraid? 
Was the washing for hygienic purposes? 

For what purpose then was it? What did 
the Pharisees do before they ate every 
time they came in from contact with ordi- 
nary people? (Note the Greek word used 
in V. 4 for "wash," R. V. margin.) What 
did they "baptize" beside themselves? 

What question did the Pharisees and 
scribes put to our Lord? Was that a 
proper question? With what question did 
He reply? (Matt. 15:3.) When ought 
we to walk according to the tradition of 
the elders? According to our Lord's ques- 
tion, when ought we to transgress the 
traditions of the elders? Had the scribes 
and Pharisees ever complained before of 
the conduct of His disciples? (2:i6-i8.'> 
What did He call His questioners (v. 6) ? 
Did He on any other occasion call them 



hypocrites? (Matt. 23:13-15; Luke 11:39- 
44.) What does "hypocrite" mean? Who 
had already described these Pharisees and 
scribes? (Is. 29:13.) With what did they 
honor God? With what ought they to 
have honored Him? What did He through 
the prophet Isaiah say concerning their 
hearts? (Compare Ezek. 33:31; 2 Tim. 
3:5; Titus 1:16; Jas. 2:14-17.) What does 
God demand that we give Him? (Prov. 
23:26; 4:23.) Which is more important 
— that we honor God with our heart or with 
our lips? If our heart is full of love to 
God, will we also honor Him with our lips? 
Was their worship acceptable to God? (v. 
7; James 1:26.) Why was it vain? How 
many times in this lesson do we find essen- 
tially this same charge brought by our 
Lord against the Pharisees (vv. 8, 9, 13) ? 
What had they left (v. 8, R. V.)? For 
what purpose? Are there any Pharisees 
and scribes in our churches today? W^hat 
has superior authority to human tradition, 
no matter how venerable that tradition may 
be? What three phrases does our Lord 
use in describing their treatment of the 
Word of God (vv. 8, 9, 13)? Are there 
any who treat the Word of God in that 
way today? Was it a customary thing in 
Israel to reject the commandment of God? 
(2 Kings 16:10-16; Is. 24:5; Jer. 44:16, 17; 
Ps. 119:126.) 

What teaching of the law did our Lord 
contrast with the teaching of the Pharisees? 
How had God especially emphasized this 
law? (Ex. 20:12; Eph. 6:1, 2.) What did 
the law of Moses require should be done 
with those who spoke evil of father or 
mother? (v. 10; Ex. 21:17; Lev. 20:9; 
Deut. 27:16; Prov. 20:20; 30:17) 

What does our Lord here call "the Word 
of God" (v. 13) ? Had He quoted from 
any other part of the Pentateuch beside 

the Ten Commandments? What does He 
then call the law of Moses? Did He ever 
teach on any other occasion that the law 
of Moses was the inerrant Word of God? 
(Matt. S:i8.) Are there any who today 
say it is not the Word of God? Between 
whom then must we make our choice? If 
any one speaks not according to the law 
and the testimony why is it? (Is. 8:20; 
Jer. 8:8, 9.) 

2. Inward and outward defilement con- 
trasted, vv. 14-23. 

After having answered the question of 
the Pharisees, whom did our Lord call to 
Himself? What did He bid them do? To 
whom does that command come today? 
What will be the result if we do not hear 
Him? (Deut. 18:15-19; Acts 3:22, 23.) 
Is it enough to hear? How alone can we 
understand? (i Cor. 2:14; John 16:12, 13; 
I John 2:20, 27.) 

What cannot defile a man? What does 
defile a man? Why does the food which 
enters into him not defile him? Why does 
that which proceeds from him defile him? 
What law had taught that some kinds of 
food did defile the one who ate them? 
(Lev. 11:42-47.) What lesson had God 
intended to teach by this Levitical law? 
Why was it no longer binding? (Col. 2:16, 
17; Ro. 10:4; Eph. 2:14, 15.) What may 
a Christian eat without defilement? (i 
Cor. 10:25; I Tim. 4:3-5; Titus 1:15; Heb. 
13:9.) Which is more important — what a 
man puts into his mouth or what comes 
out of his heart? (Prov. 4:23; Matt. 
12:34.) What is it important that we keep 
pure? (Gal. 5:22, 23.) If the heart is 
filled with the Spirit, will we be in bondage 
to the ordinances and prescriptions of men? 
(Ro. 8:14, 15.) 

Did the disciples at first understand our 
Lord's teaching (v. 17) ? What effect had 



their ignorance upon Him? Has He any 
similar reason to be surprised at us? What 
significant change does the Revised Version 
make in the closing words of v. 19? Who 
had to be taught this same lesson by a 
vision from heaven? (Acts 10:9-17.) 

What are the things that come out of 
the human heart (vv. 21-23) ? What does 
this teach us about the unregenerate heart? 
Have we similar teaching regarding the 
human heart elsewhere in the Bible? (Gen. 
6:5; 8:21; Ps. 14:1, 3; 58:2, 3; Jer. 4:14; 
17:9; Matt. 23:25-28; Luke 16:15; Acts 
8:22; Ro. 8:7, 8; Gal. 5:19-21.) In what 
way is the exceeding wickedness of covet- 
ousness brought out? What is meant by 
"evil eye"? (Deut. 15:9; 28:54, 56; i Sam. 
8:8, 9; Prov. 23:6; 28:22; Jer. 20:15.) 


I. Our Lord. 

( 1 ) Characteristics : 
His wisdom as a teacher, 6-13, 14-23; 

contempt for ecclesiastical traditions, 
7-13 ; disregard for mere outward 
ceremonials, 15-23; high estimation 
of O. T. Scriptures— called the Law 
of Moses "the commandment of 
God," "the word of God," 8, 9, 13; 
supreme authority — demanded that 
men should hearken to Him, 14. 

(2) His method of judgment: 
Judged men by what was in their 

hearts, 15-23. 

(3) How He was treated: 
Followed by the multitude, 14, R. V.; 
misunderstood by His disciples, 17; 
watched and criticised by scribes and 
Pharisees, i, 2. 
Pharisees and scribes. 
Their regard for the tradition of the 
elders, 5 ; for external ceremonies, 3, 
4; hypocrites — honored God with 
their lips, but their hearts were far 
from Him, 6; left the commandment 
of God in order to hold fast the 
traditions of men, 8; rejected the 
commandment of God that they 
might keep their own traditions, 9; 
made the Word of God void by their 
own traditions, 13; their worship 
vain, 7; their hatred for our Lord, 


The Law of Moses. 

The Word of God, 13 ; the command- 
ment of God, 8, 9; its ceremonial 
precepts for a temporary purpose and 
now done away, I5-I9- 

The human heart. 

All-important in the sight of Christ, 
6, 15, 18-20; the unregenerate heart 
thoroughly corrupt, 21-23. 


The worship that honors God with the 
lips while the heart is far from Him 
is hypocritical, 6; worship built upon 
the precepts of m.en is vain, 7; wor- 
ship that comes from the heart is 
alone acceptable, 6. 

The Syrophoenician Woman. Matthew 15:21-28. (Compare Mark 7 :24-30.) 

those parts known? (Mark 7:24.) Why 
did it become known? Can it ever be hid 
when He is present in a house? 


/. Faith seeking a blessing, vv. 21, 22. 

Where is the scene of this miracle 
laid? For what purpose did our Lord de- 
part to those parts? (12:15; 14:3; IS:I2.) 
Did He desire to have His presence in 

Who came to Him there? What brought 
her? What made her think that He could 
help her? How did she show that she was 



in earnest? ("Cried," v. 22; "crieth" vv. 
23, 25, 27.) What was her prayer? Did He 
often hear that cry? (9:27; I7:i5; Luke 
17:13; 18:13.) Did He ever let it pass 
unheeded? Why did she cry: "Have mercy 
on me"F Why didn't she cry: "Have 
mercy on my daughter" ? How did she 
address Him? What did the title "Son of 
David" mean? (i:i; 20:30, 31; 22:42-45.) 

2. Faith tested, vv. 23-26. 

What was Christ's reply? Why did He 
not answer? Did He answer her by any- 
thing if not by a word? What prayer did 
the disciples make to Him? Why? Did 
they want Him to heal her child and thus 
send her away, or simply send her away 
without the blessing? (Matt. 19:13; Luke 
18:39.) What did He reply? What did 
His answer imply under the circumstances ? 
What did He mean by saying that He was 
sent only to the lost sheep of the house 
of Israel? (John 10:16; Eph. 2:16, 17.) 
When was the barrier that stood between 
Christ and the Gentiles removed? (Eph. 
2:1s, 16.) 

Did she give up? Suppose she had? Did 
her persistence do any good? What is 
meant by "she worshipped Him"? What 
was her prayer? What were its character- 
istics? What did our Lord reply? What 
sentence is added in Mark's account? 
(Mark 7:27.) What is implied by "Let the 
children first be fed"? What did He mean 
by "the children's bread"? (Ro. 9:4.) Was 
the word He used as harsh as "dogs" 
soimds to us? Was the Gentiles' position 
like that of a little dog under the table 
compared with Israel's as a child at the 

3. Faith overcoming difficulties and ob- 
taining the blessing, vv. 27, 28. 

What did the woman reply? What does 
the answer reveal? Is one who is willing 

to take a lowly place likely to get a blessing 
from Christ? (8:8; Ps. 51:4, 5; Luke 
15:18, 19; 23:40-42.) Is one who does 
not? (Luke 18:11.) What is the force of 
her reasoning: "The dogs eat of the 
crumbs which fall from their master's 
table"? In what sense was what she 
asked crumbs that fell from the Master's 

What reward did she get? What was it 
overcame the real obstacle that lay in the 
way of His granting her request? What 
word of Christ is illustrated by that? 
(Matt. 21 :2i.) What did this woman's 
faith make her? (Gal. 3:7.) Whose else 
faith did our Lord commend as great? (8: 
8-10.) Where do we find the greatest faith 
today, in Christian or heathen nations? 
What does faith usually get? (8:13; 9:29; 
Mark 5:34; 9:23; Luke 7:50; 18:42, 43; 
John 4:50-53-) When was her daughter 
healed? Where can any one find deliver- 
ance from Satan's power? How can he 
get it? 


/. Our Lord Jesus. 

His nature — divine, 25; human, 27. 

His office — Messiah, 22; sent of God, 

His desire for solitude ; could not be 
hid, 21, 22. 

His mission — first to the Jew, 23, 24, 
26; then to the Gentile, 26. 

His fidelity to His mission, 24. 

His compassion — could not send the 
needy away unhelped, 23, 24; healed 
the suflferer, 28. 

His justice — demanded that the woman 
take her right place before He grant- 
ed the desired blessing, 26. 

What He does— tries faith, 23, 24; 
answers prayer; gives faith all it 
asks ; commends faith ; heals the 
sick, 28; delivers from Satan's power 



those who are grievously vexed by 
him, 22, 28. 

2. The Syrophocmcxan woman. 
(i) Her position: 

Outside the covenant promises and 
blessings, 22, 24, 27; in sore distress, 
22; no helper, 25. 

(2) What she did : 

Believed in Jesus as the Messiah, came 
to Him, at first on wrong grounds, 
prayed, believed, 22, 28; worshipped, 
persisted, 25-27; humbled herself and 
took her rightful place, 27. 

(3) What she got: 

Testing, instruction, 23-26; commenda- 
tion, blessing, 28. 
Another arrangement: 
(i) Her trouble, 22. 

(2) Her hindrances : 

Her position as a heathen, 22, 24; the 
unsympathetic disciples, the seemingly 
unheeding Saviour, 23. 

(3) Her mistake: 

Came as one within the covenant, 22-24. 

(4) Her faith: 

Great, 28; prayerful, persistent, 22, 25; 
prevailing, 24, 28. 

(5) Her prayer: 

Earnest, 22, 22; direct, brief, personal, 
25 ; definite, 22, 25 ; humble, persistent, 
22, 25, 27; believing, prevailing, 28. 

(6) Her humility: 

Took the dog's place, 27. 

(7) Her victory: 
Immediate, complete, 28. 

3. The daughter. 

What she was — in Satan's power, griev- 
ously tormented, 22. 

What she had — a believing, praying 
mother, 22. 

What was done for her — taken in pray- 
er to Jesus, 22, 25, 27. 

What she got — immediate and complete 
deliverance, 28. 

4. Faith. 

Where found — often where least ex- 
pected, 22, 28. 

In whom rooted — Jesus, 22. 

How manifested — in coming to, pray- 
ing to, holding on to, expecting much 
from Jesus, 22, 25, 27. 

What it accomplishes — overcomes seem- 
ingly insurmountable obstacles, 24; 
obtains all it asks, pleases Christ, 
wins commendation, 28. 


Our Lord in Decapolis: Healing the Sick, Opening the Ears of the Deaf, 

Giving Speech to the Dumb, Feeding the Hungry. Matthew 

15 :29-31 ; Mark 7 :31 to 8:10. (Compare Matthew 



/. The lame walking, the blind seeing, 
the deaf hearing, the dumb speaking. Matt. 
15:29-31; Mark 7:31-37- 

After healing the Syrophoenician wo- 
man's daughter, what did our Lord do? 
Why so soon? Where did He go? What 
does the Revised Version say instead of 
"a mountain"? Is there any significance in 

the change? What did He do in the moun- 
tain? What happened then? Why did 
they come to Him? Whom did they bring 
with them? Had they any right to do that? 
Have we any warrant for doing the same 
today? (Heb. 13:8; Jas. 5:14.) What did 
they do with the lame, blind, dumb, maim- 
ed? What is the thought suggested by the 
word "cast"? What did our Lord do? 



What was the effect upon the multitude? 
Why was it the God of Israel whom they 
glorified? (Ex. 15:26.) 

What special case of healing does Mark 
select from them all for a full description? 
Is this the only case of a dumb man healed 
recorded in the Gospels? (Matt. 9:32, 2,Z', 
Luke 11:14.) What did our Lord do first 
with this dumb man? What was His pur- 
pose? Did He seek notoriety? How did He 
differ radically in this respect from many 
modern healers? What other miracle does 
this resemble in some of the details? (John 
9:6, 7; Mark 8:23.) What was His purpose 
in touching his tongue? Why did He look 
up to heaven? (6:41; John 11:41; 17 :i-) 
Why did He sigh? (8:12; Luke 19:41; 
John 11:33- 35, 38; Heb. 4:15.) Did He 
know that this man's misfortune was soon 
to be completely relieved? Why then was 
He burdened over it? Is He burdened 
over our sorrows even though He knows 
that they are of short duration and in part 
imaginary? Did His sigh express any- 
thing beside sympathy? Did it cost Him 
anything to perform this miracle? Is there 
any peculiar power in prayers so earnest 
that they are accompanied by sighs and 
groans? (Ro. 8:26, 27; 15:30; Col. 4:12, 
13, R. V.) Did our Lord's miracles cost 
Him any suffering or pain? Had the con- 
nection between sin and sickness anything 
to do with His sigh on this and similar 
occasions? What did He say? What was 
the result? How was His unstopping the 
ears of the deaf and giving speech to the 
dumb proof that He was the Messiah? 
(Is. 32:1-4; 35:4, 5; Matt. 11:3-5.) 

What strict injunction did our Lord lay 
Upon them? What was His purpose? (1:44, 
45; 3:10-12; 5:43; 8:25, 26.) Did He ever 
tell any one to witness to what God had 
done for him? (Luke 8:39.) Ought we 
today to keep to ourselves or to tell out 

what Christ has done for us? (Acts 1:8.) 
What was the effect of the miracle upon 
those who saw it? (i :27; 2:12; 4:41; 5:42; 
6:51.) Were they converted? What did 
they say He did? Who alone can make the 
dead to hear and the dumb to speak? (Ex. 
4:10, II.) 

2. The feeding of the four thousand, 
Mark 8:1-9. 

What proof have we here of our Lord's 
popularity with the people? For what pur- 
pose did they come together? Had they any 
real appreciation of Him? (John 6:26, 27.) 
How did they prove that they were deeply 
interested? What was His feeling toward 
this hungry multitude? What was He un- 
willing to do? Is there any lesson here for 
us? With what were the disciples filled at 
His suggestion that they should feed 
them? Who else had been similarly per- 
plexed under like circumstances? (Num. 
II :2i-23; 2 Kings 4:42-44; 7:2.) Why was 
their perplexity and anxiety inexcusable? 

What question did our Lord ask of the 
disciples? What was its purpose? What 
command did He give to the multitude? 
(Matt. 14:18, 19.) Why did that seem like 
a foolish command? What did He do when 
the multitude were seated? What did He 
take? Was that naturally enough to go 
around? How much of what the disciples 
had did He take ? How much that we have 
must we put in His hands if we wish Him 
to bless, multiply and use it? Having 
taken the loaves, what did He do? Ought 
we to return thanks every time we eat? 
(Ro. 14:6; I Cor. 10:30, 31; Col. 3:17; 
I Tim. 4:3-5; Acts 27:35.) How do we 
know that there was something deeply 
significant in the manner in which our 
Lord returned thanks? (John 6:11, 23; 
Luke 24:30, 31, 35.) Did He return thanks 
for anything beside the seven loaves? 



Did the few small fishes seem of much 
account? Was it necessary that they too 
be brought? Is there any lesson here for 

How bountiful did that repast' prove? 
Does any one ever go away hungry from 
the Lord's table? 

How was this feeding of the four thou- 
sand a proof of the deity of Christ? What 
proof have we that this was a separate 
miracle from the feeding of the five thou- 
sand, and not merely another account of 
the same miracle? 


/. Jesus Christ. 
(i) His nature: 
Divine (Matt. 15:30; Mk. 7:27, 34, 
35; Mark 8:1-9); human, 34. 

(2) His characteristics: 

Shunned notoriety, :^2>', full of S3mi- 
pathy, intensely earnest, 34; com- 
passionate — on the sick, 30; on the 
deaf and dumb, 32; on the hungry, 
2, 3. 

(3) What He did: 

Opened the ears of the deaf, unstopped 
the mouth of the dumb, Mark 7:32- 
35; healed the lame, maimed and 
many others. Matt. 15 :30, 31 ; fed the 
hungry, Mark 8:1-9; fuHy satisfied 
those who sat at His table, 8; multi- 
plied the possessions and power of 
His disciples when they put all that 
they had in His hands, 5-7; returned 
thanks before meals, for even the 
smallest things, 6, 7. 


Our Lord in the Parts of Dalmanutha and in Bethsaida: Answering the 

Pharisees and Sadducees, and Healing a Blind Man. Matthew 

16:1-12 (compare Mark 8:10-21) ; Mark 8:22-26. 


I. An evil and adulterous generation 
seeketh for a sign, Matt. 16:1-4. 

What was the attitude of the Pharisees 
and Sadducees toward one another? (Acts 
23:6-8.) In this lesson what do we see 
them combining to do? What led two 
parties so hostile to one another to com- 
bine their forces? What was the constant 
attitude of the Pharisees toward our Lord? 
(9:11; 12:14; 15:1, 2; 22:15, 34; 27:62, 
63.) What was the attitude of the Sad- 
ducees toward Him? (22:23.) With what 
other hostile party did the Pharisees com- 
bine on another occasion to entangle Him? 
(22:15, 16.) What was now their purpose 
in asking Him to show them a sign from 
heaven? What did they mean? Did they 

ask a sign from Him on any other occa- 
sion? (12:38, 39; Mark 8:11-13; Luke 
II :i6, 29, 30.) Had He already given them 
any sign that He was the Messiah? Why 
then did they ask a further sign? Have 
we any sign from heaven today that Jesus 
is the Messiah, the Son of God? (Acts 
2:33; 5:32.) How did this demand of 
the Pharisees affect our Lord? (Mark 
8:12.) Why did He sigh deeply? 

How did He answer their demand? How 
was this an answer? Are there any today 
who can read the signs in the physical 
world but who are blind to the signs in 
the spiritual world? Who can never un- 
derstand spiritual things? (i Cor. 2:14.) 
What were the signs of the times to 
which He referred? What abundant signs 



of the times had He given them? (ATatt. 
4:23; 11:5.) What did He say that their 
demanding a sign showed them to be? 
Are there any today who demand a sign? 
(i Cor. 1:22.) What is sign enough to 
a real seeker after truth? Had He ever 
told them on any other occasion that seeking 
after a sign was itself a sign of an evil 
and adulterous heart? (12:39.) What 
was the only sign that they should be 
given? What did He mean by the sign 
of Jonah? (12:39, 40.) Is the resur- 
rection of Jesus Christ a sufficient sign 
from heaven to prove His claims? What 
does it prove? (i Peter 1:21, R. V.; 
Acts 2:24-36; 17:31; Ro. 1:4; 4:25; I Cor. 
4:14; Eph. 1 : 1 8-20.) 

Having refused their demand for a sign, 
what did He do? Why? (Matt. 7:6; 
compare Gen. 6:3; Hos. 4:17; Acts 18:6.) 
Does He ever leave men today? (Heb. 
13:8; 2 Thess. 2:10-12; Ro. 1:24, 26, 28.) 
What is the worst misfortune that can be- 
fall any man? (Hos. 9:12.) 

2. Beware of the leaven of the Phari- 
sees and Sadducees, vv. 5-12. 

Where did our Lord and His disciples 
go? (Mark 8:13.) What did the dis- 
ciples forget? What did He say to them? 
What did He mean (vv. 11, 12)? Is 
leaven ever used in the Scriptures of any- 
thing good? (Ex. 12:15-19; Lev. 2:11; 
Mark 8:15; Luke 12:1; i Cor. 5:6-8; Gal. 
5:9.) In what way is leaven an expressive 
figure to describe false doctrine? What 
was the leaven of the Pharisees? (Luke 
12:1; Matt. 15:1-9, 11-18; 23:13-26.) What 
was the leaven of the Sadducees? (22:23; 
Acts 23:8.) Are formalism on the one 
hand, and rationalism on the other hand, 
things against which the church and the 
individual believer need to be on their 
guard today? 

Did the disciples understand His words? 
What did they think He meant? Did 
they often misunderstand His words? 
When at last did they come to under- 
stand? "(John 16:12-14.) How alone can 
we understand?' (i John 2:20, 27.) How 
did He know that they said among them- 
selves: "We took no bread"? (John 2:24, 
25; 6:64; 16:30.) How much that we rea- 
son in our hearts does He know? (Heb. 
4:13; Rev. 2:23.) What does this prove 
Him to be? (2 Chron. 6:30; Jer. 17:9, 10.) 

What did He call His disciples? (Com- 
pare 6:30; 8:26; 14:31; Mark 16:14.) Of 
whom might He well say it today? What 
memory might have relieved them from all 
anxiety about their having no bread? What 
memories might relieve us from all anxiety 
in apparent need? By thus rebuking them 
what did our Lord show? (Rev. 3:19.) 
What does He show when He rebukes us? 
What searching question did He put to 
them? (See first eight words of v. 11, 
R. v.; Mark 4:40; John 8:43-) Has He 
ever occasion to put that same searching 
question to us? 

3. The. healing of the blind man near 
Bethsaida, Marl; 8:22-26. 

What other instance in the life of our 
Lord occurred near Bethsaida? (6:45; 
Luke 9:10; John 1:43, 44; Matt. 11:21.) 
Did the blind man come to Him of His 
own accord? Why not? How did those 
that brought him show their earnestness? 
What did they ask our Lord to do? What 
was their thought in asking Him to touch 
him? Did His first touch heal this man? 
Did His mere touch ever heal? (5:27-29; 
Matt. 8:3, IS; 9:29.) Why did not His 
mere touch heal in this instance? What 
did He do more than merely touch him? 
Can we dictate to our Lord just how 
He will exercise His healing power ? What 



did He do with the bhnd man? Why? 
(7:33-36.) Did He use spittle on any other 
occasion in healing? (7:33; John 9:6, 7.) 
Would the mere spittle have opened the 
eyes of the blind man? How did the 
healing of this man differ from most of the 
cases recorded m the Gospels? Of what 
is the gradual opening of his eyes an illus- 
tration ? (Prov. 4:18; 2 Peter 3:18; i 
Cor. 13:9-12.) Of what was the opening 
of his eyes a proof? (Is. 29:18; 32:1-3; 
A'latt. 11:3-5.) How did he see at last? 

What did our Lord forbid him to do? 
(See R. V.) Why? 


I. Jesus Christ. 
(i) His nature: 
Divine, 8; human, 23. 

(2) His office: 
The Messiah, 23-25. 

(3) Characteristics: 
Compassionate — even upon the Phari- 
sees and Sadducees (Mark 8:12) ; on 
the bhnd, 22-25. 

(4) How He was treated: 

Hated by the Pharisees and Sadducees, 
I ; sought out by those in trouble, 
besought to help when all human 
help failed, 22. 

(5) What He did: 

Refused a sign to those who shut their 
eyes to the signs already given, 3. 4; 
sighed deeply over the spiritual 
blindness of men, Mark 8:12; finally 
gave up those who persistently re- 
fused to see the truth, 4; read men's 

thoughts, 8; warned the disciples to 
take heed and beware of the leaven 
of the Pharisees and Sadducees — 
formalism on the one hand and skep 
ticism on the other, 6; rebuked the 
spiritual dullness and little faith of 
His disciples, 8-11; avoided notori- 
ety, took by the hand, laid His hands 
upon the blind man, 23; laid His 
hands upon the blind man's eyes, 
25; restored his sight gradually, 23- 
25 ; did not perform all His mira- 
cles by the same method, 22, 23. 

2. Pharisees and Sadducees. 

Hated Jesus Christ so bitterly that they 
forgot their hatred of one another in 
their hatred toward Him, demanded 
a sign from heaven when already 
there had been abundant signs, i ; 
could discern the face of the sky 
but could not discern the signs of 
the times, 3; a wicked and adulterous 
generation, given up by the Saviour, 
4; their doctrine corrupt, 6, 12. 

3. The disciples. 

Their forgetfulness, 5; dullness of ap- 
prehension, 7, 9, 10, 11; little faith, 8. 

4. The blind man at Befhsaida. 

Blind, could not come of himself to 
our Lord, brought by others, his 
friends besought our Lord for him, 
22; taken by the hand by our Lord, 
had His hands laid upon him, 23; 
at first saw dimly after He laid 
His hands on him, 24; completely 
restored and saw every man clearly 
when He laid His hands upon his 
eyes, 25. 




Peter's Confession of Jesus as The Christ, The Son of The Living God. 

Matthew 16:13-20. (Compare Mark 8:27-30; Luke 9:18-21; John 



J. Peter confessing Christ, vv. 13-16. 

Where is the scene of the lesson? How 
was our Lord engaged? (Luke 9:18.) 
What question did He put to His dis- 
ciples? Why did He ask this? Is what 
men think of Christ an important matter? 
Does this question engage much attention 
today? Was there agreement as to who 
He was? Is there agreement today? 
What were some of the opinions? Were 
they correct? Are many of the opinions 
of today any nearer correct? In what 
did all the opinions stated agree? In what 
do almost all opinions of Christ today 
agree ? 

What was the second question which 
He put to His disciples? Which is the 
more important question for each of us — 
what men think of Christ or what we 
think of Christ? Why did He seek to 
have them express their conviction? (Ro. 
10:9, 10.) Which of the disciples answered 
His question? Why Peter? Was he any 
quicker to see the truth than others? (John 
21:7.) What was he quicker to do? 
Whom did Peter say that our Lord was? 
(Compare John 1:49; Matt. 14:33.) What 
was the difference between the confession 
as here made and as made on former occa- 
sions? Is this statement of Peter's an 
important one? (Acts 9:20; i John 4:15; 
5:1, 5; 2:22.) What book in the Bible 
was written for the express purpose of 
convincing men of its truth, and what 
is the result of a heart-belief of this 
statement? (John 20:31.) Did Peter 
realize all that his words meant? Do 

we? Had Peter on any previous occasion 
given utterance to a similar confession of 
Christ? (John 6:69; compare A. V. and 
R. V.) Under what circumstances will a 
loyal follower of Jesus be most likely to 
come out with a ringing confession of 

2. Christ confessing Peter, vv. 17-20. 

Was our Lord pleased with Peter's con- 
fession of Him? Is He pleased today 
when we confess Him with a sincere heart? 
Is He pleased if we neglect to confess 
Him? (Matt. 10:33.) How did He show 
His pleasure? What did He say that Peter 
was in view of this confession? From 
what source did He say Peter had gotten 
his knowledge? Can any one today really 
know Jesus as the Christ, the Son of the 
living God, except God reveal it to him? 
(i Cor. 2:14; 12:3.) If then we wish to 
know the truth about Jesus to whom shall 
we go to show us? (John 16:13-15.) If 
one comes to us who is perplexed as to 
who Jesus is, what advice shall we give 
him? How can we put ourselves in a 
position where the Father will reveal it to 
us? (John 7:17.) How can we tell wheth- 
er we really believe that Jesus is the Christ, 
the Son of the living God, or not? (i 
John 5:5; James 2:18.) 

What further did our Lord say to Peter? 
What does "Peter" mean? What trans- 
formed Simon Barjonas into Peter? What 
is the great controversy about this verse 
(18)? What can be said in favor of 
Peter being the "rock" meant? What 
against it? If Peter is the rock, what 
made him to be the rock? How then can 



all become rocks? (i Peter 2:4, 5.) Who 
then is the Chief Corner-stone, the Rock 
upon which all others rest and from which 
they derive their own strength? (Is. 
28:16; I Cor. 3:11; Eph. 2:20.) What is 
the conclusion drawn by Roman Catholics 
from this verse? What can be said for it? 
What against it? Who are the true suc- 
cessors of Peter? (Gal. 3:7.) What does 
"church" mean? What does Christ say 
of the strength of the church built upon 
this rock? What is meant by "the gates 
of hell" not prevailing against it? What 
promise of the Old Testament is suggested 
by this? (Is. 54:17-) 

What does Christ say He will give 
Peter? What is meant by "the keys of 
the kingdom of heaven"? (Ro. 10:14.) 
What custom of the ancient rabbis is re- 
ferred to in this figure of speech? Where 
in the Bible is Peter seen using the keys? 
(Acts 2:14; 10:34; 15 'J.) Who has the 
keys of the kingdom of heaven today? 
When do we unlock the kingdom to men? 
When do we lock the kingdom against 
men? (Matt. 23:13.) What power did our 
Lord say Peter should have? What is meant 
by "binding" and "loosing"? To whom 
else did Christ give this power? (Matt. 
18:18.) Who has it today? (Gal. 5:18.) 
Was the power to forgive sins given to 
the apostles? (John 20:23.) In what 
sense had they this power? (2 Cor. 2:10.) 
In connection with what other gift was the 
gift of power to forgive sins? (John 
20:22.) Is there any sense in which any 
one today besides our Lord has power 
to forgive sins? Ought we to be satisfied 
with man's assurance that our sins are 

What charge did our Lord lay upon His 
disciples? Why? Does that charge rest 
upon His disciples today? (Matt. 20:19; 
Acts 2:36; 8:4.) 


/. The Father. 

(i) Where He is: 

In heaven, 17. 
(2) What He does: 

Testifies to the Messiahship and Son- 
ship of Jesus, reveals truth even 
to sinful, ignorant men, ready to 
receive it, 17. 
2. Our Lord Jesus. 
(i) What He is: 

The Son of man, 13; the Christ, 16; 
the Holy One of God, John 6:69; 
the Son of God, 16; the Builder 
of the church, 18; the subject of 
divergent opinions of men, recog- 
nized by all as an extraordinary per- 
sonage, 14; recognized in the fulness 
of His glory only by those whose 
minds God illumines, 17. 
(2) What He does: 

Desires the mouth-confession of heart- 
faith, 13; delights in the good con- 
fession of His disciples, 17; entrusts 
illuminated men with the responsi- 
bility of opening the kingdom of 
heaven, 19. 
J. The church. 

Christ the Builder, built upon the 
Rock, Christ, faith in His deity the 
condition of being made pieces of the 
Rock, its eternal security, 18. 
4. Peter. 

Taught of God, recognized the Messi- 
ahship and deity of Christ, 17; con- 
fessed Him as Messiah and Son of 
God, 16; transformed by his God- 
given faith in Jesus as the Son of 
God into a man of rock, 18; had 
power given him because of his pos- 
session of this truth to unlock the 
kingdom of heaven unto men. had 
authority given him to forbid or 
permit, 19. 




Our Lord Preparing His Disciples For His Crucifixion. Matthew 16:21-28. 
(Compare Mark 8:31 to 9:1; Luke 9:22-27.) 


7. "Get thee behind Me, Satan," vv. 

For what was Christ preparing His 
disciples in bringing out so clearly the 
doctrines of His deity and the security 
of the church in the immediately preceding 
verses? Why "must"? (John 3:14; 14:19; 
Ro. 4:2s; 5:9, 10; Heb. 9:22; Is. 53:4-6; 
2 Cor. 5:21; I Peter 2:24.) Had He 
ever told them of His death and resurrec- 
tion before? (John 2:19-21.) Is it credi- 
ble that after He had so plainly foretold 
His resurrection that His disciples should 
find it so hard to believe in it when it 
actually occurred? (Luke 18:34; 24:25.) 
What in the present day will help us to 
understand this? 

Which of the disciples came to the front 
again at this point? What did he do? 
Do any of the disciples of the Lord nowa- 
days think they know better than He what 
He ought to do? Was Peter concerned 
for Christ or for self? Of whom had 
he been the mouthpiece in v. 16? Of 
whom was he the mouthpiece now? Where 
else do we see a like spirit in Peter? 
(Matt. 26:51; John 13:6-8.) How was 
his protest met by our Lord? On what 
other occasion had He used the same 
words? (Luke 4:8.) Why did He call 
Peter "Satan"? When did this fearful 
error and awful rebuke of Peter occur? 
(vv. 17, 18.) Is there any lesson in this? 
Was our Lord really tempted by Peter's 
suggestion (v. 23) ? Where was the root 
pf the difficulty with Peter? Is it a 
serious thing to mind the things of man? 
(See R. V. and Phil. 3:19; Ro. 8:5-8.) 

2. Before the crown, the cross, vv. 24-28. 

To whom did our Lord then speak? 
What does He tell them? What does 
"deny" mean in Bible usage? (26:35, 75; 
Mark 14:31; Luke 12:9; 22:34; Titus 
2:12.) What then does "deny himself" 
mean? What was the cross literally? Why 
did our Lord take up the cross? What 
then does "take up his cross" mean? What 
does "follow Me" mean? (i Peter 2:21; 
Phil. 2:5-8.) Is there any way to be 
a disciple of Christ and enter the kingdom 
but by denying self, taking up the cross 
and following Him? (''Any man"; Acts 
14:22; 2 Tim. 3:12; I Thess. 3:3.) Is 
the Pope more truly Peter's successor as 
we see him in vv. 17, 18 or as we see him 
in vv. 22, 23? What is the special con- 
nection between v. 24 and the verses which 
immediately precede? Does it pay "to 
come after" Christ when we consider these 
severe conditions? (John 12:26; 2 Tim. 
2:12; Ro. 8:18.) 

What general principle did Christ now 
announce? What words does Mark add? 
(Mark 8:35.) What is the meaning of 
this principle? What searching question 
did Christ put to them? What does "soul" 
mean? Is the contrast here between the 
present and future? Does the man who 
loses his soul lose the future? What kind 
of future? Does he gain the present? 
Does the man who saves his soul lose 
the present? Does he gain the future? 
What second question did Christ put to 
them? What is its meaning? 

By reference to what event does Christ 
enforce His teaching? What will be the 
manner of His coming? What will He 



do at His coming? What evil-doing is 
to be especially punished at that time? 
(Mark 8:38.) What occasion was there 
at this particular point to mention being 
ashamed of Him? What did He further 
tell His disciples? Is the same event 
referred to in v. 28 as in v. 27? What 
is referred to? (27:1-8; John 8:52.) 

Note. — This lesson is one of the easiest 
to understand and hardest to practice. Not 
so many questions as usual are needed to 
bring out the teachings ; more grace than 
usual will be needed to perform them. 


1. Our Lord. 

His deity, 27; humanity — Son of man, 
tempted, 27, 23; temptation — its 
source a disciple, its issue instant 
and complete victory, 22, 23 ; shrink- 
ing from the cross, 23; loyalty to 
duty — repelling every tempter that 
would lead Him from the cross, 23 ; 
consideration of man's weakness, and 
skill as a teacher — confirms faith be- 
fore revealing coming trial, 21 (com- 
pare vv. 13-20) ; sufferings, death 
and resurrection — their necessity, 21 ; 
coming — its certainty ("shall come"), 
manner ("in the glory, etc."), pur- 
pose ("to render unto every man, 
etc."), 27; its prefiguration (the 
transformation), 28. 

2. Peter. 

His carnal mind and consequent failure 
to see and enter into the divine plan 
of suffering love, immediately after 
the hour of wondrous revelation, 
noble confession and lofty commen- 
dation, 22, 23; utter failure, stupen- 
dous presumption, unsparing rebuke, 

22 ; a stumbling block to the Saviour, 
23; when he minded the things of 
God he was God's spokesman, but 
when he minded the things of man 
he became Satan's spokesman, 23 
(compare 16, 17). 

J. What follows: 

Suffering and death followed by resur^ 
rection and glory, 21, 27; 

Denial of self and cross-bearing fol- 
lowed by union with Christ and par- 
ticipation in His kingdom, 24; 

Sacrifice of temporal life followed by 
the gain of life eternal, 25; 

Holding on to temporal life followed 
by the loss of life eternal, 25 ; 

Seeking for the world followed by the 
loss of the soul, 26. 

4. Eight rules that have no exceptions. 

Every one who would save his life 
shall lose it, 25; 

Every one who shall lay his life down 
for our Lord's sake shall find it, 25; 

Every one who forfeits his life to 
gain the world makes a poor bar- 
gain, 26; 

Every one who forfeits his life to 
gain the world loses it beyond re- 
covery, 26; 

Every one who would go where our 
Lord went must go by the road 
He took, 24, 25 ; 

Every one who would come after our 
Lord must utterly renounce self, 24; 

Every one who would come after our 
Lord must face without wavering 
and bear without flinching the suf- 
fering, shame and death that lie in 
the path of obedience to God, 24; 

Every one who would come after our 
Lord must walk as He walked, 24. 



The Transfiguration. Matthew 17:1-13. (Compare Mark 9:2-13; Luke 



I. Jesus, Moses and Elijah, vv. 1-4. 

Of what prophecy of our Lord is this 
lesson a fulfilment? (Matt. 16:28; Mark 
9:1; Luke 9:27.) How many of the dis- 
ciples did He take with Him? Did He 
take these three with Him on any other 
occasion? (Mark 5:37; Matt. 26:37, 38.) 
Why did He take them only? Does He 
today grant the same exalted experience to 
all His disciples? Why not? (i Cor. 
12:5, II.) What evidence have we of the 
profound impression it made upon those 
who saw it? (John 1:14; 2 Peter 1:17, 
18.) What was Christ's purpose in going 
up into the mount? (Luke 9:28.) Why 
did He go into the mount? Why did 
He take any one with Him? 

What wonderful thing happened? What 
does "transfiguration" mean? What trans- 
formation had He undergone before this? 
(Ph. 2:6, 7, Greek.) Who are some today 
who undergo a similar transformation to 
that recorded here? (Phil. 3:21.) What 
transfiguration is possible to us in the life 
that now is? (Ro. 12:3.) How did our 
Lord appear when He was transfigured? 
(Mark 9:3; Luke 9:29.) How can our 
countenances be made to shine? (2 Cor. 
3:18.) What was He doing when this 
wonderful change came? (Luke 9:29.) 
Was He always transfigured when He 
prayed? Will prayer bring any glory into 
our faces? 

What other wonder did the three dis- 
ciples see besides the transfigured Jesus? 
Why were Moses and Elijah chosen as 
the persons to appear? Had either of 
them died? (Deut. 34:5, 6.) Was Moses 

conscious when he appeared on the mount? 
How does this fact bear upon the doctrine 
that the dead are unconscious between 
death and the second coming of Christ? 
What great desire of Moses was grati- 
fied by this appearance in the mount? 
(Deut. 3:23-26.) How did Moses and 
Elijah appear? (Luke 9:31.) What does 
this indicate as to the state of the blessed 
dead even before the resurrection? Did 
the disciples recognize Moses and Elijah? 
How? How does this bear on the ques- 
tion whether we will recognize our friends 
in heaven? What was the subject of 
conversation between Jesus, Moses and 
Elijah? (Luke 9:31.) What does that 
indicate as to the fact that is most central 
in the Gospel and most interesting to the 
heavenly world? (i Peter i : 10-12.) Will 
the death of Christ be much spoken of 
in the coming glory? (Rev. 5:8, 9.) Had 
Moses and Elijah any personal interest 
in the death of Christ? 

Was this a real thing that the disciples 
saw, or a dream in their sleep? (Luke 
9:32, R. V. and margin; 2 Peter 1:16-18.) 
In what physical condition v/ere the dis- 
ciples when the manifestation began? 
Were they much in the habit of going to 
sleep in prayer meetings? (Luke 22:45.) 
Do men nowadays miss anything by not 
being waked up in meetings? What man 
acted like himself at this stupendous mo- 
ment? What was his comment on their 
presence there? What did he mean? Was 
it good for them to be there? Would it 
have been good for them to have remained 
there (vv. 14, 15) ? Where is the best 
place for us to be always? What proposi- 



tion did Peter make? Why? (Mark 9:6.) 
When a man doesn't know what to say, 
what is generally the best thing to say? 
Was any attention paid to Peter's proposi- 
tion? Why not? 

2. Jesus only, vv. 5-8. 

What occurred just then? What was 
this cloud? (Ex. 40:34, 35; i Kings 
8:10, 11; Acts 1:9; Rev. 1:7; Ps. 104:3.) 
Over whom did the cloud come? What 
came to the disciples who were on the 
outside of the cloud? Whose voice was 
it? What did God say? Of whose words 
was that a divine confirmation? (Deut. 
18:18.) What will happen to one who 
does not heed this command of God to 
hear His Son? (Acts 3:22, 23; Heb. 
12:25.) What will happen to one who 
does obey? (Heb. 5:9.) To whom did 
God bear testimony? What was it? What 
does that one do who rejects this testi- 
mony? (i John 5:10.) If we accept the 
beloved Son, how much does God love 
us? (John 17:23.) By this testimony 
given at this time whom did God subordi- 
nate to Jesus? 

What was the effect of the voice upon 
the disciples? Had Peter any more sug- 
gestions to make? How were they re- 
assured? What occurred just as soon as 
the voice had spoken? (Luke 9:36.) Was 
there anything significant in their departure 
just at this point? When they looked 
up whom did they see? Would it have 
been better to have seen Moses or Elias? 
What would the Jewish world rather have 
seen? Wouldn't it have been better to 
have had Moses and Elias go down from 
the mount together with Jesus? 

3. Death, resurrection and return of the 
Son of man, vv. 9-/J. 

What charge did our Lord give His 
disciples about what they had seen? Why? 

Is it always best to tell all that has been 
revealed to us? When Paul said he had 
"not shunned to declare all the counsel 
of God," did he mean he had told them 
everything God had revealed to him? (2 
Cor. 12:3, 4-) Does the word translated 
"vision" always mean a vision seen in 
sleep? (Acts 7:31, Greek.) Does it here? 
(Luke 9:32, R. V.) 

What question were they prompted to 
ask? What suggested it right here? What 
was our Lord's answer? Are we to under- 
stand from this that before Christ's final 
coming there is to be another coming of 
Elijah? (Acts 3:21.) In whom did he 
mean Elijah had already come? (11:14.) 
In what sense was John the Baptist Elijah? 
(Luke 1:17.) What three prominent 
events in His history does our Lord men- 
tion in connection with His transfigura- 
tion? What was the relation of His trans- 
figuration to these events? In the light 
of this majesty of Jesus revealed at the 
transfiguration and the command from 
heaven uttered by the Father at the trans- 
figuration of His Son, what must we say 
of the rejection of Christ? 


/. Jesus. 

(i) His true humanity: 

Son of man, 9; need of prayer, i; 
must suffer and die, 12, 9. 

(2) His true deity: 
My Son, 5. 

(3) His majesty and glory: 
Testified to by the law and prophets 

in the persons of Moses and Elijah, 
3; by the outshining of the indwell- 
ing glory, 2; by the overshadowing 
shekinah glory, by the audible voice 
of the Father, 5; beloved of God, 
fully meets all the demands of God's 
aflfections, obedience to Him com- 



manded by the Father, 5; grants 
special experiences to individual dis- 
ciples, not for their own sake alone 
but for the sake of others, i, 9; 
loved seclusion and prayer, desired 
fellowship and sympathy, i ; His 
compassion. His comforting touch 
and voice, 7. 

(4) His sufferings : 

Never lost sight of in moments of 
exalted glory, 12; prepared for by 
the experiences of the mount, 1-8, 12. 

(5) His death: 

Must precede glory and its proclama- 
tion to the world, 9; the central fact 
of revelation in heavenly interest, 3 ; 
His return, 10, 11. 

(6) His superiority to Moses and Eli- 
jah : 

He a Son, they servants, they gave 
way to Him, 3-5. 

(7) His all-sufficiency: 
Jesus only, 5. 


Spoke unthinkingly when he had noth- 
ing to say and so spoke what was 
not worth hearing, 4; preferred to 
be on the mount beholding visions 
to being in the valley ministering 
to the unfortunate, 4; desired to 
have Moses and Elijah, not recog- 
nizing the all-sufficiency of Jesus, 4; 
terrified by the voice of the Father, 
6; reassured by the voice and touch 
of the Son, 7. 


Its necessity — Jesus prayed; place — 
alone with God; time—in the face 
of coming trial, i (16:13-28) ; power 
— transfigured while He prayed, i, 2 
(Luke 9:28, 29). 

Tlie departed saints. 

They exist in a conscious state, in 
glory, can talk, can be recognized, 
are especially interested in the death 
of Christ, 3, 4. 

Our Lord Healing the Demoniac Boy at the Foot of the Mount of Trans- 
figuration. Mark 9 :14-29. (Compare Matthew 17 :14-20 ; Luke 9 :37-43.) 

Why were they amazed? (vv. 2, 3; com- 
pare Ex. 34:30.) To whom did He invite 
them to bring their questionings? If we 
wish our questionings settled where is the 
best place to take them? Are unbelievers 
usually as ready to bring their questionings 
to Christ as to His disciples? 

Who was the first to reply to our Lord? 
Why was he so prompt to speak? What 
was his trouble? What was his boy's 
condition? (See also Matt. 17:15; Luke 
9:39.) Who was the author of this sad 
condition? What does this teach us about 
the Devil? What hint does it give as 
to what the condition of the world will be 
when he has unrestricted charge of affairs? 


I. The failure of the disciples, vv. 14-19. 
;While our Lord was in the mountain 
into what difficulty had the disciples fall- 
en? In what state of mind were they in 
this emergency? Who came on the scene 
at this moment of defeat and distress? 
Is He likely to appear on the scene in 
the moment of His disciples' failure, per- 
plexity and despair? Was there anything 
better that the disciples could have been 
doing in their difficulty than engaging in 
controversy with the scribes? (Ps. 1:1; 
v. 29, R. V.) What was the effect upon 
the crowd of the appearance of our Lord? 



What had the father done with his son? 
What is the best thing to do with a child 
who is in the devil's power? In the ab- 
sence of the Lord to whom had the man 
applied for help? Did he get it in that 
quarter? Do men nowadays ever apply 
to the disciples of Christ for help and 
fail to get what they might naturally ex- 
pect? What is the best thing to do when 
Christ's disciples fail us? Why were not 
the disciples able to cast the demon out? 
(Matt. 17:19, 20; Mark 9:28, 29.) Why 
is it today that the disciples of Christ 
so often fail to accomplish the mighty 
works expected of them? Did this man 
miss the desired blessing because of the 
failure of Christ's disciples? Why not? 
(vv. 19, 20, 25.) Need we miss the bless- 
ings we desire because of the church's 
failure in faith and prayer? What can 
we do? How did our Lord feel over 
the failure of His disciples (v. 19) ? Had 
God elsewhere occasion to sorrow over 
and rebuke the unbelief of His people? 
(Num. 14:11, 22, 27; Ps. 78:6, 8, 22; Mark 
16:14; Luke 24:25.) Has He any occasion 
to grieve over and rebuke the unbelief 
of His people today? (Luke 18:8.) What 
did He tell the man to do with his boy, 
seeing His disciples had failed? What 
can we do with our friends whenever every 
other source of help fails? 

2. The victory of the Son of God, vv. 

Did it seem at first to do the boy any 
good to bring him to our Lord? Does 
it ever happen nowadays that our friends 
grow worse rather than better when we 
bring them to Him? What is the ex- 
planation of this aggravation of the boy's 
malady upon bringing him to our Lord? 
(Rev. 12:12; Mark 1:26.) How long had 
this boy been mastered and tormented by 
the demon? Is the long-standing of the 

misery of our friends any reason for not 
bringing them to our Lord, or for doubt- 
ing His readiness or ability to deliver 
them? (Mark 5:25; Luke 13:16; John 
5:5, 6; 9:1, 20, 21; Acts 3:2; 4:22; 9:33; 

For what did the father appeal? Did 
the cry for compassion and help ever rise 
into His ears unheeded? (Matt. 15:22-28; 
20:31-34; 9:27-29.) Will it now? (Heb. 
13:8.) Did the father have a very firm 
faith that our Lord could help him? How 
much faith did he have? Did he get the 
blessing sought? What was it very likely 
that made him doubt His ability to help 
him (v. 18) ? What is the source of much 
of the unbelief in our Lord today? What 
did He reply (v. 23, R. V.) ? Where shall 
we put the "if" in regard to receiving 
blessings from Him? How much can 
faith get and accomplish? (Mark 11:23; 
Matt. 17:20; 21:21, 22; John 11:40; Acts 
14:9; Matt. 9:29.) What did the father 
reply? Did our Lord hear that prayer? 
If we are conscious of our lack of faith 
and desire more what shpuld we do? 
(Luke 17:5-) 

Did our Lord prolong the conversation? 
Why not (v. 25, R. V.)? Will a wise 
Christian worker carry on personal deal- 
ings with men if a crowd gathers? What 
did our Lord do? What difference marked 
His treatment of demons and of sinful 
men? What did the demon do? What 
truths are we taught about the devil and 
his angels by this? What was the condi- 
tion of the boy when the demon had left? 
What did our Lord do? Before He can 
give the sinner life what must the sinner 
become? (Ro. 7:11; Gal. 3:24.) What 
did the disciples do? When we have 
met with some great failure what is the 
best thing to do? When they talked with 
Him alone about their failure what ex- 



planation did He give them of it (29, 
R. V.)? (Matt. 17:20.) If then we wish 
to win victories for Christ in conflict with 
Satan in the most extreme forms of his 
manifestation, what must we do? If we 
have already suffered defeat how may we 
turn defeat into victory? (2 Kings 4:31, 
33-35-) Whom according to this lesson 
can our Lord save? What does the most 
helpless and hopeless victim of Satan need 
to do to get this salvation? 


r. Otir Lord. 

Comes to the help of His disciples in 
the moment of their failure and 
despair, 14-19; turns defeat into vic- 
tory, 19-27; wishes the questions that 
perplex His disciples to be brought 
to Himself, 16; wishes the cases 
that defy His disciples' power to be 
brought directly to Himself, wearied 
with the unbelief of His disciples, 
rebukes their unbelief, 19 ; His readi- 
ness to save — always hears the cry 
for compassion and help, 22-27; His 
power to save — can do anything that 
men trust Him for, 22, 23; rebukes, 
commands unclean spirits to depart, 
25; casts out unclean spirits, 26; 
lifts up the one whom Satan has 
cast down, 27. 

S. The disciples. 

When the Lord left them for a season 
got into trouble at once, 14; dis- 
cussed their failure with their ene- 
mies instead of carrying it to God 
in prayer, 14, 29; tried to cast out 
a demon and could not, 19; failed 
because of neglect of prayer and un- 
belief, 29, 19; their failure weakened 

the faith of others in their Master, 
18, 22; wearied our Lord by their 
unbelief, received a severe rebuke, 
19; talked to our Lord alone, sought 
and received an explanation of their 
defeat, 28, 29. 

J. The boy. 

His condition — in Satan's grasp, 17-25; 

from childhood, 21 ; cast down by 

Satan, pining away, 18, R. V.; 

grievously torn, 20; life imperiled, 

22; almost killed, 26; no help in 

man, 18. 
What was done for him — brought to 

our Lord, 20. 
The result — first became worse, 20; 

like dead, 26; taken by the hand, 

raised up, restored, 27. 

4. The father. 

His son in the devil's power, sought 
to bring him to our Lord, 17; tried 
the disciples first, received no bless- 
ing, turned from the disciples and 
appealed to our Lord Himself, 18; 
but little faith, cried for compassion 
and help, 22 ; heard, shown that the 
blessing desired is not a question of 
Christ's power, but of his own faith, 
23 ; used the little faith he had, sought 
more faith, 24; got the blessing 
sought, 27. 

5. The devil. 

His awful power, 17-26; incredible 
malignity, 18, 20, 22, 26; real impo- 
tence — subject to Christ's mere word, 
rage — made a final terrific but in- 
effectual struggle, seeming victory- 
left his victim as if dead, 26; over- 
whelming defeat — conquered by 
Jesus, 26; conquered by faith, 18, 19; 
conquered by prayer, 29. 




Christ Again Foretelling His Death and Resurrection and Discoursing on 

Humility. Matthew 17:22 to 18:14. (Compare Mark 9:30-35; 

Luke 9:43-50.) 


/. The shekel in the fish's mouth, 

What does our Lord now announce to 
His disciples (vv. 22, 23) ? What was 
His purpose in telling them so often in 
these days of His coming death and resur- 
rection? Did they comprehend what He 
was talking about? (Mark 9:32; Luke 

When they reached their home town, 
what demand was made upon Him (v. 24) ? 
Why was He under no obligation to pay 
the temple tax (vv. 25, 26) ? Did He pay 
it? Why (v. 27) ? Is there any lesson 
here for us ? How did He know that Peter 
would find a shekel in the fish's mouth? 

2. Hozv to enter the kingdom of heaven 
and to be great in it, 18:1-4. 

With what question did the disciples 
next come to our Lord? What had sug- 
gested to them the asking of that ques- 
tion? What did it reveal? Did there 
ever arise any strife on this point after 
this? (Matt. 20:20, 21; Luke 22:21-24.) 
Is it credible that such strife should arise 
at such times among those who were so 
near the Lord? What will best help us 
to understand it? 

How did He answer their question? 
How came there to be a child at hand? 
How large a child was it? What were 
His first words as He took the little child? 
How much deeper than the question does 
the answer go? What does "be converted" 
mean (see R. V.) ? Why was it necessary 
that they "be converted"? In what respect 
must they become as little children to 

enter into the kingdom at all? In what 
respects in general ought we all to be- 
come childlike? (i Cor. 14:20; i Peter 
1:14; 2:2; Matt. 6:31; 11:25; Eph. 5:1.) 
In what respects must we be unlike chil- 
dren? (i Cor. 14:20; Eph. 4:14.) Are 
we to understand from this verse that 
children are by nature in the kingdom or 
that they are of the spirit that fits them 
to easily enter? (John 3:6.) How can 
one who is old become a child? (John 
2:2,; I Peter 2:2.) What are the condi- 
tions of an "abundant entrance"? (2 Peter 

Whom does our Lord say is the greatest 
in the kingdom? What is meant by "hum- 
ble himself"? How else is this same prin- 
ciple stated by Him elsewhere? (Luke 
14:11; Matt. 20:26, 27; 23:11, 12.) Who 
is the great illustration of this humbling 
oneself and the consequent exaltation? 
(Matt. 20:28; Phil. 2:6-11.). Do men often 
follow this road to greatness? What is 
the world's idea of the path to greatness? 

2. How to treat the members of the 
kingdom, vv. 5-g. 

How did our Lord seek to emphasize 
the preciousness of these little ones to 
Him? Does He mean a literal child or 
one with the childlike spirit? Who are the 
ones then especially dear to Christ? (Is. 
57:15.) What is meant by "in My name"? 
What very solemn warning does He give 
in V. 6? What is meant by "offend"? 
(See R. V.) What does the warning 
mean? To whom does it apply? How can 
we "cause one of these to stumble"? (Gen. 
13:7; 2 Sam. 12:14; Ro. 2:23, 24; 14:21; 



15:1-3; I Cor. 8:9-13.) With what feel- 
ing does our Lord regard the occasions of 
stumbling in the world? What does He 
say of their necessity? Wherein lies the 
necessity? (i Cor. 11:19.) Does it in 
any wise excuse the one through whom 
these occasions of stumbling come? (Acts 
2:23.) If stumbling blocks are so bad 
how far ought we to go in avoiding them? 
(i Cor. 8:13.) Are we only to give up 
the things that are m themselves bad? 
(Luke 14:26, 27, 33.) Why would it pay 
one to cut off a hand or a foot or pluck 
out an eye if they led to sin? 

4. God's unquenchable love for His own, 
vv. 10-14. 

What warning does our Lord give in 
regard to the little ones? Is there need 
of that warning today? What reason does 
He give for not despising them? What 
does "behold the face, etc." indicate? 
(Esther i:i4; Luke 1:19.) Are we to 
learn from this that we have guardian 
angels? Whose angels have the prominent 
places? Why is v. 11 left out in the 
R. v.? Is theje any place where it is 
iound in the R. V.? (Luke 19:10.) If it 
belongs here just what is its meaning in 
this connection? 

What parable does our Lord utter in vv. 
12, 13? Where else found? Is it just 
the same? How many of us have gone 
astray? (Is. 53:6.) Who are the sheep 
that our Lord left? What sheep is God 
most interested in? How does God reel 
when He finds one of His lost sheep? 
How great is this joy? (Zeph. 3:i7-) 
What application does our Lord make oi 
the parable? Is God willing that any one 
should perish? (2 Peter 3:9.) What is 
God's will? (John 6:39, 40; Luke 12:32; 

I Tim. 2:4.) Will one ot these little 
ones perish? (John 10:27-29; 17:12.) If 
God's will is that all be saved, why are not 
all saved? (John 5:40.) 

/. God. 

The Father of Jesus Christ, 10; the 
Father of all believers, 14; His 
dwelling place — heaven, bestows spe- 
cial privilege and honor upon chil- 
dren, 10; takes an especial interest 
in, seeks the lost, rejoices over the 
lost one found, 13; not His will 
that a single little one be lost, 14. 

2. Our Lord. 

His deity, 23, 27; carefulness to avoid 
causing others to stumble, 27; aton- 
ing death, resurrection, 23 ; love to 
children, 2 ; solicitude for children, 
10; attractiveness to children, 2; be- 
lieved on by children, 6; received in 
little children, when they are re 
ceived in His name, 5. 

3. The kingdom of heaven. 
(i) Conditions of entrance: 

Renunciation of self seeking, i, 3; re- 
nunciation of pride, 3, 4. 
(2) Condition of greatness in the king- 
dom : 

Humility— taking the lowly place, 4. 

4. Occasions of stumbling. 

Must needs be, bring woe to the world, 
bring woe to the man through whom 
they come, 7; better to perish most 
miserably than to be an occasion of 
stumbling to a believing child, 6; bet- 
ter sacrifice the dearest and most 
indispensable thing than be an occa- 
sion of stumbling, 8, 9. 


The Duty of Forgiving Those Who Sin Against Us. 

Matthew 18:15-35. 


/. How to deal zvith an offending 
brother, vv. 15-20. 

What are Christ's directions as to the 
first step to take if a brother sin against 
us? Should we talk to others about the 
fault? What will probably be the result 
in such a case? Suppose we are quite 
sure that he will not hear, does that alter 
our duty in the matter? When alone have 
we a right to conclude that he will not 
hear? Should we give him up if he will 
not hear us ? What should we do ? What 
is the purpose of taking some one with 
us? Suppose he refuse to hear them, 
should we give him up then? What should 
we do? Should we tell it to the church 
before we have taken the earlier steps? 
Would there be many long cherished feuds 
between Christians if they followed these 
directions of Christ? Is it obligatory upon 
every professed disciple to follow them? 
If we do not, what are we doing? Not 
until when, however, should he be to us 
"as the Gentile and the publican"? What 
is the purpose of treating him as such? 
(i Cor. 5:5; I Tim. 1:20). 

What power did our Lord say His dis- 
ciples should have (v. 18) ? What does 
it mean to "bind" and "loose"? (Matt. 
16:19; Acts 15:28, 29.) How should the 
disciples receive wisdom to declare what 
should not be done and what could be 
done? (John 20:22, 23.) In how far 
have the disciples of Jesus Christ this 
power today? (i John 2:27.) What fur- 
ther power did He promise His disciples 
(v. 19)? What does the "you" mean? 
What does it mean "to agree as touching 
anything"? (Acts 1:14; 2:1; 4:24.) Do 

men ever think they have this promise to 
rest upon when they are not m reality 
fulfilling the plainly stated conditionsT 
What will be the result when the conditions 
are fulfilled? What shall be done? Why 
is it then that so often the things that two 
ask are not done? Who alone can bring us 
into real unity in our praying? (Eph. 4:3.) 
Why is it that the prayer is heard when there 
is real agreement touching the thing asked 
(v. 20)? What does He do in the midst? 
Suppose in widely separated parts of the 
world many groups of two or three are 
gathered together in the name of Christ, 
how can He be in the midst of all at 
the same time? Is He always in the midst 
where two or three professed Christians 
are gathered together? 
2. Seeking forgiveness for self, vv. 21-27. 
To what question on Peter's part did 
our Lord's words give rise? What was 
the rule of the teachers of that day as 
to how often we should forgive? Did 
that rule satisfy Peter? Had he yet 
reached the Christian standard of forgive- 
ness? What is the Christian standard? 
(Col. 3:13; Eph. 4:32; 5:1.) What was 
our Lord's answer? What does "forgive" 
mean? What verses illustrate this mean- 
ing? (Is. 38:17; 43:25; 44:22; Jer. 
31:34; Micah 7:19; Ps. 103:12.) Can we 
be said to forgive a wrong when we 
treasure it in our mind? What does our 
Lord mean by saying "seventy times 
seven"? Is there anything that the offen- 
der must do before we are under obliga- 
tions to forgive? (Luke 17:3, 4.) Before 
he repents and confesses, have we a right 
to hate him or ignore him? (Matt. 18:15- 
17.) What ought we to do to every ene- 



my, repentant and unrepentant? (Matt. 
5:44; Eph. 5:1; Ro. 5:8.) 

How does our Lord seek to impress upon 
the disciples the duty of boundless for- 
giveness? Of whom is the king in the 
parable a picture? Who are the servants? 
What is the king represented as doing 
with his servants? When does God reckon 
with us? (John 16:8, g; Matt. 25:19.) 
Is this the final reckoning in v. 23? What 
is God's purpose in these earlier reckonings 
with us? 

How great a debtor was brought into 
His presence? How much is a thousand 
talents? What is our Lord's purpose to 
teach in stating so enormous a sum? Who 
is so guilty before God? (Ps. 130:3; 
38:4; 40:12; Ezra 9:6.) Did the debtor 
come of his own accord before the judge? 
What is taught by that? Was the debtor 
able to pay? Are we able to pay our debt 
to God? When then did the king command? 
What does the picture set forth? What did 
the debtor then do? What does that repre- 
sent? What promise did the debtor make? 
Could he fulfill it? Why did he make it? 
Does the awakened sinner ever fancy that 
he can pay his debt to God? Can he? 
What provision has God Himself made for 
settling the old account? (20:28; 2 Cor. 
5:21; Gal. 3:13; I Peter 2:24.) What was 
the king's feeling in response to his debtor's 
anxious cry? What does that represent? 
How much compassion has God? (Ps. 
86:15; 145:8.) How did the king's com- 
passion show itself? Is that as much as 
a debtor asks? How will God's giving 
correspond with our asking? (Eph. 3:20.) 
Does God's compassion wait until we re- 
pent? (John 3:16; Ro. 5:8.) 

J. Refusing forgiveness to others, vv. 


Did the debtor really accept the pardon 
and realize what had been done for him? 

How did he show that he did not? What 
does this illustrate? How great was the 
debt owed him? How did that compare 
with his own debt? What truth did Christ 
intend to teach by that? Did he act this 
way in the presence of the king? Does 
that teach anything? How did his debtor 
act? Had he seen any one else act that 
way? Did he remember that? Was there 
any possibility of his debtor actually pay- 
ing? Did he do as he had been done by? 
Do we? Did he do as he would wish 
to be done by? Ought we to do to 
others as we want God to do by us? (Matt. 
6:12.) Do we? 

Who observed his treatment of his fel- 
low-servant? How did they feel? (Heb. 
13:3; Ro. 12:15; Mark 3:5.) What did 
they do? What is the best thing to do 
with griefs and wrongs? (Ro. 12:19.) 
How did the king feel (v. 34) ? Why 
is it right that we should be grieved rather 
than angry at sin though God is wroth at 
it? What did his lord first do? Will 
God so call us to account for our acts? 
(Ro. 14:12; I Cor. 4:5.) How did he 
address him? Was his guilt greater in 
the former interview or in this? How 
is it with us : is our guilt greater because 
of our many sins or because of our treat- 
ment of God's grace? What argument 
does the king use to show him the enormi- 
ty of his guilt? What similar argument 
might God use to show us our guiltiness? 
What was the king's feeling? Who, judg- 
ing from this parable, ought most to fear 
God's wrath? How was the king's wrath 
displayed? What does this represent? (2 
Thess. 1:8, 9; Rev. 14:10, 11.) How long 
was he to be tormented ? How long would 
that take? Is there any hope of the sin- 
ner's ever paying his debt to God in perdi- 
tion? How will God deal with those who 
show no mercy? (Jas. 2:13.) How alone 



can we learn to be merciful? (Col, 3:13-) 
Are we to learn from this parable that 
God ever withdraws His pardon from one 
He forgives and who really accepts the 
forgiveness? Was this man given over 
to tormentors because of his debts or 
because of his treatment of his master's 
grace? Are men damned because of their 
many sins, or because of their rejection 
of offered grace? 

What is the application our Lord make? 
of the parable? What kind of forgive- 
ness does God demand? What is it then 
that God looks at? (Prov. 21:2; Luke 
16:15; Rev. 2:23.) Are we to learn from 
this parable that men are eternally lost be- 
cause they do not forgive or because they 
do not believe in God's forgiveness? 

/. God. 

The Father of Jesus Christ, 19, 35; 
His abode — ^heaven, answers prayer 
where there is agreement as touch- 
ing the thing asked, 19 ; reckons with 
men, 23 ; deals in justice until man 
approaches Him on the ground of 
mercy, 25 ; has compassion on the 
greatest sinner that cries for mercy, 
releases him, forgives the debt, 27; 
demands that the one thus forgiven 
should show that he has accepted the 
forgiveness by forgiving others, 32, 
33; will deal without mercy with 
those who have despised mercy, 34, 

2. Christ. 

God's Son, 19, 25; omnipresent, in 
the midst of two or three gathered 
together in His name, 20; His skill 
as a teacher, 21-35. 
^. Christians. 

(i) Their privileges: 
Free and boundless forgiveness for 

enormous sins, 24-27; get what they 
ask with one accord, 19; have Jesus 
in the midst, 20; discern what is per- 
missible in God's sight and what is 
not permissible, 18. 
(2) Their duty: 
To gather in Christ's name, 20; to 
pray unitedly, 19; to forgive even 
as God has forgiven them, 28, 29, 

32, 3S ; to go show those who have 
wronged them the wrong in private, 
15; if they hear not, to take one or 
two more, 16; if they hear them not, 
to tell the church, 17; if they refuse 
to hear the church, to treat them 
as the Gentile and the publican, 17; 
to freely forgive all who ask it, to 
do unto others as God has done 
unto them, 32, 33. 

4. The unmerciful servant. 

Heavily in debt to his master, 24; 
unable to pay, in great danger of 
fearful judgment, no hope on the 
ground of justice and law, 25; cried 
for mercy, promised to pay, 26; 
found compassion, was freely forgiv- 
en, 27; despised the forgiveness, went 
out from the king's presence, 28: 
refused to show mercy, 30; sum- 
moned before his master, his wicked- 
ness and contempt for mercy ex- 
posed, 32, 33; delivered to the tor- 
mentors, 34. 

5. Forgiveness. 

The great and universal need of man, 
24, 35; freely given for all who seek 
it, 27; permanently enjoyed only by 
those who show their acceptance of 
it by forgiving others, 28, 35 ; our 
forgiveness of others should be full, 
free, from the heart, like God's, 

33, 35- 



Our Lord at the Feast of Tabernacles. John 7:1-24. 


I. Our Lord and His unbelieving 
brothers, vv. i-g. 

What was the attitude of the leaders of 
the people in Judea toward our Lord at 
this time? Why did they wish to kill Him? 
(5:16-18; Matt. 12:10-14; 21:37, 38.) 
What did this necessitate on His part? 
Was there any other time in the life of 
Christ when He retired from Judea to 
avoid the peril of arrest and death? (John 
II :S3, 54.) Was it right for Him to retire 
because of the peril there? Is it ever right 
for a follower of Jesus to go from a place 
of peril to some other place of comparative 
security? (Matt. 10:23.) 

On what occasion did He go up again to 
Judea (v. 2) ? What was the Feast of 
Tabernacles? (Ex. 23:16, 17; Lev. 23:34- 
43; Num. 29:12-38; Deut. 16:13-16.) What 
did our Lord's brethren suggest that He 
do? Why? What does this reveal as to 
the character of His brethren? Was it 
His spirit to do things in order that men 
might see what great things He could do? 
(Matt. 12:18-20; Is. 42: 2, 3.) Will it be 
the spirit of any true follower of Jesus? 
What reason did these brethren give why 
He should show His works to His dis- 
ciples (v. 4) ? 

Was He seeking to be known openly? 
What lay at the root of the suggestion 
made by the brethren of Jesus? (Luke 
6:45.) What was the attitude of His own 
brethren toward Him (v. 5) ? What rea- 
sons had His brethren for believing in 
Him? Why then did they not believe (v. 
3, 4 ; compare 5 "•44) ? Did the time ever 
come when they did believe? (Acts 1:14; 
15:13; I Cor. 15:7; Gal. 1:19.) Had the 
brothers of Jesus on any other occasion 

shown that they did not understand Him 
and truly believe in Him? (Mark 3:21, 31; 
John 1:11-13; Micah 7:5, 6.) If we are 
true to Christ, where very likely will we 
find those who misunderstand us and op- 
pose us? (Matt. 10:34-36.) Ought oppo- 
sition in our own homes deter us from 
loyalty to Christ? (Matt. 10:37-39.) From 
whom had the suggestion come earlier in 
His history that He make a public display 
of His powers? (Matt. 4:6.) 

What did He answer His brethren? 
What did He mean by: "My time is not 
yet come" (vv. 8, 30; 8:20; 13:1; 17:1)? 
What connection was there between this 
answer and the suggestions of His 
brothers? What did He say was the atti- 
tude of the world toward His brothers 
(v. 7) ? Why could not the world hate 
them? (15:19; James 4:4; i John 4:5.) 
Is it always a good sign when the world 
agrees with us and applauds us? (Luke 
6:26.) What did our Lord say was the 
attitude of the world toward Himself? Is 
that the attitude of the world toward Him 
today? (Ro. 8:7.) Of what prophecy was 
it a fulfillment? (15:23-25; Ps. 35: 19; 
69:4; Is. 49:7; 53:3.) Why did the world 
hate Him (v. 7) ? How did He testify of 
the world that its works were evil by 
word, or by His life? (3:19-21; Luke 
11:39-54-) How does the world usually 
feel toward one who rebukes its sin? 
( I Kings 22:8; Prov. 9:7, 8; Amos 7:7-13; 
Acts 5:28-33; 7:51-54.) How only can a 
preacher keep the favor of the world? 

2. Our Lord and the perplexed people, 
vv. 10-13. 

Did our Lord go up to the feast at all 
(v. 10)? Why secretly? (11:54; Is. 
42:2, 3; Matt. 10:16.) Who were watch- 



ing for Him at the feast? (11:56.) What 
different opinions about Him did the peo- 
ple express? Was either of these opinions 
the whole truth about Him? Was there a 
similar diversity of opinion about Him on 
any other occasion? (vv. 26, 27, 40-43; 
g:i6; 10:19-21; Matt. 16:13-16; Mark 6:14, 
15.) What did this reveal as to 
the people themselves? (Luke 6:45.) Is 
what a man thinks of our Lord today any 
test of what he is in his heart? (John 
3:18-21.) By what were those who be- 
lieved in Him deterred from an open con- 
fession of Him? (v. 13; 9:22, 23, 34; 
12:42, 43; 19:38; Gal. 2:12, 13; 2 Tim. 
2:9-13.) Is it enough to believe in Jesus 
in secret? (Matt. 10:32, 33; Ro. 10:9, 10.) 

S. Our Lord and the wondering people, 
vv. 14-24. 

When did our Lord first appear in public 
during the feast? What did He then do? 
Was He accustomed to go to the temple to 
teach? (8:2; 18:20; Luke 19:47.) Why? 
What prophecy was thus fulfilled? (Hag. 
2:7-9; Mai. 3:1.) What was the effect of 
His teaching? (vv. 15, 46; Matt. 7:28, 29; 
22:22, 2i3', Luke 2:47.) Does His teaching 
appear equally remarkable to fair-minded 
men today? What made it especially diffi- 
cult for the Jews to understand how He 
should be such a remarkable teacher of the 
truth? What did they mean by saying He 
had "never learned"? Are there any today 
who think a man can know nothing unless 
he has been to the rabbinical schools? 

What was His own answer to the ques- 
tion: "How knoweth this Man letters" (v. 
16, R. V.)? Was this a reasonable answer? 
Is there any other reasonable way in 
which to account for the unparalleled wis- 
dom of the teaching of our Lord? To 
what extent is His teaching the teaching of 
God? (3:11, 31-34; 8:28; 12:49, 50; 14:10, 
24; 17:8, 14.) What must a man do if he 

is to know for himself to a certainty that 
the teaching of Jesus is the teaching of 
God (v. 17) ? 

Whose glory is that man seeking who 
speaks for himself? Was our Lord seek- 
ing His own glory? (5:41; 8:49, 50.) 
Whose glory was He seeking? Whose 
glory should each one of us seek? If one 
feels hurt when he hears of some one else 
who has been greatly used in God's work, 
what does it prove as to whose glory he is 
seeking? If one rejoices when he hears 
that others are being used more than he is, 
what does it prove as to whose glory he is 
seeking? (Num. 11:29.) What does our 
Lord say of the man who seeks not his 
own glory but the glory of Him that sent 
him (v. 18)? 

Who did Jesus say gave the law? To 
what law did He refer? Is it the opinion 
of all scholars today that Moses gave this 
law? Who is right about this, Jesus or 
these modern scholars? How many of 
the Jews kept the law? (v. 19; Matt. 
23:2-4; Ro. 2:12, 13, 17-29; 3:10-23; 
Gal. 6:13.) What startling question 
did our Lord now put to them? What did 
the people reply? Was He accused on any 
.other occasion of having a devil or being 
crazy? (8:48, 52; 10:20; Mark 3:21.) 
Ought we to grieve if people accuse us of 
being crazy because of our loyalty to the 
truth? (Matt. 10:25; Acts 26:24.) Was 
our Lord right in supposing that they were 
trying to kill Him? (5:16-18; 10:31, 2,^, 
39; 11:53; Mark 3:4-6.) Did not the peo- 
ple know that they were trying to kill 
Him? (v. 25.) To what work does He 
refer in v. 21? (5:9-11.) How does He 
prove that it was right according to their 
own law and usage for Him to heal this 
man on the Sabbath day (22, 23) ? How 
did He tell them to judge? (8:15; Is. 
11:3, 4-) 




jr. God. 

Sent our Lord into the world, gave 
Him the doctrine that He should 
teach, i6; reveals to any man who 
wills to do His will that the doc- 
trine of our Lord is His own doc- 
trine, 17; man should seek God's 
glory — not his own, should teach 
God's doctrine— not his own, should 
surrender his will absolutely to God, 

3. Our Lord. 

(i) What He did: 
Retired from Judea where the Jews 
sought to kill Him, to Galilee where 
He would be comparatively safe, 
I ; avoided publicity, 4, 10 ; pa- 
tiently awaited His time, 6, 8; 
testified to the world that its 
works were evil, 7; obeyed the 
Mosaic law, 10; went up into the 
temple and taught, 14; spoke not 
from Himself but from God, 16; 
sought not His own glory, sought 
the glory of Him that sent Him, 18; 
made an entire man sound on the 
Sabbath day, 23; judged not accord- 

ing to appearance but judged right' 
eous judgment, 24. 
(2) How He was treated: 
Misunderstood and disbelieved in by 
His own brothers, 3-5; hated by the 
world, 7; called a deceiver by some 
of the people, considered a good 
man by some, 12; not confessed by 
the multitude for fear of man, 13; 
marvelled at because of His teach- 
ing, 15 ; the Jews sought to kill Him, 
19; accused of having a devil by the 
people, 20. 

3. The brothers of our Lord 

Longed for the praise of men, 3, 4; 
disbelieved in Jesus, 5 ; in agreement 
with the world, 7; observed the out- 
ward forms of religion, 10. 

4. Unbelief. 

Its unreasonableness — refuses to be 
convinced by sufficient evidence, 5; 
cannot see the beauty in our Lord 
though it is right before its eyes, 
5; ostentatious vanity, 3, 4; agree- 
ment with the world, 7; unfairness, 
misrepresentations, 20; cure, a sur- 
rendered will, 17. 

Our Lord at the Feast of Tabernacles (Continued). John 7:25-36. 


I. Many of the people convinced tJuit 
Jesus is the Christ, vv. 25-31. 

How did our Lord speak in those days 
(v. 26) ? Is there any warrant for the 
change from "boldly" to "openly" in the 
Revised Version? (Compare the Greek 
and R. V. of Acts 4:13; Eph. 6:19, 20.) 
What characteristic of our Lord was man- 
ifested by His bold speaking at this par- 
ticular time? (See v. 25.) What thought 

should make us bold in declaring the 
truth of God even when we are threatened 
with death? (Is. 50:7, 8; Ro. 8:31.) 
What thought was suggested to the people 
by the fact that the rulers said nothing to 
our Lord though He spoke thus boldly (v. 
26) ? Did the rulers know that He was 
indeed the Christ? (ii:47-53; 12:42.) 
Did the people really believe that Jesus 
was the Christ? What reason did the 
people give for doubting it? What did 



they say they knew? Did they know 
whence Jesus was? (8:14.) Can a man 
today at the same time know and yet not 
know whence Christ is? What did the 
people say about the Christ? Was that 

What did our Lord then do (v. 28)? 
Why did He admit that there was any 
truth in their claim to know whence He 
was? In what sense did they know Him, 
and whence He was? In what sense did 
they not know Him, and whence He was? 
Would such knowledge save them? (20: 
31; 17:3-) Have any today only this 
knowledge of Jesus as a man that the 
Jews had? What will it do for them and 
what will it fail of doing for them? What 
did our Lord tell them about Himself that 
they did not know? How do we know 
that He regarded this as a very important 
truth? (8:16, 42; 10:36; 17:8, 25.) What 
secret of a successful mission have we in 
these words of our Lord? What did He 
say of the One who sent Him? How true 
is God? (Ro.3:4; Titus 1:2; i John 1:5.) 
If God is true, what ought to be our at- 
titude toward Him? In what four words 
did our Lord bring terrible indictment 
against the Jews? How important is it 
that a man know God? (17:3; 2 Thess. 
1:8, 9.) Was it the thought of the Jews 
about themselves that they did not know 
God? What was their boast over all 
nations? What solemn lesson is there in 
this? What is true of many today who 
profess to know God? (Titus 1:16.) 
What is the practical proof that we do 
know God? (i John 2:3, 4-) What was 
the conclusive proof that these Jews did 
not know God? (8:19, 42, 54, 55; i5:20.) 
In what way and what way alone can we 
know God? (Matt. 11:27; i John 5:20.) 
What did our Lord say of Himself in 
contrast to what He had said of the Jews 

(v. 29) ? What was the ground of His 
knowledge of God? How long had He 
been with God? (1:2.) How is His 
knowledge of God different from a philoso- 
pher's knowledge of God? Which con- 
ception of God is more reliable and more 
worthy of acceptance— that of the great- 
est philosopher or that of Jesus? What 
had He a right to say? Have you a right 
to say it? 

What was the effect of these words of 
our Lord on His hearers? Why? What 
may any one who testifies to the full truth 
expect of men? What was the practical 
outcome of their attempt to take Him? 
Why did no man lay hands upon Him (v. 
30) ? How far can wicked men go in 
their purposes? (Ps. 76:10.) Was the re- 
straint by which God held these men back 
visible? Did they realize what held them 
back? What lesson is there in all this? 
What great truth is contained in the words : 
"His hour was not yet come"? Were all 
evil disposed toward our Lord (v. 31)? 
Is it worth while to save the common 
people? What question did they ask? 

2. The Pharisees plotting, and the peo- 
ple perplexed, vv. 32-36. 

What was the effect upon the Pharisees 
of the faith and words of the people? Did 
they succeed? Why not (v. 30)? What 
was the outcome of the attempt? (vv. 45, 
46.) What important announcement did 
our Lord make? How little a time is the 
Holy Spirit to be here? What was our 
Lord to do when the little time was up? 
What would the Jews do after He was 
gone? What would be the result of their 
search? What lesson in that? Have the 
Jews sought for a Messiah since they re- 
jected the true one? What would be the 
result of their not finding Him? What 
lesson in this? (8:21, 24.) When should 
we seek the Lord? (Is. 55:6.) Did the 


Jews lay His words to heart as they 
ought? Why didn't they understand? 


I. Our Lord. 

Spoke boldly to the Jews though they 
plotted His death, 26; taught in the 
temple, with great earnestness, came 
not of Himself, sent of God, 28; 
knew God, was from God, 29; the 
Jews sought to arrest Him, no man 
could lay hands on Him until His 

hour was come, 30; believed on by 
many of the people, did miracles that 
even His enemies could not deny, 31 ; 
went to Him that sent Him, 33; if 
not sought in the day of opportunity 
cannot be found at all, 34. 
2. The Jczvs. 

Sought to kill Jesus, 25 ; their rulers 
knew that Jesus was indeed the 
Christ, 26; were perplexed about 
Jesus, 27 ; knew not the true God, 
28; sought to arrest Jesus, 30; can- 
not go where Jesus went, 34. 


Our Lord on the Last and Great Day of the Feast of Tabernacles. 

7 :37-53. 



I. Our Lord, the giver of the living 
water, w. 37-39- 

To what day does the 37th v. take us? 
What and why did our Lord cry on the 
last day of the feast? What ceremony 
suggested the invitation? (Lev. 23:36.) 
Could a mere man give such an invitation 
as that? Why could our Lord? (Matt. 
3:11; Acts 2:33; John 1:33; 20:31.) How 
do we see in His attitude the eagerness of 
His desire that men should accept that in- 
vitation? Whom did He invite? What 
does "thirst" mean? (Is. 44:3; 55 :i; 
Matt. 5:6; Rev. 22:17.) What is the 
deepest thirst of the human soul? (Ps. 
42:4; 63:1; 143:6.) Where alone can this 
thirst for God be satisfied? (John 14:6.) 
To whom must he go? Will coming to a 
creed, a church or to ceremonies satisfy a 
man who is athirst? What must he do be- 
side "come"? Will our Lord allow a 
wicked man or a skeptical man to come? 
(John 6:37.) What sort of water is it 

He gives? (4:10.) What is the first re- 
sult of drinking? (4:14.) What is the 
second result (v. 38) ? Before we can 
have the rivers of living water flowing out 
to others what must we first do ourselves? 
Why is it then that there are no rivers 
flowing out from some of us? Why does 
believing on Him cause rivers to flow from 
us? From whence in O. T. prophecy do 
we see the rivers of living water flowing 
forth? (Ez. 47:1.) Is there any connec- 
tion between the rivers flowing forth from 
the temple and from the believer? (i Cor. 
6:19.) From whose dwelling place will 
rivers always flow forth? (Rev. 22:1; 
Zech. 14:8.) 

Whence did our Lord derive this figure 
of rivers or floods of water? (Is. 44:3.) 
When the Spirit comes to men. in what 
streams does He pour forth His power 
from them? (Acts 2:4; 4:3T-") Were all 
that believe to receive the Holy Spirit? 
(v. 38; Ro. 8:9.) Do all believers have 
the baptism with the Spirit? (Acts 8:12. 



15, 16.) Can all believers have it? (Acts 
2:38; Eph. 5:18.) How is the Spirit re- 
ceived? (Gal. 3: I, 14.) When? (Eph. 

What was necessary before this gift of 
the Spirit could be bestowed? (v. 39; 
John 16:7.) When was it that Christ re- 
ceived this gift to bestow upon His people? 
(Ps. 68:18; Acts 2:33.) Are we to under- 
stand that the Holy Spirit was not in the 
world at all until our Lord was glorified? 
(Take a concordance and see.) Was this 
glory something He had never known be- 
fore? (John 17:5.) 

2. Our Lord the divider of men, vv. 40- 

What was the effect of His wonderful 
words upon the multitude who heard 
them? What did some recognize in Him? 
What difficulty did others see in the way 
of accepting Him as the Christ? Was the 
difficulty a real one? Were they right in 
their interpretation of Scripture? (Ps. 
132:11; Is. ii:i; Micah 5:2.) Where then 
was their mistake? When we have diffi- 
culties with the Scriptures or with Christ, 
is the source of the difficulty in the Scrip- 
tures and Christ or in ourselves? What 
was the result of all their discussion (v. 
43) ? Was that the only instance in which 
Christ caused a division among men? (v. 
12; John 9:16; 10:19; Acts 14:4.) Does 
He cause division among men today? 
(Luke 12:51.) Where does He cause divi- 
sion oftentimes? (Matt. 10:35, 36; Luke 
12:52, 53.) What is the reason? Who 
is to blame? How far did the antagonism 
of some go? Did they succeed in their 
awful purpose? Why not? (v. 30; John 
8:20; Acts 18:10.) 

What attempt had been made against 
Him by the leaders (v. 32) ? Was it 
successful (v. 45) ? What was all that it 
had resulted in (v. 46) ? Of what is that 

an illustration? (Ps. 76:10.) What was 
the testimony of the officers sent to arrest 
Him? Was that testimony true? If 
"never man so spake," who was He? Did 
the rulers deny that He spake as never 
man spake? What was all their reply? 
Do men nowadays try to settle the 
claims of a doctrine or a person by an ap- 
peal to what "the rulers" think? Would 
it have proved that our Lord was not the 
Christ or the Son of God even if none of 
the rulers had believed upon Him? Is it 
generally to great men that God especially 
reveals His truth? (Matt. 11:25; i Cor. 
1:20, 22-28; 2:8.) Was it true that none 
of the rulers believed upon Him? (3:2; 
12:42.) Did their belief count for much? 
Why not? What opinion did the leaders 
hold of the multitude (v. 49, R. V.) ? 
Who was it that was really "accursed"? 
(Gal. 3:10.) 

Who lifted a voice in defense of our 
Lord? What progress do we see here in 
Nicodemus? Did he ever get beyond this? 
(John 19:39, 40.) Was his point well 
taken? How did the leaders try to get 
around it? Is it a common mode of pro- 
cedure when men can't answer a point to 
seek to get around it by calling the man 
who makes it names? What point did the 
Pharisees try to make? Were they right 
about that? (Is. 9:1, 2; Matt. 4:13-16.) 
Is it common to make very positive asser- 
tions that men will find things in the Bible 
which are not there at all? 


I. Our Lord. 
(i) His nature: 

Human, 39; divine, 2>7, 38, 46. 
(2) His characteristics: 
Familiarity with the Scriptures, earn- 
estness as a preacher, compassion for 
the thirsty, Z7, 39- 



(3) How He was treated by men : 
Some thought Him the prophet, 40; 

some the Christ, 41 ; some came and 
drank and were satisfied, 37-39; 
some stumbled at Him, 42; some 
(the rulers generally) rejected Him, 
48; some hated Him and sought to 
destroy Him, 44. 

(4) What He did: 

Spake as never man spake, awed by 
His teaching the officers sent to ar- 
rest Him, 45, 46; invited all the 
thirsty to come to Him, gave living 
water to all who would take it, 2,1 \ 
made all who drank the living water 
themselves fountains from whom 
"rivers of living water" flowed 
forth to others, 38; gave the Spirit 

to all who believed, 39; caused divi- 
sion between those who were of God 
and those who were not, 43. 

2. The Holy Spirit. 

Christ's gift, all who thirst (intense- 
ly desire) can have, all who believe 
on Christ receive, makes those who 
do receive Him a fountain from 
which rivers of living water flow 
forth to others, not given until 
Jesus was glorified, 37-39. 

3. All who— 

All who thirst invited to our Lord, all 
who come can drink and be satisfied, 
27', all who believe on Him receive 
the Holy Spirit, 39; all who believe 
on Him made fountains of blessing 
to others, 38. 

Jesus The Light of The World. John 8 : 12-24. 


I. Jesus the Light of the World, vv. 

What is the first word of the 12th verse 
in the R. V.? W^hat lesson is there in that 
word? Who is the speaker? What is His 
position in the society of the day? What 
did He say? That utterance shows Him to 
be one of three things: what are they? 
Was our Lord a lunatic? Was He an im- 
postor? What then was He? 

Did He say: "I am a light of the 
world"? From whom then does the world 
get all its light? (1:4, 5, 7-9.) Who 
does John tell us in his epistle is light? 
(i John 1:5.) If then our Lord is the 
Light of the world, who is He? 

What does light do? What does our 
Lord do? Of what is He the light? How 
can we prove that we believe that He really 
is the Light of the world, and not merely of 
our race? Does the average Christian be- 

lieve that He is the Light of the world? 
Is this truth found anywhere else in the 
Bible? (Luke 1:78, 79; Is. 42:6, 7; 49: 
6; 60:1, 2.) What has demonstrated that 
He has a right to say it? If we would 
see what absolute truth and goodness is, 
where must we look? Did our Lord merely 
bring light? 

If He is the light, what must we do? 
What does it cost to follow Him? (Matt. 
16:24.) What reward does it bring? How 
does the reward compare with the cost? 
From what kinds of darkness will follow- 
ing Him save us? If one is walking in 
darkness, of what may he then be sure? 
(John 12:46; Is. 50:10.) If then we find 
ourselves in darkness, what should we 
seek to find out? What kind of light 
should we have if we follow our Lord? 

Did the Pharisees let His statement that 
He was the light of the world produce its 
right impression on their hearts ? How did 



they seek to escape the force of His words 
(v. 13) ? Did it necessarily prove that His 
testimony was not true because He bore 
testimony of Himself? Is it true as a rule? 
(5:31-47-) Why was our Lord's testi- 
mony true though He bore testimony re- 
garding Himself (v. 14) ? What did He 
know about Himself? From whence did 
He come (v. 42)? (7:29; 10:36; 13:3; 
16:28; 17:8.) Whither did He go? 
(13:3.) What did the Pharisees not 
know (v. 14)? (7:27, 28; 9:29, 30.) How 
did the Pharisees judge? Is that the right 
way? (7:24; I Sam. 16:7.) Who judges 
in this way? What did our Lord mean by 
saying: "I judge no man" (v. 11)? (3:17; 
12:47, 48.) Will He ever judge any man? 
(5:22, 23; Acts 17:31.) What kind of 
judgment (v. 16)? (5:22-30; Ps. 45:6, 
7; 72:1, 2; 98:9; Is. 9:7; 11:2-5; 32:1, 
2; Jer. 23:5, 6; Acts 17:31; Rev. 19:11.) 
Why would His judgment be true (v. 29) ? 
(16:32.) What principle of their own law 
would compel them to accept His testimony 
(v. 17)? (Deut. 19:15.) Who were the 
two witnesses to our Lord (v. 18)? (i 
John 5:9.) Where do we find His wit- 
ness to Himself? Where did the Father 
bear witness to Jesus? 

By what question did the Pharisees re- 
veal the depths of their own ignorance (v. 
19) ? Is the question in itself an important 
one? What was our Lord's answer (vv. 54, 
55)? (1:10, 11; 15:21; 16:3.) Is it im- 
portant that men know the Father and 
know Jesus? (John 17:3; 2 Thess. i: 
7-9.) How alone can we know the Father? 
(i John 5:20; Matt. 11:27; John 17:7; 
1:18.) If any one does not know Jesus, 
of what may we be sure? What did they 
wish to do with Jesus (v. 20) ? Why did 
they not arrest Him? 

2. "If ye believe not that I am He, ye 
shall die in your sins," vv. 21-24. 

Were the words recorded in vv. 21-24 
spoken on the same occasion as the im- 
mediately preceding words? What two sol- 
emn statements does our Lord make on this 
occasion? How alone can a person 
escape dying in his sins (v. 24)? (3:18, 
Z6; Mark 16:16; Acts 4:12; Heb. 2:3; 
10:26-29; 12:25.) Which is more sol- 
emn, to live in sin or to die in sin? If one 
dies in his sin what will be the result (v. 
21)? How does this bear upon the doc- 
trine that there is another probation after 
death? (Luke 16:22-26.) For what deeds 
are we judged at the judgment seat of 
Christ? (2 Cor. 5:10; Heb. 9:27.) Who 
alone is happy in his death? (Prov. 14: 
32.) How did the Jews interpret our 
Lord's words : "Whither I go ye cannot 
come" (v. 22) ? What suggested this in- 
terpretation to them? Would the time 
ever come when the Jews would seek our 
Lord (v. 21)? When? When must we 
seek Him in order to find Him? (Is. 55: 
6; Luke 13:24, 25.) When can He be 
found by those that seek Him? (2 Cor. 
6:2; Heb. 3:7; Prov. 27:1.) 


/. The Father. 

Sent our Lord back into the world, 
bore witness regarding His Son, 
guided His Son in judgment, was al- 
ways with the Son, 16, 18; can only 
be known through the Son, 19; would 
not allow any man to lay hands on 
Him until His hour had come, 20. 

2. Jesus Christ. 

Divine, 12, 16, 18, 19, 23; subordinate 
to the Father, 16, 18; the Light of the 
world, 12; witnessed to by the 
Father, 18; came from God the 
Father, 14; sent by God the Father, 
14, 21 ; came not to judge but to 
save, 15; a true judge, 16; in con- 
stant fellowship with the Father 



during His earthly life, i6; knowl- 
edge of the Father depended upon 
knowledge of Him, 19; is from 
above, not of this world, 23. 

The Jews. 

Their enmity against our Lord, 13; 
they misunderstood Him, 13, 19, 22; 
knew not whence he came, nor 
whither He went, 14; judged after 
the flesh, 15 ; condemned by their 
own Scriptures, 17, 18; knew not the 
Father, knew not the Son, 19; re- 

strained by God in their desire to 
arrest our Lord, 20; died in their 
sins, could not go to the Father 
whither our Lord went, 21 ; were 
from beneath, were of this world, 23. 

The way of blessedness. 

Following our Lord, 12; seeking Him 
while He can be found, 21 ; believing 
on Him, 24. 

TJic zvay of darkness and ruin. 

Refusing to follow our Lord, 12; re- 
fusing to believe in Him, 24, 22. 

Jesus The One Who Makes Free Indeed. John 8:25-47. 


I. Questioning about Jesus and belieV' 
ing on Jesus, vv. 25-30. 

In the verses immediately preceding this 
lesson what had our Lord said a man must 
do unless he wished to die in his sins? 
What question did that lead His hearers to 
ask? Is that an important question? 
(20:31.) What was there, then, out of the 
way in their asking it? Ought we to be 
asking it today? Is there any excuse today 
for any one in this land not knowing who 
He is? Why didn't these questioners know 
who He was? Why is it in most cases 
today that men are in the dark or in uncer- 
tainty as to who He is ? Concerning whom 
did these questioners wish to judge? Who 
did our Lord tell them would do the judg- 
ing? How will the tables be turned some 
day upon those who are judging concern- 
ing Him? What things did He speak unto 
the world? (John 3:34; 7:16; 17:8.) 
If then we reject His teaching whose teach- 
ing are we rejecting? 

Did Christ's hearers understand of whom 
He was talking? Why not? (2 Cor. 4: 
3, 4.) When should they know who He 
was? Where then are the true character 

and deity of our Lord, and His unreserved 
surrender to the will of the Father, most 
clearly revealed? What illustrations have 
we of those who recognized Him as what 
He really was after He was "lifted up"? 
(Matt. 27:5, 54; Acts 2:41; 4:4.) What 
thought more comforting even than that 
God had sent Him did our Lord have to 
sustain Him (v. 29) ? In what great crisis 
and trial of His life was He sustained by 
this thought? (John 16:32.) What other 
servant of God comforted himself with 
this thought? (2 Tim. 4:17.) Who else 
have a right to comfort themselves with the 
same thought? (Heb. 13:5, 6.) Why was 
it that the Father was with our Lord and 
had not left Him alone? If we want Him 
to be with us and hear us, what must we 
do? (i John 3:22.) Why is He not with 
some of us? How much of the time did 
our Lord do the things that pleased the 
Father? (4:34; 5:3°; 6:38; 14:31; 15: 
10; 17:4-) 

What was the efifect of these words ? Do 
they make you believe on Him? 

2. True discipleship and true freedom, 
vv. 31-36. 

What two important changes are made in 


V. 31 in the R. V.? Why does John say: 
"Jesus therefore said, etc."? Had these 
Jews "believed on" our Lord? (See R. V.) 
What did He wish this dawning faith to de- 
velop into? Did it in all of them (v. 37, 
R. V.-44) ? Did that faith save them? 
What kind of faith is it that saves? (Ro. 
10:10.) How does the real heart-faith 
manifest itself? (John 1:12; 2 Tim. i: 
12.) What did our Lord say that these 
men who "believed Him" but did not as yet 
"believe on" Him must do if they would be 
"truly" His disciples? What then is the at- 
mosphere in which the true disciple lives, 
and the soil in which his life roots itself? 
Is the necessity of continuing in the Word 
and the life which grows from the Word 
much dwelt upon in the N. T.? How can 
we continue? (Acts 26:22; Heb. 10:38, 
39; I John 2:24.) If we do not continue 
what does it prove? (i John 2:19.) 

What two further promises does our 
Lord make to those who abide in His word 
(32) ? If any one then wishes to know the 
truth what should he do? If he wishes to 
be free what should he do? What three 
things flow from simply abiding in His 
word? Does He say that they shall know 
"a truth" or "some truths" ? How much of 
"the truth"? (John 16:13, R. V.) 

What had He indicated to these Jews 
that they were? Did they like this (v. 33) ? 
Do men like it today when you tell them 
that they are slaves? Did the Jews admit 
it? How could they deny their bondage? 
How can men out of Christ deny it today? 
How did our Lord show them that with all 
their boasted liberty they were slaves? Is 
that as true in America as in Judea? Who 
is a slave (v. 34) ? What are the fetters 
with which the sinner is bound? (Prov. S: 
22; Acts 8:23.) Who alone can give free- 
dom from this awful slavery of sin (v. 
36)? What kind of freedom? To whom 

will He give it (vv. 31, 32) ? vVhy can He 
make free indeed (v. 3S) ? (Heb. 7:25.) 

3. Children of God and children of the 
Devil, vv. 37-47- 

What was our Lord's aaswer to their 
claim to be "Abraham's seed"? How did 
they show that though they were "Abra- 
ham's seed" they were not "'Abraham's 
children" (vv. 37, 39. 4°)? iRo. 9 7-) 
Why did they who once "believed Him" 
(v. 31, R. V.) now wish to kill Him (v. 37, 
R. V.) ? If one sees the truth and then re- 
fuses to let the Word have "free course" in 
him what is the inevitable result? \A/hat 
class of men most bitterly hate Christ? 
Where had our Lord learned the truth He 
spoke (v. 38) ? Where had they learned 
the deeds they wrought? Whom did these 
Jews claim for their father (vv. 39, 41)? 
Whom did they really have for their 
father (v. 44) ? Are there any today who 
claim God for their Father who really have 
the Devil for their father? What is the 
mark of a true child of Abraham (v. 39) ? 
(Ro. 4 ••12, 16; Gal. 3 7, 29.) What is 
the first mark of a true child of God? 
(Matt. 5:45; Eph. 5:1.) What did our 
Lord say they would surely do if they were 
God's children (v. 42) ? Why would a 
child of God surely love Him? If then 
one does not love our Lord is he a child of 
God? What is he (v. 44) ? Why had not 
these Jews understood what He said (v. 
43) ? Are there any today who are in- 
capable of hearing Christ's word? (i Cor. 
2:14.) Who is to blame for that? (John 
3:19; 5:44.) How can "any man" be- 
come capable of hearing and understanding 
Christ's word? (John 7:17, R. V.) 

What are the two chief characteristics of 
the Devil (v. 44) ? What then are the 
two clearest marks of a child of the Devil? 
(i John 3:15, 12.) How did the Devil get 
into the awful position in which he now is 



(v. 44, R. V.) ? How had these children 
of his got into the awful position in which 
they were (v. :i7) ? What will be the re- 
sult if we refuse to accept and "stand in 
the truth"? What was the principal reason 
why these Jews refused to beheve our 
Lord (v. 45 ) ? What is the principal 
reason why men refuse to believe Him and 
the Bible today? (2 Thess. 2:10; 2 Tim. 
4:3, 4.) Is it anything against the Bible 
that men who love sin and error don't be- 
lieve it? What did our Lord challenge 
them to do? Could any of them do it? 
Why not? (14:30; 15:10; 2 Cor. 5:21; 
Heb. 4:15; 7:26; I Peter 2:22.) 

What mark of a child of God is given in 
v. 47? (10:26, 27; 17:8.) Why did the 
Jews not hear them (v. 47) ? Why do men 
today not hear them? What must one do 
to be born of God? (1:12.) 


I. Jesus. 

(i) His nature: 
A man, 40; Son of man, 38; Son of 
God, 38, 42. 

(2) His character: 
Sinless, 46. 

(3) What He did: 

Nothing of Himself, but as the Father 
taught Him, 38; always the things 
that pleased His heavenly Father, 
29; made free indeed, 36. 

(4) His relation to the Father : 

Born of Him, 38, 42; sent by Him, 26; 
sustained by Him, 29. 

(5) His relation to Satan: 
Hated by him, 42-44- 

(6) His relation to man : 

Hated by him, 37, 40; crucified by 
him, 28. 

(7) As a preacher: 

Taught of God, 40, 26, 28; declared to 
the world the truth He had heard 

from God, 26; told the truth, 40; 
preached with great plainness, 44; 
His preaching rejected, 45. 

2. The Word. 

Abiding in the Word makes true dis- 
ciples, 31 ; begets knowledge of the 
truth, 32; brings freedom from sin's 
power, 32; unbelief in the Word the 
result of hatred of the truth, 45 ; the 
Word listened to by all God's chil- 
dren, despised by those who are not 
God's children, 47. 

3. Satan. 

His personality, fall, character — a liar, 
father of lies, original murderer, 44; 
hated Christ and wished to destroy 
Him, 38, 44. 

4. Children of God. 

Marks by which they can be known — 
act like God, 39; love our Lord, 42; 
hear God's words, 47. 

5. Children of the Devil. 
(i) Who they are: 

All haters, liars, 44; who reject the 
truth, 45; who do not love Christ, 

(2) Steps in their downward career: 
Believe Jesus but do not beHeve on 

Him, 31, R. V. ; refuse to let the truth 
have free course in them, their dawn- 
ing faith transformed to murder- 
ous hate, 27- 

(3) What they do: 

Will to do the lusts of their father. 
44, R. v.; reject those who speak the 
truth, 45; hate our Lord even unto 
death, 40. 

(4) What they will not do : 
Acknowledge their real condition, 33; 

hear God's Word, 47. 

(5) What they cannot do: 

Hear and understand the word of 
Christ, 43. 



'Before Abraham Was, I Am." John 8:48-59. 


/. "If a man keep My Word he shall 
never taste of death," vv. 48-52. 

What two slanders against our Lord did 
the Jews utter in v. 48? To what extent 
was the word "Samaritan" a term of op- 
probrium in that day? (4:9.) Did they 
accuse Him of being possessed of a demon 
on any other occasion? (7:20; 10:20; Matt. 
12:24.) If they spoke this way of our 
Lord what may we expect if we are loyal 
to Him? (Matt. 10:25.) Ought we to 
dread this reproach? (Heb. 13:15; Matt. 
5:10-12.) Of what was this treatment a 
fulfillment? (Is. 49:7; 53:3.) 

How did He reply to the charge (v. 49) ? 
Whose honor was He seeking? Whom 
were the Jews seeking to dishonor? Was 
He seeking also His own glory? (5:41, 
R. v.; 7:18-) While He sought not His 
own glory, who did seek the glory of Christ 
(v. 50) ? To what extent does the Father 
desire that our Lord should be glorified? 
(Phil. 2:9-11.) 

By what words does He emphasize the 
importance of what He is about to say in 
V. 51? {Z'-i, 5; 5:24.) What astounding 
statement did He make about those who 
kept His word (v. 51, R. V.)? Is it true? 
What does it mean? What was the effect 
of this utterance upon the Jews (v. 52) ? 
What would we think today if we should 
hear any man say: "If a man keep my 
word, he shall never see death"? By say- 
ing this, what did our Lord make Himself? 

2. "Before Abraham was, I am," vv. 53- 

What question did the Jews now put to 
our Lord? In what way had He made 
Himself to be greater than the prophets? 

To what extent is He greater than Abra- 
ham (v. 58)? (10:29, 30; Is. 9:6; Matt. 
12:6, 41, 42; Ro. 9:5; Heb. 3:2, 3; 7:1-7-) 
What further question did the Jews put to 
Him? What did His utterance really im- 
ply that He considered Himself to be? 
(5:18; 10:33; 19:7.) Was it only Jesus 
Himself who regarded Him as divine (v. 
54) ? What does our Lord call God in v. 
54? What did the Jews say of Jehovah 
(v. 54) ? Was He really their God? What 
did He say of the Jews' relation to God in 
V. 55? Are there any today who claim to 
know God but who do not really know 
Him? Who did not know God (v. 55)? 
How alone can we know Him? (1:18; 
14:6; Matt. 11:27.) How did our Lord 
prove that He knew God? How can we 
prove that we really know God and His 
Son Jesus Christ? (i John 2:4.) To 
what extent did He keep the word of the 
Father? (v. 29.) 

What astounding statement does our 
Lord make in v. 56? On what occasion did 
Abraham see Jesus Christ? (Gen. 18.) 
What was the effect upon Abraham of see- 
ing the day of Jesus Christ? What will be 
the effect upon any one who really sees Him 
as He is? (i Peter 1:8.) 

What was the effect upon the Jews of 
His statement that Abraham had seen His 
day? What question did they put to Him 
(v. 57)? In what spirit did they put it? 
What statement did He make in reply? Did 
He merely say: "Before Abraham was, I 
was"? What is the significance in this con- 
nection of the words "I am"? (Ex. 3:14; 
Is. 43:13; 44:6; 46:9; 48:12; Rev. 1:8.) 
How long has our Lord existed? 

What was the effect of this statement 



upon the Jews? As what did they regard 
Him? What was the Jewish law regard- 
ing the blasphemer? (Lev. 24:16.) If He 
was not divine were the Jews justified in 
stoning Him according to the Jewish law? 
What then does the one who denies the 
deity of Jesus justify? On what other oc- 
casion did the Jews attempt to stone Him? 
(10:30-33.) Who prevented the Jews from 
killing him on this occasion? Was He justi- 
fied in hiding Himself? Did He hide from 
His enemies on any other occasion? 
(10:39, 40; 11:54-) 


1. The Father. 

Honored by our Lord, 49; sought His 
glory, judgeth, 50; honored the Son, 
54; known by the Son, 55; protected 
the Son, 59. 

2. Jesus Christ. 


Divine, 51, 58; human, 59; subordinate 
to the Father, 55. 

(2) What He did: 

Honored the Father, 49; sought not 
His own glory, 50; gave eternal life 
to those who kept His word, 51; 
knew the Father, 55; hid Himself 
from His enemies, 59. 

(3) How He was treated: 

(a) By man — called a Samaritan, 
charged with having a demon, 48, 52; 
dishonored by the Jews, 49; assault- 
ed, 59. 

(b) By God — honored, 54; the Father 
sought His glory, 50; protected, 59. 

The Jews. 

Misunderstood our Lord, 48, 52, 59; 
accused Him of being a Samaritan, 
of having a demon, 48, 52; dishon- 
ored Him, 49; were liars, 55; sought 
to stone Him, 59. 

(i) What He was: 


Our Lord Steadfastly Setting His Face to Go to Jerusalem. Luke 9:51-62. 

(Compare Matthew 19:1, 2; 8:19-22; Mark 10:1.) 

Mai. 3:1). Who may have today the priv- 
ilege of preparing the way for our Lord? 

Had He ever visited the Samaritans be- 
fore? How had He been received? (John 
4:40-42.) How was He received on this 
occasion? Why? How was this rejection 
of our Lord taken by His disciples? Was 
it pure love for Him that inspired them 
to make this suggestion? What were they 
illustrating? Do the professed disciples of 
Jesus today ever show a similar spirit? 
How did He treat their suggestion (v. 55) ? 
Why did He rebuke them? (Rev. 3:19.) 
If we treat with anger and bitterness even 
those who reject our Lord, what does He 
do with us? 

2. The would-be disciple zvho did not 


/. Disciples zvho did not understand their 
Master, w. 51-56. 

What time was drawing nigh (v. 51, R. 
V.)? What is meant by "being received 
up"? (24:51; Mark 16:19; John 6:62; 
13:1; 16:5, 28; 17:11; Acts 1:2, 9; Eph. 
1 :20; 4:8-11 ; i Tim. 3:16; Heb. 6:20; 12:2; 
I Peter 3:22.) What must occur before 
His receiving up? In full knowledge of 
the agony that awaited Him, what did our 
Lord do? What characteristics come out 
in His steadfastly setting His face to go to 
Jerusalem? (12:50; Acts 20:22-24; 21:11- 
14.) How did He prepare the way for 
His own approach (v. 52)? (7:27; 10:1; 



count the cost of foUozving Christ, vv. 57- 

What position did the speaker in v. 57 
occupy? (Matt. 8:19.) Were the men of 
this class as a rule kindly disposed toward 
our Lord? What led Him to break with 
his associates and ofifer to attach himself 
to our Lord? What did the man say? 
Was that a good resolution? (Matt. 16:24; 
19:28; John 8:12; 10:27, 28; 12:26; Rev. 
14:4.) Did he have any adequate idea of 
how much was involved in this promise? 
Who else in the Gospel story made a sim- 
ilar declaration without due consideration 
of what it meant and of his own inability 
to live up to it? (John 13:37; Mark 14:31; 
Ex. 19:8.) Are such rash and inconsider- 
ate avowals of a determination to follow 
our Lord "anywhere, everywhere" common 
today? How did He deal with this man? 
What does He desire that every one should 
do before starting out to be a follower of 
Him? (Luke 14:28-33.) Is it in the line 
of Christ's method when we are trying to 
lead men to Him to picture only the rosy 
side of the Christian life, or should we 
show a young disciple from the very out- 
set that there are hardships and trials to 
be met in the path of true discipleship? 
(Matt. 16:24; 2 Tim. 2:3; 3:12.) What did 
our Lord tell this man he must expect if 
he becomes a follower of Him? Does a 
purpose to follow Him if intelligent always 
involve a willingness to be a homeless wan- 
derer on earth? What must every true dis- 
ciple be willing to take? (John 15:20; i 
Peter 2:21.) What according to this 58th 
verse was the character of the Saviour's 
own life on earth? Ought any disciple to 
complain if he does not own a home, or 
even has no certain resting place for the 
night? Who furnished our Lord with a 
resting place for His head when the night 

came round? Who will always furnish us 
with a resting place when the time comes 
if we only trust and obey Him? (Phil. 
4:19.) Why did He spend His Hfe here 
on earth in poverty? (2 Cor. 8:1, 9.) 
Would it be a good thing if some of His 
disciples today would voluntarily forego 
the luxuries and comforts of life and lead 
such a hfe of simplicity and poverty as He 
and Paul lived? What might be thought 
of any one of real ability and talent who 
did? Was that ever thought of Jesus Him- 
self? (John 10:20.) 

3. The zvould-be disciple who zvished to 
delay follozving Christ until a more con- 
venient season, vv. 59-60. 

What invitation did our Lord extend to 
another man? Was he already in some 
sense a disciple? (Matt. 8:21.) What did 
that invitation mean? (Matt. 4:19; 9:9.) 
What did the acceptance of the invitation 
involve? (Matt. 4:20, 22; 16:24; Luke 
5:11.) Would it pay then to accept? 
(Mark 10:29, 3o.) Did the man reahze 
what the invitation involved? Was he 
willing to accept it at all? What then was 
the only difficulty with him? Are there 
any today who are willing to follow Christ 
but wish to do something else first? What 
was it that this man desired to do first? 
Isn't it a proper thing for a disciple of 
Christ to do to see to the proper burial of 
his father? Where then was the fault 
with this man's request ? Is it proper to put 
anything, no matter how innocent or sacred 
in itself, before obedience to Christ? (Matt. 
6:33.) What must be made secondary to 
His claims? (Matt. 10:37; Luke 14:26.) 

What was Christ's answer to this re- 
quest? Was this man's father dead yet? 
Who were "the dead" that our Lord meant 
could attend to the burial of the dead? 
(Eph. 2:1, 5; I Tim. 5:6.) What should 



this disciple do? How does this bear upon 
the duty of those whom God has called to 
go and preach the Gospel who feel that 
perhaps they ought to remain at home and 
look after the comfort of their parents and 
see to their burial when the time comes? 
Are men as likely to think that they must 
stay at home and look after their aged 
parents when some great opportunity for 
money making opens at a distance as when 
some call for missionary service comes 
from a distance? 

4. The zvould-he disciple who was not 
willing to cut zi'hoUy loose from the world, 
vv. 61-62. 

To what resolution did the third man 
give utterance? Was that a good resolu- 
tion? Was he fully settled in it? What 
showed that he was not ? What would bid- 
ding farewell to his friends involve? Do 
men ever determine nowadays to follow 
Christ but wish to take a farewell look at 
the world? How does that all generally 
end? Who stands out in sacred history as 
the awful and impressive example of the 
folly of taking a last lingering farewell 
look at the world we are leaving behind? 
(Luke 17:32; Gen. 19:26.) 

What was Christ's answer to this man? 
If a man wishes to plough a good straight 
furrow what must he always keep doing? 
What must the disciple who desires to cut 
a good furrow in Christian life and service 
always keep doing? (Phil. 3:13.) What is 
God's feeling toward those who draw back? 
(Heb. 10:38.) What is their end? (Heb. 
10:39.) If we wish to hold on to Christ 
and the kingdom what must we do with 
the world and worldly friendship? (Luke 
14:33.) If we hold on to the world what 
must we do with Christ and the kingdom? 
Which will you hold on to, and which will 
you let go, Christ and the kingdom or the 


1. Our Lord. 

His deity, 51; humanity, 51, 56, 58; Son 
of Man, 58; ascension, 51; Messianic 
office — fearless devotion to duty, 51 ; 
steadfast determination, 57; poverty, 
homelessness, 58; wise and fearless 
dealing with the mistakes of would- 
be disciples, 57-62; claims superior 
to the most tender and sacred earthly 
claims, 59, 60; method of dealing 
with those who desired to follow 

(a) The thoughtless and hasty He bids 
count the cost, 57, 58; 

(b) The procrastinating He bids sun- 
der the most sacred ties and follow 
at once, 59; 

(c) The hesitating He bids to cut loose 
entirely from the world and not to 
take a single look back, 62; rejection 
by the Samaritans, 53. 

2. Conditions of true discipleship. 

A willingness to suffer extreme pov- 
erty and hardship, to be as our Lord 
Himself was, to suffer as our Lord 
Himself suffered, 58; to make the 
tenderest ties subordinate to the 
claims of and obedience to Christ, to 
obey our Lord and preach the Gos- 
pel no matter what calls away, to 
obey at once, 60; to cut entirely 
loose from the world and never cast 
a single glance back at it, 62. 

3. Three "I will follow Thee's" which 

count for nothing with Christ. 
(i) The "I will follow Thee" of the 
one who does not count the cost, 57, 

(2) The "I will follow Thee" of the one 
who wishes to do something else 
first, 59, 60; 

(3) The "I will follow Thee" of the one 
who is not willing to cut entirely 
loose from the world, 61, 62. 



The Mission of the Seventy. Luke 10:1-16. 


1. The Lord's command to pray, w. i, 2. 
What was the purpose of the sending 

forth of the seventy? What is the purpose 
of sending forth workers today? Why 
were seventy sent? How were they 
sent? Why? (Deut. 32:30; Matt. 18:19, 
20.) Was this sending forth two by two 
followed in the church in later days? 
(Mark d.T, Acts 13:2-4; 15:39, 40; Rev. 
11:3.) Is it a good arrangement today 
What thought did our Lord give utter 
ance to as an incentive to and prepara 
tion for the work upon which they en- 
tered? Is that a thought Christian work- 
ers need to get hold of today? Is it true 
,today that the harvest is great? And the 
workers few? Is there work for every 
Christian? Why is it then that so many 
can't find anything to do? 

To do what first would Christ have the 
greatness of the harvest send the disciples? 
What is the first thing we should do when 
we see the greatness of the harvest and 
the fewness of the laborers? When we 
see the need of a worker in any special 
direction or any special field? Will God 
answer the prayer? Who is the Lord of 
the harvest? (Matt. 13:37. 41; Acts 22:21; 
Acts 26:15-18.) If a laborer is to be of 
anv tit;e by whom must he be sent? What 
is the exact force of the words "send 
forth"? CSee Greek.) If we are honestly 
to pray the prayer, what must we be will- 
ing: to do? 

2. The Lord's command to go. w. 3-9. 
Havingr praved for laborers what were 

they to do? What then are the two things 
that an appreciation of the largeness of the 
harvest are to drive us to? How were 

they to be sent forth? Was that a very 
encouraging thought to start out with? 
Ought the Christian worker to be disap- 
pointed if he is not always received with 
hospitality and abounding gratitude? Are 
Christians willing to go forth today as 
lambs in the midst of wolves ? Do we need 
workers who are? 

Were they to carry much baggage? Why 
not? Is the efficiency of an ambassador of 
Christ nowadays ever impaired by too 
much baggage? (2 Tim. 2:4.) Is the exact 
letter of these directions binding upon am- 
bassadors of Christ under all circum- 
stances? (Luke 22:35, 36.) Did these am- 
bassadors get fed? Is the obedient, faith- 
ful ambassador always sure to be fed? 

What was the next direction He gave 
the seventy? Its purpose? The practical 
lesson for us? What was to be their first 
thought when they entered a home? What 
is too often the first thought of Christian 
workers today when they enter homes for 
entertainment? Would their benediction 
do any good? Would the good wish and 
the benediction be lost if the home was 
not ready to receive it? Are true prayers 
ever lost? What was the peace the dis- 
ciples were to impart? Is there any lesson 
in that for us? What direction did our 
Lord give the seventy as to where they 
were to stop? Why were they not to go 
from house to house? Has the ambassador 
of Christ any time for empty feastings and 
social frivolities? What were they to eat? 
Will the worker who leaves a field be- 
cause the fare is too plain have much 
power for God? Need the ambassador who 
is living upon the gifts of those to whom 
he ministers feel like a beggar? 



What was to be the work of the seventy? 
To whom else was the same commission 
given? (9:1, 2.) Is the ministry to both 
body and soul the proper function of the 
missionaiy today? Is the healing of the 
sick a part of the missionary's commission? 
(Luke 4:40; 6:1, 7, 19; 9:1, 2; 10:9; Acts 
6:5, 8; Jas. 5:14, 15; Mark 6:5, 6; 16:17, 
18; John 14:12; Matt. 4:23; 9:35-) What 
was the burden of their message? What 
does the "kingdom of God" mean? (17: 
20, 21; Dan. 2:44; Matt. 3:2; 4:17; 10:7; 
John 3:3, 5; Acts 28:28, 31.) 

S. The Lord's esteem for His workers 
w. 10-16. 

What were they to do where they were 
not received? The meaning of that act? 
Its purpose? (9:5.) The practical lesson? 
(9:5; Acts 13:51; 18:6.) Did Christ's love 
altogether give them up? Did their un- 
belief invalidate the truth of God? What 
would be the result to the city? Which 
is guiltier, Sodom or the modern city that 
rejects Christ's truth? Why? (John 3: 
19.) What is the measure of a city's or 
an individual's guilt? In what was the 
greater guilt of Chorazin and Bethsaida 
than that of Sodom seen? What is meant 
by repenting in sackcloth and ashes? (Job 
42:6; Dan. 9:3.) Is sorrow and self- 
abasement an accompaniment of true re- 
pentance? What is it according to this 
verse that leads to repentance? Why are 
Tyre, Sidon and Sodom chosen as the 
cities to set over against Chorazin and 
Bethsaida? What does a man show as to 
the condition of his heart when he rejects 
Christ? What must our Lord have thought 
of Himself to have said that the rejection 
of Himself was the sin that deserved the 
deepest condemnation? Have we any 
record of the mighty works done in Chor- 
azin? With what feeling did our Lord 
contemplate the coming doom of Chorazin 

and Bethsaida? (Matt. 23:37.) Did His 
pity for the wicked cities make Him falter 
in the least in the sternness of His judg- 
ment? What will be the respective stand- 
ing of those cities in the day of judgment? 
Why? (12:47; Amos 3:2.) What will be 
the respective standing of Sodom and our 
modern cities? What is the Revised Ver- 
sion of v. 15? Why did Capernaum think 
she should be exalted to heaven? Do priv- 
ileges necessarily exalt? Why was Caper- 
naum to be brought down to Hades? What 
one act settles the doom of nations and in- 
dividuals? Why was it that the rejection 
of Christ's messengers was to meet with 
such an awful doom? How closely does 
Christ identify Himself with His disciples? 
(Matt. 25:35-45; Acts 9:4.) Is it very 
serious business to turn a deaf ear to a 
messenger of Christ? Is it a serious mat- 
ter to criticise or slander one? Why is it 
the world hates Christ's faithful messen- 
gers? (John 15:19-21.) 


/. Our Lord. 

His deity, 2, 12, 14; humanity, despised 
and rejected of men, sent by the 
father, 16; Lordship over the harvest, 
2, 3, 15; does not force His salva- 
tion on any one, 10, 11; compassion, 
2; grief over those who reject Him, 
13; relentless judgment upon those 
who reject Him, 12, 14; rejecting 
Him the decisive proof of a wicked 
heart, the damning sin, 13, 15. 

2. The laborers in the harvest. 

Greatly needed, to be sought in prayer, 
?; appointed by Christ, go before 
His face, i ; sent forth by Him, 2, 3; 
represent Him, identified with Him, 
16; should go as lambs among wolves, 
3 ; two and two, i ; should travel 
light and trust, waste no time, 4, 7; 



should seek first the good of those 
to whom they are sent and not their 
own, 5; should be indifferent to per- 
sonal comfort, 3, 7, 8; should min- 
ister to body and soul, 9; should tes- 
tify against unbelief, not cast pearls 
before swine, 10, 11; worthy of their 
hire, 7; sure to get their hire, 4. 


Should precede action, 2; be followed 
by action, 3; to Christ, for workers, 
2; never lost, 5, 6. 


The cities in which Jesus worked His 

mighty works. 

Highly privileged, enjoyed abundant 
opportunities for repentance, refused 
the merciful call of God's goodness, 
expected to be exalted to heaven be- 
cause of their great privileges, were 
cast down to hell because of their 
neglect of those privileges, 13-15; 
greater guilt and more fearful doom 
than Sodom, Tyre and Sidon, 12, 

The Return of the Seventy. Luke 10:17-24; Matthew 11:25-30. (Compare 
Matthew 13:16, 17.) 


I. "Rejoice that your names are written 
in heaven," Luke 10:17-20. 

Had the seventy gone forth with con- 
fidence or with fear and trembling? How 
did they return? What had they demon- 
strated (v. 17) ? Can we demonstrate the 
power of Jesus' name today in a similar 
manner? What were "the devils" that 
were subject unto them in the name of 
Jesus? (See A. R. V.) Is the unseen 
world of evil a mighty world? (Eph. 6: 
12, R. V.) Why need we not dread it? 
What is mightier than the power of Satan? 
In the demons being subject unto the seven- 
ty through the power of His name, of 
what did our Lord see a prophecy (v. 
18)? Has Satan fallen from heaven ye^^ 
(Eph. 6:11, 12, R. v.; Rev. 12:7-9; 20:2.; 
What will be the manner of his fall? What 
is meant by saying that his fall will be as 
"lightning"? What did our Lord come to 
do in relation to the Devil? (i John 3:^; 
Heb. 2:14.) Shall we also have power 
over Satan? (Ro. 16:20.) How do we 
obtain this power? (9:1-) What author- 
ity does our Lord give to His ambassadors 

(v. 19) ? How secure is His ambassador 
(v. 19)? (Ps. 91:10, 13; Mark 16:18; 
Acts 28:5; Luke 21:17, 18; Ro. 8:31-39; 
Heb. 13:5, 6.) 

Is there anything even better yet for the 
disciple (v. 20) ? With what feeling 
should this fill our hearts? Did the seventy 
know that their names were written in 
heaven? How? May we know it? How? 
Would it be possible for one to do wonders 
in the name of Jesus and yet not have his 
name written in heaven? (Matt. 7:22, 23; 
27:5; I Cor. 13:2, 3.) Whose names are 
written in heaven? (Heb. 12:23.) 

2. To whom God reveals the truth, Luke 
10:21-22; Matt. 11:25-27. 

In what state of mind do we see our 

Lord in v. 21? Who was the source of 

) His joy? (See R. V.; Gal. 5:22.) To 

what beside rejoicing did the Holy Spirit 
lead Him? Does the Holy Spirit always 
lead those whom He fills into thanksgiving 
and praise? (Eph. 5:18-20.) To whom 
did our Lord return thanks? What did 
He call the Father? What is meant by this 
expression? From whom does God hide 
His truth? Can a man who is full of his 




own wisdom have God's? (Is. 5:21; i Cor. 
I :i8-27.) If we are to be wise with a 
true wisdom, what place must we take? 
(i Cor. 3:18-20.) What must we renounce? 
To whom does God reveal His truth? 
What is meant by "babes"? Why does 
God reveal His truth unto babes and not 
unto the wise and prudent (v. 21) ? (Matt. 
11:26.) Is that reason enough? How 
much authority did our Lord say had been 
delivered unto Him by the Father (v. 22) ? 
Is that statement to be taken in the broad- 
est and most absolute sense? (Matt. 28: 
18; John 3:35; ^3-3; 17:2; Eph. 1:20-23; 
Phil. 2:10, 11; Heb. 2:8-10; Acts 10:36.) 
Has God actually committed the whole 
universe, terrestrial as well as celestial, into 
the hands of Jesus Christ? What kind of 
a Saviour then have we? How wise a 
Saviour is He? How thoroughly does He 
know God? Who alone beside our Lord 
can thoroughly know God? How alone 
can He be known? Outside of the revela- 
tion which Jesus Christ makes of the 
Father, what is God? Why does God not 
need to remain to us the unknowable (v. 
22)? (i John 5:20.) To whom does the 
Son reveal the Father? 

3. "Blessed are the eyes that see the 
things zvhich ye see" Luke 10:23, 24. 

What did our Lord say to His disciples 
privately (vv. 23, 24)? (Matt. 13:16, I7-) 
What were the things which their eyes had 
seen to which He referred? Above whom 
had He exalted His disciples (v. 24) ? 
Have we as exalted a position as the 
prophets of old had? Do we know things 
which they did not know? (i Peter 1:10- 
12.) What things? 

4. Hozv to find rest. Ma ft. 11:28-30. 
What wonderful invitation is in these 

verses? Who is it gives the invitation? 
Whom does He invite? What is meant 

by "all that labor"? By "all that are 
heavy laden"? What does our Lord prom- 
ise to those who accept His invitation? 
What is the great need of the human 
heart today? Who alone gives rest? Upon 
what condition? To how many of those 
who come to Him will He give rest? 
How does the deity of Jesus Christ come 
out in this invitation? If He were not 
divine, what would such an invitation 
prove Him to be? What does He bid 
us do in V. 29? What is meant by this? 
(See also John 14:21-23; 15:10-14.) Does 
He bid us do anything beside take His 
yoke upon us? Why? If we do this what 
shall we find? What kind of rest do men 
need most of all? What does He say of 
His yoke (v. 30) ? Is His yoke really 
easy? Is His burden really light? (l 
John 5:3; Prov. 3:17.) In what three 
striking ways does the deity of Christ 
come out in this lesson? 


/. The Father. 

His sovereignty, does ?s is well-pleas- 
ing in His own sight, Lord of heaven 
and earth, hides His truth from the 
wise and understanding, reveals it 
unto babes, 21 ; delivers all things 
unto the Son, knows, is known by 
Him, 22. 

2. Jesus Christ. 

His deity, 17, 19, 22, 28; subordination 
to the Father, 21, 22; the power of 
His name, 17; His omnipotence, 19; 
supreme authority over heaven and 
earth, knowledge of the Father, 22; 
joy in the Holy Spirit, faithfulness 
to the Father, 21; revealer of the 
Father, 22; the giver of rest, 28, 29; 
the character of His service— His 
yoke easy and His burden light, 30. 



S. The Holy Spirit. 

The author of joy, the inspirer of 
thanksgiving and praise, 21. 

4. Satan. 

His exalted dignity, doom, 18; subjec- 
tion to the name of Jesus, impotence 
against those who work in Jesus' 
name, 17, 19. 

5. Christ's disciples. 

Their names written in heaven, 20; 
have authority to tread upon serpents 
and scorpions, and over all the power 
of the enemy, nothing shall in any 
wise hurt them, 19; even the demons 

subject to them through the name of 
Christ, 17; Jesus Christ reveals the 
Father to them, 22; the Father re- 
veals His truth to them, 21 ; exalted 
and privileged above prophets and 
kings, 24; have rest unto their souls, 
28, 29 ; have an easy yoke and a light 
burden, 30. 
6. Rest. 

Who offers it — Jesus, 28; to whom — 
those that labor and are heavy laden, 
28; how it is found — by coming unto 
Jesus, taking His yoke and learning 
of Him, 28-30. 

The Good Samaritan. Luke 10:25-37. 


7. The inquiring lawyer, vv. 25-2^. 

What was the question that led to the 
parable of the Good Samaritan? Who put 
it? What is meant by "lawyer"? What 
was his purpose in the question? Did he 
have any real sense of his need of eternal 
life? What did the question imply as to 
how eternal life was to be obtained? What 
was the purpose in Christ's reply? Is 
eternal life to be obtained by doing? (Ro. 
6:23.) How is it obtained? (John 3:36, 
etc.) To what does our Lord direct the 
lawyer for an answer (v. 26)? Why? 
Why did not our Lord tell him to believe? 
What is the purpose of the law? (Ro. 3: 
19, 20.) What was the lawyer's summary 
of the law (v. 27) ? Had he read the law 
rightly? (Matt. 22:37, 38.) Where then 
was the trouble with him? How does our 
Lord point out to the lawyer where the 
real difficulty lay? Wherein was he right? 
Wherein was he wrong? Does it ever 
happen nowadays that men's views and an- 
swers are right and their practice wrong? 
What did our Lord say the lawyer would 

obtain by keeping this law of love? How 
perfect would the keeping have to be to 
thus obtain eternal life? (Gal. 3:10.) Has 
any one ever obtained eternal life that 
way? (Gal. 2:16.) Why not? (Ro. 3: 
22,.) When sin has once entered can there 
be justification by law? (Ro. 3:19, 20.) 
How must justification be when once sin 
has entered? (Ro. 3:23, 24.) What then 
was the real object of Christ's words? 

Did His answer sting the conscience of 
the lawyer at all (v. 29) ? What did he 
try to do? Do men often attempt that to- 
day? Is it a good thing to try to justify 
ourselves before God? (Job 32:2.) Can we 
do it? (16:15; 18:9-14.) What part of 
the law did the lawyer fancy he had kept? 
Had he? 

In what way did he seek to avoid the 
keen edge of Christ's reply? What did the 
question mean in this connection? Will 
one who really has the love of God in his 
heart ask: "Whom must I love"? What 
sort of people is it who are always asking: 
"Must I do this, and must I do that"? 
Was there any answer in the law itself to 



the lawyer's question? (Lev. 19:34; Ex. 
23:5.) How did our Lord answer the 
lawyer's question? What is the point of 
the answer? 

2. Our Lord's answer to the question : 
"Who is my neighbor?" vv. 30-sy. 

What is the picture of the man who was 
in trouble (v. 30) ? Where did it all hap- 
pen? Was this a likely place for such a 
thing to happen? Are there any Jericho 
roads nowadays? Who is our neighbor? 

Who was the first man who came along 
(v. 31) ? How did he happen to come 
down that way? What did he do? Was 
that very wrong? Do men ever see sor- 
row and need and pass by on the other 
side nowadays? What excuse had he for 
his action? 

Who next came along (v. 32) ? How 
did he act? What excuse had he? Was 
it sufficient? 

Who acted the part of a neighbor (v. 
33) ? Why did our Lord choose a Samar- 
itan as the illustration of the true neigh- 
bor? (17:16-18; John 4:9; 8:48.) Would 
he have as good an excuse as the priest 
and Levite for passing by? What did he 
do? How did he show his compassion 
was genuine (vv. 34, 35) ? How much did 
it cost him to act this way? How are we 
(according to this parable) to treat need 
and suffering? Did the Samaritan leave 
his work half done? Does real compassion 
ever leave its work incomplete? 

According to this parable what is love? 
Who are the proper objects of the work- 
ings of this love? Is anything lost by it? 
(Prov. 19 :i7 ; i John 3 :22 ; 4 :7.) Who most 
fully realizes this picture of the good Sa- 
maritan? What are the points of similar- 
itv between a sinner and the man among 
thieves? Between our Lord and the good 
Samaritan? By what question does our 
Lord point His parable and drive it home? 

Did the lawyer see the point (v. yi^ ? 
Does he answer it fairly and squarely? 
How does he reveal his prejudice? What 
is Christ's final thrust at the lawyer's con- 
science? In what condition did the inter- 
view leave the lawyer? Who was :t that 
had really been put to the test? And what 
was the result of the testing? 


J. Jesus. 

His divine wisdom, 26-37; His divine 
love, 33-35- 

2. Man. 

Ever fancies he can gain eternal life 
by his works, 25; can know the law 
but can't keep it, 27, 28; seeks to 
keep the law by lowering its require- 
ments, justifies himself rather than 
God, 29; doomed to confusion, 37. 

3. The Law. 

Its sum — love, 27, 28; 

Its demand — not knowledge, but obedi- 
ence (perfect knowledge of it will 
not bring eternal life; perfect obedi- 
ence to it would, but cannot be ren- 
dered), 28, 29-37; 

Its purpose — "conviction," 28, 29. 

4. Love. 

Its object — God, and all mankind, 27- 

Its manifestation — prompt o-impassion, 

2,3; untiring service, uncalculating 

self-sacrifice, 34, 35 ; 
Its limit — neither race, nor creed, nor 

social standing, but humanity, 33; 
More acceptable to God than loftier 

religious profession and activity, 36, 

5. Man. 

Our duty — love, 27, 28; 

Our neighbor — the man who needs us, 

Our folly — self-justification, 29 . 



Our Lord and Martha and Mary. 

Luke 10:38-42. 


J. Martha occupied for Jesus, Mary oc- 
cupied with Jesus, vv. 38, 39. 

What is the certain village mentioned in 
V. 38? (John II :i.) In whose house? 
What other scenes in our Lord's life oc- 
curred in that house? (John 11; 12:2; 
Matt. 21 -.17.) How did He come to be in 
that home? Did it pay Martha to have 
Him in her home? (John 11.) Can we 
have Him in our homes? (Rev. 3:20.) 
Will it pay? Why is it that men do not 
have Him in their homes? (Luke 2:7.) 
What was it very likely that made Martha 
ready to receive our Lord into her home? 
(Matt. 26:6.) Who else was at the home? 
What did Mary do? Is that a good place 
to be? Did Mary ever get down at our 
Lord's feet again? (John 11:32; 12:3.) 
For what purpose was she at His feet in 
this lesson? Is that a good place to learn? 
(Compare Acts 22:3.) For what purpose 
was she at our Lord's feet in John 11:32? 
Do you suppose she would have been at 
His feet for help at such a time if she 
had not first been at His feet for teaching? 
For what purpose was she at His feet in 
John 12:3? 

As she sat at His feet what privilege did 
she enjoy? Did Martha hear His word? 
Why not? Does it ever occur today that 
men and women are so taken up with 
working and worrying for our Lord that 
they miss the privilege of hearing His 
words? Is that wise? (Mark 4:19.") 
With how many things was Mary occu- 
pied? With how many things was Martha 
occupied (v. 41) ? What was the result (v. 
40") ? What is the exact meaning of the 
word translated "cumbered"? (See mar- 

gin Revised Version.) From what was she 
"distracted"? By what? Whom was she 
serving? Are men nowadays ever distract- 
ed from the Lord Himself by their "much 
serving" of the Lord? Would He rather 
we should be occupied with our service of 
Him or with Himself? What prompted 
this much serving? Does our love ever 
become alloyed with selfish pride in our 
service of the Lord? Was there any need 
at this time of this much serving? Is the 
much serving which we oftentimes allow 
to crowd out communion with our Lord 
Himself generally needed? 

Are we to understand that Mary never 
served? Was she serving Him now? 
Which of the two was really ministering 
the more to our Lord's enjoyment in that 
home? Which serves our Lord better, he 
who works most for Him or he who re- 
ceives most from Him? (John 6:28, 29.) 

2. Martha sharply rebuking Mary and 
Jesus, V. 40. 

What at last was the effect upon Martha 
of her much serving? Toward whom did 
she display her irritation? Are we ever 
tempted to get cross with our Lord in our 
much serving? What does that show? Did 
He care that Mary had left Martha to 
serve alone? Was it Mary's fault that 
Martha was serving so much? Was it our 
Lord's fault? Whose fault was it? What 
did Martha think Mary was? How did 
she reveal her own selfishness? Had it 
ever occurred to her that she was selfish? 
Is that form of selfishness that bustles 
around in many kind activities and then 
talks about how much it has done and 
how little others are doing, at all common 
today? What did Martha request our Lord 
to do? What was the manner of the re- 



quest? Was she most concerned with the 
comfort and pleasure of her guest or with 
her own comfort? 

S. Our Lord gently rebuking Martha, w. 
41, 42. 

Did He bid Mary help Martha? Are we 
to infer that He wishes His disciples to be 
always sitting at His feet and never min- 
istering for Him? (John 20:17.) What 
did He say to Martha? Is there any great 
harm in being anxious about many things? 
(Luke 8:14; 21:34.) About what sort of 
things was Martha "anxious and troubled"? 
About what ought we to be anxious? 
(Phil. 4:6, R. V.) Did our Lord re- 
buke Martha for serving? Not till when 
did He rebuke her? After rebuking her 
anxiety about many things what did He 
say? What is the one thing needful? 
(John 17:3; Luke 18:22; Ps. 27:4; 73:25; 
Mark 8:36; i Cor. 13:3; Gal. 5:6; i John 
5:tt. 12.) Who had chosen the one need- 
ful thing? How was her wise choice to be 
rewarded? Did any one wish to take that 
good away from her? Can that good part 
be taken away from any one who makes 
choice of it? (John 10:28. 29; Ro 8:3?. 39; 
I Peter 1:4, 5; John 4:14; 5:24.) If one 
chooses worldly goods can that be taken 
away? (Luke 12:20. Z?<\ 16:2. 25.) 

Were Martha and Marv both disciples? 
Were they both loved by the Lord? (John 
11:5.) What two types of discioleship do 
they represent? Does the true disciple dis- 
play the active type of discipleship or the 
meditative? In whom do we find the most 
perfect combination of the two? (Acts 
10:38; Mark 1:35; John 4:33, 34.) 


I. Our Lord. 

Entered the home Martha opened, 38; 
spoke the word into the heart Mary 
opened, 39; did not rebuke Martha 
for serving, 40-42 ; did rebuke Martha 

for worrying over her service, for 
her fault finding, for her worldly- 
mindedness, for serving when she 
should be listening, 39-42; praised 
Mary for her choice of the one thing 
needful, protected her in the enjoy- 
ment of her wise choice, 42; desires 
that we be occupied with Himself 
rather than with our service for Him, 
is more acceptably served by the one 
who receives the most from Him 
than by the one who works the most 
for Him, 39-42. 
2. Martha. 

Opened her door for our Lord Jesus to 
enter, 38; allowed her heart to be 
closed by earthly cares against the 
entrance of His work, 39; worked 
hard for the Lord she really loved, 
was made cross by her much service, 
distracted from the Lord Himself by 
her much service for Him, her loving 
service greatly alloyed with pride, 
sharply rebuked Mary, sharply re- 
buked the Lord, wished Him to note 
how much she was doing and how 
little Mary was doing, endeavored 
to instruct Him as to what He should 
do, 40; anxious and troubled about 
many things, but forgetful of the one 
thing, 41, 42: remembered the crav- 
ings of her Lord's hunger, but for- 
got the cravings of His love, so busy 
with earthly cares she had no time 
for the Saviour's words, so busy with 
working for Him she had no 
time to listen to Him, imagined the 
Lord would be better pleased with a 
good dinner than with a good learn- 
er, 39, 40; servd at the wronsr time — 
when she should have been listening, 
39-42; served in the wrong way — 
with worry, 41 ; self-consciousness, 
irritation, fault-finding, without con- 



sideration of whom she served, with 
needless effort, 40; was gently re- 
buked by the Lord, 41, 42. 


Sat at the Lord's feet, heard His word, 

was occupied by naught but the Lord 
Himself, had rest while Martha had 
worry, had praise while Martha had 
reproof, chose the good part, the good 
part eternally secured to her, 39-42. 

The Healing of the Man Born Blind. 

John 9:1-41. 


I. Receiving sight, vv. 1-7. 

What was the condition of the man who 
is the subject of this chapter? Was there 
any hope for him? Of whom is he the 
type? What fact is mentioned in the first 
verse that opens a door of hope for this 
otherwise hopeless case? What was our 
Lord's feeling as He saw the blind man? 
The feeling of the disciples? Is there any 
connection between sin and suffering? 
(John 5:14; Mark 2:5.) Is there any 
other purpose in sickness than that of the 
chastisement for sin? (v. 3; 2 Cor. 12:7.) 

Did our Lord mean to teach that neither 
this man nor his parents had ever sinned? 
(i John 1:8, 10.) What did He mean to 
teach? What was the purpose of this man's 
long protracted affliction (v. 3) ? For what 
do our infirmities and distresses afford an 
opportunity? (2 Cor. 12:9.) Ought we 
then to regret these? (2 Cor. 12:10.) When 
do they bring glory to God? Why is it that 
"the works of God" are not more frequently 
"manifested in" us in our infirmities of 
soul and body? (Mark 6:5, 6.) 

What did our Lord tell His disciples was 
His and their business in view of man's 
needs (v. 4, R. V.) ? By what word did 
He emphasize the imperative nature of that 
business? What fact did He mention that 
made it important that He and they be 
about this business at once and always? 
Does that reason hold for us today? Com- 

paring the 2nd verse and the 4th, what do 
we find to be more important in our Lord's 
estimation than speculating about the origin 
of evil? When is the world's darkest night 
(v. S) ? When is the darkest night for the 
individual soul? 

Having briefly rebuked the heartless theo- 
logizing and lack of active sympathy of the 
disciples, what did our Lord proceed to do 
at once? Had this man sought the Sav- 
iour's help? Why then did He give it? 
Does He wait for us to ask Him to bless 
us before He blesses? Ought we as His 
followers to wait for the miserable to come 
to us and seek help? What was the pur- 
pose of the command : "Go, virash in the 
pool of Siloam"? (2 Kings 5:10, 14; Mark 
3:5; Luke 17:14.) What does "Siloam" 
mean? Of whom was it then a tA'pe? 
(John 10:36; Ro. 8:3; Gal. 4:4.) Where 
then must we go and bathe if we wish sight 
for our blinded eyes? (John 8:12.) 

Did the blind man have faith? How did 
he show it? What is the true way of 
showing it? The result? Why is it some 
of us don't "come seeing"? 

2. Witnessing, vv. 8-12. 

What did the cure of the blind man oc- 
casion? What will Christ's work in a man 
always occasion among those who behold 
it? Was there agreement among the be- 
holders? Why not? When Christ per- 
forms a work today is there perfect agree- 
ment among those who behold it? Why 



not? What did all this talk and disagree- 
ment afford the man an opportunity to do? 
How did he show his manliness? Did he 
gain anything by his testimony (vv. 34, 
35-38)? What question was put to him? 
Did he avoid it? How did he speak of our 
Lord? Later in the day what did he call 
Him (v. 17) ? Still later as what did he 
recognize Him (v. 38) ? How do you ac- 
count for this rapid growth of faith? What 
desire did the man's testimony awaken in 
the hearts of those who heard (v. 12) ? 

3. Suffering, vv. 13-34- 

What was the next thing done to the 
man? What was the object in bringing him 
to the Pharisees? (v. 22; 11:46, 47, 57; 
12:42.) What question was put to him 
there? Did he dodge it even there? What 
was the effect of his testimony upon the 
Pharisees (v. 16) ? Was the man at all 
daunted by the opposition his testimony had 
created? What was his opinion of his great 
Friend? Could the Jews account for the 
facts by their theories? Can sceptics ac- 
count for the facts today by their theories? 
What did the Jews attempt to do 
as they could not reconcile the facts with 
their theories (v. 18) ? What do sceptics to- 
day try to do with facts they cannot ex- 
plain? Did they have much success in deny- 
ing the facts? 

What was the testimony of the parents? 
Was it a willing testimony? What kept 
the parents back from a full and glad avow- 
al of their faith that our Lord had healed 
their son? What did they gain by their 
cowardice? Was it of much consequence to 
be cast out of the synagogue? What did 
the parents lose? (vv. 35, 38; Matt. 10:32, 

What did the Pharisees tell the man to 
do (v. 24, R. V.) ? Could he give glory to 
God without giving glory to Jesus? (John 
5:23.) What did the Pharisees say they 

knew? What did the man say he knew? 
Which had the best of it so far? Why has 
the man whom our Lord has saved and 
who knows He has saved him always the 
best of the infidel even though he is not 
nearly so good a reasoner? 

What does the man next proceed to do 
(vv. 26, 27) ? What did the Pharisees in 
their response claim to be? Were they 
really Moses' disciples? (John 5:46.) 
Whose disciples were they? (John 8:38, 
44.) Did the man give up his faith in our 
Lord because the leaders refused to endorse 
Him? What did he do (v. 30)? Accord- 
ing to their own Bible and their traditions 
what did the fact that He opened blind 
eyes prove Jesus to be? (Is. 29:18, 19; 
35:1, 5; Matt. 11:5.) What proof did the 
man bring forth that Jesus was not a sin- 
ner as they asserted (v. 31) ? What did he 
say were the conditions of answered prayer? 
Was that true doctrine? (i John 3:21, 22.) 

What further argument did he bring up to 
show his extraordinary character of Jesus 
and that He was from God? Could the 
Pharisees answer him? What two things 
did they then do? What did they sneer at? 
Was the idea of his teaching them to be 
sneered at? Is it ever wise to sneer at any 
one, no matter how lowly, who wishes to 
teach us? By being loyal to Christ what 
treatment did he get from men? What 
treatment will the one who is loyal to 
Christ always receive from men? (2 Tim. 
3:12; John 15:19, 20.) Do we lose anything 
by that? (2 Tim. 2:12.) 

4. Receiving Jesus Himself, and zvor- 
shiping, vv. 35-41. 

When men cast him out who sought him 
out? If men throw us off for our loyalty 
to our Lord, who will always take us up? 
What question did He put to the man ? Was 
that important? (John 20:31; 3:2,^.) What 
was its purpose? With what spirit did the 



man receive it? What was all he asked as 
a condition of believing on "the Son of 
God"? Is it difficult to show^ one who is 
really willing to believe? Whom did He 
show him? What had our Lord first 
opened the man's eyes to see? What did 
He now open his eyes to see? Which was 
the better vision? What did the man do 
when he got that vision? Did he do right? 
(Heb. i:6.) What will we do if we get a 
real view of Jesus ? Who must give us that 
view? (i John 5:20.) To whom will He 
thus manifest Himself? (John 14:21.) 


I. Our Lord. 

(i) What He was: 
Divine, 35, 38; human, 11; the light 
of the world, 5. 

(2) What He did: 

Saw the needy, i ; had compassion on 
the needy where others saw only 
judgment for sin, 2, 4. 6; felt the one 
duty of life was to work the works of 
God, felt that the time was short 
and that each opportunity must be 
improved without delay, 4; did not 
wait for His help to be asked, 6; re- 
quired the obedience of faith, 7; gave 
sight to one hopelessly blind, i, 7; 
sought out the one men cast out for 
His sake, drew the castaway closer to 
Himself, revealed Himself more clear- 
ly to the man after he was cast out 
by men, 35, Z7- 

(3) How He was treated: 

Hated by the Pharisees, 15, 34; ma- 
ligned by the Pharisees, 24; disowned 
by those He had benefited, 20, 22; 
believed in by the man to whom He 
had given sight, confessed by him, 38 ; 
worshiped by him, 38. 

2. The man who received sight. 
(i) His original condition: 
Never had seen, i ; beyond help, hope- 
less, I, 32; without human sympathy, 
suspected and despised, 2, 34; a beg- 
gar, 8; his need only an opportunity 
for God's grace, 3. 

(2) What happened to him: 

Our Lord saw him, i ; came to help 
him; pointed out the simple way of 
healing, 6, 7. 

(3) What he did: 

Put faith in Jesus, asked no questions, 
did as he was told, 7. 

(4) What he got: 
Sight, 7. 

(5) What he did after our Lord had 

blessed him: 
Frankly confessed his previous wretch- 
ed condition, 8, 9; testified of his sal- 
vation and for his Saviour, 10, 11; 
to the curious and doubtmg, 8, 10; 
to the enemies of our Lord, 15; fear- 
lessly, 15, Z2,\ fully, to the exact facts, 
II; briefly, pointedly, 11, 15; re- 
mained loyal to our Lord in face of 
bitter opposition, 15, 17; stood firmly 
in face of all man's sophistry by the 
one fact of experience, 25; rebuked 
the powerful enemies of our Lord 
and exposed their insincerity, 27. 

(6) What he suffered : 

Brought before the enemies of our 
Lord, 13; reviled, 34, 28; cast out, 

(7) His compensation: 

Sought out by the Saviour, 35; re- 
ceived a fuller revelation of Him, 
spiritual sight, 35, 38. 

(8) His steps to spiritual vision: 
Ready and eager to believe in the Son 

of God if He should be revealed, 36; 
saw, Z7\ believed, worshiped, 38. 



(9) His theology: 

"Whereas I was blind now I see," 25; 
Jesus "opened my eyes," 30; "God 
heareth not sinners," 31 ; God hears 
any man who worships Him and does 
His will, 31. 

(10) Progressive conception of Jesus: 
A man, 11 ; a prophet, 17; a sinless One, 

31, 32; a messenger from God, S3'> 
the Son of God, 35, 38. 

The Pharisees. 

Heard the facts that should have led to 
faith in Jesus as the Messiah, 13, 15, 
19, 21 ; tried to obscure the signifi- 
cance of the facts by theological so- 

phistries, 16; tried hard to disprove 
the facts, 18, 26; wilfully shut their 
eyes to the significance of the facts 
they could not disprove, slandered the 
Son of God whom they would not 
receive, 24 ; claimed to be Moses' dis- 
ciples, while rejecting Him of whom 
Moses wrote, 28; haughtily rejected 
the teaching they sorely needed, re- 
viled and cast out the loyal witness 
for Christ, resorted to vituperation 
and persecution when argument 
failed, 34; wilfully blind, 41; con- 
demned to perpetual blindness, 39; 
without excuse, 41. 

Jesus The Good Shepherd. John 10:1-21. 


I. Shepherds and robbers, vv. 1-6. 

What is the exact translation of v. 2? 
(See R. V. margin.) What thin is the con- 
trast of the opening verses? What is the 
chief difference between a thief and robber 
and a shepherd which these verses empha- 
size? What is the door by which one can 
properly get admission to the sheep (v. 7) ? 
If one then tries to get access to the sheep 
except by Jesus Christ what is he? What 
is the fold spoken of in v. i (v. 16) ? If 
one enters to the sheep by Jesus Christ what 
is he (v. 2) ? If we then wish to be shep- 
herds and not thieves or robbers, through 
whom must we approach the sheep? Were 
there any in Christ's day who claimed to 
be shepherds who were really thieves and 
robbers? (See c. 9.) Were there any such 
in the years of Jewish history which pre- 
ceded Christ's coming? (Is. 56:10, 12; 
Ezek. 34:2, 5.) Were there any in the 
years that immediately followed Christ's 
earthly ministry? (Acts 20:29, 30; Ro. 

16:18; Titus i:ii; 2 Peter 2:3, 14.) Are 
there any such today? Who can always 
recognize the difference between a true 

shepherd and a thief ? (vv. 3, 4, 26, 27.) By 
what does the true sheep recognize the true 
shepherd? If any one is unable to dis- 
tinguish between the voice of the true 
shepherd and the voice of a thief and a rob- 
ber, what does it prove that he is not? 

Having got access to the sheep, what does 
the shepherd first do? What does this re- 
veal? (Ex. 33:17; 2 Tim. 2:19.) What 
does the shepherd do with the laggard 
sheep? How? In whom is this idea of a 
true shepherd fully realized? (John 13:14, 
15; I Peter 2:21.) In whom ought it to 
be realized? (i Peter 5:2, 3.) 

What do the sheep do? What shepherd 
will the sheep follow above all others? 
(vv. II, 27.) If one is not following Him 
as He leads the way what does it prove? 
(Matt. 16:24; John 12:26.) Why do the 
sheep follow the shepherd? (8:47.) If 
one desires to get the power to recognize 



the voice of Jesus from every other voice 
what must he become? What will one of 
Christ's sheep not do? Why not? If one 
runs off after every false teacher that 
comes along what does it conclusively 
prove that he is not? What will one who is 
really a sheep do when "a stranger" calls? 

2. The Good Shepherd, vv. 7-21. 

How did our Lord characterize those who 
came before Him seeking to get the sheep 
to follow them? What is a thief and rob- 
ber after? What is a shepherd after (v. 
11)? Had these thieves and robbers suc- 
ceeded in getting the sheep to follow them? 
Why not? 

What does Jesus call Himself in v. 9? 
The door to what? (See context, also John 
14:6; Eph. 2:18; Ro. s:i, 2; Heb. 10:19- 
22.) To whom does this door stand open? 
What is the consequence of entering it? 
How many who enter shall be saved? Do 
those who enter get anything beside salva- 
tion? What is the expression "shall go in 
and out" meant to teach? What does the 
thief come for? Of whom is he the imitat- 
or? (8:44.) What did Jesus Christ come 
for? (John 3:17; 12:47; Matt. 20:28; Luke 
19:10; I Tim. I :is.) How much life? How 
abundantly may we have life? (John i :i6; 
Col. 1:19; 2:9, 10; Eph. 3:19.) Do all who 
have life have it abundantly? Might they 
have it abundantly? Why don't they? In 
whom does the picture of a shepherd which 
our Lord has drawn reach its perfect ful- 
filment? What therefore does He call Him- 
self? Who is the good shepherd of the 
Old Testament? (Ps. 23:1; Is. 40:10. 11; 
Ez. 34:11-13.) By taking the title to Him- 
self then whom does He assume to be? 

What is the crowning proof of the shep- 
herd's love for his flock? How does our 
Lord prove that He is the good shepherd? 
Tf we wish to be true shepherds what must 
we be ready to do? If one at the approach 

of danger leaves the sheep and flees for his 
own safety what is he? Are there any hire- 
lings nowadays? (i Peter 5:2; 2 Tim. 
4:10.) Why does the hireling flee? How 
intimate is the mutual understanding be- 
tween our Lord and His sheep (vv. 14, 15, 
R. V.) ? To what thought does our Lord 
come back? Why is that fact mentioned so 
often ? Who are "the other sheep" of whom 
He speaks? (Is. 11:10; 49:6; Zech. 2:11; 
Acts 15:14.) What will these Gentile 
sheep do? What will become of the sheep 
called out of the two folds? (Eph. 2:14.) 
Was the Father willing that our Lord 
should lay down His life for the sheep? 
Was the sacrifice voluntary? In whose 
will did the sacrifice originate (v. 18) ? 

What was the eff'ect of His words upon 
the Jews? How often did His words cause 
division? Why? Why do men reject His 
words? (John 8:47.) What different 
opinions were expressed about Him? Was 
this ever said on any other occasion? What 
proof did the supporters of our Lord bring 
that He was not possessed of a demon? 
Was that good proof? Is there any other 


J. Our Lord. 

(i) His deity, 11; humanity, li, 15; 
obeyed the Father even unto death, 
18; loved by the Father because of 
His obedience, 17; rejected by many, 
accused of having a demon, suspected 
of insanity, 20; came that men may 
have abundant life, 10; had power to 
lay His life down and to take it 
again, laid it down at the Father's 
command, and of His own free 
choice, 18. 
(2) The door: 
By which a shepherd gets access to the 
sheep, I, 7; by which the sheep enter 
into salvation, 9; any one can enter 



this door, all who enter find salva- 
tion, pasture, security, liberty, 9. 

(3) The Good Shepherd: 

Knows the sheep even as, etc., 14, 15, 
R. V. ; is known by His sheep even as, 
etc., IS; has a personal interest in 
each sheep and deals individually 
with each, calls by name, leads them 
out, 3; thrusts the laggard forth, 
overlooks none, goes before the 
sheep, 4; cares for the sheep, 13; 
lays down His life for the sheep, 1 1, 
15; gives them eternal and abundant 
life, 10, 28. 

Christ's sheep. 

They know the Shepherd's voice, 4; 

hear His voice, follow Him, 3, 27; 
know not the voice of strangers, will 
not follow strangers, flee from stran- 
gers, 5; know Him even as He 
knoweth the Father, are known by 
Him even as, etc., 14; get life, 10, 
28; pasture, security, liberty, 9. 

False shepherds. 

Seek to get access to the sheep by some 
other way than our Lord, i, 7; hire- 
Hngs, 12; thieves and robbers, i, 8; 
care not for the sheep, 13; leave the 
sheep in time of danger to seek their 
own safety, 12; come to steal and 
kill and destroy, 10; the true shep- 
herd looks out for the sheep, the 
false shepherd looks out for himself. 

Our Lord at the Feast of Dedication. John 10:22-42. 


7. Jesus the Christ, the Son of God, the 
giver of eternal life, vv. 22-2g. 

What exact time of year was it ? Where 
did our Lord speak these words? What 
other Bible incidents occurred in Solo- 
mon's porch? (Acts 3:11; 5:12.) What 
question did the Jews put to our Lord (v. 
24, R. V.) ? Was it His fault that they 
were in suspense? On what particular 
point were they in suspense? What did 
they demand of Him? Had they ever on 
any other occasion asked Him who He was? 
(8:25, 53; Luke 22:67-70.) Had He never 
told them plainly that He was the Christ? 
(v. 25; 5:17-23; 8:12, 24, 58.) How had 
they received His statements? Would they 
have received the statement now any dif- 

To what then does He appeal instead of 
answering their questions in words? What 
works? Does He in any other place refer 
to His works as a proof that He was the 

One sent from God, the Messiah, the Son 
of God? (v. 38; 5:36; 14:11.) Were the 
works that He did a proof that He was 
such? (3:2; 20:31; Acts 2:22; 10:38.) 
Had any recognized His works as proof that 
He really was the Messiah? (7:31.) Were 
there any who refused to recognize this 
proof? (12:37, 40.) Did the leaders 
themselves recognize His works as a sign 
that He was the Messiah? (11:47, R- V.) 
How did He do His works (v. 25) ? What 
is meant by His doing them "in His Fath- 
er's name"? What did our Lord say that 
His works did? What did they prove 
regarding Himself? (14:10, 11; 20:31.) 
Why did not the Jews believe when they 
saw these works (v. 26) ? Why is it that 
any one today hears the words and sees 
the works of Jesus and yet does not be- 
lieve? Whose fault is it if one is not one 
of Christ's sheep? What similar reason 
does our Lord give elsewhere why the 
Jews did not hear His word? (8:47; 12:37- 



40; I Cor. 4:3, 4.) Is it a privilege to be 
one of Christ's sheep? What does He do 
for His sheep (v. 28) ? Who gives eternal 
life? If our Lord gives eternal life who 
must He be? Why shall one of Christ's 
sheep never perish (vv. 28, 29) ? What word 
does the Revised Version substitute for 
"pluck" in these two verses? What added 
thought is there in that word? Is this 
thought found anywhere else in the Scrip- 
ture? How do these persons become 
Christ's sheep? (v. 29; 6:37.) What is 
the proof that one has been given by the 
Father unto the Son? What is absolutely 
sure about those whom the Father does 
give unto the Son? (v. 29; 17:2, 6, 
9, II, 12.) Whose hand keeps us beside the 
hand of the Son? Of what may we be 
sure if one is in the Father's hand? 

2. "I and the Father are one," vv. 30-38. 

What astounding statement does our 
Lord make about His relation to the Father 
in V. 30? Is this statement true? Do you 
really believe it? In what sense were Jesus 
and the Father one? What was the effect 
upon the Jews of this utterance? Why did 
they take up stones to stone Him? If the 
statement was not true, then what was 
Jesus? According to the Jewish law what 
was done with the blasphemer? If Jesus 
and the Father are not one, would the Jews 
have been right or wrong in stoning Jesus? 
If Jesus and the Father are one, who then 
is the blasphemer? Did the Jews on any 
other occasion seek to kill Him for a simi- 
lar reason? (5:18; 8:58, 59.) On what 
charge did the Jews finally kill Jesus? 
(Matt. 26:65. 66.) If He was not divine, 
was His slaying justified by Jewish law? 
What then does any one who denies the 
deity of Jesus justify? 

Was He frightened at the attempt of the 
Jews to kill Him? How did He take it 

all? What answer did He make to the 
thought of their hearts that lay back of 
their action (v. 32) ? To what did He 
appeal? Of what were His good works a 
proof? (v. 25; 5:19, 20, 36; Matt. 11:3-5; 
Acts 2:22; 10:38.) What was the Jews' an- 
swer to our Lord's question? What did 
they say He was? What did they say He 
made Himself out to be? Did He? (v. 30; 
5:18; Ro. 9:5; 14:9; Phil. 2:6, R. v., mar- 
gin.) What was His answer to the charge 
(vv. 34, 35) ? Whom does he say the Father 
called gods? (Ps. 82:6.) Is there a sense 
in which all those who really receive the 
Word of God are divine? (v. 35; Ex. 
7:1; Ps. 82:6, 7; 138:1; 2 Peter 1:4; Ro. 
8:29.) What did our Lord say the Father 
had done with Him that He had not done 
with others? (v. 36; 3:34; 6:27; Ps. 2:2, 
6-12; Is. 11:2-5; 42:1, 3; 61:1-3.) Was 
He fond of dwelling upon the fact that the 
Father had sent Him? (3:17; 5:30, 36, 37; 
6:38, 57; 8:42; 17:3, 5, 8, 18, 21.) Is it 
important that we believe that He was sent 
of the Father? (17:2, 3, 8, 21, 23, 25, 26.) 
What is tlie last thing that He says about 
Himself in v. 36? Does He say that any- 
where else, or what substantially amounts 
to that? Is it important that we believe it? 
(20:31.) Under what condition did our 
Lord say they would have the right not to 
believe on Him (v. 37) ? Did that con- 
dition actually exist? Had they therefore 
any excuse not to believe on Him? What 
takes away all excuse? What did He de- 
mand if He did the works of the Father 
(v. 38) ? Is that a reasonable demand? If 
they believed the works that they actually 
saw, what must they also believe? Does 
our Lord do any works today that prove 
that He is divine? 

3. Our Lord beyond the Jordan, vv. 

What was the effect upon the Jews of 
our Lord's claim that He was in the Father 



and the Father in Him? Did they attempt 
on any other occasion to arrest or kill Him? 
(7:30, 44; 8:59; Luke 4:29, 30.) Did they 
succeed? Why not? Where did He go? 
Why did He stay there? Was He afraid? 
What then was He ? Was it known whither 
He had gone? What did many do when 
they learned the place where He had re- 
tired? Did our Lord usually attract mul- 
titudes? (Matt. 4:23-25; Mark 1:37; Luke 
5:1; 12:1.) What may we be sure will 
be the result when it is known that He is 
really in a place? What fact about Him 
drew the people to Him (v. 41)? What 
was John's testimony concerning Him? 
(1:29, 33, 34; 3:29-36; Matt. 3:11, 12.) 
What was the result of their seeing and 
hearing Him again (v. 42) ? (2 -.23 ; 4 139, 
41, 42; 8:30; 11:45; 12:42.) 


1. God the Father. 

Our Lord did His work in His name, 
bore witness to our Lord by the 
works He gave Him to do, 25 ; great- 
er than all, 29; gave Christ's sheep 
to Him, no man able to pluck Christ's 
sheep out of His hand, 29 ; the Father 
is in the Son, 38; sanctified Jesus and 
sent Him into the world, 36; called 
those unto whom the word of God 
came "gods," 35. 

2. Jesus Christ. 

(1) His deity: 

The Son of God, 25, 29, 30, 32, 36, 37, 
38; He and the Father one, 30; the 
Father is in Him and He in the 
Father, 38. 

(2) His humanity, 31, 39, 40. 

(3) His subordination to the Father: 
Did His works in His Father's name, 

25 ; sent by the Father, 36 ; His sheep 
given to Him by the Father, 29; the 

Father greater than He, 29. 

(4) The Christ, 24, 25. 

(5) His relation to His sheep: 

He owns them, is followed by them, 
27; gives unto them eternal life, 
guarantees that none of them shall 
ever perish, keeps them in His hand 
so that no man can hurt them, 28. 

(6) His characteristics: 
Fearlessness, 23 ; patience, 25 ; plain- 
ness of speech, 26; love, 28; assur- 
ance of His relation to His Father, 
30; calmness, 31, 32; familiarity with 
Scripture, 34; prudence, 39, 40. 

(7) His works: 

Did the works of the Father, 37, 38. 

(8) How He was treated: 

Honored, witnessed to by the Father, 
36, 38; sanctified and sent into the 
world by Him, 36; protected by Him, 
39; witnessed to by John, resorted 
unto by many, 41 ; believed on by 
many, 42; listened to and followed 
by His sheep, 27; misunderstood by 
the Jews, 24; the Jews sought to ar- 
rest Him, 39; took up stones to kill 
Him, 31 ; accused of blasphemy by 
the Jews, 33. 

(9) What our Lord demanded : 
Faith in Himself, 25, 37, 38. 

3. The Jezvs. 

Misunderstood our Lord, asked Him 
to tell them what He had already 
told them plainly, 24; did not believe 
in Him, were not of Christ's sheep, 
26; accused Him of blasphemy, 33; 
sought to arrest Him, 39; took up 
stones to stone Him, 32; did not un- 
derstand their own Scriptures, 35, 36. 

4. Christ's sheep. 

Believe on Jesus, 26; hear His voice, 
follow Him, 27; receive eternal life, 
eternally secure in the hand of the 



Son and of the Father, shall never 
perish, 28, 29. 


The mark of Christ's sheep, 26; found- 
ed upon the works that Christ does, 
25, 38; founded upon the Word, 35; 
demanded by reason in view of the 

works of Christ, 27; exercised by- 
many, 42; not to believe the supreme 
proof that one is not one of Christ's 
sheep, 26. 

The Scriptures. 

The Word of God, 35 ; cannot be brok- 
en, 35- 

Our Lord Teaching His Disciples How to Pray. Luke 11 :1-13. 
Matthew 7:7-12.) 



I. "Lord, teach us to pray," vv. 1-4. 

With what request did our Lord's dis- 
ciples come to Him? What was it awak- 
ened in them such a desire? Do we need 
to be taught how to pray? (James 4:3, 
Ro. 8:26.) Will He teach us? How? (Ro. 
8:26, 27.) In what different connection in 
Matthew do we find the prayer that fol- 
lows? (Matt. 6:9-13.) How do you ac- 
count for this seeming discrepancy between 
Matthew and Luke? Is this prayer prop- 
erly called "The Lord's Prayer"? Where 
do we find the Lord's prayer ? (John 17.) 

Is this prayer intended as an exact form 
which the church is to adopt and repeat in 
all ages? (Matt. 6:9.) Who only has a 
right to pray this prayer (v. 2) ? (Gal. 
3:26; Ro. 8:14; I John 3:10.) Ought a 
believer to limit himself to this prayer? 
(James 5:14; Phil. 4:6.) What feature of 
Christian prayer is entirely wanting here? 
(John 14:13.) Why is it wanting? 

How does the prayer begin? What truth 
about God is taught in these opening words? 
What truth about believers? What is in- 
dicated by calling God "Our Father which 
art in heaven"? (Ps. 115:3; Is. 66:1; Ps. 
11:4; Dan. 2:28; Matt. 3:17; 10:32; Acts 
1:9, 10.) What is the first petition? What 
does it mean? Why is it put first? What 
does all true prayer put first? What is the 
second petition? What does that mean? 

(Is. 2:2-5; Dan. 2:44; 7:27; Rev. 2:15; 
19:6; 20:14.) Before the kingdom comes 
who must come? (Rev. 19:11-16, etc.) 
What prayer is a good prelude to this? 

(Rev. 22; 20.) If we truly desire God's 
kingdom to come \.hat is the first thing 
we will do? The second? Do any pray 
this prayer dishonestly? What is the next 
petition? What does it mean? (a. Luke 
22:42; b. John 6:38; Eph. 6:6; c. 1 Thess. 
4:3; d. text.) What is the supreme delight 
of every true believer? (God's will.) 
What will the man who honestly offers 
this petition do? 

What is the fourth petition (v. 3) ? How 
much bread are we to ask for? How much 
at a time? Are men willing to come to 
God each day for each day's need? What 
miracle in the O. T. teaches the same les- 
son? (Ex. 16:15-22.) Can the believer 
confidently trust God to supply each day 
his need for that day? (Matt. 6:33, 34; 
Phil. 4:19.) Has he any right to expect 
more than that? 

What is the fifth petition (v. 4) ? Is this 
the prayer of the unsaved man for the for- 
giveness that makes him God's child? For 
what forgiveness is it a prayer? If we are 
to enjoy the forgiveness that brings fel- 
lowship with God what must we do? How 
about I John 1:9? Can there be any fel- 
lowship with God if we do not forgive? 
(Matt. 6:14, 15.) Are there many prayers 



hindered by an unforgiving spirit? (Mark 
11:25, 26.) What does the fact that in 
this permanent model of prayer the request 
for forgiveness is placed alongside the re- 
quest for daily bread indicate as to the 
disciples' daily need? Is the fact of our 
forgiving others the ground upon which 
God forgives us? (Eph. i 7; 4:32.) What 
is the condition upon which the believer 
gets forgiveness? (i John 1:9.) Why is 
the prayer for pardon put first of the prayers 
for spiritual blessing? Who are meant by 
those indebted to us? 

What is the sixth petition? What is 
meant by "Bring us not into temptation"? 
Will God bring us into temptation? (Jas. 
1:13; Job. 1:12; 2:6.) What limit does 
God put to our temptations? (i Cor. 10:13.) 
Why ought we to offer this petition? (Matt. 
26:41.) What spirit does this petition re- 
veal upon the part of the one who offers it? 
What will the one who honestly offers it 

What is the final petition? What change 
do the Revisers make in it? (Matt. 6:13.) 
Where did our Lord Himself offer this pe- 
tition for His disciples? (John 17:15.) 

2. The power of importunity, vv. 5-J0. 

With what parable did our Lord follow 
this prayer? What is its lesson? In what 
other parable is the same lesson taught? 
(Luke 18:1-8.) Is it right to ask the same 
thing more than once? If we are in the 
right spiritual condition and have the right 
conception of God, will we not claim it on 
the first asking and rest upon that? (Matt. 
26:44.) What illustrations have we in the 
Bible of importunate prevailing prayer? 
(Gen. 32:26; Matt. 15:22-28.) What three 
commands are there in v. 9? What three 
promises? Upon what are the promises 
conditioned? Why don't men receive? 
(Jas. 4:2.) Why don't they find? Why is 
it not opened to them? Is it a duty to 

pray? (Luke 18 :i.) Why does our Lord 
say "Ask, seek, knock," and not merely 
"Ask" ? What sweeping statement does He 
make about every one that asks (v. 10) ? 
Does He mean that God hears everybody's 
every prayer? 

3. The heavenly Father's willingness to 
give to His asking children, vv. 11-13. 

What is the argument our Lord uses to 
prove God's readiness to answer prayer? Is 
it a good argument? What fact about 
God do all these reasonings of philosophers 
about the impossibility of God's answering 
prayer based upon the reign of law lose 
sight of? What statement does our Lord 
make in regard to human nature? How evil 
is it? (Gen. 6:5, 6; 8:21; Ps. 51:5; Ro. 
y-.y, 8; 3:10-19.) What is the only thing 
that will change it? (Titus 3:3-5.) Does 
our Lord include Himself in this estimate 
of human nature? What does that prove as 
to His conception of Himself? To whom is 
it men give in answer to requests? To 
whom according to this argument may we 
expect God to give? Who are His child- 
ren? (John 1:12, 13; Gal. 3:26.) To 
which of His children does God give? Why 
is it then that so many of God's children 
lack the fulness of blessing? (Jas. 4:2; 
Ps. 81 :io.) Why is it many lack who do ask? 
(Jas. 4:3.) What does God especially give 
to them that ask? How does Matthew 
differ from Luke here? (Matt. 7:11.) 
Why are the promises substantially the 
same? If we want the Holy Spirit what 
shall we do? Will God give only what we 
ask? (Eph. 3:20.) 


/. God. 

His relation to man— Father, 2; 
His home — heaven, 2; 
His honor and will — supreme, 2; 
His character — holy, 2; compassionate, 
approachable, 2, 5; 



His work — answers prayer, 2, 5, 13; 
rules, 2 ; feeds the hungry, 3 ; for- 
gives the sinner, protects the weak, 4. 
2. Our Lord. 

Divine, 13 ; human, i ; sinless, 13 ; the 
teacher of true prayer, 14. 
J. Man. 

Ignorant, i ; weak, dependent, a daily 
sinner, 3, 4; evil, in the divine image, 
4. Believers. 

Brethren, 2; 

God's glory their supreme desire, 2; 

God's will their supreme delight, 2; 

God's kingdom their supreme hope, 2. 

They have forgiveness, 4; earthly 
necessities supplied, 3 ; protection, 4. 
Daily dependent upon God for support, 
3 ; forgiveness, safety, 4. 
5. Prayer. 

(i) What to pray for: 
God's glory first, God's kingdom, God's 
will, 2; our daily needs, 3; our daily 
forgiveness, our daily protection, 4; 
the Holy Ghost, 13. 
(2) How to pray : 
Trustfully, 2, 13; simply, briefly, to the 
point, 2, 5 ; importunately, 5, 10. 
(3") When to pray: 
Daily, 3; constantly, 9, 10. 


The Folly of Laying up Treasure for One's Self and Not Being Rich 

Toward God. Luke 12:13-21. 


/. "Take heed and bezvare of covetous- 
ness," vv. 13-15. 

What was the occasion of this parable? 
Had the profound teaching to which our 
Lord had just given utterance made much 
impression on this man? Why not? What 
was all this man saw in Him ? Do we ever 
find people of that sort nowadays? How 
did he address our Lord? Was he really a 
disciple? Why did he then address Him as 
Master? To whose offenses did this man 
have an open eye? To whose was he blind? 
What kept his brother from dividing the in- 
heritance? What made him wish his 
brother to divide it? 

What was our Lord's reply? Does this 
mean that He has nothing to do with man's 
conduct concerning wealth? What does He 
mean then? Against what sin does He 
take occasion to warn His disciples? Why 
does He warn them at this time against this 
particular sin? What is covetousness ? 

With what other sins does the Bible class 
it? (i Cor. 5: 10, 11 ; 6:ro; Eph. 5:3, 5.) 
What is its relation to other sins? (i Tim. 
6:10.) Is there need of warning against it 
today? In order to escape its grasp what 
must man do? What change does the Re- 
vised Version make here? What is sug- 
gested by the expression : "Take heed and 
keep yourselves from all covetousness"? 
What reason does our Lord give for "tak- 
ing heed, etc."? What is the primary 
meaning of this reason? Is there any 
deeper meaning in it? How much of this 
world's goods ought we to desire? (r Tim. 

2. Wise in the eyes of men, vv. 16-19. 

How does our Lord seek to impress the 
lesson? What is the main point of the 
parable? Did the man come honestly by 
his wealth? To whom did he owe his pros- 
perity? Did he recognize the fact? What 
was the first thing this man's rapidly in- 
creasing wealth brought him? Is that a 



true picture of life? What was he per- 
plexed about? Was there nowhere to be- 
stow his fruits? (Luke 3:11; 11:41; 14:13, 
14; 16:9; 18:22.) In the repeated use of 
what pronoun does the intense selfishness of 
the man come out? Were they really hisf 
What was his way out of the difficulty? 
Was he a shrewd man? What was the one 
fault in all his calculations? (James 4:15.) 

What was he going to do next? Had he 
any ease in the accumulation of his wealth? 
Was he going to have any in the enjoyment 
of it? Is there ever real ease in the acquire- 
ment or enjoyment of wealth? Where 
alone can it be found? (Matt. 11 :28.) To 
whom did the rich man address himself? 
What did he say? Did his soul have much 
goods laid up? Where is the place to lay 
up goods for many years? (Matt. 6:19, 21.) 
How do we lay them up there? (Mark 
10:21.) What was his highest conception 
of the right use of money? How did he 
expect his soul to be satisfied? Can you 
satisfy a soul that way? Why not? What 
alone can satisfy the soul? (John 4:13. 14) 
Is taking one's ease, eating, etc., a wise way 
to spend life? (Luke 16:19, 22, 23; 21:34; 
I Tim. 5:6; James 5:5; Rev. 18:7.) 

3. A fool in the sight of God, vv. 20-21. 

How were the man's calculations all up- 
set? Who has done all the talking up to 
this point? Who now speaks? Does He 
say much? Does it take many words from 
God to upset our worldly plans? For how 
long did this man say he had goods laid up? 
How long did God say he could keep them? 
What did He call the man? Why was he a 
fool? Are there many fools of that kind 
nowadays? What had the man called his 
soul? How did God show him it was not 
his? When God demanded the man's soul 
what had he left' If God should require 
your soul tonight how much would you 

have left? Of how much time can we 
boast ourselves? (Prov. 27:1.) What 
was to become of the rich man's wealth 
when he was gone? What was all that he 
had to do with it after all? (The burden 
and toil of accumulating it : "thou hast pre- 
pared.") Does it pay to live for money? 
What is the man who heaps up wealth in 
the eyes of God? 

Of whose life and end does our Lord say 
this is a picture? Is the fault in laying up 


/. Riches. 

Cannot give life, 15; or peace, 19; can- 
not be kept, 20; bring care, 17; 
blindness, 19; ruin, 20; should not be 
treasured up for self, should be used 
for God, 21. 

2. Covetousness. 

Universal in its sway, manifold in its 
m.anifestations, insidious in its at- 
tacks, awful in its guilt, 15; ruinous 
in its results, 20. 

3. Our Lord. 

His knowledge — of man, 15, 16-20; of 

men, 13-15; of God, of destiny, 20. 
His skill as a teacher, 13-21. 

4. God. 

Left out in man's calculations, watches 
man's doings, silences man's boast- 
ings, exposes man's folly, confounds 
man's reasonings, upsets man's 
scheming, reckons with man's selfish- 
ness, claims proprietorship over 
man's possessions, takes back man's 
misused possessions, 18-20. 

5. The poor rich man. 
(i) The bright side: 

Rich, his wealth honestly gotten, 16; 
thoughtful, far seeing, worldly wise, 
17, 18; plans seemingly wisely laid, 
bright prospects for years to come. 



i8; filled with hope and exultation, 19. 

(2) The dark side: 

His prosperity a burden, 17; poor in 
real wealth, ignorant of the real 
needs of the soul, 19; forgot God in 
his blessings, 17-19; a fool in God's 
sight, left God out in his planning, 
God upset all his well laid plans, God 
required his soul, left his wealth to 
another and his memory to contempt, 
his life an utter and eternal failure, 

(3) Contrasts: 

Owed all his prosperity to God, but 
forgot the God who gave it, 16; 

Rich in the wealth that perisheth, but 
penniless in the wealth that abideth, 
21 ; 

Wise in the world's sight but a fool in 
God's sight, 17, 18, 20; 

Had the burden and anxiety of accumu- 
lating wealth, but was forced to 

leave to another the enjoyment of it, 

Expected to put his goods into his own 

barns, but put them into the barns of 

another, 20; 
Thought he had much goods laid up 

for many years, but could not hold 

them another day, 19, 20; 
Expected to eat, drink and be merry for 

years to come, but ceased to eat, 

drink or be merry that very night, 

19, 20; 
Reasoned within himself what he 

should do, but God told him what he 

must do, 17, 20; 
Expected to live in happiness, but died 

in gloom, 19, 20; 
Thought he needed great barns to be- 
stow his goods, but only needed a 

little grave to bestow his body, 18, 20. 
"So is he that hiyeth up treasure for 

himself and not such toward God." 

The Folly of Anxiety. Luke 12:22-34. 


/. God's care for his creatures, vv. 22-28. 

What was the central lesson of the pre- 
ceding lesson? What is the central lesson 
of this? What is the connection between 
that lesson and this? In what two ways as 
seen in the last lesson and this does a heart 
set upon temporal things manifest itself? 
What is the Revised Version of "take no 
thought"? What is Paul's cure for anx- 
iety? (Phil. 4:6.) The psalmist's? (Ps. 
55:22.) Peter's? (i Peter 5:7.) Christ's 
radical cure? (Matt. 6:24, 25, and the re- 
mainder of lesson.) Is it possible for one 
to live without anxiety? Is there any di- 
rect Bible warrant for wise forethought in 

providing for the future? (Prov. 6:6-8; 
Gen. 41:33-36; Eph. 4:28; i Tim. 5:8; 2 
Thess. 3:10; Matt. 26:17-19.) What is for- 
bidden ? What are the things that our Lord 
specifies that we are not to be anxious 
about? Is there much anxiety in the world 
about these things today? In what way do 
we see in this lesson that our Lord felt the 
disciples were greatly exposed to this peril? 
(The number and variety of reasons given 
against it.) Is this just as much an im- 
perative command as the others of Christ? 
What is the first reason given here by 
Christ for not being anxious about food? 
What is its force? Which is the 'more im- 
portant—the body or the clothes we put 



upon it? What shall we say then of those 
who sacrifice the health of the body for the 
sake of clothes? 

What is the second reason given for not 
being anxious (v. 24) ? Are we to infer 
from God's feeding the ravens without 
their working that we need not work? 
What passage in God's Word would cor- 
rect any such notion as that? (2 Thess. 
3 :io.) What is the force of the argument? 
What is meant by our being much better 
than the fowls? (See R. V.) What is 
the reason of the value that God sets upon 
man? (John 3:16.) 

What is the third reason (vv. 25, 26) ? 
(It acomplishes nothing.) The fourth rea- 
son (vv. 27, 28) ? Against what especial 
form of anxiety is this a reason? (Matt. 
6:28.) What is the point of this argument? 
Is it really true that the adornment of the 
flowers is more perfect and glorious than 
that of Solomon? When will our Father 
clothe us with raiment more wondrous than 
theirs? Is it right for us to look at and 
study the beauties of nature? For what 
purpose ought we to study them? 

Of what lack did our Lord say this 
worry was an indication? Is it a common 
lack? (8:25; Matt. 14:31; 16:8; 17:17,20.) 
Is it a serious lack? (Heb. 11:6.) 

2. What to seek and what not to seek, 
vv. 29-M- 

How does our Lord sum up the teaching 
of the lesson so far? What is meant? 
(Matt. 6:31.) What is the proper limit of 
our desires in these things? (i Tim. 6:8, 
R. V.) Are most people satisfied with that 
much? Has that fact anything to do with 
their anxiety? 

What is the fifth reason given against 
worldly anxiety? What is the difference 
between a heathen and a Christian if the 
Christian has the same ambitions and treas- 

ures as a heathen? What is then the man 
whose heart is set upon earthly things.'' 
Have we got any heathen in our churches? 

What is the sixth reason? Is that as 
good as the others? What is it that God 
knows we need? What then may we be 
sure of? (Phil. 4:19.) What is to be the 
great object of the Christian's search (v. 
31)? What is the kingdom of God? 
(Ro. 14:17.) If you want to get men to 
take their affections off from earthly things 
what is the best thing to do? Has our 
seeking of the kingdom of God anything to 
do with our being anxious about worldly 
things? If our one supreme consuming de- 
sire and interest is in His kingdom how 
much worldly anxiety will we have? What 
promise accompanies the exhortation? 
What is meant by "these things"? Are simi- 
lar promises to this to be found elsewhere in 
the Bible? (Ps. 34:9, 10; ZT-Z, 25; 84:11; 
Heb. 13:5; Ro. 8:31.) If we want food, 
drink, clothing, what is the surest way to 
get them ? 

What final word full of comfort does our 
Lord give them (v. 32) ? Why does He call 
them a "little flock"? Is the fact that it is 
God's, etc., a sufficient reason for not fear- 
ing? What is the kingdom that is to be 
given them? (Matt. 25:34; 2 Thess. 1:5; 
Heb. 12:28; Jas. 2:5; 2 Peter i:ii; Rev. 
22:5.) To what word of practical exhorta- 
tion does this word of comfort form a 
basis? Docs this mean that a man is to lit- 
erally give away all he has? (18:22; Acts 
2:45; 4:34, 35; Matt. 6:19, 20; I Tim. 
6:17-19; James S:i-3-) What is the best 
bank to lay up money in? The safest purse 
to carry it in? Where can we keep it 
where it will be safe from robbery and 
corruption? Does our place in the future 
life depend on how we use our money here? 
Will every one who gives away money here 
lay up treasure in heaven? 


What is the final reason our Lord gives 
for laying up our treasures there (v. 34) ? 
Where is your treasure? Where is your 
heart? What are the six reasons He gives 
against anxiety? 


/. God. 

(i) His goodness, wisdom, power and 

providential care revealed in nature : 

He feeds the birds, 24; 

He clothes the grass, 28. 
(2) His relation to His children: 

He knows their need, 30; 

He clothes them, 24; 

He feeds them, 28; 

He has a kingdom for them, 32 ; 

He must be put first by them, 31. 

2. Anxiety. 

Has no ground, 24, 28; does no good, 
25; reveals no faith, 28; can furnish 
no excuse, 22-32; results from a di- 
vided heart, 22, 31 ; is positive diso- 
bedience — sin, 22. 

3. Seven doses for dyspeptic Christians. 
(i) God gives life. He will surely 

maintain it, 23 ; 

(2) God feeds the birds, much more will 
He feed His children, 24; 

(3) God clothes the grass, much more 
will He clothe His children, 28; 


(4) Worry cannot add one cubit to 
one's stature, but can add much lean- 
ness to our souls, 26, 28; 

(5) Worry is natural in a heathen, but 
monstrous in a Christian, 30; 

(6) Our Father knows our every need, 

(7) It is our Father's purpose to give 
us a kingdom. He will surely provide 
our travelling outfit, 32. 

4. The kingdom of God. 

God's gift, z^; should be our first aim, 
brings with it all other good, 31 ; 
our position in it depends upon our 
use of our money here, 33. 

5. Food and clothes. 

Something the world is anxious about, 
30; for which God's children are 
tempted to forget Him, 22; God's 
children need, 30; God's children 
need not be anxious about, 22 ; God's 
children must put second, 31 ; God's 
children will be supplied with by their 
Father, 24, 28. 

6. God's children. 

His children under His bountiful care, 
24, 28, 30; His flock under His 
mighty protection, 2^ ; His heirs des- 
tined for His eternal kingdom, 32; 
His almoners to dispense His 
bounties, ZZ', His depositors with 
treasures in His bank, 33. 

The Wisdom of Watching for the Lord's Return, 
pare Matthew 24:43-51.) 


J. Watching for their absent Lord, vv. 

What is the proper attitude of mind of 
disciples of Jesus Christ toward their ab- 
sent Lord? (2 Peter 3:11, 12, R. V.; 

Luke 12:35-48. (Corn- 

Titus 2:13; 2 Tim. 4:8.) Why do the 
faithful servants watch for Him? If He 
should come today would all His professed 
disciples be ready to "open unto Him im- 
mediately"? Would you? In order to be 
looking for Him what must at least he 



possible? Why is it that there are so 
many who are not looking for Him? 
Does He come and knock at any time be- 
sides at His second coming? (Rev. 3:20.) 
In order to hear His knock and let Him in, 
in what attitude of mind must we be? 
Suppose we are not watching and do not 
respond promptly to His knock, what then? 
(Solomon's Song 5:5, 6.) How are we to 
show that we are looking for His return? 
What is the object of having the "loins 
girded about" (v. 2,7) "^ (i Kings 18:46.) 
What "loins" are we to gird? (i Peter 
1:13.) With what? (Eph. 6:14.) How? 
(John 17:17; 2 Tim. 3:16, 17.) What are 
the "lamps" (R. V.) which are to be kept 
burning? (Matt. 5:16; 25:1, 3; 2 Tim. 
3:5.) What is necessary in order that 
the lamp be kept burning? (Matt. 25:3, 4, 
8.) Of what is this oil a symbol? (Acts 
10:38; I John 2:20, 27; Ps. 45:7.) 

What word describes the experiences of 
Christ's watching servants when He comes? 
In what will their blessedness consist? 
Will that be a feast worth having a part 
in? Will all Christ's servants have a part 
in it? How many times are we exhorted in 
the Bible to watch? If our "loins are 
girded" to serve Him what will He do? 
Does it make any difference in the blessed- 
ness of the watching servant at what hour 
He comes? What is it more important to 
have a care to than in what particular 
watch He comes? In what watch is He 
coming? (Mark 13:35.) By what illustra- 
tion does He enforce this teaching about 
the necessity of constantly watching? What 
is the point of this illustration? Is the 
coming of Christ elsewhere compared to 
the coming of a thief? (Matt. 24:43, 44; 
I Thess. 2:3; 2 Peter 3:10; Rev. Z'Z', 16: 
15.) Where is the similarity? In what 
manner will He come? (Acts i:ii.) In 

what way can we prevent that day overtak- 
ing us as a thief? (i Thess. 5:4-6; i John 
2:28.) If He should come today would 
you be overtaken by surprise and dismay 
or not? 

What is the lesson our Lord draws from 
this parable? When should we be ready? 
What will those who are "ready" when the 
Lord comes do? (Matt. 25 :io.) What will 
happen to those who are not ready? (Matt. 
25:10-12.) Are men, or the church as a 
whole, looking for His coming today? Is 
that any evidence that He is not coming? 

2. Faithfully serving their absent Lord, 
vv. 41-48. 

What was Peter anxious to know? Is it 
necessary in order to correctly understand 
the Bible to know to whom any particular 
promise, warning, exhortation or command- 
ment is addressed? What is the best way 
to find out? To whom was this parable 
and its lesson addressed (v. 42) ? (Mark 
13:3s. 27-) To what are teachers com- 
pared? Is this figure found elsewhere? 
(Matt. 24:45, 46; Acts 20:28; I Cor. 4:1, 2; 
I Peter 4:10.) What is the steward's busi- 
ness? What is the pastor's and teacher's 
business? (John 21:15-17; i Peter 5:2; 
Jer. 3:15.) "Who, then, is the faithful and 
wise steward" ? Do all whom Christ has 
appointed to this office do this? Whom do 
some whom He has called to be stewards 
feed? (Ezek. 34:2, 3.) With what does 
the "wise and faithful steward" feed the 
"household"? (i Peter 2:2; 4:10, 11.) Do 
all stewards give the household this meat? 
With what do they sometimes try to feed 
the household? When should the steward 
give the household their portion of meat? 

What word is used to describe the experi- 
ence of the wise and faithful steward at the 
coming of his Lord? In what will his 
blessedness consist? Wherein lies the ap- 



propriateness of this reward? Who is 
placed in contrast with this faithful and 
wise steward? What lies at the bottom of 
his evil doing? What is the practical ef- 
fect upon the church and individual of re- 
garding the coming of their Lord as a far 
away and unreal event? What is the ef- 
fect of thinking of it as a most real and 
possibly imminent event? (Matt. 26:6, 7.) 
What is the one great cause according to 
this verse (45) of worldliness and laxness 
in evangelical enterprise and of oppression 
and self-indulgence among many professed 
stewards of Jesus Christ? What was the 
great cry of the early church as it pushed 
the evangelization of the world? (Phil. 
4 :5 ; Jas. 5 :?, 8 ; i Cor. 16 :22, R. V., mar- 
gin.) Where was it the unfaithful servant 
said: "My Lord delayeth His coming"? 
Can one have a head faith and a heart un- 
belief in the coming of the Lord? How 
can we show we have a heart faith in it? 
Is there any step beyond saying : "My Lord 
delayeth His coming"? (2 Peter 3:3, 4.) 
Are there any mockers in the church saying 
this today? 

How first of all did loss of faith in the 
near approach of the Lord show itself in 
the unfaithful servant? For what is that 
a figure? Is there a warning against this 
anywhere else in the N. T. ? (i Peter 5:3.) 
How in the second place did this loss of 
faith show itself? Have these faults in the 
actual history of God's people been seen in 
those whom the Lord has "set over His 
household"? (i Sam. 2:13-16; Ezek. 34:3; 
Matt. 7:15; Acts 20:29; Titus 1:10, 11; 3 
John 9, 10.) 

How are these unfaithful stewards to be 
brought to their senses? Will the day of 
Christ's coming be a joyful day for all who 
have been in authority in His church? 
What will be done to the unfaithful ser- 
vant? With whom will his lot be eternally 

cast? (Matt. 24:51.) Why? (Acts i :25.) 
To whom may this solemn and terrific 
warning be justly applied? (i Peter 4:10.) 
Why does our Lord delay His coming? 
(2 Peter 3:9.) Will all unfaithful servants 
be punished with equal severity? What 
will be the measure of the punishment? 
Will ignorance of the will of Christ avail 
to deliver one from punishment altogether? 
What does the greatness of our opportuni- 
ties increase? (Matt. 11:21-24.) 


/. Our Lord. 

Coming back, 36, 40; may come at any 
moment, 36, 38; will come when He 
is not expected, 39, 40; the important 
point is that we be ready whenever 
He comes, 38; wishes His servants 
to be watching for His return, 36; 
will gloriously reward the faithful at 
His coming — (a) if we are watching 
and have girded ourselves to serve 
Him, He will gird Himself and serve 
us, 35, 37; (b) if we have been faith- 
ful in the use of little power and op- 
portunity He will give us all power 
and opportunity, 42-44; will fearfully 
punish the unfaithful at His coming, 
45, 46. 

^. Christ's servants. 

Should always be — Watching for His 
coming, 36; ready for His coming, 
40; ready to open to Him immed- 
iately, 36; engaged in the work to 
which He has appointed them, 43. 
Should always have — Their loins gird- 
ed, their lamps burning, 35. 
Should never — Say: "My Lord delay- 
eth His coming," exercise oppression 
over those under their authority, prac- 
tice self-indulgence, 45. 
Their opportunity and responsibility— 



Over Christ's household, the welfare 
of Christ's family in their keeping, 

Their duty — To watch, to open to 
Christ immediately, 36; to give the 
household their meat in due season, 

Their blessedness— Our Lord Himself 
will make the watching servant a 
feast and serve him, 37; dominion 
given the faithful servant over all the 
Lord hath, 44. 

3. The unfaithful servant. 
(i) His theology: 
"My Lord delayeth His coming," 45. 

(2) His practice: 

Tyranny, self-indulgence — feeds him- 
self, 45; neglect to give the house- 
hold their meat, 42, 45. 

(3) His destiny: 

Surprised by Christ's unexpected com- 
ing, driven into outer darkness, 46: 
the more light the greater guiit and 
heavier punishment, 47, 48. 

One More Opportunity. Luke 13:1-17. 


I. Repent or perish, vv. 1-5. 

What gave rise to Christ's warning in 
these opening verses? What idea about 
the Galileans did those who spoke to Christ 
have? Did He say that these Galileans 
were not sinners? Did He say that the 
suffering that befell them was undeserved? 
What use did He make of their calamity? 
In the calamities that overtake men what 
should sinners always see (vv. 3, 5) ? O^ 
vhose sins were those who spoke to our 
Lord thinking? To whose sins did He di- 
rect their attention? With whose sins 
would He have us most occupied? (Ro. 
14:4, 10, 12.) With whose sins are 
men most prone to be occupied? Is there 
any connection between our sinning and our 
sufifering? (John 5:14; Matt. 9:2; i Cor. 
11:29, 30, 32.) Is it safe to infer from this 
that when men are especially aflflicted they 
are especially sinful? (Heb. 12:6; John 
9:2, 3; Matt. 5:10-12.) What did our Lord 
say was the only way in which to escape the 
penalty due our sins? What is it to repent? 
(Luke 11:32, compare Jonah 3:10; Ezek. 
33:11; Is. 55:7; Acts 26:20; Rev. 2:4, 5; 

9:20, 21.) Is sorrow for sin repentance? 
(2 Cor. 7:10.) From what sin especially 
must men repent if they are to be saved? 
(Acts 2:36-38; 3:14, IS, 19.) To whom 
should repentance be preached? (Acts 
20:21.) What will happen to men if they 
do not repent (vv. 3, 5) ? 

Did the Jews as a nation repent? Did 
they perish? (Luke 19:42-44; 21:22-24; 
23:28-30; Matt. 22:7; 23:3s, 38.) Did they 
perish in the way these Galileans did? Was 
their blood mingled with their sacrifices? 
To what other incident did our Lord refer 
to enforce His teaching of repentance? 
Where did He get His texts and illustra- 
tions? Did the Jews perish as the men on 
whom the tower in Siloam fell ? Did towers 
fall on any of them in the siege of Jerusa- 

2. Bear fruit or he cut down, vv. 6-g. 

Is it only for positive sin that men are to 
be destroyed? How does our Lord bring 
this out? Who is represented by the man 
who had a fig tree? Who is represented 
first of all by the fig tree? (Ps. 80:8-13; 
Is. 5:1-3, 7; Luke 20:10-13.) Can it be ap- 
plied to anyone besides the Jew? What was 



the owner's complaint? Had he a right 
to expect fruit? Has God a right to expect 
fruit from us? What fruit? (Gal. 5:22, 
23; Ro. 1:13; Phil. 4:17; Col. 1:10.) What 
was the owner's sentence upon the fruitless 
tree? What is God's sentence upon the 
fruitless man or nation? (Matt. 3:10; 7:19; 
John 15:2, 6; 15:16, 8.) By what act in 
His life did our Lord teach the same lesson ? 
(Mark 11:13, 14- 20, 21.) For what pur- 
pose has He chosen His disciples? (John 
15:16.) If a tree in a vineyard does not 
bear fruit what does it do (v. 7) ? If a 
nation, a church, an association or an in- 
dividual does not bear fruit for God what 
do they do? In the mind of God what is 
the thii^g to do with such? Is the divine 
sentei.ce of judgment to oe executed at 
once? Why not? (2 Peter 3:9.) Does 
God always forewarn men of the judgments 
to come upon them and give them space 
for repentance? (Gen. 6:3; 2 Peter 2:5; 
2 Chron. 33:10, 11, etc.) Who held back 
God's judgment from falling on fruitless 
Israel? (Ex. 32:11-13, 30-32; 34:9; Num. 
14:11-20; Ps. 106:23.) Who stands be- 
tween us and our merited doom? (Heb. 
7:25; I John 2:1.) 

How long a space was Israel given for 
repentance after the warning in this pas- 
sage? Did they repent? What therefore 
was done? What was done with the tree 
during the year of grace granted it ? What 
is symbolized by this additional care? 
What was the added and extraordinary 
grace bestowed upon Israel in the time im- 
mediately preceding their judgment? Is it 
customary with God to multiply means of 
grace to nations and communities and indi- 
viduals just preceding times of judgment? 
(Noah before the flood; Jeremiah, Isaiah 
and others before the captivity; Christ, the 
apostles and Pentecost before the destruc- 

tion of Jerusalem, etc.) Is this a day of 
especial grace? By what may we expect it 
to be followed? What was to be expected 
from this added care bestowed upon the 
tree? What is to be expected from t-he 
added and especial grace bestowed upoH 
men? What would be the consequence if 
the added care did not result in fruit? What 
will be the consequence if God's special 
grace in the days of His patient waiting 
does not produce fruit? With what then 
are we to expect special seasons of grace 
to nations, communities and individuals to 
be followed if they do not bear fruit in 
their lives? With what will God's long 
suffering close if it is persistently abused? 
(2 Peter 3:9, 10; Ro. 2:4, 5.) If the 
sinner abuses the special grace given him 
in the days of God's long suffering pa- 
tience, will Jesus Christ any longer take 
his part? What will He say (v. 9)? 

S- Man's unmcrcifulness and God's 
mercy, vv. lo-ij. 

Where is the scene of this incident laid? 
What day was it? What sight was there 
in the synagogue to awaken compassion? 
Did the sight awaken any compassion in 
the heart of the ruler of the synagogue? 
In whose heart did she awaken compassion? 
How did He show it? Did He do anything 
besides speak to her? Could He heal by a 
mere word? Why did He lay His hands 
upon this woman? What was the effect of 
His words and the laying on of His hands? 
To whom did she attribute her cure? How 
would the ruler have been affected if he 
had a heart of love and compassion? How 
was he affected? Was he a religious man? 
Can a religious man be an unmerciful man? 
Will that kind of religion save one? For 
what was the ruler a stickler? For what 
had he no care whatever? What did our 
Lord call him? What characteristic of our 



Lord did we see in this? Was this rebuke 
too severe and harsh? By what illustra- 
tion did our Lord expose his hypocrisy? 
Was it jealousy for God's law or hatred 
for Jesus that led to the ruler's protest? 
Do men nowadays ever cover up hatred for 
some man by the pretense of jealousy for 
God's law? 

Who did our Lord say had bound the 
woman? Is sickness Satan's work? Who 
can loose every bond of Satan? (i John 
3:8.) What was the effect of our Lord's 
word upon His adversaries? Upon the 


I. God. 

All blessings are from His hand, all 
glory should be rendered to Him, 
13 ; all men are His property. He ex- 
pects, demands fruit from all men, 
often finds no fruit, 6, 7; regards the 
fruitless tree as an injury to the 
ground, 7; bears long with sinners, 
3, 5, 8, 9; warns men to think of their 
own sins rather than those of others, 
1-5; exhorts men in the calamities of 
others to hear the voice of warning 
for themselves, 3, 5 ; demands repent- 
ance as the universal condition of 
salvation, (a) repentance about sin. 

3, 5 ; (b) repentance about f ruitless- 
ness, 8, 9; in His mercy He warns 
men before He destroys them, grants 
space for repentance, multiplies grace 
before He executes judgment, 8, 9; 
in His severity He utterly destroys 
those who despise mercy, brings in 
swift and certain judgment where 
men reject abounding grace, 3, 5, 9. 

Jesus Christ. 

Taught in the synagogue, on the Sab- 
bath, 10; His compassion, power over 
disease, 12, 13; hatred of hypocrisy, 
severity in dealing with hypocrites, 
IS ; put to shame all His adversaries, 
caused the people to rejoice, 17. 

The woman. 
(i) Her exalted position: 

Daughter of Abraham, 16. 

(2) Her misfortune: 

Had a spirit of infirmity eighteen years, 
was bowed together, could in no wise 
lift herself up, 11 ; no sympathy from 
man, 14; bound by Satan, 16. 

(3) How she was healed : 

Went to the place of worship, 11; met 
our Lord there. He spoke to her, 12; 
He laid His hands on her, she was 
immediately made straight, glorified 
God for her healing, 13. 


Jesus Journeying Toward Jerusalem. Luke 13:22-35. 


I. Are there few that be saved?, vv. 

Where was the scene of this lesson? The 
time? (Probably latter part of January, 
783 A. U. C., that is 30 A. D., a little more 
than two months before Christ's death. 

Robinson's view involves a date several 
weeks later.) What was Jesus doing? For 
what purpose was He going to Jerusalem? 
(Compare 9:51.) What did He do as He 
journeyed? What ought we to do as we go 
journeying on? What was Jesus always 
doing as He went about? (Acts 10:38.) 



What question was put to Jesus (v. 23) ? 
Was the question one of honest inquiry or 
of speculative curiosity? Did Christ answer 
the question? Why not? (Matt. 7:13, 14."* 
Did He usually answer questions of specu- 
lative curiosity? (John 21:21, 22.) Are 
there many today who approach solemn 
subjects in a similar light manner, not to 
find out practically how to live, but to grat- 
ify mere speculative curiosit}', or even to 
get Christian teachers in a corner? How 
ought we to answer them? Which is more 
important, that we know how many are to 
be saved, or that we know how to be 
saved? Can we know that? To whom did 
Christ direct the answer He gave? What 
did He say (v. 24) ? While Jesus did not 
tell whether many would be saved, what did 
He say about many? Are there many to- 
day who are not saved? Instead of specu- 
lating as to how many of them are to be 
saved, what ought we to do about them? 
(Mark 16:15, 16.) Since there were many 
who would seek to enter and should not be 
able, what did Jesus urge each of His hear- 
ers to do? Which is more important, that 
we solve the problem of how many are to 
be saved, or that we see to it that we are 
saved ourselves? What is the first word in 
Christ's answer? What does "strive" 

Does it take earnest effort and conflict 
to enter into the Kingdom? (Acts 14:22; 
John 6:27; I Cor. 9:24-27; Phil. 2:12, 13; 
Heb. 4:11; 2 Peter 1:10.) Conflict with 
whom? (Eph. 6:11, 12.) Can one be "car- 
ried to the skies on flowery beds of ease"? 
(2 Tim. 3:12.) Will the easy-going "form 
of godliness" so common in churches ever 
take one into the Kingdom of God? What 
will become of these easy-going religionists 
when the Master rises up and shuts the 
door? To what is the Kingdom of God 

compared in this 24th verse? By what sort 
of door is this beautiful palace entered? 
How narrow is this door? (Luke 18:13, 14; 
Is. 55:7; Prov. 28:13; Luke 18:24; Matt. 
16:24; Matt. 5:20; Ro. 9:32, 33; 10:3; 
John 3:3.) Is it worth while to make the 
sacrifices and efifort necessary to get 
through this narrow door? (Ro. 8:18.) 
Will every one who seeks to enter in suc- 
ceed? Why not? (Ro. 9:31, 32; 10:3; 
John 10:1, 2, 9; Jer. 2:9, 13; v. 25.) Is it 
enough to seek? What must we do? Are 
we saved by efifort? (Eph. 2:8.) Are 
we saved without efifort? In what way 
especially is efifort to be put forth? (c. 
21:36; I Cor. 9:24-27; Phil. 2:12, 13; 2 
Peter i :5-ii.) Will the opportunity of en- 
tering always remain open (v. 25) ? When 
will it end? (John 8:21; Matt. 25:10.) 
Is it Christ Himself who brings the day 
of opportunity to a close by a decisive 
act? When may the Lord of the palace 
rise up and shut the door? 

Have we any Bible illustrations of shut 
doors? (Gen. 7:16; Heb. 12:17; Matt. 
25:10.) What did Jesus say His hearers 
would do when the door was shut? Are 
there any who are careless and easy-going 
now in this day of opportunity who will 
be anxious and eager when it is too late? 
Where will they stand? What will they 
say? What will He say? Will not call- 
ing Him: "Lord, Lord" save them? (Matt. 
7:21, 22; Luke 6:46; Matt. 25:11, 12.) 
What claim for admission will they ad- 
vance (v. 26)? Will the fact that we 
have eaten at Christ's table, or heard His 
teaching save us? Will any merely out- 
ward connection with Christ save? What 
do great opportunities bring, if abused? 
(]\Iatt. 11:20-24.) What shall He say (v. 
27)? Whom does the Lord know? (Ps. 
1:6; I Cor. 8:3; 2 Tim. 2:19; John 10:14; 
compare John 10:3, 4, 27.) 



What will Christ bid those whom He 
does not know to do? (Compare Matt. 
25:41.) What does He call them? For 
all their seeking entrance into the King- 
dom, had they given up their sins? Are 
there any today who are seeking entrance 
into the Kingdom without giving up their 
sins? Will they gain it? We must either 
depart from our sins, or depart from 
whom? (Rev. 21 :27.) Does iniquity mean 
only gross sins? Has the man who wishes 
to hold on to his sins and yet gain salva- 
tion a true desire for salvation? What 
will be the occupation of the land to 
which they depart (v. 28) ? Is this a 
true picture? (Compare Matt. 8:12; 13:42, 
50; 22:13; 24:51; 25:30.) What does 
"gnashing of teeth" imply? (Compare 
Acts 7:54.) What would especially cause 
them to gnash their teeth? Are there 
any in our day who will weep and gnash 
their teeth for a similar reason? From 
whence would they come to take seats in 
this kingdom (v. 29) ? Who will be there? 
(John 3:3; John 1:12; 2 Thess. i :8.) Who 
shall be first (v. 30) ? Are there any 
first today who shall be last there? Any 
last who shall be first? Is this true of 
nations as well as individuals? 

2. "0, Jerusalem, Jerusalem, zvhich kill- 
est the prophets," vv. 31-35. 

What message was brought to Jesus at 
this time? Who brought it? Were the 
Pharisees really interested in Jesus' safety? 
What then was their purpose in bringing 
this message? (Compare Neh. 6:9-11; 
Amos 7:12, 13.) What was Jesus' reply? 
What characteristics of Herod did He 
bring out by calling him a fox? Was it 
a true characterization of Herod? (Com- 
pare 3:19, 20; 9:7-9.) What was the point 
of Jesus' answer to Herod? (Compare 

John 11:8-10.) What did He mean by 
the words, "I shall be perfected"? (John 
17:4, 5; 19:30; Heb. 2:10; 5:9.) Whither 
was Jesus journeying? Why was He jour- 
neying to Jerusalem (v. 33) ? What char- 
acteristics of Jesus appear in v. 34? What 
would naturally be His feeling toward 
Jerusalem after the way in which Jeru- 
salem had treated Him? Why did He 
love Jerusalem with such patient, unweary- 
ing love? Whom does He love today with 
the same patient, unwearying love? 

Do the sinner's sins destroy Christ's will- 
ingness to save them? (i Tim. 1:15.) 
Does the unwillingness of sinners to be 
saved destroy Christ's willingness to save 
them ? When we thrust away His out- 
stretched arms, what does He do? When 
we say, "I will not," what does He say? 
What had Jerusalem already done that 
would have made it just for God to have 
already forsaken her utterly? What did 
Jesus say had been Jerusalem's treatment 
of the prophets ? Was this characterization 
of Jerusalem just? (2 Chron. 24:21, 22; 
36:15, 16; Neh. 9:36; Jer. 2:30; 26:23; 
compare Acts 7:52, 59.) Did Jesus on 
any other occasion show a like passionate 
love for Jerusalem in spite of her multi- 
plied sins? (c. 19:41, 42; compare Matt. 
23:37-39.) What did Jesus say had been 
His attitude toward Jerusalem? Are there 
any utterances in the Old Testament sug- 
gestive of this? (Deut. 5:29; 32:29; Is. 
48:17-19; Ps. 81:10, 13.) 

What suggested the figure of a hen gath- 
ering her own brood under her wings? 
(Compare Ruth 2:12; Ps. 17:8; 36:7; 
57:1; 91:4; Deut. 32:11, 12.) What three 
things does a chicken find under its moth- 
er's wings? What do we find under the 
protecting wings of our Saviour? What 
is contrasted with Jesus', "I would"? 



(Compare John 5:40; Neh. 9:30; Ps. 81 :ii; 
Prov. 1:24-30; Jer. 6:16; T.22i, 24; 44:4-6; 
Matt. 22:3.) Is it ever true today that 
while Jesus "would" men "will not" ? Why 
is anyone today without life, safety, rest 
and warmth? What will be the result of 
Jerusalem refusing to be gathered? (Com- 
pare c. 21 :5, 6.) Had the desolation of 
Jerusalem because of its persistent dis- 
obedience to God ever been prophesied? 
(Lev. 26:31, 32; Is. 64:10, 11; Dan. 9:26, 
27; IMicah 3:12.) What will be result 
to the individual soul that persistently re- 
fuses to be gathered under the protecting 
wings of Christ? How desolate will it 
be left? While Jesus pronounced doom 
upon Jerusalem, did He utter the words 
in anger or in pity? Is justice any the 
less awful when it has so much pity in it? 
Was the time ever coming when the Jews 
as a nation would see Jesus again? When 
would that time be? (Compare Zech. 12:9- 
13:1; 14:1-21; Ro. 11:25-29.) Did the 
Jews at any time during Christ's life here 
on earth say regarding Him : "Blessed is 
He that cometh in the name of the Lord?" 
(Matt. 21 :9.) Is this the time to which 
Jesus refers in this verse? 


T. Jesus Christ. 
(i) His nature: 
Divine, 34 compare Ps. 91:1, 4; human, 
31, 32, Z2>- 

(2) His character : 

Tender, 34; compassionate, 34; un- 
wearying, 34; stern, 27, 34; fearless, 
32; persistent, 33. 

(3) His work: 

Taught, 22, 26; cast out devils, 32; 
healed the sick, 32; protected, 34; 
cherished, 34; gave rest, 34; judges, 

(4) His coming again, 35. 
The Jezvs. 

Enjoyed unusual privileges, 22, 26, 28, 
30, 34; despised the privileges they 
enjoyed, 25-30, 34; refused the fre- 
quent calls of their Saviour, 34; 
would not, when Jesus would, 34; 
killed the prophets, 34; stoned those 
sent unto them, 34; shut out of the 
Kingdom, 28; though first in privi- 
lege, last in the Kingdom, 30. 

Hoiv to be saved. 

Requires earnest effort and conflict, 24; 
the door narrow, 24; many shall seek 
to enter and not be able, 24; to 
enter we must put forth effort before 
the door is shut, 25 ; merely hearing 
the teaching of Jesus not enough, 
26; all who will not depart from 
iniquity now must depart from Jesus 
hereafter, 27; just tome to Jesus 
and find safety, comfort, rest under 
His wings, 34. 


The True Way to Keep the Sabbath. Luke 14:1-6; Isaiah 58:13, 14. 

them when they came from other than the 
respectable classes? (5:29.) When He 
accepted these invitations how did He in- 
variably improve the opportunity thus 
afforded Him? Ought Christians to accept 
invitations to dine and to social gatherings 
given by people who are not Christians? 


I. The way our Lord kept the Sabbath, 

How did our Lord come to be at the 
Pharisee's house to eat? Did He usually 
accept invitations to social gatherings and 
to eat? (7:36; 11:37-) Did He accept 



If they are to follow the example of Christ 
what use should they make of such occa- 
sions ? Were the Pharisees friendly to our 
Lord? What was this man's object in in- 
viting Him? For wkat purpose were they 
watching Him? (67; 11:53, 54; 20:20.) 
Did they meet with very much success in 
their attempt to find something to condemn 
in Him? Are there any today who watch 
eagerly for something to condemn in our 
Lord? Do they succeed in finding it? Is 
there any purpose for which it is right for 
us to watch Him? 

Upon what day of the week was it that 
our Lord accepted this invitation to dine? 
Does that throw any light upon the proper 
observance of the Sabbath? Did He make 
this Sabbath dinner merely a time for idle 
talk or of religious instruction? Does thrt 
throw any light upon the proper observance 
of the Sabbath? Who especially attracted 
His attention on this occasion? Why? In 
whom was our Lord always especially inter- 
ested? How did the dropsical man come to 
be there? Was there any help for him in 
man? What two reasons were there why it 
would do him no good to seek help from the 
Pharisees? What two words in v. 2 show 
that there -was hope for him though the 
Pharisees could not help him if they would 
and would not help him if they could? 

Whom did the lawyers and Pharisees 
imagine was on trial? Who were really on 
trial? Why does the record say: "Jesus, 
answering, spake" — had they asked any 
questions? (Mark 2:6, 8; Luke 6:7-9.) 
How did our Lord know their thoughts? 
What question does He put to the lawyers 
and Pharisees? What did they answer? 
What did they think? Why didn't they say 
so then? (Matt. 21:25-27; 22:46.) Had 
this question ever come up before in the 

controversies between our Lord and the 
Pharisees? (6:9; 13:14-16; Matt. 12:10.) 
What three things did He do for the man? 
What does "Let him go" mean? (13:12 — 
"loosed," same Greek word.) Who was it 
had bound the man? (13:16; Acts 10:38.) 
Whose work was our Lord undoing? (i 
John 3:8.) Is it a proper use of the Sab- 
bath to undo Satan's work? 

By what argument did our Lord show 
them the folly of their position? Did He 
use similar argument on any other occa- 
sion? ('13:15; 6:9; Matt. 12:11, 12.) Why 
was it they were ready to help an ass or an 
ox out of a pit, but not to lift a man out of 
Satan's power, on the Sabbath? Are there 
any today who care more for cattle than 
for men, and who would work on the Sab- 
bath to save their cattle but who when 
they are called upon to exert themselves 
upon the Sabbath to save perishing men 
plead the necessity of Sabbath rest? Ac- 
cording to our Lord's argument and prac- 
tice what is a proper use of the Sabbath? 

Why did not the lawyers and Pharisees 
reply to our Lord? (13:17; 20:26, 40.) 
Can we have a similar power to silence and 
put to shame the enemies of the truth and 
of Christ? (21:15; Acts 6:10.) 

2. The zvay God wished the lews to 
keep the Sabbath, Is. 58:13, H- 

What did God desire the Jews to turn 
from on the Sabbath day? Whose pleas- 
ure did He wish them to do? Whose 
words did He wish them to refrain from? 
Whose words did He wish them to speak? 
Where will we find those -words? (l 
Thess. 2:13.) How did He wish them to 
regard the Sabbath ? How do many regard 
it? Why is the Sabbath properly observed 
a weariness to many? What is it to the 
man who knows and loves God? (Ps. 



27:4; 84:2, 10.) Of what then is the way 
in which a man regards the Sabbath a test? 
What did God wish them to do with the 
Sabbath? How? What would be the 
threefold result of regarding and treating 
the Sabbath as God wished them? What 
made it absolutely certain that this would 
be the result? How sure are the promises 
of God? (Matt. 24:35.) Was the Sab- 
bath in its essential idea intended for the 
Jew alone? (Mark 2:27.) Do the same 
general principles govern a proper observ- 
ance of the Lord's Day as governed a 
proper observance of the Jewish Sabbath? 
Will God bless a due regard for the Lord's 
Day as He promised to bless a due regard 
for the Sabbath? 


I. Our Lord. 
(i) His nature: 
His deity — (a) divine knowledge, 3, 
(b) divine power, 4; His humanitv, i. 
(2) What He did: 
Accepted invitations to social gather- 
ings even on the Sabbath day, 1-3; 
improved the occasion by imparting 
religious instruction, 3-5; read and 
answered men's unspoken thoughts, 
3; silenced His opponents, 3, 4, 6; 
had compassion on the suffering, 3, 5 ; 
set Satan's captives free, 4. 
3. The Sabbath. 

(i) What not to do on the Sabbath: 

Our own pleasure, our own ways, our 
own words. Is. 58:13; let men or 
beasts suffer, Luke 14:3-5. 

(2) What to do on the Sabbath : 
Improve every occasion as our Lord 

did, 1-6; perform acts of mercy to 
man, 3, 4 ; and beast, 5 ; undo Satan's 
work, 4. 

(3) What to do regarding it: 

Honor it, call it a delight, honorable, 
Is. 58:13. 

(4) Result of its proper observance : 
Joy in the Lord, exaltation in the earth, 

abundant supply of needs, a glorious 
heritage. Is. 58:14. 
S. The man which had the dropsy. 
(i) His condition: 
Sick unto death, no help in man, no 
sympathy from man, 2, 3. 
(2) What happened to him: 
Brought before our Lord, 2; He had 
compassion on him, took him, healed 
him, loosed him from Satan's power, 

The Pharisees. 

Hated our Lord, laid in wait for Him, 
played the hypocrite to catch Him, t ; 
could not help the dropsical man if 
they would, and would not if they 
could, 2-4; would work on the Sab- 
bath to save cattle but not to save 
men, 4, 5 ; silenced by our Lord, 4, 6. 

How to Find Honor Here and Recompense Hereafter. Luke 14:7-14. 

addressed ? Why did our Lord teach them 
these things ? How did He know that they 
needed this teaching? Does He mark how 
we conduct ourselves at social and other 
gatherings? What about their conduct did 
He especially note? Was it characteristic 
of those times for men to squabble for the 


I. The path to honor, 7-11. 

What in V. 7 indicates that we are to 
look for some deeper spiritual meaning in 
the following verses than the mere teaching 
as to our conduct in social life that lies on 
the surface? To whom were these words 



places of honor? (11:43; 20:46.) Do we 
ever see anything of that in our modern 
Christianized society? Do we ever see 
anything of it in the church of Christ? Is 
it as excusable in us as it was in those 
Jews? Why not? (Phil. 2:5-8.) 

What did our Lord tell them they should 
not do? Why not? What would be the 
probable result of inviting one's self to the 
place of honor? Is this good advice to fol- 
low in its literal sense? Has it any applica- 
tion beyond its literal sense? (v. 11; Phil. 
2:3, 6, 7; Matt. 18:4.) Was this teaching 
in its literal application original with our 
Lord? (Prov. 25:6, 7.) Was the deeper 
meaning and application original with Him? 
Are any other instances recorded in which 
He took current proverbial teaching and 
gave it a new and deeper meaning? 

What did He tell them they should do? 
(R. V.) Which place? How were they to 
make it absolutely sure that they got quite 
low enough? Is this good advice to follow 
in its more literal applications? Suppose 
one should happen to get a lower place than 
he rightly deserved? Why is it that we are 
not often bidden by the Lord to come up 
higher than the place we have picked out 
for ourselves at His table? What goes be- 
fore honor? (Prov. 15:33.) 

What is our Lord's far-reaching inter- 
pretation of His own apparently common- 
place parable? Is that a commonplace 
truth? What evidence have we of its vast 
importance in God's sight? (18:14; Matt. 
23:12; Ps. 18:27; 138:6; Prov. 15:33; 
29:23; Is. 2:11, 17; 57:15; Jas. 4:6; I 
Peter 5:5.) Is there any other reason be- 
sides its importance why this truth is so 
often repeated in the Word of God? If we 
wish to be set on high what must we do? 
If we set ourselves on high what then? 
Are there any exceptions to this principle? 

2. The path to heavenly recompense, 

Having taught the guests a needed lesson, 
to whom did our Lord next address Him- 
self? If we invite Him to be a guest with 
us, in what way may we be sure He will 
always repay us? What did He tell His 
host that he should not do? Why not? 
Why ought we not to seek our recompenses 
in "the life that now is"? (Matt. 6:1-4, 
16-18.) Ought we to regret it when we get 
no recompense here for the good we do? 
Of what may we be confident? In whom 
have we an illustration of one who does not 
invite the rich to His banquets? (i:S3; 
Matt. 11:5.) Is this the method of the 
world? (Prov. 14:20.) Does the profess- 
ing church follow Christ's method or the 
world's? (Jas. 2:1-6.) Does v. 12, taken 
in exact literalness, absolutely prohibit an 
interchange of hospitalities and courtesies? 
Where does it tell us to look for our guests 
in our more elaborate feasts? In a world 
where there is so much want and misery to 
relieve ought a follower of Jesus Christ to 
spend much time in the mere entertain- 
ment of those who have no need? 

What did He tell His host he should do? 
Is this intended to be taken literally? How 
are those upon whom we are to bestow our 
hospitalities characterized? Who is re- 
corded in this same chapter as inviting 
these very same classes to His feast? 
(v. 21.) In whose footsteps then will we 
be following if we obey this injunction? 

What did our Lord say would be the re- 
sult if he invited these classes? Are there 
elsewhere in the Bible promises of blessed- 
ness to those who are generous to the poor? 
(Prov. 19:17; Is. 58:7, 8, 10, II.) What 
reason did our Lord give why he should be 


blessed? Do men regard it as an especially 
blessed thing when those to whom they 
show kindness cannot recompense them? 
Why does He say it is a blessed thing? 
Which is better, to be recompensed now in 
this life or at the resurrection of the just? 


I. Our Lord. 

Marks men's behavior, 7; always on 
the watch for opportunities to teach 
the truth of the kingdom, found the 
text for His teaching in the most 
commonplace passing events, 7, 12; 
put new meaning into familiar prov- 
erbs, adapted His teaching to each 
hearer's peculiar need, 7-1 1, 12-14; 
taught truths of which He Himself 
was the most amazing illustration — 
(a) humility, 7-11, (b) all-absorbing 
consideration for the poor, 12-14; 
repays those who invite Him to 
their homes by teaching them the 
way of blessedness, recompenses 
those who bestow their bounties 
upon those who cannot themselves 
recompense, 12-14; took the lowest 
place and God called Him up to the 
highest place, 10, 11 (Phil. 2:6-11); 
invites to His feast the poor, maimed, 
lame, bhnd, 13, 21. 

2. Man. 

His need of circumspection seen in the 
fact that Christ marks what he 
does, 7; 

His pride seen in his seeking the chief 
seats, 7; 

His selfishness seen in his bestowing 
his bounties upon those who can 
repay, 12; 

His only road to exaltation — self-abase- 
ment, II, 

3. Four paths. 

(i) The path to honor: 
Take the lowest place, 10, 11. 

(2) The path to heavenly blessedness: 
Seek not the recompenses of the rich, 

but minister to the poor, expecting 
nothing in return, 12-14. 

(3) The path to shame: 
Take the high chief seats, 8, 9. 

(4) The path to future emptiness : 
Minister to those from whom you ex- 
pect a recompense, 12. 

4. The spirit of Christ in social life. 

If you are a guest take the lowliest 

place, 10; 
If you are the host invite to your feast 

the poor, maimed, lame, blind, 13. 

Man's Excuses. Luke 14:15-24. 


I. Despising God's gracious invitation, 

What gave rise to this parable (v. 15) ? 
What is the connection between this parable 
and this utterance? What does the "great 
supper" symbolize? Why is the kingdom of 
God represented as a supper? What kind 
of a supper? How great a supper? 

Who were "the many" who were first 
bidden? (Matt. 21:23, 3i ; 22:3, 6, 7; Acts 
13 :4s, 46, 47.) What is represented by the 
two invitations of v. 16 and v. 17? To 
whom was it that the invitation — "Come, 
for all things are now ready" went forth? 
(Gal. 4:4, 5; Matt. 3:2; Mark 1:14, iS-) 
When was the preliminary invitation to 
the Jews given? (Matt. 11:12, 13.) What 



was all the invited guests in the final invita- 
tion had to do? What is all any one has to 
do to enjoy the blessings that Christ offers? 
(Is. 55 :i; Matt. 11:28; John 6:35; Rev. 

How should we suppose this invitation 
would be received? How was it received? 
How should we suppose that all God's in- 
vitations of wondrous grace would be re- 
ceived? How are they received, as a rule? 
Why is it that men treat God's loving 
invitation in this way? (Jer. 17:9; Ro. 
8:7; 2 Cor. 4:3, 4.) What did the invited 
guests do with remarkable unanimity? 
What do men usually do today when the 
Gospel invitation is made to them? When 
an unparalleled offer is made to a man, 
what is the only wise thing to do? 

What was the plea the first man made for 
not accepting the invitation? Why was 
there no need of haste in going to see the 
property? Do men usually buy property 
first and go to see it afterwards? Why did 
he give such an absurd excuse? Are there 
many who are kept from accepting God's 
invitation by their property? (18:23; 
2 Tim. 4:10.) What will be the end of the 
man who makes his property an excuse for 
not coming to Christ? (i Tim. 6:9.) Of 
whom is he an imitator? (Heb. 12:16.) 
Why is God's invitation of far greater im- 
portance than all earthly possessions? (l 
John 2:17.) Did the man who gave the 
supper excuse the invited guest who so 
lightly treated his invitation (v. 21) ? Does 
God excuse men who slight His invitations 
and then urge their paltry reasons? 

What plea did the second man urge for 
not accepting the invitation? Are there 
many who allow themselves to be kept 
from accepting Christ's invitation by the 
demands of business? (Matt. 13:22.) 
Couldn't he have attended the feast first 

and proven the oxen which were already 
his afterwards? Do men usually prove 
oxen at supper time? Are the excuses 
which men make today for not accepting 
Christ's invitation as trivial as this? What 
is the true order as to the invitations of 
God and the demands of business? (Matt. 

What was the third man's excuse? Are 
there many who are kept away from Christ 
by domestic ties or by the love of some god- 
less woman? Is the man wise who allows 
himself to be kept from Christ by such ties ? 
(Matt. 10:37; Mark 10:29, 3°; i Cor. 7:29- 
31.) According to the Mosaic law from 
what would the fact of his having recently 
married have excused him? (Deut. 24:5.) 
Would it be a suflficient reason for not at- 
tending a feast? 

Do those who refuse the Gospel invita- 
tion on such grounds understand to what 
they are summoned? Which is the most 
respectful in its tone of these three 
answers? Which the least respectful? 
Were any of the excuses sufficient? How 
many of the excuses which men make today 
for not coming to Christ are sufficient? 
Were any of these men kept away by any- 
thing which was in itself sinful? Is there 
any reason in that? 

Where were all these excuses reported? 
Where will all the excuses we make be re- 
ported? How will they sound to God? 
How can we test how our excuses sound to 
Him? How did the master of the house 
feel about these excuses? What is that 
meant to teach? Why was he angry? How 
did he show his anger? How will God 
show His anger at those who despise His 
gracious invitations? (v. 24; Acts 13:46; 
Matt. 21 :43.) Will God's feast lack guests 
because some despise it? 



2. Accepting God's gracious invitation, 

Where did the host now send for his 
guests? If he had followed the plan of some 
of our modern churches what would he 
have done to fill his house instead of send- 
ing to the poor, etc. ? Who are represented 
by those who are in the streets and lanes of 
the city? (iS:i; 19:2, 9, 10; Matt. 21:31.) 
What was the command regarding them 
given the servant? Why quickly? What 
does this teach as to where the ministers of 
Christ should go? As to whom they are to 
go? As to how they are to go? Who was 
the servant to bring in? Was that the class 
that rich men were wont to invite to their 
homes? Whom does it represent? Who is 
it then that God bids to His feast? (Matt. 
11:5, 28; 9:13; Luke 19:10; I Tim. 1:15.) 
What is it, according to this verse, that 
should recommend a man to the considera- 
tion of a servant of Christ and lead him to 
extend an invitation to God's feast to him? 

What did the servant do? Have all pro- 
fessed ministers of Christ done as they are 
commanded along this line? Was there 
any room left? What does that indicate as 
to heaven? (John 14:2; Rev. 7:4-9.) 

Was the master satisfied as long as the 
feast was not full ? What are we taught by 
that? Where was the servant sent? Who 
are represented by those in the highways 
and hedges? (Acts 13:46, 47; Ro. ii:ii.) 
What is the practical lesson for the Chris- 
tian worker today in this commission? 
What suggestion as to the way in which 
to fill empty churches? Is it by adding at- 
tractions to draw the rich who despise 
the Gospel invitation? Where can we al- 
ways find guests for God's table who will 
gladly listen to the invitation which the 
rich and full despise? (Mark 12:37; Luke 
15:1.) What is taught by the use of the 

phrase "Compel them to come in"? (2 
Cor. 5:11, 20; 6:1; Col. 1:28; 2 Tim. 4:2.) 
Was the reluctance to come to the feast, 
which was to be overcome in the case of 
these poor outcasts, the same as that of 
the three in vv. 18-20? According to this 
parable what constitutes fitness for a place 
at God's great feast? Why did the man 
say that he wished his servant to compel 
them to come in? What then is God de- 
termined to have? Will His house be 
full? Suppose one nation despises His 
invitations? What is Christ's sentence re- 
garding those who scorn His invitations? 
Is there any hope held out here for those 
who refuse Christ's invitations in this life? 
(John 8:21.) What then is the only wise 
thing to do? When should we accept it? 
(2 Cor. 6:2; Prov. 27:1; 29:1.) 


/. God. 

Has made a great supper and bidden 
many, 16; sends His servants at sup- 
per time to say to them that were 
bidden: "Come," 17; will accept no 
excuses, 18-20; is angry with those 
who refuse His invitation of mercy, 
invites the poor, maimed, halt and 
blind, 21 ; sends His servants out 
into the highways and hedges to com- 
pel them to come in, 23; excludes 
all those who treat His invitation 
with contempt, 24. 

2. Jesus Christ. 

His wisdom as a teacher, 15-24; His 
compassion on the unfortunate 
masses, 21. 

3. The kingdom of God. 

A great feast, many bidden, 16; those 
first bidden refuse to come, make 
foolish excuses, 18-20; the poor, 
maimed, halt and blind urged to 
come, accept the invitation, 21; 


when the kingdom was refused by 
the Jews it was offered to the Gen- 
tiles, 23; none of those who refused 
the invitation shall enter, 24. 

The Gospel invitation. 

An invitation to a great feast and not 
to a funeral, 16; extended by God's 
servants, 17; received with contempt 
by many, 18-20 ; then extended to the 
poor, maimed, halt and blind, 21 ; 
imperative, 21 ; should be extended 

with compulsory earnestness, 23; is 
withdrawn from those who do not 
appreciate it, 24. 


Are made with one consent by those 
invited to the Gospel feast, 18; ap- 
pear reasonable at first sight, but 
upon examination are found to be 
utterly absurd, 18-20; awaken God's 
intense displeasure, 21 ; shut men out 
of the kingdom, 24. 

Conditions of Discipleship. Luke 14:25-35. 

love from us all? How must we regard 
even our own life if we are to be His 
disciples? In whom have we an illustra- 
tion of this? (Acts 20:24.) 


J. The first condition of discipleship, vv. 

25, 26. 

How was the popularity of our Lord at 
this time shown? Did the multitudes realize 
what was involved in a true following of 
Him? What did the sight of the multitudes 
and the realization of their motives lead 
Him to do? (John 6:26, etc.) 

How did He dampen their ardor? In 
comparison with the love we bear to Him 
what must be our attitude even toward 
those who are dear to us by natural ties? 
Does discipleship of our Lord really lessen 
our love for those who are dear to us by 
natural ties? (Eph. 5:25, 28-31; 6:1-4.) 
What then did our Lord mean by sfiying 
that in order to be His disciple one must 
"hate" his own father, etc.? (Matt. 10:37; 
Phil. 3:7, 8; Ps. 73:2s, 26; Deut. 33:9; 
13 :6-8.) Is the word "hate" used anywhere 
else in the Bible in contrast with the word 
"love" as setting forth an immeasurably less 
attachment? (Gen. 29:30, 31; Deut. 21:15; 
Mai. 1:2, 3; John 12:25; Ro. 9:13-) Who 
must be the supreme object of the Chris- 
tian's affections? Who must our Lord be 
if He has a right to demand this supreme 

2. The second condition of discipleship, 
vv. 27-32. 

What did our Lord say was the second 
condition of discipleship? What was the 
cross literally? What is meant by our 
cross? Is there always shame and suffer- 
ing in the path of loyalty to God and duty? 
(2 Tim. 3:12; Acts 14:22.) How only can 
we avoid shame and suffering? If we are 
disloyal in any matter to Jesus Christ in 
order to escape shame and suffering, what 
are we refusing to bear? In that case what 
can we not be ? Whose cross must each one 
of us bear (v. 27, R. V.) ? What must we 
do beside bearing our cross? What is 
meant by "coming after" Christ? Does it 
pay to follow Him? (John 12:26.) Did 
our Lord state the same conditions of dis- 
cipleship anywhere else? (Luke 9:23-25; 
Matt. 10:38; 16:24-26; Mark 8:34-37.) Have 
we any illustration in the Gospel histories 
of one who refused to take up his cross and 
follow Christ? (Mark 10:21.) 



What would our Lord have every one do 
before undertaking to become His disciple 
(vv. 28-32) ? Do any ever start out to be 
disciples of our Lord without counting the 
cost? What do they bring upon themselves? 
Did any one in the Bible beside our Lord 
insist upon the necessity of counting the 
cost? (Josh. 24:19-24; I Thess. 3:4.) Did 
He insist upon it on any other occasion? 
(Matt. 8:20; 10:22; 20:22, 23.) Where 
have we any illustration in the Bible of one 
who began to build in the Christian life and 
was not able to finish? (Matt. 27:3-8.) 
What is God's attitude toward the man 
that draws back and is unable to finish? 
(Heb. 10:38.) In urging people to accept 
Him ought we to present to them anything 
beside that which is gained by Christian dis- 

J. The third condition of discipleship, 
vv. 33-35- 

What does our Lord state to be the third 
condition of discipleship? What is the 
force of the word "forsaketh"? (See R. 
v.; literally, "biddeth farewell to.") To 
how much must we bid farewell if we 
would be Christ's disciples? Have you said 
your adieus to all that you have, and are 
you ready to leave it at any moment? What 
place must our Lord occupy in the heart of 
the true disciple? Have we any illustrations 
of those who forsook all and followed 
Him? (s:ii, 28; Phil. 3-7, 8.) Of those 
who would not forsake all to follow Him? 
(18:22, 23; Acts 5:1-5; 8:19-22; 2 Cor. 

4:10.) Does it pay to forsake all to follow 
Him? (18:28-30. ) 

To what does our Lord compare a true 
disciple in v. 34? What may salt lose? 
What may the disciple lose? What is salt 
good for after it has lost its savor? What 
is a Christian good for after he has lost his 
savor? What is salt fit for after it has lost 
its savor? What do men do with it? 
What does our Lord do with the disciple 
after he has lost his savor? (John 15:16.) 

With what closing words did our Lord 
seek to impress the importance of the 
truth He was teaching? (8:8; 9:44; Matt. 
11:15; 13:9; Rev. 2:7. II, 17, 29.) 


1. Jesus Christ. 

His deity, 26; humanity, 27; attractive- 
ness to the multitudes, 25 ; skill as a 
teacher, 26-35; uncompromising de- 
mands of His disciples, 26, 27, S3', 
should be the supreme object of our 
love, 26. 

2. Conditions of discipleship. 

Whoever would be our Lord's disciple 
must be ready to turn his back upon 
father, mother, wife, children, breth- 
ren, sisters and his own life wher- 
ever loyalty to Christ demands it, 26; 
must bear His cross, must come after 
Him, 27; must bid farewell to all he 
has and be ready to leave it at any 
moment, 3;^ ; should count the great 
cost of discipleship before entering 
upon it, 28-32. 

Parables of the Lost Sheep and the Lost Coin. Luke 15:1-10. 

What one purpose is there in all these par- 
ables? (Compare v. 2 with vv. 7, 10, 24, 
32.) How do these parables, while having 
the same general purpose, differ from one 


/. Parable of the lost sheep, vv. 1-7. 
What was the occasion of our Lord's ut- 
tering these three parables of Luke 15? 



What do we see the publicans and sin- 
ners doing in V. i? How many? Why? 
What was Christ's feeling as the publicans 
and sinners drew near to Him? (Matt. 
9:10-13; I Tim. 1:15.) The feeling of the 
Pharisees and scribes? Did they murmur 
on any other occasion at the same thing? 
(5:30; 7:34, 39; 197.) Do we ever meet 
the same spirit today? Is there ever a time 
when we should withdraw ourselves from 
sinners? (i Cor. 5 rg-ii.) What complaint 
did the Pharisees and scribes make? What 
was their idea of holiness? What was 
Christ's idea of holiness? 

What are the figures of the first parable? 
Who is represented by the sheep-owner or 
shepherd? (John 10:11, 12; Luke 19:10.) 
What did the Pharisees fancy themselves 
to be that gave point to Christ's parable? 
In the Old Testament who is the faithful 
Shepherd who searches out the sheep 
which unfaithful shepherds have allowed to 
go astray? (Ezek. 34:11-13, 16, 7-10.) 
Who is represented by the lost sheep? (Ps. 
119: 176; Is. 53:6; I Peter 2:25.) Where 
is the fitness in comparing a sinner to a lost 

How many sheep must go astray before 
the interest and pitying love of the good 
shepherd is aroused? How much is he in- 
terested in the stray sheep? How does he 
show it? What is involved in the going 
after it? How long does he keep up the 
search? Are we to understand that Christ 
follows every sinner until He finds and 
saves him? (John 17:2, 12.) What class 
of sinners then are represented by the lost 
sheep ? What is represented by leaving the 
ninety and nine in the wilderness? What 
does the shepherd do with the sheep when 
he has found it? What is represented by 
his laying it on his shoulder? (Is. 63:9; 
I Peter i :5.) What is his feeling? What 

is represented by this rejoicing? (w. 23, 
24, 32; Is. 62:5; Ezek. 33:11; Zeph. 3:17.) 

Where does he bring the sheep? What 
does he do then? Who are represented by 
these friends and neighbors (v. 7) ? What 
does he call upon these friends and neigh- 
bors to do? Why? What is the force of 
"with me"? Did they do it? Where alone 
was there no joy over the lost one found? 
(vv. 2 and 28.) 

What is Christ's own application of His 
parable? Over how many sinners that re- 
pent? Why does Christ say that there 
"shall be" joy and not tliat there "is" joy? 
Are there any just persons who need no re- 
pentance? Who then are meant? (vv. i, 
2, 25-32; Prov. 30:12; Is. 53:6; Ro. 3:22, 
23; Luke 18:9-11; Matt. 9:12.) Did these 
Pharisees who murmured need no repent- 
ance? Did they think they needed none? 
(Luke 16:15.) In which does Christ take 
greater delight, a moral and respectable 
sinner who in his own estimation needs no 
repentance or a man away down in sin who 
knows his lost condition and repents? 
What is the force of "I say unto you"? 

2. Parable of the lost coin, vv. 8-10. 

What are the figures used in the second 
parable? Who is represented by the wo- 
man? (Rev. 22:17; Eph. 5:25.) What cus- 
tom is there in that land of a woman hav- 
ing coins? In what respect is a member 
of Christ like a coin? (The image of the 
emperor stamped upon it.) What did the 
woman do when she lost one coin? What 
does the lamp represent? (Ps. 119:105; 
Phil. 2:15, 16.) Having lighted the lamp 
what does she do? What does this repre- 
sent? What does sweeping usually stir up? 
How do people in the church feel when the 
church awakens to the fact that some are 
lost and stirs up a dust in her eager search 



for them? (Acts 17:6; i Kings 18:17.) 
Where was the coin lost? (In the house, 
not in the wilderness.) How did the wo- 
man seek? How long? Does this repre- 
sent the outward visible church or the in- 
visible church, the real bride? 

What did the woman do when she found 
her coin? Who are these friends and neigh- 
bors? Are the angels neighbors of the 
church? (Heb. 11:13, 14; i Cor. 11:10.) 
What did the woman say? The shepherd 
said: "My sheep"; did the woman say: 
"My piece"? Why not? The woman said: 
"The piece which / had lost"; did the shep- 
herd say: "The sheep which / had lost"? 
Why not? (John 6:39; 18:9.) 

What is Christ's application of the par- 
able? Is it "shall be" as in v. 7? Why 
not? Is there any mention of heaven in 
this verse? Do the angels take a present 
joy in repentant sinners? (i Peter 1:12; 
Eph. 3:10.) Why is "more than over 
ninety and nine just persons that need no 
repentance" omitted in this instance? Does 
the church call angels to rejoice with her? 
How many repentant sinners does it take 
to make angels rejoice? 


I. Jesus Christ. 

A friend of, attractive to publicans and 
sinners, i ; received sinners and ate 
with them, murmured at by the Phar- 
isees and scribes, 2; taught in par- 
ables, 3 ; has a deeper interest in one 
sheep that goes astray than in ninety 
and nine who do not wander, leaves 
the ninety and nine in the wilderness 
and goes after that which is lost, 
keeps after it until He finds it, 4; 
rejoices over the lost sheep found, 
lays it on His shoulders, 5; brings it 
clear home, calls the angels to rejoice 
with Him over it, 6. 

^. The Holy Spirit. 

Has a deep interest in lost ones, seeks 
them diligently, until He finds them, 
8; rejoices over lost ones found, 9. 

3. Publicans and sinners. 

Drew near unto our Lord, listened to 
Him; were welcomed by Him, 2; the 
objects of deepest interest and love to 
our Lord, sought out by Him, re- 
joiced over when found by Him, 4; 
rejoiced over by the angels when 
found, 6, 7, 10. 

Parable of the Lost Son. Luke 15:11-24. 


/. The nature of sin, vv. 11-13. 

Wherein does this parable resemble the 
two that precede? What is the chief point 
of difference between this and those? Who 
were Christ's hearers? (w. i, 2.) What 
was His purpose in uttering it? 

Who is represented by the father? Is 
the figure a perfect representation? Who 
by the younger son? Who by the elder son? 
What request did the younger son make 

of the father? What lay at the bottom of 
this request? What is the very essence of 
sin? What lies back of that desire to be 
independent of God? 

What response did the father make to the 
son's demand? What are we taught by 
tliat? Didn't that father know what use 
his son would make of the goods? Why 
then did he let him have them? Why does 
our all-wise Father put into our hands the 
means of going off into folly and sin? 


Did the younger son go away from home 
at once? What is taught by that? What 
was away from home at the outset? When 
a man's heart is estranged from God will 
he keep up his outward contact with God 
very long? What is represented by the 
far country? Is it a good place to be? 
(Jer. 2:5, 13, 17-19; Ps. 73:27-) What is 
it makes the one who is afar off nigh? 
(Eph. 2:13.) 

2. The fruits of sin, vv. 13-16. 

What is the first thing the prodigal found 
in the far country? What is the first fruit 
of sin? What was the consequence of his 
profligate pleasure? Is poverty a frequent 
consequence of profligacy (Prov. 21:17; 

The second thing? How great was his 
want (v. 17) ? What is the second fruit 
of sin? Does sin always bring a man to 
want, hunger and starvation? In his want, 
of whom should he have thought? Did 
he at first? Where did he seek help? Who 
is represented by a citizen of that country? 
What is represented in the experience of 
the sinner by his seeking help from that 
source? (Jer. 5:3; Is. 1:5.) What did the 
citizen set him to doing? What is repre- 
sented by that? 

What is the third fruit of sin? What 
might that young man have been? What 
was he? What brought him there? 
What choice is set before each of 
us? (Deut. 28:47, 48.) Did the 
young man get much pay for his de- 
grading service? Does the servant of the 
devil ever get good wages? What were 
these husks? What is represented by his 
lusting after swine's food? How did man 
treat him? What is represented by no 
man's helping him? (Ps. 142:4.) 

3. The remedy for sin, vv. 17-24. 
What was the next step in the prodigal's 

experience? What is indicated as to the 
nature of sin by the expression "he came 
to himself" ? Before he came to himself 
what was he? What is every impenitent 
sinner? What was it brought him to him- 
self? Does that bring many sinners to 
themselves? (Ps. 119:67; 2 Chron. 33:12, 
13; Lam. 1:7.) 

What was the first step in the prodigal's 
return? What did he think about? What 
is the contrast between a sinner and a ser- 
vant of God? 

What was the second step in the prodi- 
gal's return? What did he resolve to do? 
How must a sinner always come to God? 
(Ps. 32:3-5; Prov. 28:13; I John 1:9.) 
What two words in the confession show that 
he had the right apprehension of the nature 
of sin? (Ps. SI :4.) What was his thought 
of himself? Is God likely to think him 
worthy who thinks himself unworthy? 
(18:13, 14.) What was all the prodigal 
expected? What is all the sinner often- 
times expects when he comes back to God? 
Is that all he gets? Is that all he ought to 
ask? (Ps. 81:10.) 

What was the next step in the prodigal's 
return? Was his father looking for him? 
How do you know? What is represented 
by all this? What was the father's feeling 
when he saw him? What is God's feeling 
when He sees a sinner in rags and hunger 
and with the ravages of dissipation upon 
him returning to Him? Did the father 
wait until the son got home and confessed? 
How did he show his intense eagerness to 
welcome his son? As soon as he got to 
his son what did he do? What did the 
kiss mean? (Gen. 33:4-) 

Was the son any less ready to make 
confession after his loving welcome? Does 
the love of God to us lessen our convic- 
tion of sin and willingness to confess? 



(Ro. 2:4; Ez. 16:63.) What part of his 
premeditated confession did he leave out? 
Why? Was it true he was unworthy to 
be called his son? 

What did the father say? What was 
indicated by all the ornaments? What 
word is added in the Revised Version? Of 
what is the robe a type? (Is. 61:10; Zech. 
3:3-5; Phil. 3:9.) Does God give the re- 
turning sinner a ring? (Eph. 1:13, 14; 
Gal. 4:6.) Does He put shoes on his feet? 
(Eph. 6:15.) What was done next? What 
does that represent? (Ps. 63:5.) Why 
was there all this joy? What is the con- 
dition of the impenitent sinner according 
to V. 24? Of the penitent? 


/. Man. 

Foolish, 13-17; unfeeling, ungrateful, 
alienated from God, 12, 13; fully set 
to do evil, IS; loved by God, 20-24; 
can be saved, 17-24. 
2. Sin. 

(i) Its nature: 
Alienation from God, 12, 13; insanity, 
(2) Its fruits: 
Pleasure, 13; hunger, 14-17; slavery, 
degradation, 15; death, 17. 

(3) Its remedy: 
Return to God, 18-24. 

3. God's dealings with the sinner. 

Lets him have his own way, 12; fills 
him with his own way, 13-17; loves 
him in his folly, watches for his re- 
turn to Himself, runs to meet him as 
he returns, has compassion upon 
him, welcomes him, 20; forgives 
him freely, fully and forever, makes 
him a son, clothes and feeds him, re- 
joices over him, 20-24. 

4. The sinner's return to God. 
(i) Comes to himself, 17. 

(2) Thinks: 

On his folly, 17; on his sin, 18, 21. 

(3) Resolves: 

To arise, to return, to confess, to seek 
acceptance, 18, 19. 

(4) Comes, 20. 

(5) Is received, 20-23. 

(6) Is feasted, 24. 

5. M^hat a penitent sinner gets. 
Compassion, welcome, reconciliation, 

20; sonship, a robe, a ring, shoes, 
a feast, 22. 


The Unjust Steward. Luke 16:1-18. 


I. The unjust steward, vv. 1-13. 

To whom was this parable spoken? Of 
whom are the parables in this chapter a 
rebuke, and of what characteristic (v. 
14) ? Against what sin was it especially 
directed (v. 14) ? What use of money 
was it intended to teach as being the wise 
one (v. 9) ? Did our Lord intend to hold 
up this steward's action for the imitation 
of His disciples in every respect, or merely 

to teach that as a child of this world is 
shrewd so to use the money committed to 
him as to provide for the future time when 
his stewardship is taken from him, so 
much more a child of light should be 
shrewd to so use the money committed to 
him that when his earthly stewardship is 
taken from him he will have provided for 
a future eternity? How do we know that 
He did not approve of the man's action 
from a moral standpoint (v. 8) ? Are 



there any other parables where wicked or 
selfish men are held up by way of contrast 
to show how much more God or godly 
men may be expected to act in some way 
suggested? (i8:6, 7; 11:5-8; Matt. 12:11, 

Who are the stewards? (i Cor. 4:1; 
Titus 1:7; I Peter 4:10.) Of whom? 
How much of what we sometimes call 
our own belongs to Him? (Haggai2:8; 
Ps. 50:10-12.) What is required of stew- 
ards? (i Cor. 4:2.) What accusation was 
brought against many of God's stewards? 
What are some of the ways in which they 
waste His goods? 

What were the two results of the stew- 
ard of the parable wasting his lord's 
goods? What will be the two results if 
we as stewards of God waste His goods? 
How many of us will have to give account 
of our stewardship? (Ro. 14:12; 2 Cor. 
5:10.) To whom? Of what? (Matt. 
12:36; Ecc. 12:14; Ro. 2:16; I Cor. 4:5; 
2 Cor. 5:10.) Will the stewardship of the 
unfaithful steward of God be taken away? 
(19:21-26; 12:20; Matt. 25:24-28.) Will 
anything else be done? (Matt. 25:30.) In 
what state of mind is he represented as 
being at this announcement of the termi- 
nation of his stewardship? Does his in- 
ability to labor and his unwillingness to 
beg represent anything in the position of 
the man of the world when suddenly con- 
fronted with the termination of his earthly 
stewardship ? 

What seemingly shrewd scheme did he 
hit upon in his perplexity and dismay? Do 
God's stewards who all their lives long 
have wasted God's goods ever try to pro- 
vide for their future by being generous 
with God's money in the last hour when 
they can't keep it any longer if they 

would? Was the trick discovered (v. 8, 
R. V.) ? Is it likely then that it succeed- 
ed? Is the similar attempt of men likely 
to succeed? 

Who is the lord who is represented as 
commending the unjust steward? (R. V.) 
What was it he commended? In what re- 
spect are the children of this world wiser 
than the children of light? (See R. V.) 
What is the principal lesson that our Lord 
draws from His story? What is meant 
by "the mammon of unrighteousness"? 
Why is it so called? (i Tim. 6:9, 10.) 
What is meant by "making friends by 
means of the mammon of unrighteous- 
ness"? (Matt. 19:21; 25:35-40; 6:19; I 
Tim. 6:17-19; Prov. 19:17.) Had the 
steward any right to use his master's 
goods to make friends for himself? Has 
the steward of God any right to bestow 
the goods of his Master upon the needy? 
(Matt. 24:45; I Peter 4:10.) Will our en- 
trance into the kingdom of God be any 
more sure and abundant because of our 
generous use of God's money upon the 
needy? (Matt. 19:21, etc.) Is not our 
entrance into the kingdom dependent upon 
faith alone? How then can benevolence 
have anything to do with it? (Gal. 5:6; 
Jas. 2:18.) 

What further lesson did our Lord 
teach (v. 10)? (19:17; Matt. 25:21.) If 
a man is not faithful in some humble 
place of service will he be faithful in some 
high place of service? If then we wish 
God to promote us what must we do? 
Who is the most conspicuous illustration 
of one who was unjust first in little, then 
in much? (John 12:6; 13:2, 27.) What is 
the practical application our Lord makes 
of the principle of v. 10? If then we do 
not use the earthly wealth committed to 



us (whether much or little) faithfully for 
God, of what may we be sure? What are 
the true riches? (12:33; 18:22; Prov. 
8:18, 19; Eph. 3:8; Jas. 2:5; Rev. 3:18.) 
Are the earthly riches we have our own? 
(i Peter 1:4, 5.) What if we are not 
faithful "in that which is another's"? 
What if we are faithful in it? 

What are many professed servants of 
God trying to do (v. 13) ? How many 
can succeed in that attempt? What must 
we do then? (Joshua 24:15.) If we 
hold on to the world and mammon what 
is our relation to God? (i John 2:15; Jas. 

2. "That which is exalted among men 
is an abomination in the sight of God," 
vv. 14-18. 

Who most needed these teachings of our 
Lord? Did they have them? Did they do 
them any good? What was the result to 
themselves of their derision? Do men 
nowadays ever receive in that way our 
Lord's teachings which convict them? 
What will be the result? 

How did He reply to the derision of the 
Pharisees? Are there those today who 
justify themselves in the sight of men? 
Do they succeed in justifying themselves 
in the sight of God? Why not? How 
does God often regard those whom men 
regard highly? 

What change was there in preaching 
since the time of John? What is meant 
in V. 16 by "Every man presseth into it"? 
(See R. V.) In what words does our 
Lord set the stamp of His endorsement 
upon the absolute inerrancy of the law? 
In what words does He set forth the sa- 
credness of marriage? Is there any 
ground upon which a man can put away 
his wife and marry again? (Matt. 5:32; 


1. God. 

Knoweth our hearts, abominates that 
which men regard highly, 15; de- 
mands our absolute and single-heart- 
ed service, 13; His law inviolable, 

2. Covetousness, or the love of money. 
The sin of many religious and highly 

respected people, 14; severely re- 
buked by Jesus Christ, 1-14; incom- 
patible with the love and service of 
God, 13 ; an exceedingly difficult sin 
to save men from, hardens the 
heart against the teachings of our 
Lord, leads to derision of His teach- 
ings, 14; shuts out from obtaining 
the true riches, II ; brings dismay 
and ruin, 4. 

3. Riches. 

The two kinds — the mammon of un- 
righteousness, 9, II; the true riches, 
II ; 

To whom they belong — the earthly 
riches not our own, the heavenly 
riches our own, 12; 

How the true riches are obtained — 
by faithful stewardship of earthly 
wealth, 11; 

How lost — by faithless stewardship of 
earthly wealth, 11 ; 

Earthly riches a temporary steward- 
ship to test our fitness for the eter- 
nal ownership of the true riches, 11; 

The wise use of earthly riches to make 
friends of those who are bound for 
the everlasting habitations, 9; 

Men of the world more shrewd in 
the use of their wealth in the light of 
time (to provide for future time, 4) 
than the children of light in the light 
of eternity (to provide for a future 
eternity), 8, 9. 



4. Stewardship. 

All men are God's stewards, i, 8; God 

carefully notes how men fulfill their 

stewardship, i ; 
Many waste their Lord's goods, i ; 
Every man will be called to account 

for his stewardship, 2; 
The faithless steward will be filled 

with perplexity and dismay in the 

day of reckoning, 3 ; 
The faithless steward will have his 

stewardship taken from him, 2, 10, 

II ; 

The faithful steward will be made a 
proprietor of more excellent treas- 
ures, 10-12. 
5. Service. 

Only one master possible, 13; 

Each must choose a master for him- 
self, 13; 

The choice is — God or mammon, 13 ; 

Faithful service in little things will 
bring opportunities for service in 
larger- things, 10; 

Faithless service in little things will 
exclude from larger opportunity, 10. 

The Rich Man and Lazarus, Luke 16:19-31. 


I. The life that now is, vv. 19-22. 

Is this an actual event or an imaginary 
incident? (Compare 18:9-14.) Who is 
the first man mentioned? What do we 
know about him? Did he go to hell because 
he was rich? Why then? What was 
his fault? (v. 25.) How did he live? Is 
it a wrong use of wealth according to 
God's Word to spend it on fine clothes 
and rich fare? (Ezek. 16:49; Amos 6:1, 
4-6; Rev. 18:7.) Is this a common use 
of wealth? What is the proper use of 
wealth? (16:9; I Tim. 6:17-19.) Did 
this man get any real, solid satisfaction 
out of his sumptuous living even while 
here? (Ecc. 1:8.) What was right be- 
fore the rich man's eyes that took away 
all excuse for his sumptuous living? Do 
men today ever spend their money in self- 
indulgence while misery and want lie at 
their very gates crying for help ? 

What do we know about Lazarus? 
Which is better, to be rich and clothed in 
purple and fine linen and fare sumptuously 

every day and go to hell hereafter, or to 
be a beggar full of sores and hungry and 
go to heaven hereafter? Which was 
really the happier on earth? Was Lazarus 
a godly man? Does the fact that a man 
is in poverty and distress of body prove 
God is displeased with him? What does 
the name Lazarus mean? Did it really 
look as if God was his help? What is 
God's promise to us in regard to the sup- 
ply of our needs? (Phil. 4:19.) Does 
that mean we shall never hunger? (i Cor. 
4:11; 2 Cor. 11:27; Phil. 4:12.) Did Laz- 
arus have any friends? Did the rich man 
know he was there (v. 24) ? What did 
he want? What is all the rich often give 
the poor? Do they always give them even 

What was the issue of both lives ? What 
is one thing neither riches nor poverty can 
ward off? What did death bring the 
poor man? The rich man? What was all 
the rich man's wealth could bring him at 
his death? Did that do him much good? 
What did the poor man's piety bring him? 
Which had the best of it? Whom did the 



rich man have for his pallbearers? Whom 
did the poor man have for his? Which 
would you rather have for yours? 

2. The life that is to come, vv. 23-31. 

Where did the rich man find himself as 
soon as his eyes were closed on earth? 
Was his condition there a conscious one? 
Of what was he principally conscious? 
(Rev. 14:10, 11; 20:10.) Where had he 
seen Lazarus during his lifetime? Where 
does he see him now? What did he do in 
his distress? Did that cry reveal a real 
desire for heaven? Is the condition of the 
lost that of torment in literal fire? (Fre- 
quency of the image, Matt. 13:24-30, 36-42; 
25:41; Mark 9:43-48; Rev. 14:10, II ; 
19:20; 20:iS; 21:8.) What was the re- 
lation between the character of the rich 
man's suffering and the character of his 
life? Is it wise to develop strongly de- 
sires for which the world to come has no 
satisfaction' What desires should we cul- 
tivate? (Col. 3:1, 2.) 

What did Abraham tell the rich man to 
do? What does every one carry into the 
other world with him? Will that have 
anything to do with our joy or our sorrow 
there? With what had we best store our 
memory? Why was it, according to Abra- 
ham, that the rich man was in torment? 
Will a godly man always get evil things 
in this life? (John 16:33; Acts 14:22; i 
Thess. 3:3; 2 Tim. 3:12.) What awful 
thought is there in v. 26 for those who die 
impenitent? What joyful thought is there 
for those who die in Christ? Where must 
a man make his choice for eternity? 

What was the rich man's next request? 
Did that indicate a real repentance on his 
part? Does his request imply a covert 
excuse for himself? Was it from sin he 
wished to save his brethren, or merely 

from torment? What was Abraham's 
reply? Were there sufficient warnings in 
Moses and the prophets against such lives 
as they were leading? Have all impeni- 
tent sinners today sufficient light to keep 
them from such lives as they lead? Was 
it more light that his brothers needed? 
What was it? What is it that the impeni- 
tent need today? What did the rich man 
think would be the result of their seeing a 
resurrected man? Would it? (Rev. 16:9- 
11; John 11:43-53; 12:10, II.) What was 
Abraham's reply? What does that imply? 
When has a man a right to ask more light 
and claim he would live up to it if he had 


1. Wealth. 

Brings with itself great responsibili- 
ties, 19, 20; great perils, 19; great 
and eternal anguish when wrongly 
used, 23-26. 

2. Poverty. 

Oftentimes the earthly lot of godly 
men, 20; brings neglect by man, 
20; may lead men to set their 
affections on things above and so 
secure comfort and honor and joy 
hereafter, 25. 

3. Suffering and glory. 

Suffering of others a call to service, 

Suffering on earth no sign of God's 

displeasure, 20; 
Suffering hereafter the doom of those 

who seek self-indulgence on earth, 

Suffering of the godly in this present 

time not worthy to be compared 

with the glory that shall be re- 



vealed in them in the life to come, 

20-22 ; 

Glory of the self-indulgent in this 
present time not worthy to be com- 
pared with the agony that shall be 
endured by them in the life to come, 
19, 23, 24. 


The lot of all, rich and poor, 22; 
brings sweet release, angelic ministry 
and eternal blessedness to the godly 
poor, 22, 25 ; brings a big funeral, 
the end of hope, and eternal and un- 

bearable anguish to the worldly rich, 

The life to come. 

A conscious state — for the godly of 
indescribable joy, for the worldly of 
indescribable torment and anguish, 
23-25 ; we carry our memories into 
it, its issues depend on conduct in 
the life that now is, 25; its issues are 
unalterable, 26; its torments along 
the line of earthly indulgences, 19, 


Its cruelty, 21; end, 22; penalty, 23-25. 


Mary and Martha's Message to Our Lord When Their Brother Lazarus was 

Sick. John 11:1-16. 

to heal our sickness immediately? Were 


I. The messenger from Mary and Mar- 
tha brings tidings to our Lord of the sick- 
ness of their brother Lazarus, vv. 1-6, 

In what home is our Lord recorded 
as having visited more frequently than any 
other? What shadow had now fallen 
upon that home? To whom did Martha 
and Mary turn in their extremity? Where 
was He now? (10:40.) How far away 
was that? To whom should we turn in 
every extremity? (Matt. 11:28-30; Phil: 
4:6, 7.) What message did they send 
Him? What were its characteristics? Did 
they ask Him to come? Why not? Did 
He come? Did He come as quickly as 
these sisters considered necessary, and ex- 
pected? Why not? What does their mes- 
sage show that they were confident that 
He could do? Can He heal all sickness? 
Did He deem it best in this case to heal 
the sickness immediately? Will He 
in our case always deem it best 

they right in saying that our Lord loved 
Lazarus (v. 5) ? Did He love Lazarus and 
Martha and Mary in a way in which He did 
not love all His disciples? Are there any 
disciples today for whom He has a peculiar 
attachment? Is a universal love for all 
men inconsistent with a peculiar form of 
love for certain individuals? Can one who 
is the especial object of the Saviour's love 
be sick? How sick was Lazarus? Can 
one whom our Lord loves be sick unto 
death and actually die? Is the theory 
that those who are nearest and dearest 
to Him cannot sicken and die well founded, 
or is it baseless? 

What did our Lord say when He heard 
that Lazarus was sick? Was not this sick- 
ness unto death in any sense? In what 
sense was it not unto death? Was La- 
zarus' so-called death really death, or 
simply a four-days' sleep? Does a be- 
liever ever die? (v. 26.) What then is 
what we call death? (i Thess. 4:i5-) Is 



it an unconscious sleep? (Phil. 1:23; 2 
Cor. 5:1-8. R. v.; Luke 16:19-31; 23:43.) 
Do we worry when our friends fall asleep 
at the close of the day? Ought we 
to worry if they sleep a little longer 
than usual? How much longer than usual 
did Lazarus sleep in this case? How 
much longer than usual will those who 
fall asleep in Jesus sleep? For what 
purpose did our Lord say this sickness 
came to Lazarus? For what purpose is 
the sickness of all believers? How was 
God glorified in this special instance? In 
other cases how is He glorified? (See 
9:3.) How can we make sure that the 
Son of God may be glorified in our sick- 

When our Lord heard that Lazarus was 
sick what did He do (v. 6) ? Why? (Note 
"Therefore.") How would it seem at first 
thought, that His love to Martha and 
Mary and Lazarus would have brought 
Him at once to their side or that it 
would have kept Him from going to them? 
Does He ever delay His coming to us 
just because He loves us? What did 
Martha and Mary desire from Him? 
Had He anything better than healing to 
give them? Has He anything better 
than heahng to give us for our loved 
ones? What? (v. 43, 44; Phil. 1:23; i 
Thess. 4:16.) If the resurrection of our 
loved ones does not come in four days, 
of what may we be sure? Will it be long 
before Jesus comes and raises our loved 
ones? (Rev. 22:20; i Thess. 4:13-18.) 
Did those four days seem long to Martha 
and Mary? Were they perplexed by His 
not coming? Does the time we have to 
wait for Him seem long? Do we need 
to be perplexed by it? What question 
must Mary and Martha have asked them- 

selves again and again as they stood by 
the bed of Lazarus and saw his life fad- 
ing away? What was the true answer to 
this question? 

Why is it that our Lord does not come 
to us at once and heal our loved ones? 

2. Our Lord goes to Martha and Mary 
and Lazarus, vv. 7-16. 

What apparently good reason had He for 
not going into Judea again (v. 8) ? Did 
His going back, humanly speaking, hasten 
His death? (v. 46-53-) What answer did 
He make to the protest of His disciples? 
What is the point in that answer? While 
a man's allotted day lasts, against what is 
he safe? What is the real place of safety? 
What is everything outside of God's will 
(v. 10)? 

What did our Lord say of Lazarus in 
the 14th verse? What that He had al- 
ready said did this seem to contradict (v. 
4)? Did it really contradict it? Are our 
loved ones dead? Why did He say that 
Lazarus was dead (v. 12) ? How did He 
first speak of him (v. 11) ? For what pur- 
pose did He say He was coming to Laza- 
rus? For what purpose may we be sure 
that He will some day come to our sleep- 
ing loved ones? (i Thess. 4:16.) Of 
what does He say He was glad (v. 15) ? 
For whose sake? If Jesus, the Prince of 
Life, had been there, what would have fled 
away abashed ? How was God more glori- 
fied and their faith more greatly strength- 
ened? What then was one purpose of this 
whole transaction? Are you glad that He 
was not there and so Lazarus died? If 
He had been there and Lazarus had not 
died, what would we have lost? Would 
the loss of this nth chapter of John be 
much to the church? Will the day ever 
come when we will be glad that our Lord 



did not come more quickly to the sick bed 
of our loved ones when we called Him, 
but permitted them to fall asleep for a 
season? From what do all our perplexi- 
ties and griefs over God's dealings arise? 
(Ro. 11:33.) 

Who stands forth at this point as a 
doubter, and as one who always looked 
on the dark side of things (v. 16) ? Yet 
what did he show himself to be? Are there 
many doubters of the Thomas type? 


I. Jesus Christ. 
(i) His nature: 
Divine, 4, 11, 14; human, 6, 8, 9, 10, 
IS, 16. 

(2) His attributes: 

Omniscience, 4, ii, 14; omnipotence, 
11; love, 3, 5. 

(3) What He did: 

He loved Martha and Mary and 
Lazarus with a peculiar love, 
5 ; knew what was going on 
at a distance, 4, 11, 14; glorified 
the Father, 4; delayed going to His 
loved ones who seemed to need His 
help that He might give them a 
greater blessing, 6; fearlessly faced 
death that He might bring bless- 
ing to those whom He loved, 8-16; 
taught that any man is safe and no 
one can touch him until his work is 
done, 9; raised the dead, 11. 

(4) How He was treated : 
Depended upon and sought after by 

those who believed in Him, 1-3; hated 

and persecuted unto death by the 
Jews, 8, 16; misunderstood by His 
disciples, 12, 16. 

2. Mary. 

An object of the Saviour's peculiar 
love, 5; annointed Him with oint- 
ment and wiped his feet with her 
hair, 2; was allowed to lose her 
brother for a time, 2; had her 
brother restored to her after a short 
sleep, 11-13; sent to the Lord in 
her extremity, 3 ; her Lord whom 
she loved did not seem to heed her 
message, 6; though apparently dis- 
regarded, it was only that she might 
obtain a greater blessing, 6-15. 

3. Lazarus. 

An object of the Lord's peculiar love, 
3, s; fell sick, 3; died, 14; his 
death apparent, not real, 4. n; after 
a brief sleep raised from apparent 
death, 11, 

4. Sickness. 

Is for the glory of God, 4; one 
whom Jesus loves may be sick even 
unto death, 3, 5; is subject to the 
power of Jesus, 3, 11. 

5. Death. 

Even those who are objects of our 
Lord's love may appear to die, 3, 
5, 14; the apparent death of those 
whom He loves is not real death, 
but only sleep, 4, n. I4; when 
He comes apparent death gives 
place to resurrection, 11-15. 



The Resurrection of Lazarus. John 11:17-45. 


I. Our Lord and Martha, vv. 17-28. 

How long had Lazarus been dead and 
buried when our Lord reached Bethany? 
Were Martha and Mary without comfort- 
ers? Was there much real help in these 
comforters? Who is the great Comforter? 
(Matt. 11:28.) 

What glad news was brought? What 
did Martha do? How promptly? Why sc 
promptly? Did household cares keep hei 
away from our Lord this time? (Com- 
pare Luke 10:39, 40-) Why did not Mary 
go too (vv. 28, 29) ? Why was it Martha 
was the first to hear of our Lord's ap- 
proach? What were her first words to 
Him? Who else was of the same opin- 
ion (vv. 2,2, 37)"^ Was it true? Why, 
then, had not our Lord been there? (vv. 4, 
5, 6, 15.) Did it seem kind? Was there 
any touch of reproof or complaint in the 
words of Martha? (Compare Luke 10:40.) 
Are we ever tempted to complain of those 
dealings of our Lord which we cannot for 
the time being understand? Was there any 
ground for complaint? How much faith 
had Martha as manifested in this 21st 
verse? Do we find anjrwhere in the Gos- 
pels a faith that went beyond that? 
(Matt. 8:8-10.) What further faith had 
she (v. 22)? Was she right about that? 
(v. 42.) Can we get to a place where 
God will give us whatsoever we shall ask? 
(i John 3:22.) What was it Martha de- 
sired our Lord to ask? Why did she not 
say so plainly? Did she get what she de- 
sired? Does He ever grant us the things 
we only dare hint at? 

Did He understand what Martha wished? 
What did He say (v. 23) ? What does He 

say concerning our loved ones who have 
fallen asleep in Him? 

Did this answer altogether satisfy Mar- 
tha? Why not? What did she say? Was 
her theology correct in this matter? (i 
Cor. 15:52.) Where had she learned it? 
(Dan. 12:1, 2, 3; John 5:28, 29.) Was 
she very positive about it? Can you say 
"I know" about this doctrine of the resur- 
rection ? 

What new thought about "resurrection" 
and "life" did our Lord give Martha? If 
then we wish "resurrection" and "life" what 
must we do? (i John 5:12.) What is 
the difference between "resurrection" and 
"life"? (Phil. 3:21; John 17:3.) When 
do we get "life"? John 3:36; i John 5:12.) 
When do we get "resurrection"? (Phil. 
3 :20, 21 ; I Cor. 15 :52.) What is the neces- 
sary corollary of our Lord being "the res- 
urrection" and "the life"? What is meant 
by the assertion that "whosoever liveth 
and believeth on Me shall never die"? 
(John S: 24; 3:36; 6:50, 58; i John 5:10- 
12; Ro. 8:13.) Can one be dead in the 
spirit while alive in the body? (i Tim. 
5:6.) Can one be alive in the spirit while 
dead in the body? (i Peter 3:18, R. V.; 
2 Cor. 5:8.) 

After making this statement about Him- 
self what question did our Lord put to 
Martha? Is it important to believe this? 
Do you believe it? What did Martha an- 

swer? Was her faith 

this very firm 

(v. 39) ? What further did she say she be- 
lieved? Is it important to believe that? 
(i John S:i, 5; John 20:31.) How alone 
can we learn this wondrous truth? (Matt. 
16:16, 17.) Did Martha wait any longer? 
Why not? What did she do? What 


ought every one to do who finds the Lord 
and the comfort there is in Him? (1:41, 

2. Our Lord and Mary, vv. 28-35. 

What were the glad tidings Martha 
brought to Mary (v. 28, R. V.) ? To 
whom may that glad information always 
be carried. (Matt. 11:28; Mark 10:49; 
Heb, 13:7.) How did Mary show her wis- 
dom? What is always the wisest thing to 
do when the Master calls? (Ps. 27:8.) 
What did she do when she got where He 
was? Had she ever been at His feet be- 
fore? (Luke 10:39.) Was she there for 
the same purpose now? Is "at His feet" 
a good place to get sympathy and help as 
well as instruction? Had Martha fallen 
at His feet? Why not? Which got the 
most from Him, Mary or Martha? What 
did He give Martha (vv. 23-26) ? What 
did He give Mary (vv. 33-35)? 

What did Mary say? How did she come 
to say precisely the same thing that Mar- 
tha did? Was there any complaint in it 
this time? What did our Lord do? Was 
her sorrow to be of any great duration? 
Had it any good foundation? Why then 
did He weep too? (Is. 63:9.) What is 
the literal translation of the word ren- 
dered "groaned"? (R. V. margin.) Toward 
whom or what was He "moved with indig- 
nation" in the midst of His sympathetic 
sorrow? (Hosea 13:14; i Cor. 15:26; 
Heb. 2:14, 15.) Is this the only instance in 
which He is reported to have wept? (Luke 
19:41.) Is there anything unmanly in 
tears? (Jer. 9:1; 13:17; I4:i7-) 

3. Our Lord and Lasarus, vv. 36-43. 

How did the Jews explain His tears? 
What thought did some of them have (v. 

37) ? Could He? Did they dream that He 
could do more than that? 

What did He do at these words? What 
did He bid them do? Could not He take 
away the stone Himself? Why did not 
He? Before He speaks the word that 
raises our dead, what must we do? Did 
any one think He was making a mistake? 
Does it make any difference with Him how 
long a man has been dead? What was His 
reply to Martha's protest? What is then 
the condition of our seeing the glory of 
God? (2 Chron. 20:20.) 

How did they show they did believe 
(v. 41, R. V.)? What did our Lord then 
do first of all? What proof had He that 
the Father had heard Him? Had Lazarus 
yet come forth? Can we have the assur- 
ance our prayers are heard before we see 
the thing we have asked? (i John 5:14, 
15.) When we have that assurance what 
should we do (v. 41) ? What did our Lord 
say He knew? Can we know that the 
Father heareth us always? (i John 3: 
22; 5:14, 15.) Why did our Lord say 
this? What did He wish them to be- 
lieve (17:8, 21, 25) ? 

What did He then do? With what ef- 
fect. Who was this whose voice raised 
the dead? (Ps. 33:8, 9; i Sam. 2:6, A. 
R. V.) How did this resurrection differ 
from those effected through Elijah and 
Elisha? (i Kings 17:21, 22; 2 Kings 
4:33-36.) How was it more remarkable 
than the other resurrections effected by our 
Lord Himself? In it what do we see sub- 
ject to His bare word? Will He ever 
again speak the word that will raise the 
dead? (John 5 :28, 29.) Is there any sense 
in which His voice raises the dead today? 
(John 5:24.) 



What did He bid the friends do? Why 
didn't He loose him Himself? After He 
has raised the spiritually dead, is there any- 
thing for us to do? 

What was the effect of this miracle? 
Was their faith reasonable? Has it that 
effect upon you? 


/. Our Lord. 

(i) His nature: 
Divine — death subject to His word, 
43, 44; human, 17, ZZ> 35- 

(2) His titles: 

Christ, Son of God, 4; Jesus, 14 
times; Lord, 5 times; Master (teach- 
er), 28; the Resurrection, the Life, 

(3) His deahngs with man: 

Does not always do what we would nat- 
urally expect, 17, 21 ; seeks His loved 
ones in their sorrow, 17; is near 
and calls them unto Himself, 28; 
grants a better thing than the loved 
ones seek, 43, 44; hears the prayer 
His loved ones scarcely dare to put 
into words, 21-25, 43. 44; instructed 
Martha, 22-26; wept with Mary, 22- 
35; is indignant at death and Satan's 
devastation, 33; demands faith as a 
condition of beholding God's glor- 
ious working, 40; demands that men 
take away the stone from before the 
sepulchre before He speaks the 
word that raises the dead, 39; de- 
mands that men take off the grave 
clothes from those He raises, 44; 
raises men long dead, corrupt, bound 
and shut in a sepulchre, 43, 44; 
gives life to all that believe — (a) He 
that believes on Him, though he die, 

yet shall he live, 25; (b) He that 
liveth and believeth on Him shall 
never die, 26. 

(4) His relation to the Father: 

Subordinate to, prays to, 41 ; the 
Father heareth Him always, 42; 
grants whatever He asks, 22; He 
knew that the Father always heard 
Him, 42; believed His prayer was 
heard before there was any outward 
sign, thanked God for hearing His 
prayer even before the thing asked 
was received, 41 ; wished men to be- 
lieve that the Father had sent Him, 

2. Martha. 

Bereft of one she dearly loved, 
our Lord sought her in her be- 
reavement, 17-20; had many com- 
forters before He came, but no con- 
solation, 19; as soon as she heard 
He was coming she went to meet 
Him, 20; complained of His deal- 
ings where she could not understand, 
21; was instructed by Him, 22-26; 
believed that if He had been present 
He could and would have kept her 
brother from dying, 21 ; believed 
that God answered prayer; that God 
could raise the dead, 22; believed in 
the resurrection, 24; believed that 
Jesus was the Resurrection and the 
Life, 27; believed that whosoever 
believed in Jesus, though he died, 
yet should he live, 25, 27; believed 
that whosoever lived and believed in 
Jesus should never die, 26; believed 
that Jesus was the Christ, the Son 
of God, He that should come, 27; 
knew that God would grant any- 
thing our Lord asked, 22; knew that 
her brother should rise again in the 



resurrection at the last day, 24; 
called her sister Mary to the Mas- 
ter who had comforted her, 28; her 
faith momentarily wavered, she 
feared the Lord was making a mis- 
take, 39; her faith was reassured 
and she saw the glory of God, 40- 
44; only dared hint at what she de- 
sired the Lord to do, 21, 22; got the 
request she feared to make, 23, 44. 


Overwhelmed with grief, 20-32; called 
by the Saviour to come unto Him, 
28; arose quickly and went to Him, 
29; saw Him, fell down at His feet. 

32; wept, 33; received the tender 
sympathy of her Lord; 33-35; her 
brother raised to life again, 44. 
4. Lazarus. 

(i) What he was: 
A long time dead, 17; corrupt, 39; 
bound — hand and foot and mouth, 
44; fastened in a tomb, 38. 

(2) What was done for him: 

The stone was taken away, 41 ; our 
Lord bade him come forth, 43; the 
grave clothes were removed, 44. 

(3) Results: 

He received life, rose, came forth, 
received liberty, 44; many believed, 


The Conspiracy Formed Against the Life of Our Lord. John 11 :46-57. 


I. The origin of the conspiracy, vv. 46- 

What are the Jewish leaders represent- 
ed as doing in the opening verse of the 
lesson? Of what was this a fulfilment? 
(Ps. 2:2, 3; Acts 4:25, 28.) Was this the 
first time they had taken counsel against 
Christ? (Mark 3:6.) Was it the last time? 
(Matt. 26:3, 4; 27:1, 2.) How does the 
Lord regard all these conspiracies of men 
against Him and His annointed? (Ps. 
2:4, 5-) 

Was it some evil that our Lord had 
done of which the Pharisees complained 
(v. 47) ? Was the fact that He did signs 
a sufficient reason for plotting His de- 
struction? Would it alone be a sufficient 
reason for accepting Him? (2 Thess. 2:9.) 
What lay at the bottom of the conspir- 

acy? (Matt. 27:28; 21:38.) What were 
they afraid would occur if they left Him' 
unhindered in His work? Would it have 
been any misfortune if all men had be- 
lieved on Him? (1:7.) In trying to pre- 
vent men from believing on Him whose 
work were they doing? (Luke 8:12.) 
What does Jesus say of those who thus 
shut men out of the kingdom of heaven? 
(Matt. 23:13.) What is the result of such 
a course of action? (i Thess. 2:16; 
Matt. 2i:2>2:) 

What further were they afraid would 
occur if all the people came to believe on 
Him? Were they right in that apprehen- 
sion? Did they save their city and na- 
tion by killing Christ? (Luke 19:41-44; 
Matt. 22:7.) Does it often happen that 
wicked men bring upon their own heads 
by their evil actions the very ruin they seek 
to avert? 



Who came to the front with a proposi- 
tion as to how to stop the growth of our 
Lord's popularity and to avert the dreaded 
overthrow by the Romans? What was it? 

Was he not right in saying: "It is ex- 
pedient for you that one man should die 
for the people, and that the whole nation 
perish not"? Did it follow from that that 
they ought to put our Lord to death. (Ro. 
3:8.) Was it in reality the good of the 
nation that Caiaphas had at heart? What 
explanation does John give of these words 
of Caiaphas? Could such an unprincipled 
man as Caiaphas be used of God to pro- 
claim the truth? (Num. 24:2, 14:25; 2 
Peter 2:15.) Will the mere gift of proph- 
ecy save or profit a man? (Matt. 7:22, 
23; I Cor. 13:2.) Did Caiaphas realize the 
prophetic import of his own words? Was 
it true that Jesus would die for the na- 
tion? (Is. 53:8.) Was it only for the 
nation that Jesus died? For whom did He 
die? What would be the result of His 
death? (10:11, 16; Is. 56:8; Eph. 2:14- 
16.) Who are these who are gathered into 
one by the death of Christ? What then is 
the bond of unity between all the children 
of God? What was the condition of God's 
children at that time? Is that their condi- 
tion still? Will they always be "scattered 
abroad"? When will they be "gathered 
together into one"? (Eph. 1:10; i Thess. 
4:16, 17; Rev. 5:9.) 

What was the effect of the words of Cai- 
aphas? Was he any worse than the rest 
of them? Of what is this murderous ha- 
tred of Jesus Christ an illustration? (Jer. 
17:9; Ro. 8:7.) What illustrates the same 
thing today? 

2. Our Lord's departure into Ephraim, 
•vv. 54-57- 

What did He do after the conspiracy 
against Him had been formed? Until 

what time did He remain in seclusion? 
(12:1.) What did He do while in seclu- 
sion? At what time of the year was it 
(v. 55) ? What was the state of the coun- 
try at that time? For whom were those 
who went up to Jerusalem especially look- 
ing? What query was made on every 
hand? What made them think that He 
might not come up to the feast (v. 57) ? 
How strong had the conspiracy against 
Him become? 


1. Jesus Christ. 

(i) What He did: 
Many signs, 47; raised Lazarus from 
the dead, 12:9; died for the nation, 
51 ; died for all men, by His death 
gathered together into one the chil- 
dren of God that were scattered 
abroad, 52. 

(2) How He was received: 
Common people attracted to Him, 12 -.g ; 
many believed on Him, 12:11; envied 
by the leaders of the people, 48; 
hated by the leaders, 47-53, 8-1 1; 
His death determined upon by the 
leaders, 53. 

2. The chief priests and the Pharisees. 
Feared, envied our Lord, 47, 48, 37 ; ha- 
ted Him, 47-53, 8-1 1 ; confessed His 
supernatural powers, 47; could find 
no flaw in his character, 49; endeav- 
ored to hinder men from believing in 
Him, 46, 48; conspired against Him, 
47-53; plotted His death, 53; plot- 
ted the death of Lazarus because he 
was a living witness of His divine 
power, 12:10, II; sought to over- 
throw the purposes of God by their 
hellish plots, 47, 53 ; brought upon 
themselves the very ruin they sought 
to avert by their wicked plot, 48. 




Utterly unscrupulous, hated our Lord, 
advised his assassination, 49-53; 
sought to cover the infamy of his de- 
sign by specious, pious and patriotic 
pleading, 50; prophesied, 51; carried 

out his plan by perversion of the 

truth, 50. 
The children of God. 
Both Jews and Gentiles, scattered 

abroad, gathered together into one 

by the death of Jesus Christ, 52. 


The Ten Lepers. Luke 17:11-19. 


/. "Master, have mercy on us," w. 11- 

Whither was our Lord journeying? Was 
it important that He get there? With all 
His eagerness to get there what did He 
find time to do by the way? Where was 
He when the miracle was wrought? Who 
met Him? What sort of a spectacle did 
they present? Was He repelled by the 
spectacle? Of whom are the lepers a type? 
In what respects? How did there come to 
be so many of them together? How did 
a Samaritan leper come to be with Jew- 
ish lepers? Was the meeting accidental on 
their part? How did they come to go out 
to meet Him? Why was it well for them 
that they went to meet Him that day? (He 
never went that way again.) 

What position did they take? Of what 
is that a type? (Eph. 2:13.) Did any 
of them ever come nigh to Christ (v. 16) ? 
What brought him nigh? What brings 
the sinner nigh? Why did they stand afar 
off? (Lev. 13:4s, 46; and their own feel- 
ing.) Was there ever a leper who did not 
stand afar off? (5:12, 13.) As they stood 
afar off what did they do ? What was their 
cry? Did that cry fall on the ears of our 
Lord on any other occasion? (18:38, 39; 
Matt. 9:27; 15:22; Luke 18:13.) Was 
that cry ever unheeded? Will it ever be? 

(Ro. 10; 13.) What is all the poor leper 
has to do today to be saved? What did 
these lepers believe? What did they get? 

What will we get from Him? (Matt. 
9:29.) What were the characteristics of 
their prayer? 

Had our Lord seen them up to this 
point (v. 14)? Did He touch them? Why 
not? (Compare 5:12, 13.) What did He 
do? What had they sought? What did 
they get? Do we ever seek blessings and 
get commandments? What was the pur- 
pose of that command? (Lev. 5:14, etc.; 
Matt. 8:4.) 

How did they show their faith? Was 
there any change in them when they start- 
ed? When was the change wrought? (2 
Kings 5:14; John 4:50, 53; 9:7.) What is 
the surest way of getting Christ's bless- 
ings? (John 14:21, 23.) 

2. "Where are the nine?" vv. 15-19. 

How many of them turned back to give 
thanks? What became of the others? 
What were the nine occupied with? (The 
gift.) What was the one occupied with? 
(The Giver.) Are we ever so occupied 
with the gift that we forget the Giver? 
Is there any command in God's Word 
that we give glory to Him? (Ps. 29:1, 2; 
50:23; 107:20-22.) What is His purpose 
in conferring His blessings upon us? (Ps 



30:11, 12.) What will be the result if men 
do not give glory to Him for the blessings 
conferred? (2 Chron. 32:24, 25.) How 
soon did the one turn back? Ought our 
giving thanks to be as specific as our 
prayers? Is it? Is our gratitude as hearty 
as it should be? Are men usually as 
hearty in their praise as in their prayers? 
Did the one do anything beside return 
thanks? Was it right for him to worship 
our Lord? (John 5:23.) Of what is the 
way in which He received this adoration 
a proof? (Acts 10:25, 26; Rev. 19:10; 
22:8, 9.) What nationality was this one? 
Is there any lesson in that? Had the fact 
of his being a Samaritan anything to do 
with Luke's recording the incident? 

At what two things was our Lord as- 
tonished? Is He any less astonished at 
our ingratitude today? Who were the 
three who in our Lord's life received es- 
pecial praise for their faith? (Matt. 8:10; 
15:24-28; text) If He v/ere here today 
who would receive His especial praise for 
their faith and appreciation — we in Chris- 
tian or those in heathen lands? Who will 
have the higher places hereafter? (Matt. 
19:30-) Was our Lord grieved at this 
rank ingratitude? Is He at ours? Did 
He withdraw the healing from the un- 
grateful nine? 

What did He call the Samaritan? As 
an alien of whom is he a type? What 
did He say to him? Had he any larger 
blessing when he left our Lord this time 
than when he left Him first? When do 
we get the largest measure of blessing from 
Christ? Had he brought any joy to our 
Lord? (Heb. 13:15, 16.) What had 
saved him? How had he shown it? Was 
the salvation he got mere healing? 


1. Our Lord. 

His divinity, 16; humanity, power, 
compassion, 14; readiness to help, 
swiftness to hear, 11-14; severity, 
amazement, grief at ingratitude, joy 
at gratitude, 17, 18. 
Are you causing Him joy or grief? 
Is He amazed at your forgetfulness or 

2. The Samaritan leper. 
(i) What he was: 

Defiled, outcast, helpless, perishing, 
a leper, 12. 

(2) What he did: 

Heard of our Lord, 12; came to meet 
Him, 12-19; obeyed Him, 14; re- 
turned to Him, 15; gave thanks to 
Him, worshiped Him, 16. 

(3) What he got: 

Cleansing, 14; joy, 15; salvation, 19; 
commendation, 18. 
J. The nine. 

Needed our Lord, sought Him, 12; 
were blessed by Him, 14, 17; forgot 
Him, grieved Him, 17, 18; missed the 
larger blessing from Him, 19; were 
rebuked by Him, 18. 

4. An answered prayer. 

Humble, 12; earnest, believing, brief, 
specific, 13. 

5. Faith. 

Leads to our Lord, 12; to prayer, 13; 

to obedience, 14; to thanksgiving, 15. 

An imperfect faith occupied with the 

gift; a perfect faith occupied with the 


6. Afar off and made nigh. 

Afar oflF by sin, 12; made nigh by 
redeeming love, 16. 



Our Lord Teaching His Disciples to Pray Through. Luke 18:1-8. 


On what subject had our Lord been 
speaking in the verses immediately pre- 
ceding our lesson? (17:20-37.) 

What is it He sought to teach by the 
first parable in this chapter (v. i) ? What 
is it especially that we ought always to 
pray for as indicated by this lesson (v. 8) ? 
(Rev. 22:20.) Are we to understand that 
we are to keep on praying for the same 
thing if we do not get it for some time? 
Is there any other parable in which this 
same lesson is taught? (11:5-8.) Are 
there other passages in the Bible in which 
the same lesson is taught? (Eph. 6:18, 
19; Col. 4:2, 12.) Why does not God 
give us at the first asking the things we 
seek of Him? What is it that this verse 
tells us we ought not to do? There are 
two things the Bible teaches us not to 
faint in, — what are they? (Compare Gal. 
6:9 — Greek of "be weary" same as "faint" 
here.) Are we tempted to faint in these 
things? Why? What should hold us up 
from fainting in either? 

Who are the two characters of the les- 
son? What was the character of the 
judge? Do we ever find such judges nowa- 
days? Why do men have such bad 
judges? Does our Lord mean to teach 
that God is like this judge, and that by 
persistently badgering Him we can get 
what we want? What then is the point 
of the parable? Of whom is this widow a 
representation (v. 7)? In what respects? 
How did the widow gain her suit? How 

will the elect of God gain their suit from 
Him? If we desire anything from Him 
what should we do then? (Phil. 4:6.) Is 
this doctrine very popular nowadays? 
Why not? 

What is the conclusion that our Lord 
draws from the parable (vv. 7, 8) ? What 
is the point of the argument? If we are 
wronged and injured by adversaries, what 
is the best thing to do about it? If they 
keep on wronging us and we get no de- 
liverance in answer to prayer, what is the 
best thing to do about it? What about 
the character of prevailing prayer as in- 
dicated by the use of the word "cry"? 
What will the Lord do if we cry day and 
night to Him? Do you really believe it? 
Is there any need of going to law then? 
How will He avenge us? 

What question does our Lord ask in 
closing the parable? What faith does He 
mean? If the Lord should come today 
would He find much of this sort of faith? 


/. God. 

Long suffering, 7; hears prayer, 7, 8; 
avenges His elect, 8; His judgments 
— delayed, swift, sure, 7, 8. 
2. The church in the present dispensation. 
A widow, oppressed, 3; crying to God, 
waiting for the Lord, 7; corrupted 
with unbelief, avenged at last, 8. 
S. Prevailing prayer. 

Unto God, by the elect, 7; persistent, 
untiring, i ; unceasing — day and night, 
earnest, 7. 

The Pharisee and the Publican. Luke 18 :9-14. 



7. The Pharisee, vv. 9-12. 

To whom was this parable spoken. Have 
we any people of this class nowadays? Are 
they found in the churches or out of them? 
What other parable was aimed against this 
class? (15:29,30.) What sort of an opin- 
ion do men who despise others usually have 
of themselves? How do they get such a 
good opinion of themselves (vv. 11, 12) ? 
What sort of a man invariably is the man 
who despises everybody else? If a man 
has no confidence in any one else, in whom 
does he always have a great deal of confi- 
dence? Is he worthy of it? 

Who are the two characters of the par- 
able? How was the Pharisee regarded by 
the men of our Lord's time? How was the 
publican regarded? (Matt. 9:10, il.) 

What was the character of the Pharisee's 
prayer? Was God very much impressed 
with the virtues which he paraded before 
Him? Had he any real thought of God? 
With what two things was he chiefly occu- 
pied as he prayed? How many persons in 
his estimation were in the same class with 
himself? (v. 11, R. V.) Do we ever find 
men nowadays whose whole fund of ad- 
miration is exhausted upon themselves? 
Who else beside themselves admires such 
men? How does God regard them? (16: 
15.) What was entirely lacking in the 
Pharisee's prayer? Was there any real 
thanksgiving? Do men in our day ever 
make prayer a pretext for parading their 
own virtues? Is such prayer likely to be 
answered? What was the Pharisee doing 
as he prayed? What evidence is there that 

he was looking around for some one to act 
as a dark background for his own shining 
virtues (v. 11)? Was he a moral man? 
A religious man? A large giver? Ortho- 
dox? A saved man? What is the prac- 
tical lesson then? 

2. The publican, vv. 13, 14. 

What one thing occupied the publican's 
mind in his prayer? Why had he no time 
to think of other people's sins? How 
many men in his estimation were in the 
same class as himself? (v. 13, Greek, 
and R. V. margin.) Have we any instance 
in the Bible of a self-satisfied Pharisee 
who was brought to the place the publican 
took? (i Tim. 1:15.) What was his one 
petition? What did he rest upon as the 
ground upon which he was to receive 
mercy? (R. V. margin.) Had he been a 
good man? Was he saved? What is the 
practical lesson? 

Of the two men which would a Jew 
have thought would win God's favor? 
Which really won it? How did the pub- 
lican go down to his house? What does 
"justified" mean? How did the Pharisee 
go down to his house? Why was the pub- 
lican justified? But the Pharisee unjusti- 
fied? What is all any one needs to do to 
get pardon? What is the general principle 
Christ announces? Is it found elsewhere 
in the Bible? If we want then to get up, 
what must we first do? (Compare Phil. 
2:9, etc.) 

/. God. 

Hears prayer, justifies great sinners, 
pardons the penitent, damns the self- 
righteous, 13, 14. 



2. Man. 

Self-n'ghteous, blind to his own faults, 

open-eyed to others' faults, ii; in 

need of pardon, 14. 
S- Prevailing prayer. 

(1) To whom to pray — God, 13. 

(2) How to pray — humbly, earnestly, 
definitely, personally, briefly, 13. 

(3) For what to pray — mercy, 13. 

(4) For whom to pray — yourself, 13. 
4. Hoiv to be lost and hoiu to be saved. 

(i) The Pharisee highly esteemed by 
self and by others, moral, religious, 
orthodox, generous, but he refused 
to take the sinner's place and was 

lost, 11; the pubhcan despised by self 
and by others, sinful, 13 ; but he took 
the sinner's place, sought mercy, 
rested on the blood, and was saved, 


(2) The Pharisee justified himself 
and God condemned him, 11, 12, 14; 
the publican condemned himself and 
God justified him, 13, 14. 

(3) The publican came to God and 
talked of his sins, and God forgave 
him, 13, 14; the Pharisee came to 
God and talked of his virtues, and 
God sent him away empty, 11, 12, 

Jesus' Teaching Concerning Marriage, Divorce and Children. 
19:3-15; compare Mark 10:2-16; Luke 18:15-17. 



/. The unnatiiralness and wickedness of 
divorce, vv. j-p. 

What class of persons do we see com- 
ing to Jesus in the first verse of the les- 
son? For what purpose did they come 
to Jesus? Did they often come to Him 
in this way? (Compare 16:1 ; 22:15-18, 35; 
Luke 11:53, 54-) What is the force of 
the word "tempting"? (See Am. R. V.) 
What was their object in thus "trying" 
or testing Jesus? (Compare John 8:6.) 
What question did they put to Jesus in 
order to try Him? Were they really 
seeking information? Had Jesus already 
given any instruction on this point? (Matt. 
5:31. 32.) What makes this question a 
very important one in our own day? To 
what did Jesus refer them for an answer 
(v. 4) ? 

Was Jesus accustomed to refer men to 
the Old Testament Scriptures for an 

answer to their moral and religious ques- 
tions? (12:3; 21:16. 42; 22:31; Mark 
2:25; Luke 10:26.) What was Jesus' own 
view of the Old Testament Scriptures as 
an authority on moral and spiritual sub- 
jects? (John 10:35; Luke 24:27, 44; Luke 
16:29, 3I-) What passage from the Old 
Testament did Jesus cite in this instance? 
(Compare Gen. 1:26; 5:2; Mai. 2:14, 15; 
Gen. 2:21-24; Eph. 5:31.) How did the 
Old Testament citation answer their ques- 
tion? Who has the superior claim upon 
a man, father, mother or wife? (v. s; 
compare Eph. 5:31.) When a man for- 
sakes his wife, or when a woman forsakes 
her husband, for father or mother or any 
one else, who are they disobeying? What 
do husband and wife become ? How ought 
a husband to treat a wife? (Eph. 5 :25-28.>> 
How ought a wife to treat a husband? 
(Eph. 5:22, 23.) Who has joined husband 
and wife together? For how long has He 



joined them together? (Ro. 7:2; i Cor. 
7:10, 14.) What then ought no man dare 
to do? What difficulty did the apostles 
bring up at this point? Did it seem like 
a real difficulty? 

Where had Moses given commandment 
to give a bill of divorcement? (Deut. 
24:1-4.) What answer did Jesus give to 
their difficulty (v. 8) ? What is the point 
of the answer? Was the law of Moses 
anything beside a moral code? Under a 
legislative enactment what must we regard 
besides the highest moral requirements in 
the case? For what reason did Moses per- 
mit divorce? Was this wise? Had divorce 
been a part of God's original plan? (Com- 
pare 2:24; T.T.') What awful indictment 
did Jesus bring against any man who put 
away his wife and married another (v. 9) ? 
Was there any exception? Does the word 
"fornication" refer only to an act of illicit 
intercourse committed by a person before 
marriage or is it the generic word applying 
to adultery as well? (Ezek. 16:8, 15, 29; 
I Cor. 5:1.) Is adultery a sufficient ground 
of divorce in God's sight? (Jer. 3:8.) 
What indictment does Jesus bring against 
the man who marries a divorced woman? 
Does Paul allow any exception? (Ro. 
7:2, 3; I Cor. 7:39.) Why does not Paul 
state the exception in these passages? Has 
a man whose wife has been untrue a right 
to put her away and marry another? 

2. Is it better to marry or not to 
marry?, vv. 10-12. 

What was the disciples' reply to Jesus' 
teaching about divorce (v. 10)? What did 
that reveal of their own hearts? Accord- 
ing to the teaching of the Bible is it a 
good thing to marry? (Gen. 2:18; Prov. 
5:15-19; 18:22; 21:9, 19; I Tim. 4:3; S"-ii- 
15; I Cor. 7:1, 2.) Do conditions ever 
exist in which it is better not to marry? 

(i Cor. 7:8, 26-28, 32-35, 40.) What was 
Jesus' answer to the statement of His 
disciples that it was not expedient to 
marry? What is the point of this answer? 

3. Jesus and the children, vv. 13-15- 

Who were brought to Jesus just at this 
point? How old were these children? 
(Luke 18:15, R. v.; Mark 10:16.) For 
what purpose were these children brought 
to Jesus? (v. 13; compare Mark 10:13; 
Luke 18:15.) Were these parents wise to 
bring their babes to Jesus? Would His 
laying His hands on them and praying do 
them any good? What ought we to do 
with our babes today? How did the dis- 
ciples regard the bringing of the children 
to Jesus? Why did they think such action 
worthy of rebuke? While the disciples 
rebuked the mothers for bringing their 
children to Jesus, how did Jesus feel 
toward the disciples? (Mark 10:14.) How 
does Jesus feel today toward any one who 
tries to keep little children from Him? 
What did Jesus say? What did He mean 
by saying, "Of such is the kingdom of 
heaven." (Compare 18:1-3; 11:25; i Cor. 
14:20; I Peter 2:1, 2.) 

Is a child a member of the kingdom of 
heaven before it is born again? (John 
3:3, 5.) Is a child peculiarly fitted to 
receive Jesus and thus be born again and 
to become a member of the kingdom of 
heaven? What did Jesus do with the chil- 
dren:^ (v. 15; compare Mark 10:16.) Was 
any actual blessing imparted to these babes 
by Jesus laying His hands on them? How 
old must a child be before the Spirit of 
God can work in his heart? (Luke 1:15.) 
What prophecy was being fulfilled in Jesus 
taking the children in His arms? (Is. 
40:11.) Do children of believing parents 
stand in any different relation to God and 



the kingdom from that in which children 
of unbelieving parents stand to Him? (l 
Cor. 7:14.) 


1. Jesus Christ. 

His wisdom; able to answer at any- 
time any question put to Him, 3-9, 
10-12; loyalty to the Old Testament 
Scriptures — to them He always ap- 
pealed as a conclusive authority to 
answer every question, 4, 5, 6, 8; 
ready knowledge of the Scriptures, 
4, 5, 6, 7, 8; high estimation of the 
marriage relation, 5-9; love for chil- 
dren, 13; power to bless children, 

2. The disciples. 

Their low standard of conduct, 10; 
contempt for children, 13; Jesus' dis- 
agreement and displeasure with them, 
14; compare Mark 10:14. 
S. Marriage. 

Instituted by God, 6; its sacredness, 

5-9; duration — as long as life lasts, 
5-9; deep unity, 5, 6; may be inex- 
pedient under some circumstances, 

4. Divorce. 

Abominable in the sight of God, 6; 
not a part of God's original plan, 8; 
permitted temporarily only because 
of the kardness of men's hearts, 8; 
testimony against the hardness of 
the hearts of men, 8; permissible 
only on one ground, 9; if undertaken 
on any other ground a disgusting 
sin, 9. 

5. Little children. 

The peculiar objects of Jesus' love, 
13-15; should be brought to Jesus, 
13, 14; can receive a divine bless- 
ing from Jesus, 14, 15; peculiarly 
fitted to receive the truth that will 
make them members of the king- 
dom of heaven, 14. 


The Rich Young Ruler. 

Mark 10:17-27; compare Matt. 19:16-26; 
Luke 18:18-27. 


I. Possessing many things, yet not sat- 
isfied, vv. 17-20. 

What did the young man who came to 
Jesus have? Did all these things save 
him? Will they save anyone? What ques- 
tion did he put to Jesus? What did that 
question imply? Can any man get eternal 
life by doing? (Gal. 2:16; Ro. 6:23.) Did 
Jesus in His reply "Why callest thou me 
good?" mean to imply that He was not 
good? (John 8:46; 14:30; 8:29.) What 
was the purpose of this reply? If Jesus 
was good, what more also must He have 

been? To what did Jesus point the young 
man? Why did He send him to the Law? 
(v. 17; Ro. 3:20.) Whom does Jesus send 
to the Law? Whom does He send to the 
Gospel? (i Tim. 1:15.) What does 
Matthew tell us Jesus added to His cita- 
tions from the Ten Commandments? 
(Matt. 19:18, 19.) What did the young 
ruler reply? Was that true?' Was he 
sincere? Was he satisfied? (Matt. 19:20.) 

2. Lacking one thing and lost, vv. 
21, 22. 

How did Jesus regard him? Was Jesus 
pleased with him? (Ro. 8:8.) Did Jesus 



love him any more than He did the woman 
who was a sinner who came to Him? 
Had he any less need than the woman? 
What appealed most strongly to the 
Saviour's love? (Luke 15:4.) Why did 
He then love the young man? Did Jesus' 
love for the young man keep Him from 
dealing very plainly with him? What did 
He tell him? Is it very important to lack 
one thing? What was the one thing that 
he lacked? What was Jesus' purpose in 
telling him to sell all his goods and give 
to the poor? Does this command hold 
for all who would follow Jesus? (Luke 
14:33.) Why did Jesus call upon him to 
give up his wealth? Does Jesus usually 
call upon those who would come after Him 
to give up something? What is it that 
Jesus always puts His finger upon, and 
says : "Will you give that up for me ?" 
What is the only thing that will make it 
easy to give up all for Jesus? (2 Cor. 
5:14, 15.) How is the only way to get 
that love that makes it easy to give up 
all for Him? (i John 4:19.) Are we 
saved by loving, or is our loving the result 
of being saved? (Luke 7:47, 50.) 

What did Jesus tell the young man would 
be the result of selling all? Which is the 
best place to have treasure? (Matt. 6:19, 
20.) Was "Go sell, and give to the poor" 
all that Jesus bade the young man do? 
Would the mere selling, etc., amount to 
much in itself? (i Cor, 13:3.) What was 
the effect of Christ's answer on the young 
man? Did he really love his neighbor as 
himself? Did he have great possessions 
or did they have him? What did he get 
by coming to Jesus? What did he miss 
by turning away from Jesus rather than 
give up his treasures? Did he keep those 
treasures very long? Can men today keep 
very long the things that they are not very 
willing to give up for Christ? (i John 

2:17.) Did the young man want eternal 
life? What did he want more? Was 
that a wise choice? Is it a common one? 

3. The dangers of wealth, vv. 23-27. 

What general lesson does Jesus draw 
from this incident? Is there any special 
peril in riches? (Prov. 30:8; Matt. 13:22; 
I Tim. 6:9, 10.) Is it only those who 
are rich who fall into a snare? Are there 
any persons nowadays who are willing to 
run the risk? What petition of the Lord's 
prayer would they do well to bear in 
mind? (Matt. 6:13.) Are there many 
rich men saved? (i Cor. 1:26; Jas. 2:5, 
6.) What was the effect of Christ's words 
upon the disciples ? How does He explain 
them? (Mark 10:24.) Is a man who has 
riches likely to trust in them? Do any 
others trust in them? 

What strong figure does Jesus use to 
illustrate the impossibility of a rich man 
entering into the kingdom of God? How 
did the disciples express their amazement? 
Why did they ask this question? What is 
God's answer to their question? (Ro. 
10:13.) How does Jesus meet their per- 
plexity? Is it possible for God to save 
a rich man? Can anything but the special 
grace of God save a rich man? What 
does a rich man, then, need to do if he 
would be saved? In face of all the in- 
surmountable barriers in the way to eter- 
nal life, what is the one all-comforting 
thought? (Gen. 18:14.) 

7. Jesus. 

His divinity, 18; humanity, 21; recog- 
nized as a good man and authorita- 
tive teacher by one who did not 
recognize His divinity, 17, 18; will 
not accept the ascription of good- 
ness from one who does not recog- 
nize His divinity, 18; demands that 
men understand the real purport of 



the titles they ascribe to Him, i8; 
demands that those who would be 
with Him hereafter follow Him here, 
21 ; loves men who are lost and 
don't know it, 21 ; deals very plainly 
with those whom He loves, 21 ; 
sends the self-righteous to the Law 
that they may find that they are 
sinners, 19-22 ; exposes to men the 
imperfection of their professed ob- 
servance of the Law, 21 ; points out 
to men their unrecognized but fatal 
lack, 21 ; knows just what our idols 
are and demands their surrender, 21. 
2. The rich young ruler. 

(i) What he had: 
Great possessions, 22; position, Luke 
18:18; culture, Luke 18:18; exem- 
plary morality, 20; noteworthy 
amiability, 21 ; intense earnestness, 
17; undoubted sincerity, 17, 21 ; great 
moral courage, 17; recognized piety, 
Luke 18:18; noble aspiration, 17; 
benevolence, Luke 18:18; was not 
satisfied. Matt. 19:20; lacked one 
thing and that lack of only one thing 
was a fatal lack, 21. 

(2) What he lacked: 
A supreme love for Jesus ; he was 
willing to do much at His bidding 
(17) but not anything and every- 
thing (21, 22) ; loved one thing more 

than Christ and was not willing to 
give it up at Christ's bidding, 21, 22. 

(3) What he did: 

Ran to meet Jesus, 17; kneeled to 
Jesus, 17; inquired the way of life 
from Jesus, 17; made his boast in 
the Law, 20. 

(4) What he was : 

Was mistaken in his professed observ- 
ance of the Law, Matt. 19:19; com- 
pare vv. 21, 22; loved by Jesus, 21; 
shown the way of life, 21. 

(5) What he was told to do: 

Sell all he had, 21 ; give all to the 
poor, 21 ; "Follow me," 21. 

(6) What he was promised : 
Treasure in heaven, 21. 

(7) The result: 

He went away sorrowful, 22. 

(8) The reason: 

He had great possessions or his great 
possessions had him, 22. 
. Riches. 

A source of great peril, 23, 25 ; must 
be held subject to Christ's will and 
surrendered at His bidding, 21; 
trusted in, they exclude from the 
kingdom of God, 24 ; expended at 
Christ's bidding, they bring heavenly 
treasure, 21 ; are oftentimes chosen 
at cost of eternal life and treasure 
in heaven, 21, 22. 


How God Rewards His Servants. Matt. 19:27 to 20:16; compare Mark 

10:28-31; Luke 18:28-30. 


J. The reivard of sacrifice for Christ, 

What occasioned Peter's question? (yv. 
21, 22, 23-26.) What did Peter say they 
had done? Was that true? (Luke 5:11, 

27, 28.) Who must forsake all? (Luke 
14:33-) What makes it very easy to for- 
sake all? (Phil. 3:8.) On the basis of 
having forsaken all, what did Peter wish 
to know? What did this question show? 
Are there any today anxious to know what 



they are going to get for forsaking all for 
Christ? If one appreciates what Christ 
has done for him and really loves Him, 
will he ask such questions as this ? What 
did Jesus say they would have? Are 
thrones promised unto the twelve alone? 
(Rev. 3:21 ; I Cor. 6:2, 3.) 

What is the necessary condition of our 
reigning with Him? (2 Tim. 2:12.) When 
were they to have these thrones? What 
is meant by "in the regeneration"? (Is. 
65 :i7 ; 66 -.22 ; Acts 3 :2i ; Rev. 21 :S ; 2 Peter 
3:13.) What did Jesus say would be the 
reward of those who left anything for 
His name's sake? What was it they were 
to receive a hundredfold? (Mark 10:30.) 
Is that true? Does it pay, then, to make 
sacrifices for Christ? What were they 
to receive with the hundredfold? (Mark 
10:30.) Is that persecution to be dreaded? 
(Matt. 5:10, 12; Acts 5:41.) When is 
this hundredfold to be received? (Mark 
10:30; Luke 18:29, 30.) How many of 
those who have left anything for Christ's 
name's sake are thus to receive? To what 
was the expression "inherit eternal life," 
a reference? (Mark 10:17.) What warn- 
ing did Jesus utter lest any should mis- 
understand these words? What suggested 
the need of this warning (v. 27) ? 

^. The call to scrz'icc, 20:1-/. 

By what parable did Jesus explain these 
words? What gave rise to the utterance 
of this parable (c. 19:27-30)? What is 
the connection between the parable and 
Peter's question? What is the central 
thought that it is the purpose of the parable 
to teach? (19:30; 20:16.) Why is it that 
many first shall be last and many last first 
(vv. 12, 13, 14) ? What is the greatest 
historic fulfilment of this truth? (c. 8:ir, 
12; Luke 13:28-30; Ro. 9:30-33.) W^hat 
other fulfilment of it was there in that 
day? (Matt. 21:31, 32; Luke 18:13, 14.) 

Are these the only fulfilments? Is there 
likely to be a fulfilment in our day in 
America and the heathen nations (or in 
the favored and neglected classes) ? Who 
is representd by the householder in this 
parable? (13:27; 21:33.) What is repre- 
sented by the vineyard? (Is. 5:7 and c. 
21:33, 43-) Who are represented by those 
first called into the vineyard? Whom did 
Jesus have in mind (c. 19:27)? What 
does the penny represent? How much does 
the penny equal of our money? Was it 
a fair day's wages? Anything taught by 
that? (Eph. 6:8; Heb. 6:10.) Where 
were they sent to work? From whom 
must the call come before we can work 
in the vineyard? 

Did any start to work before called? 
Does any one ever apply to God before 
God calls him? (John 15:16.) To what 
was the call? To what had Peter's own 
call been? (Mark 1:17.) Who are repre- 
sented by those called at the third hour? 
Did the householder make as definite a 
bargain with them? Did they demand it? 
Why not? Which was the higher type of 
service? Which did the larger amount 
of service? Which counts most with God, 
quantity or character of service? Which 
got the larger reward in proportion to 
the amount of service rendered? Is there 
any lesson in that? If a man works for 
the reward, how great a reward will he 
get? If he works in simple trust, leaving 
the question of amount of reward to God, 
how much will he get? (Eph. 3:20.) Did 
the householder keep his promise that he 
would give what is right? Can you give 
any illustration of one called at thg_ sixth 
or ninth hour? (Gen. 12:1-4; Josh. 24:2, 
3.) What is the last hour he went out? 
How many hours were there in the work- 
ing day? What did he find? What were 
all the men that he found outside of the 



vineyard at different hours doing? Ts 
there any lesson in that? What question 
does he put to them? What question does 
God put to every idler? 
J. The rewards of service, vv. S-i6. 
What was their answer? Was that a 
sufficient answer? Would any other answer 
have been sufficient? Can any of us give 
that answer? Is there any comfort in this 
parable to those who have had call after 
call and not responded? To what call 
had these laborers responded? What did 
he say? Have we any illustration in the 
Bible of one called at the eleventh hour? 
(Luke 23:40-43.) When was a reckoning 
made? What does that mean? (2 Tim. 
4:8.) What was done at even? What 
does that represent? (2 Cor. 5:10.) What 
does the steward of the parable represent? 
(Heb. 3:6; John 5:27; Rev. 2:7, 10, 17, 
28.) What was given those who began 
at the eleventh hour? Had they a right 
to expect that much? Why did they re- 
ceive more than they had a right to ex- 

Is it only a believer's salvation, then, 
that is a matter of grace? In what case 
is a believer's reward a matter of abound- 
ing grace? What was their feeling when 
they got so much? What will our feeling 
be when rewards are distributed if we 
have served from love? What did those 
who began early in the day expect? Had 
they any right to expect that? What does 
this unfounded expectation represent? Will 
those who expect the largest reward get 
the largest reward? What did they get? 
If they had worked from the first hour 
and not bargained with the Lord but just 
trusted it all to Him, would they have 
received only a penny? Is this intended 
to teach that if one enters work at the 
eleventh hour he will get just as much 
as if he had entered at the first hour? Is 

it intended to teach that all God's servants 
get the same reward? (i Cor. 3:8; Luke 
19:11-27.) Does it teach that those who 
bear the burden and heat of the day will 
get no more than those who work only 
one cool evening hour? (2 Tim. 2:12; 
2 Cor. 4:17.) Does it teach that one hour's 
service in the spirit of humble trust, that 
leaves the reward as a matter of grace to 
God, will be at least as abundantly re- 
warded as twelve hours' legal service that 
tries to drive a close bargain with God 
and seeks a reward as a matter of debt? 
How did those who had worked the 
twelve hours receive their pay? Had they 
a right to murmur? Will there really be 
murmuring against God's distribution of 
reward? Against what is this a warn- 
ing? Against whom did they murmur? 
Was that a slight offense? Against whom 
is all murmuring in the last analysis? (Ex. 
16:8.) What was the Lord's answer? 
What were the three points in the answer? 
(See Revised Version.) Was the answer 
sufficient? What thought is contained in 
the question, "Is it not lawful for me 
to do what I will with mine own"? (Ex. 
33:19; Jer. 27:5; Ro. 9:15-21; Eph. i:ii.) 
Has any one a right to call God to ac- 
count? (Ro. 9:19, 20.) Do any ever 
attempt to do it? What is God's answer 
to all who would call Him to account 
(v. is) ? While God does as He will, 
what does He always will to do? Where 
did the householder show that real fault 
lay (v. 15) ? When men murmur at God's 
dealings is the difficulty with Him or their 
vision? How did the Lord close the para- 
ble? Why are the last ofttimes first and 
the first last? 


/. God. 

(i) His sovereignty: 
Calls whom He will, 1-8; calls when 



He will, 1-8; rewards as He will, 
9-15; has a right to do what He 
will with His own, 15 ; under no 
obligation to explain to any one why 
He does as He does, 15 ; does as 
He pleases, but always pleases to 
do right, 13, 15. 

(2) His truth: 

Never does less than He agrees, 13. 

(3) His grace: 

Often does better than He agrees, 9; 
men's complaints at His dealings rise 
from the blindness of their own 
envy, and not from the lack of His 

(4) He confounds all gainsayers, 13-15- 
2. Service. 

(1) The call: 

The call of God is a call to service, 

I, 2, etc. ; He alone can call to serv- 
ice, I, 6, 7; some are called to longer, 
larger and heavier service than oth- 
ers, I, 2, 6, 12 ; the important ques- 
tion not when we are called, but how 
we treat the call when it comes, I-16; 
those called last entered the vine- 
yard at the first call (no encourage- 
ment in this parable to those who 
hear call after call and fail to re- 
spond), 6, 7; the first called may 
do most and the last called best, 

II, 12. 

(2) The reward of service: 

QuaHty of service counts more than 
quantity with God, 9-16; one who 
serves for hire will get just what 
he earns, 10, 13 ; one who serves for 
love and in loving trust leaves the 

question of reward to God's bounty 
will get exceeding abundantly above 
what he has earned or expected, 9; 
one hour's service in a spirit of 
humble trust that leaves the reward 
as a matter of grace to God, will 
be as abundantly rewarded as twelve 
hours of legal service that tries to 
drive a close bargain with God and 
seeks a reward as a matter of debt, 
9-1S; compare 19:27; comparison of 
service and over-estimating our serv- 
ice leads to expectation of large re- 
ward, dissatisfaction with reward 
given and murmuring against God, 
II, 12; one who serves for love 
will get a penny plus satisfaction; 
one who serves for hire will get a 
penny minus satisfaction. 

S. Election: 

Election is primarily to service, i, 8; 
God elects many to get more than 
they earn, 9; He never elects any 
to get less than they earn, 13, 14; 
get a part in the election of grace, 
by a faith in God's goodness that 
asks no questions and tries to drive 
no bargains with God, 3-9. 

4. Christ. 

The judge and dispenser of rewards, 
8; sent by the Father, 8; summons 
the laborers to receive their reward, 
8; following Him involves forsaking 
all (fellowship in His sufferings), 
27; brings a throne (fellowship in 
His glory), 28; sacrifice for His 
name's sake brings a hundredfold 
now and eternal life hereafter, 29. 



The Ambition of 



LESSON 100. 
and John. Mark 

Luke 18:31-34. 

compare Matt. 

disco\t:ry of the facts. 

I. Christ foretells His crucifixion and 
resurrection, vr. 32-34. 

Whither was Jesus journeying at the 
beginning of this lesson? What was the 
state of mind of His disciples as they 
followed Him? At what were they amazed 
and fearful? What did Jesus do with the 
twelve at this time? What was His pur- 
pose in doing this? Did He reveal things 
to the twelve that He did not to others? 
(c. 4:34-) Why? (Matt. 13:11.) Had 
He ever told them before of His coming 
crucifixion and resurrection? (c. 8:31; 
9:31; ^latt. 16:21; 17:22, 22,; 20:17-19; 
Luke 9:22.) Did He go any more into 
detail this time than on former occasions? 
What seven specific facts did He foretell 
to them? Were each of these prophesied 
facts fulfiled ? 

How did Jesus know beforehand the 
details concerning His death and resur- 
rection? Did they condemn Him? (c. 
14:64; Matt. 26:66; Acts 13:27.) Did they 
deliver Him to the Gentiles? (c. 15:1; 
Matt. 27:2; Luke 23:1, 2, 21; John 18:28.) 
W^hy was it necessary that He should be 
delivered to the Gentiles if the Old Testa- 
ment prophesies regarding His crucifixion 
were to be fulfiled? Did they mock Him? 
(c. 14:6s; 15:17-20, 29-31; Matt. 27:27-44; 
Luke 22:63-65; 23:11, 35-39; John 19:2, 3.) 
Had it been prophesied that they would 
mock Him? (Is. 53:3) Did they actually 
spit upon Him? (c. 14:65; Matt. 26:67.) 
Had it been prophesied that they would 
spit upon Him? (Is. 50:6.) Did they 
actually kill Him? What did Jesus say 
would follow His death? Did He really 
rise again? Did He in any other place 

predict His resurrection on the third day? 
(John 2:19; Matt. 12:39, 40.) Had His 
resurrection on the third day been predicted 
in the Old Testament? (Ps. 16:10; Hos. 

2. Man's desire for the chief place, vv. 

With what request does the lesson open? 
W^hat made it a very singular request just 
at this time? What suggested it? (Matt. 
19:28; vv. 32, 23.) What did they mean 
by asking that they might sit, the one on 
His right hand and the other on His left 
in His glory? Were James and John at 
this time much better than Peter with all 
his mistakes and failures? Did they speak 
their wish right out to start with? (Mark 
10:35.) Is there any way we can get 
from Christ "Whatsoever we shall"? 
(John 15:7, R. V.) Were James and John 
fulfiling this condition at this time? Did 
John ever reach a position where he got 
whatever he asked? (i John 3:22.) Why 
didn't they get what they asked here? 
(James 4:3.) What is the great secret 
of unanswered prayer? Is the spirit of 
James and John ever found in the church 
today? What is its result? What did 
Jesus say in answer to this request? What 
did He mean by that? Is it ever true 
nowadays that men know not what they 
ask? How can we know how to pray? 
(Ro. 8:26.) What question does Jesus 
put to them? What is meant by "the cup 
that I drink of?" (Matt. 26:39, 42; John 

What is the connection between this 
question and their request? Where else 
in the New Testament is this lesson taught? 
(Acts 14:22; 2 Tim. 2:12; Ro. 8:17.) Sup- 



pose we do not suffer, wliat then? What 
was their answer? Did they really under- 
stand what that answer involved? Of 
what were they most likely thinking? Were 
they really able? (Matt. 26:56.) Did they 
ever become able? What is Christ's answer 
to their profession of ability to drink of 
the cup He drank of? (Acts 12:2; Rev. 
I :q.) Did they drink as deeply of the 
cup as Jesus did? Who decides who shall 
sit upon Christ's right hand and left in 
His glory? To whom shall it be given? 
How will it be decided? (Rev. 22:12.) 
Are we to learn from this that there are 
gradations of glory in Heaven? What 
will the least who gets in receive? (l 
Cor. 3:11-15; Heb. 11:16; John 14:3; i 
Cor. 2:9; ]\Iatt. 25:34.) What was the 
effect of the request of James and John 
upon the remaining ten? What is the 
usual result in a church where some try 
to put themselves forward unduly? Why 
were the ten indignant? What is usually 
the cause when we wax indignant and elo- 
quent over the attempt of others to put 
themselves forward? Was this a very 
favorable time to have a quarrel in the 
apostolic company? When is the best 
time to have a quarrel among Christ's fol- 
lowers? If we wish to prevent such things, 
what is the first thing to see to? 

J. God's road to the chief place, vv. 

How did Jesus still the rising tempest? 
What is the best way to still a storm 
among Christ's followers today? What 
did Jesus tell them was the radical differ- 
ence between methods of worldly king- 
doms and His own ? Are worldly methods 
ever adopted by professing Christian lead- 
ers? What is the road to real greatness? 
What if one aims at personal greatness? 
(Luke 14:7-11.) What is the Christian's 
method of using greatness? What is the 

difference in meaning between v. 43 and 
V. 44? (R. v., margin.) Whom does Jesus 
point to as the pre-eminent example of 
real greatness? How did Jesus serve? 
(John 13:4-14.) What was His crowning 
act of service? 

What is meant by a ransom? From 
what has Christ ransomed us? (Hos. 
13:14; Gal. 3:13; Hcb. 9:15; I Peter 1:18; 
Tit. 2:14.) By what has Christ redeemed 
us? (Matt. 26:28; Eph. 1:7; Rev. 5:9; 
I Peter i :i8, 19.) For whom did He give 
His life a ransom? (i Tim. 2:1; i John 
2:2.) Why does it say in one place for 
"many" and in another place for "all"? 
How did He give His life a ransom? 
(Gal. 3:13; 2 Cor. 5:21; Is. 53:6; i Pet. 
2:24; 3:18.) Was this coming and giving 
His life voluntary? (John 10:17, 18.) Is 
there any indication here of His pre-ex- 
istence? Did the disciples remember the 
lessons of this solemn occasion very long? 
(Luke 22:24.) Can we glory over them 
very much ? 


/. Jesus. 

His pre-existence, 34, 45 ; humanity, 
34, 45 ; foreknowledge of future 
events, 32-34; sufferings and death, 
33, 34; the fulfiler of prophecy, 33, 
34; compare Is. 50:6; 53:3, 6; Ps. 
16:10; Hos. 6:2; vicarious atone- 
ment, 45; coming glory, 37 (entered 
His glory through suffering, 38) ; 
self-sacrificing love — gave His life a 
ransom, 45; humility— came not to 
be served but to serve, 45 ; inex- 
haustible patience, 37-45 ; gentleness, 
37-45 ; incarnation of the truth that 
Fie taught, 43-45 ; true great one, 
45 ; wishes His disciples to tell their 
desires to Him, even though they 
are not what they should be, .36; 
called His quarreling disciples unto 



Himself, 42; stilled the rising tem- 
pest, 42; points out to His disciples 
the folly of their wrong ambitions 
and shows a better way, 42-45; 
teaches His disciples that fellowship 
with Him in glory must be won by 
fellowship with Him in suffering and 
service, 38, 43-45- 
2. The disciples. 
(i) Their failures: 
Misled by selfish ambition, 37, 41 ; 
quarreled among themselves for the 
first place immediately after Tesus 
announced His suffering and death 
for them, 37-41; compare 32-34; 
prayed unintelligently, without un- 
derstanding what they asked for or 
the cost of getting it, 38; prayed 
selfishly, 37; overestimated their 
strength, 39; their request denied be- 
cause they asked amiss, 40. 

(2) Their duty: 

To take the lowliest place, 44; serve, 
43; imitate their Master's example, 


(3) Their privileges : 

To be called near to Jesus and be 
taught of Him, 42; have their mis- 
takes pointed out and put away by 
Jesus' patient admonitions, 4^-45; 
have fellowship in His sufferings, 
39; imitate His service, 45. 
3. Greatness: 

(i) How to attain it : 
By service; all service leads to great- 
ness ; the lowlier the service the more 
exalted the greatness, 43, 44, R. V. 

(2) How to manifest it : 

Worldly greatness manifests itself in 
lording it, true greatness manifests 
itself in service, 42-45- 

(3) Where to see it: 
In Jesus Christ, 45. 

LESSON 101. 

Jesus and Bartimeus. Luke 18:35-43; compare Matt. 20:29-34; 

Mark 10:46-52. 


I. Blind, by the zvayside, begging, vv. 


How do the three accounts of this mira- 
cle differ from one another? (Compare 
Matt. 20:29, 30; Mark 10:46.) Can these 
differences be reconciled? In what way 
is Bartimeus a type of the natural man? 
(Josh. 6:17, f. c, 26; 2 Cor. 4:4; Rev. 
3:17; Is. 64:6.) Where was Bartimeus 
sitting? Was that a pleasant place to be? 
Was that as good a place for Bartimeus 
to be as in some shady palm grove of 
Jericho? Why? Where is the best place 
for all of us to be? (Luke 10:39-42.) 
What good news did Bartimeus hear? 
Who would Bartimeus rather hear was 

passing by than any one else in the world? 
Why? How did he know Jesus was pass- 
ing? Are there any today who need to 
know Jesus is passing? How can we let 
them know? What did Bartimeus do 
when he knew Jesus was passing? Was 
that much to do? Was it enough? Is it 
usually enough? (Ro. 10:13.) When is 
the time to call upon Him? (Is. 55:6.) 
How did he address Jesus? What did 
that mode of address mean? (Jer. 23:5; 
Matt. 1:1; 12:23; 22:41, 42.) 

Had the people told Bartimeus that "the 
son of David" was passing by? How many 
times is it recorded that Jesus was so 
addressed? (Matt. 9:27; 15:21, 22; 21:9, 
15.) For what did he cry? Were the 



people pleased to hear him calling for 
mercy? Why not? Were they right or 
wrong? Are people nowadays ever dis- 
pleased when they hear poor, sinful, afflicted 
people calling upon Jesus for mercy? Did 
the rebuke keep Bartimeus from crying 
out? (Compare Mark 10:48.) Was he 
right? Why was it well that Bartimeus 
improved that opportunity? Ought sneers 
and reproofs even of religious people to- 
day keep needy ones from calling upon 
Jesus for help? Why would not Barti- 
meus be put off? What promise of God's 
Word made it sure Bartimeus would be 
heard? (Jer. 20:13.) What about Barti- 
meus' prayer was worthy of imitation? 

2. Receiving sight, foUoiving Jesus, 
glorifying God, vv. 40-43. 

Did Jesus rebuke him for praying? Will 
He us? (Phil. 4:6.) What did Jesus do? 
(Compare Mark 10:49.) Was Jesus on 
important business ? What is the lesson ? 
Did Jesus Himself call Bartimeus? Why 
not? Did they change their tone? (Mark 
10:49.) What did they say to Bartimeus? 
(Mark 10:49. What is the most cheering 
thing that can be said to sorrowing souls? 
How many of them does He call? (Matt. 
11:28.) Was Bartimeus ready to go? 
(Mark 10:50.) Did he stop to argue? Why 
not? By what act did he show his eager- 
ness to get to Jesus? (Mark 10:50.) 
What keeps many today from getting to 
Jesus and receiving His blessing? What 
must the sinner throw away when he comes 
to Christ? (Is. 64:6; 55:7; Heb. 12:2.) 
What made Bartimeus willing to throw 
away everything? What would make the 
sinner willing to give up everything to 
get to Jesus? How will the Christian re- 
gard everything that retards his progress 
to Christ? (Phil. 3 7, 8-) What question 
did Jesus put to him? Did not Jesus know 

what he wanted? (Matt. 6:8.) Had he 
not already told Jesus what he wanted? 

What kind of prayers does Jesus desire? 
What was the blind man's answer? Wliat 
reason had he for supposing that Jesus 
would open blind eyes? (Is. 35:5; 42:1, 7; 
Luke 4:17, 18.) What was Jesus' answer? 
What was this faith that Bartimeus had? 
What is saving faith? (Luke 7:50.) In 
what ways did Bartimeus show his faith? 
Where was the healing power? How, then, 
did his faith save him? Was Jesus' word 
effective? (Matt. 8:8.) Is it just as effec- 
tive today? Was it a beautiful world 
Bartimeus saw? What was the most beau- 
tiful object Bartimeus saw? How did 
Bartimeus show that Jesus was more beau- 
tiful than Jericho? When Jesus saves or 
heals us, what does He desire we should 
do? Could Bartimeus follow Jesui before 
he got his eyes open? Can we follow Him 
before He saves us? What did the people 


1. Jesus : 

He goes to Jericho (the cursed city) 
and seeks the lost, 35 ; passes the 
place where those who need Him 
are, 37 ; listens to the cry of dis- 
tress, 40; stands still — no matter how 
important and urgent His business — 
to help a poor, blind, beggar that 
asks His help, 40; commands that 
those who need Him be brought to 
Him, 40; desires definite and ex- 
plicit statement of what we wish, 
40, 41 ; answers the prayer of ear- 
nest faith, 42; opens blind eyes, 42; 
saves, 42. 

2. Bartimeus: 

( I ) His condition : 
An inhabitant of Jericho, 35 ; compare 
Josh. 6:17, 26; blind, 35; compare 
2 Cor. 4:4; a beggar, 35; compare 



Rev. 3:17; Is. 64:6; no help for him 
in man, 35. 

(2) Where he was : 

By the wayside :— a dusty, disagreeable 
place, but Jesus was going to pass 
that way, and better the dusty road- 
side where Jesus passes by than the 
loveliest retreat where He is not. 

(3) What happened : 

Jesus of Nazareth passed by, 36 (it 
was his last opportunity) ; he was 
told that Jesus of Nazareth was 
passing by, Z7 \ believed the testi- 
mony, 38; realized his need, 38, 39; 
believed Jesus was the Christ, 38; 
believed Jesus could and would have 
mercy on him, 38, 39; cried for 
mercy, 38; was rebuked for crying, 
39; cried all the more, 39; made 
himself heard, 40; was called to 
Jesus, 40; threw away everything 
that impeded his progress to Jesus 
(his best but ragged covering) 
(compare Mark 10:50); came to 
Jesus, 40; told Jesus just what he 
wanted, 41 ; got it, 42 ; was saved, 
42 ; received his sight, 42 ; saw noth- 
ing so lovely as Jesus Himself, 43 ; 
left Jericho and its palm groves, 
and followed Jesus in the dusty, 
weary journey to the cross, 43; 

S. Salvation. 
How to get it : 

Feel your need, 38; hear of Jesus, 37; 
believe Jesus can and will save you, 
38, 42 ; cry to Him, 38 ; be in earnest, 
39; compare Mark 10:50. 

It is our part to tell the sinner of 
Jesus (37), it is the sinner's part to 
cry unto Him for mercy (38), it is 
Jesus' part to save (42). 

4. Saving faith. 
What it is: 

Confidence that Jesus can and will 
save, 42. 
How it manifests itself: 
Crying unto Jesus, 38; overcoming ob- 
stacles, 39; throwing away every im- 
pediment, Mark 10:50; coming to 
Jesus, 40; telling Him just what we 
wish, 41 ; following Jesus, 43 ; glori- 
fying God, 43. 
Where it is found : 

In those who realize their need, 35-38. 
What it gets: 

Salvation, 42; sight, 42. 

5. Prevailing prayer. 
Its characteristics : 

Short, 38, 41 ; definite, 41 ; personal, 
38; earnest, 38, 39; importunate, 39; 
believing, 41. 
Its result : 

Gets what it asks, 42; gets more than 
it asks, 42. 

glorified God, 43. 

LESSON 102. 
Jesus and Zaccheus. Luke 19:1-10. 

in the journey and the execution of this 
absorbing purpose? For what purpose was 


/. Zaccheus seeking Jesus, vv. 1-4. 

Whither was Jesus journeying as He 
passed through Jericho? For what pur- 
pose was He going to Jerusalem? How 
much was He taken up with the object 
of that journey? (Mark 10:32; Luke 
12:50.) For what purpose did He delay 

Jesus always ready to stop, no matter 
how engrossing was the object He was 
pursuing? What was the name of the 
sinner He stopped to save? What did 
his name mean? Did his character justify 
his name? What do we know about his 



character (vv. 2, 3, 8) ? How was he 
regarded by his fellow citizens (v. 7) ? 
What did he possess that would naturally 
commend him to public favor? Why did 
not his wealth win him a place in public 
esteem? Did his wealth prevent his being 
saved? Wh}- not? Is it an easy thing 
to save a rich man? (Luke 18:24.) Why 
was it that the rich man of the i8th chap- 
ter was lost and the rich man of this 
chapter was saved? Which was the more 
amiable man of the two? More moral? 
More religious? Higher in social esteem? 
Apparently easier to save? How often is 
it the case that the more amiable, moral, 
religious, honored and apparently hopeful 
man is lost and the more immoral, irre- 
ligious, repulsive and hopeless one saved? 
Which, in reality, is it easier to reach with 
the Gospel — nice, moral, amiable people, or 
immoral, unattractive and disagreeable 
people? Why? 

What was the first step in Zaccheus' sal- 
vation? What is the best thing any lost 
sinner hke Zaccheus can do? Was any- 
one seeking Zaccheus? Why was 
Zaccheus seeking to see Jesus? Why had 
he not sought to see Him before? Had 
he heard anything about Jesus that drew 
him toward Him? How far would he 
have gone out of his way to have seen 
one of the ordinary rabbis of that time? 
What drew him? If we want to win 
men, how must we treat them? What 
obstacles did Zaccheus find in the way of 
getting to Jesus? How many of those 
who wish to get to Jesus find obstacles in 
the way? How many obstacles that can- 
not be overcome are there between men 
and Jesus? How many men were there 
in that crowd that had apparently a better 
chance of seeing Jesus that day and getting 
a blessing from Him than Zaccheus ? Why, 
then, did Zaccheus get the blessing and 
thev not? How did Zaccheus overcome 

the disadvantage of his small stature? 
What kind of a proceeding on the part 
of Zaccheus was climbing, etc.? How 
would his proceeding be treated by the 
crowd? Is there any lesson in this for us? 

2. Jesus seeking Zaccheus, vv. 5-10. 

What did Jesus do when He came to the 
place? How did Jesus know Zaccheus was 
up there? (John 1:48; 10:3.) How did 
He know his name? Why did He call 
him by his name? (Is. 43:1; John 10:3.) 
What did He tell Zaccheus to do? Why 
make haste? How often is there any time 
for delay if one would find Jesus? (Is. 
55:6.) What if Zaccheus had not made 
haste? Why is it many men never find 
Jesus and are lost forever? Why was it 
that Jesus must abide at the house of 
Zaccheus? (Compare John 4:4.) Why 
must He abide there that day? Had 
Zaccheus invited Jesus to His house ? Why 
not? Does Jesus ever go where He is not 
wanted? Does He ever come in in a way 
fuller than we dare ask? What was the 
most honored home in Jericho that day? 
Is Jesus willing to abide with us? (John 
14:23; Rev. 3:20.) What was the feel- 
ing of Zaccheus when these words of Jesus 
fell upon his ear? What did he do? What 
was the character of Zaccheus' obedience? 
Was it strange that Zaccheus was so glad 
to receive Jesus into his home? What 
would have been strange? 

What strange thing do we see today? 
What is shown by this prompt and joyous 
reception of Jesus to have been lurking 
behind Zaccheus' curiosity to see Jesus? 
How often had Zaccheus been treated with 
the kindness and respect with which Jesus 
treated him? What was the effect of this 
kindness? Had severity and contempt 
humbled or converted him ? Who was glad 
besides Zaccheus? How did the people 
feel when they saw Jesus enter the house 
of Zaccheus? How ought they to have 



felt? Did they murmur the same thing 
on any other occasion? (7:34. 39; ^5-2.) 
Are there any hke these murmurers today? 
Would Jesus consort with sinners if He 
was on earth today? Ought we to do 
so? For what purpose? With what sort 
of sinners is Jesus willing to abide? Was 
Zaccheus converted? Regenerated? How 
did he show the genuineness of his con- 
version? What will genuine conversion 
always effect? (A man's pocket-book.) 
What about conversion that does not effect 
a man's pocket-book? Ought a converted 
man to make restitution? Suppose he does 
not? Ought he to give half of his goods 
to the poor? (Luke 12:33; i Tim. 6:17, 
18.) Which was the easier part that 
Zaccheus undertook to do — give half his 
goods to the poor, or to restore fourfold 
what he had taken by false accusation? 
Would it have been right for Zaccheus to 
give all the goods he had in his possession 
to the poor? 

What was it changed Zaccheus from a 
hard-fisted extortioner into an honest, 
large-hearted, self-forgetting saint? How 
many more wonderful illustrations of the 
power of the Gospel than this are there 
in the Bible? Did Zaccheus lose anything 
by parting with his earthly goods? (Mark 
10:29, 30.) What did Jesus say at this 
point? In what way had salvation come 
to this house? What is the only way in 
which salvation comes to any house? Was 
it to Zaccheus alone that salvation had 
come? What is indicated as to the char- 
acter of salvation by the use of the word 
"today"? Why had salvation come to 
that house? In what sense was he a son 
of Abraham? (Gal. 3:7.) What kind of 
a son of Abraham was he as indicated 
by verse 10? What was Christ's purpose 
in uttering these words? For what pur- 
pose did Jesus say He had come? Who 
was it came? For whom did He come? 

For what did He come? If one is to 
be saved, what must he first be? In what 
sense is man lost? When will men out 
of Christ be lost? What two seekers does 
this lesson show us? Did Zaccheus seek 
Jesus first or Jesus Zaccheus? What was 
the effect when each found the other? 
(v. 6; 15:5.) 


1. Zaccheus. 

He was a sinner, 7; was despised, 7; 
had been absorbed in money-getting, 
3 ; was dishonest, 8 ; was rich, 2 ; 
was dissatisfied, 3, 6; Jesus sought 
him, 5, 10; he sought Jesus, 3; was 
in earnest, (i) surmounted difficul- 
ties, (2) sacrificed dignity, (3) dis- 
regarded ridicule, 4; Jesus called 
him, 5; he responded to the call joy- 
fully, 6; he responded to the call 
without delay, 6 ; genuinely converted, 
made restitution, used his money for 
Christ, 8. 
Saved : 

By believing, 9; immediately, 9; with 
his house, 9. 

2. Jesus and sinneis. 

Jesus loves sinners, 5 ; seeks sinners, 
10; deals tenderly with sinners, 5; 
associated with sinners, 7; endured 
contempt for sinners, 7 ; saves sin- 
ners, 10; transforms sinners, 8; re- 
joices over saved sinners, 9. 
J. Salvation. 

(i) Its author: 
The Son of Man, 10. 

(2) Its objects: 
The lost, 10. 

(3) Its nature: 

Immediate, 9; transforming, 8; joyful, 
6; for the whole household, 9. 

(4) How gained: 
By faith, 9. 

(5) How lost: 
By delay, 5. 



LESSON 103. 
The Parable of the Pounds. Luke 19:11-28. 


/. The nobleman journeying into a far 
country, Z'V. 11-14. 

What is the object of today's lesson? 
What other parable is like this? In what 
points are they alike? In what points do 
they differ? What was Christ's purpose 
in speaking this parable? Are men today 
ever so taken up with thinking about the 
coming of the kingdom that they forget the 
necessity of preparing for it? Why did 
they suppose the kingdom was immediately 
to appear? What is meant by the kingdom 
appearing? Were they right in thinking 
the kingdom was to appear? In what were 
they wrong? Who is represented by the 
certain nobleman of the parable? What 
is represented by the departure into a far 
country? (Mark 16:19, 20; Acts 1:9-11.) 
What was the purpose of Christ's departure 
into heaven? Has He yet received the 
kingdom? (Matt. 28:18, R. V.; Eph. 
1:19-23; I Peter 3:22.) What yet remains 
to be done? Why then does He not re- 
turn? (Rev. 19:7; Ro. 11:25; Acts 3:21.) 

Was there any allusion to current his- 
toric events in this parable of the pounds? 
What did the nobleman do before his de- 
parture? What is represented by these 
pounds? (Eph. 4-7, 8> ii> 12; i Peter 4:10, 
11; Ro. 12:6-8; I Cor. 12:7-11.) Who are 
represented by the servants? Do they all 
represent regenerated men? Why is each 
servant represented as receiving the same 
amount to trade with? What is the mod- 
ern money value of the p^n.nd of this para- 
ble? Why is the amount given represented 
as so little? What were the servants to 
do with the amount received? What is 
meant by that? How long were they to 
trade with "it? What then is the proper 

business of the believer while our Lord de- 
lays His coming? And when He comes — 
what then? Who are represented by His 
citizens? (14; compare John i:ii; Acts 
3:13-15.) What was the attitude of the 
Jews toward Jesus? Are they the only 
ones who have hated Him? (Acts 4:27, 
28; John 15:18.) Why is it the world 
hates Jesus? (Ro. 8:7; John 15:23, 24; 
7:7.) How, according to this parable, did 
His citizens show their hatred of Him? 
How do men show their hatred of Christ 

2. The nobleman's return and reckoning 
-cvith his servants, vv. 15-28. 

What did the king do upon his return 
(v. 15) ? What is represented by this sum- 
moning of His servants? (Ro. 14:10, 12; 
2 Cor. 5:10.) What was the account the 
first gave of his stewardship? Did He 
say, "I have made ten pounds" (v. 16) ? 
Will a true disciple ever talk of what he 
has done? What will he talk of? What 
was his king's reply? Why did he get this 
commendation? How is it that one pound 
gains ten? What was the reward he got? 
Why ten cities? What is our dominion 
in the coming age proportioned to? What 
was the account the second gave (v. 18) ? 
What did the Lord say to him (v. \g) ? 
Did He say, "Well done," etc.? Why not? 
What servant is represented by this? 
(Compare Matt. 25:22, 23.) How much 
did he get? Why five cities? Was it 
by a merely arbitrary decree of the Lord 
that the number of cities was proportionate 
to the amount gained? (In the next world 
we have just so much dominion as our 
faithfulness of service in this makes us 
capable of exercising, i Cor. 3:8; 12:5, 
8; 2 Cor. 9:6; 2 John 8.) What was the 



report the third brought of his steward- 
ship? Who is represented by this (v. 20) ? 
What was his excuse for his neglect and 
laziness? What is represented by this as 
laying at the bottom of neglect of service 
toward Christ ? 

If then we want men to serve Christ 
faithfully, what must we strive to do? 
Upon whom did this slothful servant try to 
cast the blame of his neglect? Where do 
the sinner's excuses always put the blame of 
this neglect? Did his excuse in any wise 
diminish his guilt? Does the sinner's ex- 
cuse ever in any wise diminish his guilt? 
What was the charge he lay at Christ's 
door? Do men today ever lay such charges 
at His door? What was the Lord's reply 
(vv. 22, 23) ? Who is it a sinner's excuses 
really condemn? How did this sinner's 
excuse condemn himself? What did the 
Lord call this servant? In what did his 
wickedness consist? What is represented 
by the bank in this parable? What was 
the Lord's decision in regard to the wicked 
servant (v. 24)? What is taught by this? 
How does this decision differ from that 
in Matthew 25:30? What is represented 
by the protest of those who stood by (v. 
25) ? How does the Lord justify His de- 
cision? What is the meaning of this? 
What became of the other servants? Why 
are these three given? What judgment 
was visited upon his enemies? Does this 
refer to the destruction of Jerusalem under 
Titus? What is the lesson taught? (2 
Thess. 1:7-9-) 


I. Jesus. 

(i) His nature: 

Human, 12; divine, 12, 15, 24-27. 
(2) His character: 
Cannot be deceived, 22 ; kindness 
toward faithful, 17. 24; severity 
toward unfaithful, 22, 2~; strict jus- 
tice toward all, 17, 18, 24. 

(3) His treatment: 

Hated by men, 14; honored by God, 

(4) His office: 

A King, 12; His kingdom now hid- 
den, 11-14; to be revealed, 15-29; 
His death, resurrection and ascension 
steps to the throne, 12; is now an 
absent King, 12 ; will be a coming 
King, 15; God's chosen King, 12-27. 

(5) His return: 

Event certain, 12; time mistaken, 11; 
in power, 15-27. 
The purpose : 

To reckon with His servants, 15 ; re- 
ward His faithful servants, 16-19; 
judge His unfaithful servants, 24; 
confound and destroy His enemies, 
2. Service. 

(i) Its relation to Christ: 

Power for service must be received 
from Christ, 13; account of service 
must be rendered to Christ, 15; 
faithful service will be rewarded by 
Christ, 17, 18; should engage the 
disciple until Christ comes, 13. 

(2) Its reward: 

At Christ's coming, 15; according to 
faithfulness, 17, 18; abundant, 17; 
commendation, 17; power, 17, 18. 

(3) Its character: 
Humble, 16; faithful, 17. 

(4) Its neglect: 

Occasioned by wrong thoughts of 
Christ, 21 ; guilt is great, 22 ; pun- 
ishment by eternal loss, 24; excuse, 
none, 22, 23. 
J. Man. 

His proneness to error, 11; hatred of 
Christ, 14; distaste for service, 20- 
25 ; desire to justify himself, 21 ; 
inability to justify himself, 22; will- 
ingness to condemn Christ, 21 ; con- 
fusion in the presence of Christ, 22. 



LESSON 104. 

The Anointing of Jesus by Mary of Bethany. Matt. 26:6-16; compare 
Mark 14:3-9; John 11:55 to 12:11. 

(Luke 10:39.) 


7. Jesus anointed by Mary, the 

sister of 
Lazarus, 6-13. 

When did the scene recorded in this les- 
son occur? (John 12:1.) When does it 
seem to have occurred according to the 
account in Matt. 26:1, 2? Why does Mat- 
thew record it in this way? Where is Je- 
sus in this lesson? What light is thrown 
upon home life and the way Christ regards 
it? What thoughts filled the mind of Jesus 
at this time? In the midst of these grave 
and overwhelming thoughts, what did He 
find time to do? What was the purpose of 
these days of communion with these per- 
sonal friends? What great event had hap- 
pened at Bethany before this? What was 
the result of that event? (John ii:4S-) 
Did His present visit to Bethany have any- 
thing to do with the faith that had been 
engendered in the hearts of others by the 
raising of Lazarus? Was Jesus in the 
habit of going back to places where faith 
had been awakened, to quicken and nour- 
ish and strengthen that faith? (John 4:54-) 
Any lesson here for us? 

How does the real humanity of Jesus 
Christ come out in this lesson? In whose 
house was Jesus stopping in Bethany (v. 
6)? Who was Simon the leper? Who 
brought the most joy to the aching heart 
of Jesus during this visit? Why did she 
bring more joy to Him than any one else? 
How did Mary show her love? How much 
did this box of very precious ointment 
cost? Had she just bought it or bought it 
before and kept it for this purpose? (John 
12:7.) What had Mary understood that no 
one else had understood? Why had Mary 
understood Jesus better than any one else? 

How much time had Mary 
spent in calculating the cost of the oint- 
ment and whether she might not better save 
part of her money for future needs? What 
characteristic of true love does this illus- 
trate? What proved the safer guide, 
Mary's uncalculating love to Jesus, or the 
calculating prudence of Judas and the rest 
of the disciples? How was Mary's act 
looked upon by Judas and the rest of the 
disciples ? Who was the ringleader in the 
harsh criticism? (John 12:4-6.) Why 
could they not understand Mary's act? If 
we live out true love to Jesus Christ in 
daily life, what may we expect? What 
compensation was Mary to have for the 
criticism of the disciples? What did the 
disciples call this use of the oil? What 
does it reveal regarding their own love to 
Jesus Christ, that they regarded such a use 
of the ointment as a "waste"? Do we ever 
see the same spirit today? 

What other use for the money expended 
on the ointment did they suggest? Whose 
money was it that they wanted to give to 
the poor? Who are most willing to criti- 
cize others for not giving their money to 
the poor (10-13)? How did Jesus treat 
the act which others criticized? What did 
He tell the critics regarding the poor? 
(Mark 14:7.) What three words in Mark 
14:7 have a gentle touch of irony in them? 
What praise did He bestow upon Mary's 
act? What is the very loftiest praise that 
can be bestowed upon anybody's life or 
acts? What is all that Christ asks of any 
one? (2 Cor. 8:12.) What was Mary 
looking for when she performed this act? 
What did she get? How great fame did 
she get? What remarkable prediction did 


Jesus make regarding this act? What made 
this prediction remarkable? When Jesus 
made this prediction, did it seem at all 
likely that it would come true? What tes- 
timony is there to Christ being a prophet 
of God in these words? With what was 
Martha taken up at this supper? With 
what was Lazarus taken up? With what 
was I\Iary taken up? Of the three which 
most satisfied the heart of the Lord? What 
were the characteristics of Mary's love? 
With what was the house filled? (John 
12:3.) With what has the whole world 
since been filled? What had begotten this 
love to Jesus in Mary's heart? (v. 12, R. 

2. Judas Iscariof bargains -ci'ith the chief 
priests to betray Jcs'us, vv. 14-16. 

What effect had this gentle rebuke upon 
Judas? How did Judas show he was cut 
to the heart? How did he seek to get back 
part of the money he had lost by Mary not 
putting the three hundred pieces into the 
bag? What did he find the priests doing 
when he went to them? For how much 
did he sell his Lord? From that time on, 
to what did he devote his whole thought 
and effort? Has he any successors? 


I. Jesus Christ. 
(i) His nature : 
Divine, 10; human, 12. 

(2) How He was treated: 

Loved by Mary of Bethany, 6-13 ; be- 
trayed by Judas Iscariot, 14-16; not 
appreciated by the disciples, 8. 

(3) What He did: 

Read hearts and thoughts of men, 10; 
appreciated acts of love, 10-13; com- 
mended the one who "did what she 
could," 10-13; saw through and ex- 
posed pretended interest in the poor 
of the hypocrite, II. 

Mary of Bethany. 

Understood the Lord's words when no 
one else did, 12; loved the Lord Je- 
sus with all her heart, 7-12; brought 
her most precious possession and 
poured it all upon the Lord she 
loved, 7; misunderstood by the dis- 
ciples, 8; appreciated by the Lord 
Himself, 10-13; won praise for her- 
self throughout the world, 13. 

Judas Iscariot. 

Considered anything lavished on the 
Lord as a "waste," 8; compare John 
12:4; moved with indignation that 
precious gifts should be lavished on 
the Lord and not put in his own 
purse, 8, 9; compare John 12:5, 6; 
his hypocrisy unmasked by the Lord, 
10, 11; compare John 12:5-8; be- 
trayed His Lord for thirty pieces of 
silver, 15; sought opportunity to de- 
liver his Lord to His enemies, 16. 

LESSON 105. 

Jesus' Triumphal Entry Into Jerusalem. Luke 19:29-44; compare Matt. 

21:1-11; Mark 11:1-11; John 12:12-19. 

sion enter in a way that seemed to court 
notoriety while on former occasions He 
did so much to avoid it? Where do we 


/. The obedient disciples, vv. 29-35. 

What city was Jesus approaching? Had 
Christ entered Jerusalem before? How 
does this entrance differ from other en- 
trances? Why did Christ on this occa- 

see Jesus in the opening verses of the 
lesson? What did Jesus do at just this 
point? How came the colt to be there 



(v. 31)? If the Lord has need of an ass 
or colt will it ever be lacking? If He has 
work for any of us to do, will the means 
for carrying it out ever be lacking? How 
did Jesus know the colt was there? Have 
we other exhibitions of supernatural knowl- 
edge in the life of Jesus? (John 1:48; 
Mark 14:13-16.) Wherein was the pecu- 
liar fitness of this colt to bear Jesus? 
What charge did Jesus give the two dis- 
ciples in regard to the colt? Were they 
to ask any one's permission? What right 
had they to take some one else's property 
without asking leave? (Ps. 24:1; 50:10.) 
Was this commission to bring a colt, seem- 
ingly a very important one? Was it a 
real test of discipleship? Where can we 
best show the reality of our discipleship, 
by going to some foreign land, or doing 
the little duty right at our doors? Did 
Jesus anticipate any protest against their 
taking the colt? What were they to an- 
swer? What did this answer imply? 

Are we likely to meet with questions 
and opposition if we go in the way the 
Lord bids? Suppose the Lord has need 
of anything we consider ours, what should 
we do? Has the Lord need of anything 
that is ours? What did Jesus expect 
would be the result of this answer of His 
disciples? How did He know? Are men 
always ready as this to give to the Lord 
what He has need of? What was the 
object of getting the colt? (Matt. 21 -.4, 5.) 
Where is this prophecy found? (Is. 62:2; 
Zech. 9:9.) Why did Jesus desire to fulfil 
this prophecy? Did the disciples fully un- 
derstand at the time that this was a ful- 
fillment of prophecy? (John 12:14-16.) 
What was the idea of the coming king 
presented by this prophecy? Why was 
He to ride upon an ass rather than upon 
a horse? Upon what did the earlier rulers 

of the Jews ride? (Judges 5:10; 12:14; 
2 Sam. 16:2; I Kings 1:33.) Who brought 
in the use of horses? (i Kings 10:26, 28.) 
Did he do wrong in so doing? (Deut. 
17:15, 16.) How did the two disciples 
show that they were real disciples? How 
can one show he is a real friend of Jesus? 
(John 15:14.) If one is not a friend of 
Jesus, what is he? (Matt. 12:30.) How 
was the colt saddled? What was the 
meaning of their putting their garments 
under Him? (2 Kings 9:13.) 

2. The exultant multitude, vv. 36-38. 

How was His way prepared before Him? 
What was the object of that? If you 
had been there'would you have thrown your 
clothes in the way? Is there any way in 
which nowadays we can throw our coats 
and shawls in the path of Jesus? What 
kind of branches did they strew in the 
way? (John 12:13.) Is there any way 
in which we can strew flowers in Jesus' 
path? (Matt. 25:45.) To what point does 
Luke next take us in his story? At just 
this point what burst upon the view of 
the multitude that thronged about Jesus? 
What was the effect upon the multitude 
of that sight? Was it not very much out 
of place for them to so forget their dig- 
nity and get so excited in Christ's service 
(vv. 39, 40) ? Why is it we so seldom 
burst forth into shouts of praise and ex- 
ultation? Was the enthusiasm of these 
people backed up by a very profound ap- 
preciation of who He was and sturdy de- 
votion to Him? Is noisy and transient 
enthusiasm a sufficient substitute for in- 
telligent appreciation of Him and whole 
hearted devotion to Him? For what was 
it especially that the people rejoiced and 
praised God? What mighty work was 
uppermost in their minds at the time? 
(John 12:17, 18.) Was there anything bet- 



ter for them to praise God for than the 
mighty works they had seen? When are 
we most likely and most ready to praise 
God? When ought we to praise Him? 
(Eph. 5:20.) If we only have that kind 
of praise in our hearts that praises God 
when we see some mighty work, what 
are we likely to do when we do not see 
these mighty works? (Compare Ex. 15:1- 
21 and 15:23, 24; also Luke 19:37 and 
Mark 15:8-14.) What was it the people 
cried? How do Matthew and Mark report 
the cry? (Matt. 21:9; Mark 11:9, 10.) 
How do you account for this difference? 
Where had they learned this cry? (Ps. 
118:26.) What was the meaning of all 
this outcry? (John 12:13.) Was not this 
a strange procession for a king? What 
sort of a procession might He have had? 
(Rev. 19:14.) What was the meaning of 
the last part of their cry? (Col. 1:20; 
Eph. 3:10, R. V.) 

J. The indignant Pharisees, vv. 39, 40. 

Was the exultation very widespread? 
(v. 37, "whole multitude".) Were there 
any who did not share in it? Why not? 
How did their hatred toward Jesus show 
itself? Why is it then many people now- 
adays criticise the fervid demonstrations of 
some in their religious enthusiasm? In 
whose footsteps are those following who 
seek to repress fervor in devotion to 
Christ? Was Jesus displeased with these 
demonstrations of gladness? 

4. The weeping Saviour, vv. 41-44. 

Amidst this universal joy who was sad? 
Was this grief silent? Is not crying a 
sign of weakness? What made Him weep? 
Who was responsible for the awful doom 
that awaited the city? From whom was 
that doom to come? (Matt. 22:7.) What 
two attributes of God are illustrated in 

this weeping of Jesus over judgments He 
Himself was to send? (Compare Is. 63:9.) 
Can Jesus save men if they will not be 
saved? (Matt. 23:37, 38; John 5:40.) If 
He could not save them, what could He 
and did He do? When Christ's efforts 
fail today and the sinner goes madly on 
to eternal self-ruin, what does He do? 
(Heb. 13:8.) Who else wept over the 
determined sinfulness and consequent ruin 
of His people? (Jer. 9:1; 13:27; Ro. 9:2, 
3.) If we were more like Jesus what 
would we do as we see people around 
us going on madly in sin to eternal ruin? 
Why do we not weep over them? Does 
this weeping of Jesus reveal His divinity, 
or His humanity? What wish did He ex- 
press for the people? What is meart by 
"things which belong unto peace"? What 
were "the things which belong unto peace"? 
(Luke 1:78, 79; Acts 10:36; Ro. 5:1.) 
Why had they not known them? (Matt. 
13:14, 15; Acts 28:25-27; 2 Cor. 4:3, 4; 
2 Thess. 2:9-12; Ro. 11:7-11.) When was 
it they should have known the things that 
belonged unto their peace? What is 
taught by the insertion of this clause "In 
this thy day" in this wish expressed by 
Christ? When must God be sought? (Is. 
55:6.) What would be the result of Jeru- 
salem's not knowing the things that be- 
longed unto her peace? Of what, then, 
was the destruction of Jerusalem the re- 
sult? What will be the result for us if 
"in this day" of our opportunity we do 
not know the things which belong unto 
our peace? (2 Thess. 1:7-9.) Was this 
prophecy of Christ fulfilled? How minute- 
ly? Of what have we a proof in this? 
Was this the first prophecy of this de- 
struction? (Deut. 28:49-58; Dan. 9:26; 
Mic. 3:12.) What was the cause of all 
this terrific ruin? What does that mean' 
Why are men lost now? 




1. Jesus. 

1. His person: 

Divine, 30, 44; human, 31, 41. 

2. His offices: 

Prophet, 40-44; priest, 38, compare 
Col. 1:20; king, 30-37; Zech. 9:9, 
10; character of His reign, peaceful, 
30-35; Zech. 9:9, 10; extent of His 
sway, universal, Zech. 9:9, 10; Sav- 
iour — "having salvation", Zech. 9:9, 
10; Lord — owns all things, 30, com- 
pare Ps. 26:1; 50:10. 

3. His character: 

Meekness and humility, Zech. 9:9; 
righteousness, Zech. 9 19 ; compassion, 
41 ; sternness, 42-44- 

4. What to do with Him: 

To accept Him brings peace, 42; to 
reject Him brings doom, 43-44- 

2. Man. 

Transientness of his religious fervor, 
37-38; unreliability of his support, 
38, compare Mark 15:11-15; blind- 
ness to opportunity, 42, 44 ; hatred 
of Jesus, 39 ; impending doom, 43, 44. 

The duty of disciples of Jesus Christ. 

1. Toward God: 

To recognize Him in His works, 37; 
to praise Him heartily, jubilantly, 
demonstratively, continuously, 37, 38; 
to exult in Him, 38. 

2. Toward Jesus Christ: 

To do exactly as He bids, 30-32, 35; 
perform the seemingly humble and 
insignificant duties He commands, 
30-32; go on His errands, no mat- 
ter what opposition is likely to 
be met, 31 ; yield to His use what- 
ever He asks or needs, 31 ; use their 
very garments to glorify Him, 35, 
2,6; ask no questions but believe that 
everything will turn out just as He 
says, 30-32. 

3. Toward the impenitent: 

Pity them, 41 ; weep over them, 41 ; 
warn them, 42, 44. 
. Scripture. 

Its certainty, 35, compare Zech. 9:9, 
10; exactness, 35, compare Zech. 9 
R. V. and v. 32; power to give dis- 
cernment. 38; power to inspire 
praise, 38. 

LESSON 106. 

The Cursing of the Barren Fig Tree, and Second Cleansing of the Temple. 

Mark 11:12-26; compare Matt. 21:12-22; Luke 19:45-48; 21:37, 38. 

morning meal? How does this miracle 
differ from the other miracles of our Lord? 
Just after what was this miracle of judg- 
ment performed? (Mark 11:1-10.) Was 
its purpose simply to express Christ's dis- 
pleasure at the fig tree, or was there in it 
a lesson for those for whom that fig tree 
stood as a type? (Luke 13:6-9; Matt. 21: 
33-43 ; note the connection of this parable 
with the miracle in vv. 19-21 ; Is. 5 :4-7-_) 
What right had Jesus to suppose that this 


I. Fruitlcssness punished, vv. 12-14. 

Where is the scene of this lesson laid? 
What was the time of day? (Matt. 21:17, 
18.) Why was Jesus hungry? Were not 
the people of Bethany able and willing to 
give Him sufficient food? (John 12:1, 2; 
compare Mark i:35)- May it have been 
that Jesus was so eager to get to the work 
that called Him to Jerusalem that He 
would not wait for the preparation of the 



particular fig tree had figs upon it, though 
the time for the general fig harvest had 
not yet come? What right had Christ to 
expect fruit from Israel though the season 
for the world's fruitage was yet remote? 
Is the lesson of the miracle then merely a 
warning against fruitlessness, or a warning 
against fruitlessness where there is an op- 
portunity for early fruitage and the out- 
ward promise and profession of it? If 
the lesson of it in that day was especially 
for Israel with their peculiar privileges as 
contrasted with the nations at large, for 
whom is the lesson especially today? 

Did Jesus really expect to find figs on 
that tree (the incident thus being an illus- 
tration of the perfect humanity of Christ 
and the self-limitation of His divine om- 
niscience), or does the 13th verse merely 
imply that Jesus went near to see if the 
tree bore out in fruit the promise of its 
profession in leaves, knowing from the first 
that it did not, and intending to teach the 
disciples the valuable lesson of this para- 
boHc miracle? When Jesus came to the 
tree what did He find? For what do leaves 
stand in a fig tree? Is it only in Israel that 
Christ finds "nothing but leaves" ? What 
did Jesus say? What will Jesus soon 
say of the professed Christian who has the 
outward show of fruitage but upon whom 
at His coming He finds "nothing but 
leaves"? (Matt. 3:10; 7:19; John 15:6; 
Heb. 6:7, 8.) Had Jesus any right to de- 
stroy some one's else property in this way? 
(Ps. 24:1; 50:10, 12.) 

2. Greed and the defilement of God's 
temple rebuked, vv. 15-19. 

Where do we see Jesus next exercising 
His kingly authority? What did Jesus find 
in the temple that displeased Him? Why 
was Jesus displeased? Does He ever find 
anything in the churches today to awaken 
a similar displeasure? Were the Jewish 

authorities probably sensible that in bring- 
mg their selfish and oppressive traffic in 
cattle, doves and coin, with its din and dirt, 
into "the court of the Gentiles," they were 
guilty of any iniquity? What was it blind- 
ed them to that fact? Are "religious peo- 
ple" ever similarly blinded by self-interest 
today? How alone can we in our self- 
judgments escape the blinding influence of 
self-interest upon our consciences? (Ps. 
139:23, 24; Jer. 17:9, 10.) What sort of 
things were they that these dealers were 
selling? (Compare John 2:14.) 

For what purposes were these things 
used? Was there more or less excuse for 
selling such things than the things often 
sold in the house of God today? How did 
Jesus manifest His displeasure? Had He 
the sympathy of the ecclesiastical authori- 
ties? Why then did not some one stop 
Him? In rebuking them of what did He 
make use? Of what expression did He 
make use? (Compare Luke 19:46; Matt 
21:13.) Is this expression used often in 
the New Testament? Did Jesus and the 
apostles use it as if it were a conclusive 
argument? Ought it to settle a question 
for us when we can say: "It is written"? 
Does it with all professing Christians? 
What did Jesus say was written? Where 
was it written? (Is. 56:7.) From what 
place did the remainder of the rebuke 
come? (Jer. 7:11.) What are we to 
learn from the fact that the one public dis- 
play of Christ's kingly authority was to 
cleanse the temple? Had Jesus ever before 
this driven the money makers out of God's 
house? (John 2:13-16.) Why had the 
reformation proved so short-lived? Does 
the fact that a reformation is short-lived 
prove that it is not from God? 

What was Christ's purpose in driving the 
money makers out at the beginning and 
close of His ministry? In the first instance 



when He drove them out what did He say 
they had made of His Father's house? 
(John 2:16.) In the second instance what 
did He say they had made of it? Why the 
stronger language in the second place? 
Whose house did He call it in the first in- 
stance? Whose house did He call it in the 
second instance? What is taught by that? 
What was the effect of Jesus' action upon 
the ecclesiastical authorities? Why were 
they so enraged? To what extent were 
they willing to go in their hatred? What 
held them back from their murderous de- 
signs? (Compare Luke 19:41. 48.) Did 
Christ's popularity with the people last? Is 
popular favor a safe thing to rely upon? 
Were all these people who were "aston- 
ished at His doctrine" and "were very at- 
tentive to hear Him" (Luke) saved? What 
did some of them afterwards become? How 
many of those who "were very attentive to 
hear Him" were saved? (John 5:24.) Was 
Jesus anything daunted by the fierce hatred 
of the scribes and chief priests? (Luke 
19:47.) Why did Jesus leave the city each 
day at evening? (Mark 1:35; John 18:2.) 

3. The pozver of faith, vv. 20-26. 

What was the effect of Christ's words 
upon the fig tree? What did the disciples 
think of that when they saw it? (Matt. 
21 :20.) What was the first thing Jesus 
said in answer to their astonishment? Does 
it pay to "have faith in God"? (2 Chron. 
20:20; Is. 7:9; John 14:1; Heb. 11.) How 
can we get faith in God? (Ro. 10:17.) 
What reason did Jesus give them in this 
connection for having faith in God? What 
did Jesus say faith could do? Has faith 
ever moved mountains? Is there anything 
better than a faith that can move moun- 
tains? (i Cor. 13:2.) How much is pos- 
sible to faith? (Mark 9:23.) Why has 
faith such power? (Matt. 19:26.) How 
firm must one's faith be to remove moun- 

tains (v. 22,) ? Why is it then that oftentimes 
we do not accomplish what we attempt? 
(Matt, 17:19, 20.) What must we do if 
we really desire to have the things we 
pray for? What change does the Revised 
Version make in the statement of this con- 
dition? How can we believe that we "have 
received" the things we pray for? (i John 
5:14, 15.) How many things that we pray 
for in this way shall we get? How firm 
must our faith be? (James 1:5-7.) Why 
is it then we fail to get many of the things 
we ask for? What other conditions of 
prevailing prayer are mentioned elsewhere? 
(John 14:13; 15:7; I John 3:22; Luke 
18:1-8; I John 5:14, 15.) Can these con- 
ditions be separated from one another or 
does each really involve the rest? Does it 
pay to have faith in God? What hindrance 
to prayer does Jesus expose in v. 25? Why 
will not our heavenly Father answer our 
prayers if we cherish any ill-will in our 
heart toward those who have trespassed 
against us? 


/. Jesus. 
His divinity: 
"My house," 17; humanity: seen in His 
hunger, 12; seen in the self-limita- 
tion of His omniscience, 13; consum- 
ing zeal for His work; hurried away 
without His needed breakfast at the 
call of work or prayer, 12; unrelent- 
ing sternness; toward those who pol- 
luted God's house with their greed, 
15; toward fruitless profession, 13, 
14; unvarnished plainness of speech, 
17; unceasing prayerfulness, 19; 
compare John 18:2; irresistible au- 
thority, IS, 16; undaunted courage, 
15-18; constant appeal to the written 
word, 17; tender regard for God's 
house, IS, 16; compare John 2:13-17- 


2. The Hg tree. 

It had leaves, 13; had "nothing but 
leaves," 13; Jesus saw, investigated 
and found empty its promise of fruit- 
fulness, 13 ; was cursed, 21 ; was 
doomed to perpetual fruitlessness, 
14; withered away at the roots, 20. 

3. Faith. 

The object of faith: 

God, 22. 
The reason of faith : 

Christ commands it, 22. 
The power of faith: 

Can accomplish anything it attempts, 
23; can get whatever it asks, 24. 
The measure of faith: 

"Shall not doubt," 23. 
The time for faith : 

Now, 22. 

4. Prayer. 

(i) To whom to pray: 
The Father, 24, 25. 

(2) Who can pray so as to get what 
they ask: 

Those who obey God, 24, 25 ; who have 
faith and do not doubt in their 
hearts, 23, 24; who forgive those 
who trespass against them, 25, 26; 
who bear fruit, 20, 23 ; compare John 

(3) How to pray: 

In faith, believing that ye have received 
the things that ye ask, 24; with a 
forgiving spirit, 25, 26. 
5. The Chief Priests and the Scribes. 

The transientness of their reformation, 
15; compare John 2:15, 16; their in- 
creasing wickedness — first time they 
made God's house "a house of mer- 
chandise," John 2:16; second time 
they "made it a den of robbers," 17; 
their stinging rebuke from Jesus, 
15-18; feared Jesus, 18; hated Jesus 
even unto death, 18. 

LESSON 107. 
The Parable of the Two Sons and the Unfaithful Husbandmen. Matt. 



I. By zvhat authority docst tlioti these 
things, vv. 23-27. 

What two questions did the Jewish rulers 
put to Jesus? Did Jesus directly answer 
the questions? Why not? How did Jesus 
answer the questions? Why did Jesus ask 
these questions? Was the baptism of John 
from heaven or from men? (John i :33-) 
By what authority did Jesus do the things 
He did? (John 12:49.) In what dilemma 
did the Jewish rulers find themselves? 
What answer did they give to Jesus' ques- 
tion? What did this answer show in re- 
gard to their right to ask the question that 

they had put to Jesus in v. 23? What did 
Jesus say to them (v. 27) ? Wherein lay 
the appropriateness of these words of Je- 

2. Disobedient professors and penitent 
sinners, vv. 28-32. 

What gave Jesus occasion to speak the 
two parables of this lesson (v. 23) ? To 
whom was the first of the two parables 
spoken (vv. 23, 31, 2i^) ? Who does the 
Father in the parable represent? Who are 
represented by the two sons? To what two 
classes in our day may the parable be legit- 
imately applied? What parable in Luke is 
in some respects closely akin to this ? Was 



this parable, or that in Luke 15, intended 
to teach "the Universal Fatherhood" of 
God? (John 8:42, 44; i John 3:10; John 
1:12; Eph. 2:3.) What was the Father's 
command? What comes before work? If 
then we would work what must we do? 
"Go" where F Where was the work to be 
done? When was it to be done? What 
did the first son answer? What did he do 
afterward? What do we see from this 
that repentance consists in? Who is rep- 
resented by this son? Will God accept the 
man who at first positively refuses to do 
His bidding and afterwards repents and 
obeys? (Acts 2:37, 38; Is. 55:7; Deut. 
4:28-31; 2 Chron. 33:10-13; Ez. 18:27, 28; 
Jonah 3:8-10; Luke 15:17, 18, 20.) How 
great a sinner is God willing to accept and 
pardon if he repents? (2 Peter 3:9; Is. 
1:16-19; 55:7.) 

What did the second son say? What did 
he do? Who does that represent? (c. 
23:23; Ez. 33:31; Ro. 2:17-25; Titus 1:16.) 
Have we any such persons nowadays? 
Who is it does the will of God and pleases 
Him— the one who promises to do and 
does not or the one who refuses and after- 
wards repents and obeys? What applica- 
tion did Jesus make of His parable? Will 
the despised and degraded of today in 
many instances "go into the kingdom of 
God before" the respectable religious pro- 
fessor? Why were the publicans and har- 
lots to "go into the kingdom of God be- 
fore" the chief priests and elders? Are 
the outcasts nowadays ever more ready 
to believe God's word as spoken by His 
messengers than the moral and religious? 
What was it then led the publicans and 
harlots to repentance and salvation? What 
effect might we naturally suppose the re- 
pentance of the publicans and harlots 
would have upon the chief priests and the 

elders? Did it have that effect? What 
was the consequence (v. 31)? 

J. God's long suffering goodness, vv. jj- 

To whom was the second parable spoken? 
(Luke 20:9.) How did Jesus preface this 
parable? Why in this manner? What sug- 
gested the form of the parable? (Ps. 
80:8-11; Is. 5:1, 2; Jer. 2:21.) How prin- 
cipally does the parable here differ from 
these Old Testament parables? (Compare 
Is. 5:7 and v. 43.) Who does the house- 
holder represent? What is meant by his 
digging a winepress, etc.? (Is. 5:4.) Are 
we to take each of these details as having 
some special significance in and of itself? 
(Eph. 2:14.) When God has fully equipped 
his vineyard what is He represented as 
doing? Who are the husbandmen (v. 43) ? 
What is meant by God's letting out His 
vineyard to them? To whom is it let out 
today? (i Peter 4:10.) Did these husband- 
men own the vineyard? Do we? What 
was the proprietor's next move? What is 
that meant to teach? What similar teach- 
ing have we in regard to Christ? (Matt. 
25:14, 15; Mark 13:34; Luke 19:12.) Did 
the absence of the proprietor lessen his 
ownership of the vineyard in any way or 
the responsibility of the husbandmen? 
Does Christ's absence in any way lessen 
our responsibility to Him? What was the 
proprietor's next step? Was that reason- 
able? Who were these servants? (2 
Chron. 36:15, 16; Jer. 25:4.) What were 
the fruits demanded? (2 Kings 17:13; 
Zech. 7:8-10.) 

Who are the servants God sends ro the 
present husbandmen? What are the fruits 
they demand? How were the servants 
used? Was this historically true of Israel's 
treatment of their prophets? (c. 5:12; 2 
Chron. 36:16; 24:20, 21; 16:7, 10; Jer. 



26:21-24; Acts 7:52; Neh. 9:26; I Kings 
18:4, 13; 19:2, 10; 22:26, 27.) What light 
does this treatment of their prophets by Is- 
rael throw upon the theory that these 
prophets were not God-inspired men but 
simply the product of the Israelitish natural 
character and genius? What use of this 
singular treatment of their prophets by Is- 
rael did the early Christian teachers make? 
(Acts 7:51, 52.) Is it strange that such 
a people should reject their anointed King 
when He came? Does the world use 
godly men in the same way today? (2 
Tim. 3:12.) Why? (John 15:19; I7:i4; 
y-.y; Ro. 8:7.) What was the last resource 
of the householder to secure his due? How 
did this messenger differ from all others? 
What does this teach us in regard to the 
difference between Jesus and the greatest 
of the prophets? 

In what book in the Bible is this distinc- 
tion especially emphasized? (Heb. i :i, 2, 5; 
3:5, 6.) What does Mark add as to the 
character of this Son? (Mark 12:6.) 
What did he say about sending the Son? 
Are we to understand from this that God 
did not really know how the Son would be 
used? (Acts 2:22, 23.) What do these 
words mean? Do we find similar forms 
of expression elsewhere in the Bible? (Jer. 
36:3; Zeph. 3:7.) What was -the actual 
reception which the Son received? Are we 
to understand from this that the Jews and 
their leaders clearly recognized in Christ 
the Messiah and deliberately planned to get 
His Kingdom from Him? (Luke 23:34; 
Acts 3:17; I Cor. 2:8.) Did they recog- 
nize in Jesus a superior being at all? (John 
11:47.) What was their excuse then for 
putting Him out of the way?' (John 11 :48- 
50.) What then was their object in killing 
Him? Did the secret conviction which they 
were unwilling to admit even to themselves 

make them any more kindly in their feel- 
ing toward Jesus? Who is the bitterest 
kind of an infidel ? Did they actually carry 
their plot into execution? Is there any 
way in which we can have a part in this 
appalhng treatment of God's Son? 

4. God's relentless severity toward those 
zvho despise His goodness, vv. 40-46. 

With what searching question did Jesus 
just then turn upon His hearers? What 
other question in the Bible does this sug- 
gest? (Heb. 10:28, 29.) What did they 
answer? Whose doom did they thereby 
declare? Is this doom of Israel for the re- 
jection of Christ spoken of elsewhere? 
(22:6, 7; 23:35-38; 24:21, 22.) When was 
this doom executed? (Luke 19:41-44.) Is 
there a similar doom awaiting those who 
now reject Christ? (Heb. 12:25.) What 
is to be done with the kingdom when these 
husbandmen are destro3^ed? What nation 
is this' (Acts 15:15; I Peter 2:9; Rev. 
5:9) How did Jesus confirm this teaching? 
Where is this Scripture found? (Ps. 
118:22.) Who is the rejected stone? (Is. 
28:16; iPeter2:6, 7; Acts 4 : 11 ; Eph. 2 :20; 
I Cor. 3:11.) Who were the bungling 
builders? Who made the rejected stone 
the head of the corner? Does it ever hap- 
pen now that the stone man rejects, God 
gives a place in His building? (i Cor. 
1 :26, 27.) What is the application Christ 
makes of His own parables? What fate 
does He say will overtake those who fall 
on this stone? Those upon whom it falls? 
What two classes are here indicated? Had 
there been any prophecy of this in the Old 
Testament? (Ps. 2:12, 9; 110:5, 6; Dan. 
2:34, 35, 44, 45; Is. 8:14. 15.) Did the 
Scribes and Pharisees know whom Jesus 
meant? What eft'ect had it upon them? 
What restrained them? 




1. God. 

Does everything for His kingdom 
necessary for its fruitfulness, 22i', 
compare Is. s :4 ; entrusts cultivation 
of His kingdom to men, 2>2>', expects 
those to whom He entrusts the king- 
dom to repay Him v^rith the fruits 
thereof, 34; sends His messengers 
to receive the fruits, 34. Bears long 
with the rebellious: sends servant 
after servant, 35, 36; at last sends 
His own Son, ^j; pardons the rebel- 
lious when they repent, 31 ; admits 
the rebellious, when they repent, into 
His kingdom, 31. 

Deals in relentless severity with those 
who persistently despise His good- 
ness, 40-44; takes the kingdom from 
them, 43; miserably destroys them, 
35-41; compare Luke 20:15, 16. Gives 
the kingdom to others, 43. God's 
command to His sons: "Go," 28, 30; 
"Work," 28, 30; "Today," 28, 30; 
"In my vineyard," 28, 30. 

2. Jesus Christ. 
(i) His nature: 

Divine — while all the prophets were 
merely bondservants (34 R. V. mar- 
gin) He was a Son, 37. 

(2) His characteristics: 

Obedience, 37, 38; subordination to the 
Father, 37; calmness, 25-46; hero- 
ism, 28-46; skill as a teacher, 40, 4i- 

(3) His inheritance: 
God's kingdom, 38. 

(4) His first mission: 
To Israel, 37. 

(5) His position: 

The head of the corner, 42. 

(6) How He was treated: 

Hated by the chief priests and Phari- 
sees, 45, 46 ; honored as a prophet by 

the multitudes, 46; rejected by the 
Jewish builders, 42 ; made the head 
of the corner by the Lord, 42; cast 
out and killed, 39. 

(7) His authority for His doctrine: 
God's Word, 42. 

(8) The consequences of rejecting Him: 
The rejection of Him the final and 

damning sin, 39-41 ; he that falleth 
on Him is broken to pieces, 44, R. 
V. ; the one on whom He falls scat- 
tered as dust, 44, R. V. ; He is the 
foundation stone upon which we may 
build to heaven or the stumbling 
stone over which we may stumble 
into hell, 42, 44. 
What will you do with Jesus? 

J. The kingdom of God. 

God has provided everything needful 
for its cultivation and fruitage, 33 ; 
its cultivation entrusted to men, 33; 
first entrusted to Israel, 43; taken 
from Israel because of their unfaith- 
fulness, 43 ; given to a nation bring- 
ing forth the fruits thereof, 43; en- 
trance secured by true repentance, 
29-31 ; entered by repentant publicans 
and harlots rather than by Pharisees 
who profess but do not, 31, 32. 

4. Israel. 

Highly and exceptionally favored of 
God, 33-37; entrusted with the care 
of His vineyard, 33; God's servants 
sent to them to receive His fruits, 
34; His Son sent to them, 37; re- 
jected the stone which God made the 
head of the corner, 42; misused 
God's messengers, 35, 36; murdered 
God's Son, 39; the kingdom taken 
from them and given unto others, 43 ; 
destroyed for rejecting the Son of 
God, 41. 



5. Repentance. 
(i) What it is: 
Such sorrow for sin as leads one to 
forsake it, 29 (see Greek). 

(2) What it comes from : 
Believing God's Word, 32. 

(3) How it manifests itself: 

In doing what God bids, 29. 
(4) How it is rewarded : 
By entrance into God's kingdom, 31. 
6. The sinner's three steps into the king- 

Believing, 32; repenting, 29; obeying, 

LESSON 108. 
The Parable of the Marriage Feast of the King's Son. Matthew 22:1-14. 

joy in Christ? (John 5:40.) Why are 
there any today who do not find pardon, 
peace and life in Jesus? Do all men want 
to go to God's heaven? Have men usually 
been ready to accept God's invitation of 
mercy? (Prov. 1:24; Is. 65:2, 12; 66:4; 
Jer. 6:16; Ps. 81:10, 11; Ro. 10:21; Matt. 
23:37-) Why is it men thus treat God's 
invitation? (Jer. 17:9; 2 Cor. 4:4.) Did 
the king stop at this first invitation? To 
what in the preceding parable does this 
repetition of the invitation correspond? 
(21:36.) Which sets forth the forbearance 
of God in the more wonderful light, that 
He repeats the neglected demand for His 
fruits, or that He repeats the neglected in- 
vitation to His feast? Which refusal in- 
volves the greater guilt, that of the de- 
mands of justice or that of the offers of 
mercj'? Is the sin of rejection since the 
cross and resurrection as great as that of 
His contemporaries before the cross and 


I. God's invitation disregarded and de- 
spised, vv. 1-7. 

WTio is the speaker in this lesson? To 
whom was He speaking? What was their 
state of mind? (21 :46.) In what form does 
He put His teaching? Why did He choose 
this method of teaching at this time? How 
is this parable like the one which immedi- 
ately precedes? How does it differ? Why 
is it said "Jesus answered and spake unto 
them again by parables" ? To what is the 
kingdom compared? What are the central 
truths about the kingdom wbich Jesus 
wishes to bring out by comparing it to a 
marriage feast? Is this idea of marriage 
as expressing Christ's relation to His peo- 
ple found elsewhere in the Bible? (2 Cor. 
II :2; Eph. 5:24-32; John 3:29, etc.) What 
is the king represented as doing in v. 3? 
Who were those who had been bidden? 
By whom had they been bidden? Who 
were the servants whom the king sent forth 
to call them? (c. 3:1, 2; 10:6, 7.) Was it 
customary to send a call to those already 
invited? What would naturally be expected 
when this call came? Are the people of 
the East as likely to accept a call of this 
kind as we are? Was the invitation ac- 
cepted in this case? 

Why were these people shut out of the 
feast? Why did not the Jews find life and 

resurrection? To whom was the invitation? 
Is it worth considering? (Rev. 19:9-) 

How was this second invitation received? 
Is the invitation ever so received now? 
Why did they make light of it? Why do 
men today leave the invitation unheeded? 
(c. 13:22.) How would such treatment of 
a royal invitation have been regarded by a 
king? How does God regard this treatment 
of His invitation? (Heb. 10:28, 29.) Did 
any go further than simply neglecting the 



invitation? Was this historically true of 
the Jewish treatment of God's servants who 
came to invite them to His feast? (Acts 
4:1-3; 7 '54, 59- ) Is God's invitation ever 
received that way nowadays? Why this ex- 
traordinary treatment of an invitation of 
mercy? What were the king's feelings? 
What does that teach us about God? How 
did the king display his anger? Of what 
historical event is this a prediction? (Luke 
19:42-44; 21:20-22.) What then was the 
cause of the destruction of Jerusalem? Had 
this been predicted in the Old Testament? 
(Dan. 9:26; Micah 3:12.) 

2. God's invitation accepted, vv. 8-10. 

What was the next step on the part of 
the king? What was the king's judgment 
in regard to those first called? What 
makes one worthy? (Luke 18:14, 15; Rev. 
22:14.) When one rejects the invitation 
what does he in effect do? (Acts 13:46.) 
Were the servants merely to bid those in 
the highways to come? What duty does 
this lay on the church ? How many were 
they to bid? To whom are we to give the 
gospel invitation? (]\Iark 16:15.) To 
whom is the Gospel invitation? (Rev. 
22:17.) What did the servants do? How 
many were gathered together? Who are 
mentioned first? If the church in its work 
puts either good or bad first, which should 
it be? Have Christ's servants always been 
as true to their commission aS they are 
represented as being here? Is there room 
in the kingdom for those who have been 
very bad? (i Cor. 6:10, 11.) Shall God's 
marriage feast be unprovided with guests? 
Of whom will they be composed? (Rev. 
7:13, 14. ) 

.?. The unprepared guests, vv. 11-14. 

When the guests had arrived what is the 
next step in the story? What does the Re- 
vised Version in v. 11 substitute for "see"? 

Why this change? What strange sight 
greeted his eyes ? Of what is the wedding 
garment a figure? (Is. 61 :io; Rev. 19:7, 8; 
Ps. 132:9; Eph. 4:24; Rom. 13:14.) Is it 
our own righteousness we are to appear in? 
(Is. 64:6; Zech. 3:3, 4; Phil. 3:9.) From 
whom does this robe come? (Luke 15:22.) 
How do we get it? (Ro. 3:22.) When 
have we it on? (Ro. 13:12-14; 2 Cor. 
13:5-) How many is the king mentioned 
as seeing wathout a wedding garment? 
Why only one mentioned? Had this one 
in his heart really accepted the invitation to 
the wedding feast? 

If one really accepts God's invitation to 
heaven what will he do? What really was 
his neglect to make ready? If we out- 
wardly accept God's invitation and do not 
make ready what do we do? How was this 
foolish guest brought to his senses? How 
will all those who are unprepared for the 
marriage supper be brought to their senses? 
Had he any excuse to offer? Have we 
any excuse for going to God's feast with- 
out preparation? What became of this un- 
prepared guest? What lesson in that for 
us? On what ground was he cast out? 
Does this outer darkness stand for anything 
real? What is Jesus' summing up of the 
teaching of the whole parable? Does he 
really mean it ? Who are the called ? Who 
are the chosen? 


I. The kingdom of heaven. 
(i) Its character: 
A place of festal joy — a marriage feast, 
2, R. v.; a full place— "filled with 
guests," 10, R. V. 
(2) The invitation: 
First to the Jew, 3-6; afterward the 
Gentile, 9; to bad and good, 10; to 
all, 9; disregarded by some, 3; 
treated with contempt by others, 5; 


hated by others, 6; accepted bj^ a 
multitude, lo. 

(3) The necessary preparation: 
Accepting the invitation, 4-6; putting 

on the wedding garment, 11-13. 

(4) Worthiness : 

Consists of a hearty acceptance of the 
invitation, 8, 11-13. 

(5) What is outside the kingdom: 
Darkness, 13; weeping, 13; gnashing 

of teeth, 13; bondage, 13. 
(i) His Grace: 
Makes a marriage feast for His Son, 2 ; 
bids guests, 3 ; calls those who were 
bidden, 3; will have a full table 
though many refuse, 9; extends His 
invitation to all, 9. 

(2) His long-suffering mercy: 
Repeats invitation of love even to those 

who refuse it, 4. 

(3) His watchfulness: 

Carefully observes guests who come, 

(4) His severity: 

Is wroth with those who despise His 
long-suffering and misuse His mes- 

sengers, 7; calls unprepared guest to 
account, 12; orders unprepared guest 
be cast into outer darkness, 13; 
destroys murderers of His messen- 
gers, 7. 
(S) His command to His servants: 
"Go ye therefore to the partings of the 
highways, and as many as ye shall 
find, bid to the marriage feast," 9, 
R. V. 

The man zclw had not on the zvedding 

Was invited, 9; heard the invitation, 
11; outwardly and seemingly accepted 
invitation, 11; neglected necessary 
preparation, 11-13; unpreparedness 
seen by God, 11, 12; was called 
to account, 12; was speechless, 12; 
was cast out "into the outer dark- 
ness," 13. 

Refuses God's invitations, 4, 5; makes 
light of God's long-suffering grace, 
6; misuses God's messengers, 6; will 
not come, 3; compare Jer. 17:9; 2 
Cor. 4:4; Ro. 8:7. 

LESSON 109. 
Christ's Teaching Concerning Civil Government 


I. The Pharisees and Herodians conspir- 
ing against Christ, vv. i^-ij. 

Who were the Pharisees? Who were the 

Matthew 22:15-22. 

Herodians? Were they friends to one an- 
other? What had they in common? Was 
this the first occasion upon which these two 
parties conspired together against the ob- 
ject of their common hate? (Mark 3:6.) 
What does the fact of these two hostile 
parties plotting together show the character 
of their hatred to have been? What did 

they attempt to do? Is that ever attempted 
nowadays? Is there much chance of suc- 
ceeding in the attempt? Who were the 
ones who were "entangled" before this con- 
versation was over? If one attempts to- 
day to make a tangle out of the words of 
Christ who is most likely to get entangled? 
When Jesus Christ had controversies with 
men who always came out ahead? Will it 
always be so? Is it best then to have any 
controversies with Him? What is it best 
to do with Him and His words? Did 
Jesus escape the hatred and plots of men 



and strife of tongues by His wisdom and 

Will any amount of goodness and wisdom 
on our part enable us to escape the hatred 
and plots of men? (John 15:18-20.) Was 
it an occasion of any grief to Jesus that He 
was obliged to suffer this contradiction of 
sinners against Himself? (Ps. 69:3, 4, 19, 
20.) Of what was this "counsel" which 
they took against Jesus a partial fulfillment? 
(Ps. 2:2.) Which involves the greater 
guilt, the sin committed in haste and 
thoughtlessness, or that which, like this, is 
deliberate and planned? (Compare Micah 
2:1.) What was the plan they hit upon to 
carry out their nefarious purposes? Was 
the plot skillfully laid? How did they open 
their conversation? What does this show 
them to have been? Are such tactics em- 
ployed nowadays? What shall we say of 
the one who employs them? (Ps. 5:9, 10.) 
Were they telling the truth in saying, "Thou 
art true" ? ( i John 5 :2o ; John 14 :6. ) Were 
they telling the truth in saying : "Thou 
teachest the way of God in truth"? Were 
they telling the truth in saying : "Thou re- 
gardest not the person of men"? (Gal. 2: 
6; Jas. 2:1.) 

Should we regard the person of men or 
shape our teaching or words to please 
them? (Gal 1:10; i Thess. 2:4.) H all 
these statements about Jesus Christ were 
true what was there out of the way in 
their making them? Is it true that "the 
Devil never lies so foully as when he tells 
the truth"? While calling Him "Master" 
and lauding Him so abundantly, what were 
they trying to prove Him and do with Him ? 
Are there any today who speak in great 
praise of Jesus while in fact they are try- 
ing to prove Him an imposter and do away 
with His authority? What question did 
these plotters put to Jesus? If Jesus an- 

swered "No" to this question, whose enmity 
would He incur and so bring ruin upon His 
own head? (Luke 23:1, 2.) If He an- 
swered "Yes," whose enmity would He in- 
cur? Did it not seem as if these wily flat- 
terers had Jesus in a corner? Did He find 
any difficulty in escaping the horns of the 
dilemma on one of which they expected to 
impale Him? In whose discomfiture will 
every attempt to contend with Him result? 
Where might these Jews have found a di- 
rect answer to this question whether it was 
lawful to pay tribute to a king by whom 
they had been subjected? (Jer. 27:12, 13.) 

2. The Pharisees and Hcrodians con- 
founded by Jesus, vv. 18-22. 

Did Jesus see the snare? Did Jesus see 
anything besides the snare? (Compare Rev. 
2:23; John 2:25; Mark 2:8; Luke 9:47; 
20:23; Mark 12:15.) Can tfie hypocrite 
put on any mask that Jesus cannot see 
through? What did He call them? Was 
that courteous? Of what recent statement 
of their own did He prove the truth by this 
utterance? What question did He put to 
them? Do all hypocrites tempt Christ? Is 
it serious business to tempt Him? (i Cor. 
10:9.) How did He answer the main ques- 
tion? What was the point of this answer? 
By accepting and carrying the coinage of 
the Roman empire what else did they ac- 
cept? By accepting the Roman govern- 
ment what responsibility did they accept? 
They had asked if they should ''give trib- 
ute unto Caesar"; what verb did He use in 
answering them? What does "render" 
mean? (See Luke 4:20; 9:42, where same 
word is used in the Greek.) Paying trib- 
ute, then, was simply what? What did 
Jesus teach we are to pay back unto 
Caesar? What are the things that rightly 
belong to Caesar or the civil government? 
(Ro. 13: 1-7; I Peter 2:13-17.) 



What limitation of the duty of obedience 
to civil rulers did Jesus state? (Compare 
Acts 4:19; 5:29; Dan. 3:16-18; 6:10.) 
What were they to render to God? Is it 
as important to "render unto God the things 
that are God's" as to render unto Caesar 
or any other man the things that are his? 
What are the things that are rightfully 
God's? (Matt. 22:37; 4:10; Mai. 1:6-8; 3: 
8-10; John 14:1; Dan. 6:23.) By what had 
Jesus proved that the tribute money right- 
fully belonged to Caesar (v. 20) ? Whose 
image is upon us? (Gen. 1:27; 9:6; Jas. 
3:9.) To whom then do we rightfully be- 
long? If then we do not pay ourselves 
back to God what are we doing? (Mai. 3: 
8.) Are you rendering unto God the things 
which are God's? What was the effect of 
Jesus' answer upon His questioners? (Com- 
pare vv. 33, 46.) What did they do as they 
marveled? What would have been the 
proper sequel of marveling? Does marvel- 
ing at Jesus even nowadays always lead to 
following Jesus? Do you marvel at Him? 
Do you follow Him or leave Him? Are 
there many in whose eyes Christ is marvel- 
ous and yet not "precious"? Is it possible 
for us to discomfit our enemies as Jesus did 
His? (Luke 21:15; Acts 6:10.) Where is 
it said the Pharisees went? Whither did 
"their way" lead? (Prov. 14:12.) 


/. Jesus. 

(i) What He was: 
True, 16; divine, 18; compare Rev. 2: 
23 and 2 Chron. 6:30; an object of 
bitter hatred, 15-18; an object of 
man's cunning and unscrupulous 
plots, 15-18; marveled at even by His 
enemies, 22. 
(2) What He did: 
Taught the way of God in truth, 16; 

knew men's hearts, 18; penetrated 
men's plots, 18; exposed their wick- 
edness and hypocrisy, 18; rebuked 
their wickedness in plainest and most 
scathing language, 18; skillfully es- 
caped the most cunningly devised 
snare, 17-21 ; confounded His ene- 
mies, 17-21 ; forced His enemies to 
condemn themselves, 17-21. 
(3) What He did not : 
Care for any man's favor, 16; regard 
any man's person, 16 ; fall a prey to 
any man's cunning, 16-21. 

2. The Pharisees. 

(i) Their hatred of Christ: 
Took counsel against Him, 15; tried to 
ensnare Him, 15; deliberately plotted 
His death, 15-17; conspired with their 
own enemies in order to destroy Him, 

(2) Their cunning, 17. 

(3) Their hypocrisy : 

Praised Him with their lips while plot- 
ting His ruin in their hearts, 16; 
asked His advice while only desiring 
His destruction, 17. 

(4) Their discomfiture : 

Their hypocrisy unmasked, 18; their 
wickedness rebuked, 18 ; their plot up- 
set, 19-21 ; themselves convicted and 
confounded, 19-22. 

(5) Their folly: 

Marveled at Jesus but did not follow 
Him, 22. 

(6) Their ruin : 

They "went their way," 22, compare 
Prov. 14:12. 

J. Man's duty. 

Render unto Caesar the things which 
are Caesar's, 21 ; render unto God the 
things which are God's, 21. 



LESSON 110. 

The Pharisees and Sadducees Questioning Christ and Christ Questioning 

the Pharisees. Matthew 22:23-46. Compare Mark 

12:18-37; Luke 20:20-44. 

What was his purpose? (Compare Alark 


1. The Sadducees' question, vv. 23-33- 
Who already on this day had been seek- 
ing to entrap Jesus (vv. 15, 16) ? Who 
now seek to entrap Him? Who were the 
Sadducees? (v. 23; compare Acts 23:8.) 
Were they a powerful party in the Jewish 
church in the time of Christ? (Acts 4:1, 
2, 5, 17.) What question did they put to 
the Saviour? What was the object of the 
question? Did the question perplex Jesus 
at all? What did He tell them they were 
doing (v. 29) ? What did He say was the 
source of their error (v. 29) ? How much 
error comes from ignorance of, or unbelief 
in, tlie Scriptures? (Compare Luke 24:25- 
27, 44-46; 2 Tim. 3:13-16.) How much 
error comes from ignorance of the power 
of God? By what statement about the res- 
urrection life did Jesus sweep away all 
their sophistry? What two things does v. 
30 teach us about our life after the resur- 
rection? Of what particular scripture had 
the Sadducees been ignorant? (vv. 31, 32; 
compare Mark 12:26; Luke 20:37.) How 
did the passage cited prove the resurrec- 
tion ? What v.-as the effect of Jesus' answer 
upon the multitude? 

2. The Pharisees' question, vv. 34-40. 
With whom had Jesus been discussing up 

to this point? What had been the result of 
the discussion between Jesus and the Sad- 
ducees ? What had been the purpose of both 
Pharisees and Herodians in asking Jesus 
questions? (Compare Luke 20:20.) What 
had been the purpose of the Sadducees? 
What had been the outcome in each case 
(35)? Who was the present questioner? 

12:32-34.) Was he an honest seeker after 
light? How did he show his good sense in 
his quest after light. What was his ques- 
tion (36) ? Was this question a proper 
one ? Are some matters of the law weight- 
ier than others? (Matt. 23:23.) Will one 
who really loves God seek to know and do 
only the weightier duties? What will he 
seek to know and do? What kind of an 
answer did Jesus give to this man's ques- 
tion? Did Jesus treat all questions in this 
way? (Compare Luke 13:23, 24; John 21: 
21, 22; Acts 1:6, 7.) What determined 
Jesus' treatment of a question? What was 
Jesus' answer? Which commandment did 
He say this was (38) ? Whose rights are 
the supreme rights? How do the rights of 
the whole human race put together compare 
with the rights of God? 

Why are the rights of God superior to 
those of the whole human race? Is this 
one of the Ten Commandments? What is 
its relation to the Ten Commandments? 
(Deut. 6 :4, 5.) If this is the first and great 
commandment, what is the first and great 
sin? How many of us have broken it? 
How then do we stand before God? 

L'fpon what kind of moralities alone do 
we differ one from another? What does it 
mean practically, to love God with all the 
heart, with all the soul and with all the 
mind? Is this commandment intended to 
save us? What is the purpose of this 
commandment? What is its relation to sal- 
vation? How is life obtained? (Ro. 6:23, 
R. V.) What is God's first and only com- 
mandment under the Gospel? (i John 3: 
23.) How can we learn to thus love God? 



(i John 4:19.) What is the second com- 
mandment? What does it mean to love 
one's neighbor as one's self? How many of 
us have kept this commandment? How 
long will we continue to break it? After 
we are born again, will we love our neigh- 
bors as ourselves? ( I John 3:16, 17; John 
13:34; Phil. 2:;}.) While the law says: 
"This do and thou shalt hve," what does 
the Gospel say? In the Gospel, does obed- 
ience come before life, or life before obed- 
ience? What is the relation of these two 
commandments to man's whole duty? 

J. Christ's question, z'v. 41-46. 

What had these Pharisees been doing? 
(vv. 17, 35.) What had been the purpose 
of these questions? What had been the re- 
sult of the questions? What change in 
the program did Jesus introduce at this 
point? Did He take them separately and 
defeat them or put the whole company to 
confusion at once? Why was He able to 
route the whole company single-handed? 
(Is. 8:g, 10.) What was the question Jesus 
asked them? Is that question an important 
one? How much depends on our thinking 
the right thing about Christ? (i John 5:5; 
John 20:31; Heb. 10:28, 29.) How can we 
get right thoughts about Christ? (John 5: 
39; John 16:13, 14; I Cor. 12:3; i John 5: 
I.) Did the question seem to the Pharisees 
a very hard one to answer? Was it as easy 
as they thought? What was their answer? 
Was that answer true? (c. i:i; 21:9; Is. 
11:1-4; John 7:41, 42; Acts 13:22, 23.) 
Was it the whole truth (Ro. 1:3, 4; Matt. 
16:16, 17; John 6:69; Matt. 14:33; John 
I :49.) As "the Son of David" what was 
Christ? As "the Son of God" what was 
He? (Ro. 9:5; Heb. 1:8.) 

What second question did Jesus pro- 
pound to the Pharisees? Was this as easy a 
question for them to answer as the first one 

had seemed? What was His purpose in 
asking it? From what portion of the Old 
Testament was the quotation taken upon 
which the question was founded? (Ps. no: 
I.) Of whom did Jesus say these words 
in Ps. no were spoken? Is it essential to 
the argument here used by Jesus that these 
words should have been spoken by David 
and of the Christ? An argument for what 
did Jesus build upon the Messianic applica- 
tion and Davidic authorship of these words? 
If then they were not written by David or 
do not refer to the Messiah, upon what did 
Jesus build an argument for His own Di- 
vinity? Of what then do these "higher 
critics" who deny the Davidic authorship 
of these words charge Jesus? Can anyone 
who is loyal to Jesus as the Christ and 
divine, believe that He either built an argu- 
ment for His divinity upon a mistake or 
else deliberately deceived His opponents by 
using a verse to prove His divinity which 
He knew did not apply to Himself or was 
not by the author to whom for the sake of 
His argument He had ascribed it? If we 
must choose on so vital a point as this be- 
tween the authority of Jesus or that of any 
modern scholar, no matter how devout a 
Christian he may be, which must we 
choose? Is this verse applied to Christ or 
ascribed to David anywhere else in the New 
Testament? (Acts 2:34, 35; compare Heb. 
10:12, 13; I Cor. 15:25; Heb. 1:3, 13; 12: 
2.) How did David call Christ "Lord"? 
(Compare i Cor. 12:3.) 

What is meant by the words "in spirit"? 
(See R. v., and compare 2 Sam. 23 :2 ; Mark 
12:36; Acts 1:16; Heb. 2:7; 2 Peter 1:21.) 
When the Holy Ghost speaks through a 
man, whose words are those which are 
spoken? What is it that David called 
Christ? Is anyone else recorded as calling 
Him "my Lord"? (John 20:28; Phil. 3: 



8.) Is it of any importance to call Him 
"Lord"? (Ro. 10:9 R. V.) What does the 
title "Lord" mean? To whom is the title 
usually applied in the Old Testament? To 
whom is it usually applied in the New 
Testament? What significant additions are 
sometimes made to the title when applied to 
Jesus in the New Testament? (Acts 10: 
36; I Cor. 2:8; compare Ps. 24:8-10.) Who 
will eventually be compelled to acknowledge 
the Lordship of Jesus? (Phil. 2:11.) What 
is the difference between simply calling 
Christ "Lord" and calling Him "my Lord" ? 
Do you call Him "my Lord" ? Is He really 
your Lord? What did Jehovah say to the 
Christ? What is indicated by His sitting 
at Jehovah's right hand? (Heb. 10:12-14; 
Eph. I :20-22.) Is it of any importance to 
us that He sits at Jehovah's right hand? 
Heb. 8:1; Ro. 8:34; I John 2:1; Rev. 3:31.) 
Has Jehovah ever conferred such honor on 
any other being? (Heb. 1:13.) Why was 
this honor conferred upon Jesus Christ? 
(Phil. 2:6-9.) 

Until what time is the Christ to occupy 
this place of rest, power and majesty? 
When this hour for complete victory shall 
come what will He do? (Is. 63:1-6; Rev. 
19:11-21; Ps. 2:8, 9.) What shall become 
of His enemies in that hour? (Ps. 2:8, 9; 
Luke 19:27; 2 Thess. 1:7-9; 2:8.) Having 
brought forward this verse, what question 
did Jesus put to them? Could any of them 
answer the question? What is the answer 
to this question : How could the Christ be 
at one and the same time David's son and 
David's Lord? (Ro. 1:3, 4; i Tim. 3:16; 
Heb. 2:14; Phil. 2:6-8; Rev. 22:16.) What 
was the effect of this discomfiture of these 
Pharisees? (Compare Luke 13:17; 14:6.) 
Were these silenced Pharisees converted? 
If sinners will not allow Christ to be glori- 
fied in their conversion, how will He be 
glorified in them? 


1. God. 

His power, 29 : 
The God of Abraham, Isaac and Jacob, 
32; the God of the living, 32; He 
spoke of Moses, 31 ; the supreme ob- 
ject of our love, 27- 

2. Jesus Christ. 
(i) His nature: 

Divine: son of God, 43, 44; Lord, 43- 

Human : son of David, 42. 

(2) His office: 

Lord, 43-45 ; King, 44. 

(3) His matchless skill: 

As a controversialist, 23-46 ; as a teach- 
er, 23-46. 

(4) His reliance upon Old Testament 
scriptures, 29, 31, 32, 37-39, 43-45. 

(5) His exaltation and glory, 44; com- 
pare Eph. I :20-23 ; Heb. i :i3. 

(6) His present rest in His finished 
work, 44; compare Heb. Jo:ii, 12. 

(7) His rule, 44. 

(8) His expectant waiting, 44. 

(9) His coming again, 44. 

(10) His victory, 44. 

(11) His enemies: They gathered to- 
gether to confuse and entangle Him, 
23-24, 34, 35, 41 ; He turned the tables 
upon them, in turn questioning His 
questioners, 41-46; He used the Scrip- 
tures to convince, confuse, instruct 
and silence them, 43, 44; put the 
whole company to rout and confusion 
by a single question, 41-46; perman- 
ently silences them, 46; Christ was 
glorified in the confusion of those 
who would not glorify Him by their 
conversion, 46; they shall be com- 
pletely subjugated underneath His 
feet, 44. 



The Holy Spirit. 

Inspired David in writing the Psalms, 

43- 44. 

The Scriptures. 

Final authority in settling all questions, 
31, 32, 36-39, 43-45; ignorance of the 
Scriptures a source of error, 29; ac- 
cepted and used by Jesus Christ as 
the Word of God and final source of 
authority, 29-32, 36-39, 43-45; its in- 
spiration, 43; compare 2 Sam. 23:2; 
Mark 12:36; Acts 1:16; Heb. 37; i 
Peter 2 :22 ; verbal accuracy ; an ar- 
gument can be legitimately built upon 
the use of a single word, 43, 44; 
power to silence enemies of Christ, 

The resurrection of the body. 

Its certainty, 20-32. 

Its glory: 
(l) In the resurrection neither marry 

nor given in marriage, 3c. 

(2) Are as the angels in heaven, 30. 
Tzvo leading commandments. 

The first great commandment, "Thou 
shalt love the Lord, thy God with 
all thy heart, with all thy soul, with 
all thy mind," 37, 38; second com- 
mandment, "Thou shalt love thy 
neighbor as thyself," 38; the two 
commandments the sum of the law 
and the prophets, 40. 


Author of iioth Psalm, 43, 44; a pro- 
phet, 43-45; spoke by inspiration, 43; 
ancestor of the Christ, 42 ; called 
Jesus Christ, my Lord, 44; foresaw 
the Christ, 43, 44; foresaw the future 
glory of the coming Christ, 44; the 
complete subjugation of all Christ's 
enemies, 44. 

The great question. 

What think ye of Christ? 

LESSON 111. 
Christ Exposing the Scribes and Pharisees. Matthew 23:1-36, 


I. JVarning against seeking the praise of 
men, vv. 1-12. 

To whom were the words of the lesson 
spoken? Why not spoken to the Pharisees 
themselves? Why spoken to the multi- 
tudes? To His disciples? (i Tim. 5:20.) 
Why was it necessary to warn even His 
disciples against Pharisaic sins? Is warn- 
ing against them needed even by the dis- 
ciples of Christ today? What other class 
of offenders were rebuked so sternly by 
Christ as the Pharisees? Between what 
two things in the Pharisees did Jesus dis- 
tinguish (v. 3) ? What did Jesus bid His 
disciples do? If good laws are promulgated 
by bad law makers what is our duty in the 
matter? If truth is preached by ministers 

of the Gospel who do not practice it, what is 
our duty in the matter? Was the bread and 
meat that was brought to Elijah at Cherith 
any less from God or to be despised because 
the ravens brought it? (i Kings 17:4.) 

What is the limitation to obedience to the 
decrees of bad officials? (Acts 5 :29.) Were 
the scribes and Pharisees under any less ob- 
ligation to keep their own laws than others? 
Is one who preaches the truth under any 
less obligation to keep it than those to whom 
he preaches ? Will good preaching make up 
for bad practice? Can we escape condem- 
nation for our own sins by condemning the 
same sins in others? (Ro. 2:1-5.) What 
did the scribes and Pharisees require of 
others (v. 4) ? What did they themselves 
do with these requirements ? Are there any 



like them today? What was their object in 
requiring such great things of others ? For 
what purpose did they do what they did 
do? Are there any today who do their 
works to be seen of men? What is the 
rcsuh of such doings? (c. 6:i.) How did 
men regard the Pharisees? How did God 
regard them? (Luke 16:15.) Is it so to- 
day with those who do their works to be 
seen of men? What were some of the 
things the scribes and Pharisees did to be 
seen of men? (Compare Deut. 6:8; Num. 
15:38, 39-) 

Do men nowadays ever make a great parade 
of the Scriptures and their loyalty to them 
before men? Ought we then to go to the 
opposite extreme and be ashamed to be 
seen carrying a Bible or reading one? 
What did the scribes and Pharisees seek for 
themselves (vv. 6, 7) ? Are there any to- 
day who seek for themselves conspicuous 
places and titles? Is it Christian to do 
so? (v. 8; Luke 14:7-11; Ro. 12:10; 3 
John 9.) What is the modern equivalent of 
"rabbi"? What are the two great reasons 
why we should not take that title to our- 
selves (v. 8) ? Who is the only one to 
whose authority in the matters of faith and 
doctrine the Christian should bow? (vv. 8, 
10; compare c. 17:4, S; Job 32:21, 22.) If 
one is really great how should he show it 
(v. II)? Who has set us the example in 
this? (Matt. 20:28; John 13:14, 15; Phil. 
2:5-8.) What kind of greatness is that 
which shows itself in lording it over others? 
(Matt. 20:25.) What will be done to those 
who refuse to listen to this teaching of 
Christ and exalt themselves? What will 
be done to those who humble themselves? 
(Compare Is. 57:15; Luke 18:14; i Peter 

2. Outzvardly fair, inzvardly foul, vv. 

With what word does v. 13 begin? Why 

did Christ use this word "woe" ? How 
many "woes" did He pronounce against 
them in all? To what other eight of this 
Gospel may we set these eight words in 
contrast? (Matt. 5:3-ro.) What did He 
call the Scribes and Pharisees in v. 13? 
What does "hypocrite" mean? What did 
He accuse them of doing (v. 13) ? Was 
that a serious offense? Are there any who 
are guilty of it today? How can it be 
done? (Acts 8:1; John 7:46-52; i Thess. 
2:15-16; Luke 11:52; 2 Peter 2:2; Ro. 
2:24.) How great is the guilt of those who 
shut up the kingdom of heaven against 
men? For what reason did Jesus pronounce 
the second woe upon the scribes and Phari- 
sees? (v. 14; see R. V. but compare Mark 
12:40; Luke 20:47.) Are there any today 
who make a great pretense of piety while 
robbing the widow and oppressing the poor 
and outwitting the unwary in real estate 
deals and other ways? What shall such 
receive? Was the fault with these men 
that they made long prayers? (Luke 6:12.) 
For what reason did Jesus pronounce the 
third woe upon them? 

Is it a good thing to be diligent in making 
proselytes? (Gal. 4:18.) Did it do any 
one any good to be made a proselyte by the 
scribes and Pharisees? What did Jesus call 
them and their proselytes? Is not that 
rather strong language? (Compare John 
8:44; Acts 13:10; Eph. 2 ■.2-) For what 
did Jesus pronounce the fourth woe upon 
these scribes and Pharisees? Are there 
any today who are guilty of such blind and 
foolish hair-splitting? What did Jesus call 
these casuists (vv. 16, 17, 19) ? Why was 
it they considered the gold of the temple 
more sacred than the temple, and the gift 
on the altar more sacred than the altar? 
Are there any today who are more con- 
cerned about the gold collected in the 
house of God than the honor of that house 



itself, and the gifts "laid upon the altar" 
than the honor of that altar? For what 
reason did Jesus pronounce the fifth woe 
upon the scribes and Pharisees? Are there 
any today who are very punctilious in the 
Httle niceties of piety and omit the weight- 
ier matters? Was there anything in the 
Scriptures which the scribes and Pharisees 
themselves acknowledged to tell them that 
these were the weightier matters? (Hosea 
6:6; Micah 6:8; Prov. 2:1, 3.) Who for 
example? What did Jesus say were "the 
weightier matters"? What is meant by 
"judgment"? (Pi-ov. 21:3; Jer. 22:15, 16.) 
Do all professed Christians seem to regard 
these as the weightier matters? Did Jesus 
say they should omit the minor matters? 
To what did Jesus compare this scrupulous 
care about little things and indifference to 
weightier matters? (v. 24, R. V.; Matt. 
27:6-8; John 18:28-40.) 

For what reason did Jesus pronounce the 
sixth woe upon the scribes and Pharisees? 
How was "the inside of the cup and the 
platter" to be cleansed? Are there any 
pious platters today that are full of extor- 
tion and excess? For what reason did 
Jesus pronounce the seventh woe upon the 
scribes and Pharisees? Are all hypocrites 
conscious hypocrites? (Jer. 17:9, 10; i 
Cor. 4:5; Heb. 4:13.) Is a hypocrite ever 
a zealous worker (v. 15) ? What is a hj-po- 
crite's doom? (Matt. 24:50, 51.) To what 
did Jesus compare the scribes and Phari- 
sees? Why were sepulchres white- washed? 
(Num. 19:16.) What is the point of the 
comparison? Are there any today who ap- 
pear fair without but are full of corrup- 
tion and worms within? Are there any 
worms and rottenness beneath your fair 
exterior? Where should one seek first for 
the hypocrite? (Matt. 7:1; John 8:7.) 
To whom was it the Pharisees appeared 
(Luke 16:15.) 

For what reason did Jesus pronounce the 
eighth woe upon the scribes and Pharisees? 
Was there anything wrong in building the 
tombs of the prophets? What is the point 
then of Christ's condemnation? (Ro. 
2:1.) Which is better, to build the tombs 
of dead propliets or listen to the words of 
living prophets? Which is easier? Which 
are men in all ages more prone to do? 
What was their judgment of their own 
goodness as compared with that of their 
fathers ? How did they prove that this pro- 
fession was false and that if they had lived 
in their day they would have treated the 
prophets of those days just as their fathers 
did? Do men nowadays ever flatter them- 
selves that if they had lived in former 
days they would have done much better 
than the men of those days did ? How do 
they disprove their own claim? Which is 
better to exult over, not repeating the sins 
of our ancestors or to search out and put 
away our own sins? What did Jesus tell 
them to do (v. 32) ? Did He mean that He 
really desired tliem to do that? (v. Z7 \ 
compare Eccle. 11 :9.) What did Jesus 
finally call the scribes and Pharisees? 
What is meant by these startling titles? 
(Ps. 58:4; Gen. 3:1; Rev. 12:9.) Was this 
Christ's customary manner of speech? Is 
it always wise to speak to men in this way? 
Is it ever wise? 

What feeling had Christ in His heart 
toward the Jews when He used these ter- 
rific words? (v. 37.) Is there any lesson 
in that for us? What question did Jesus 
put to them? What similar question is 
put to all who neglect salvation? (Heb. 
2:3.) What is God's answer to that ques- 
tion? (Heb. 12:25.) Were those men to be 
given up of God at once (v. 34) ? How 
would they deal with these ambassadors 
whom God in long-suffering mercy contin- 
ued to send? Was this prediction fulfilled? 



(Acts 7:59; 12:2; 14:19-22; 22:19, 20; 2 
Cor. 11:24, 25; John 16:2.) What would 
be the outcome of this treatment of God's 
ambassadors? Was it just that the sins of 
their fathers as well as their own should be 
visited upon them? When was v. 35 his- 
torically fulfilled? Have we any historic in- 
stance outside of the Bible in which God 
has allowed the sins of a nation to ripen 
and visited them when fully ripe upon a 
single generation? Are there any judg- 
ments ripening now? How can any gen- 
eration avoid having the consequences of 
the sins of their fathers fall on them? 
(John 1:2 and 3:7-10.) Was God's pri- 
mary purpose in sending the prophets one 
of mercy or wrath? (Compare 2 Chron. 
36:15.) Why then did it culminate in 
wrath? (2 Chron. 36:16.) In what does 
God's mercy always end, if it is despised? 
(Ro. 2:4, 5-) 


1. Jesus Christ. 

His divinity, 34; compassion. 34; hatred 
of shams, 13-36; fearlessness, 1-36; 
severity, 13-36. 

2. Christ's disciples. 
(i) Their equality: 

"All ye are brethren," 8. 

(2) Their peril : 
Pharisaism, 1-36. 

(3) Their privileges: 

A divine Teacher, 8; a divine Master, 
10; a divine Father, 9; exaltation, 12. 

(4) Their duties : 

To avoid errors of the scribes and 
Pharisees, 3 ; not to forget the greater 
matters of the law while observing 
the minor matters, 23 ; to accept the 
authority of no man, 10; to avoid 
titles of honor, 8; to humble them- 
selves, 12; to be servants of others, 

J. The Pharisees. 

( 1 ) What they were : 

Hypocrites, 14, 15, 23, 25, 27, 29; fools 
and blind, 17, ig; blind guides, 16; 
serpents, 33; offspring of vipers, 33; 
sons of those who slew the prophets, 
both naturally and spiritually, 30, 31, 
34; sons of hell, 15 R. V. ; like whited 
sepulchres, fair without, rotten with- 
in, 27, 28 ; righteous in outward seem- 
ing, 28; full of hypocrisy and 
iniquity, 28. 

(2) What they did: 

Sat in Moses' seat — a place of honor, a 
place of authorit\% 2; taught with 
great authority what others should 
do, but did not themselves, 3 ; made 
heavy demands of others, but did 
not meet the slightest of these de- 
mands themselves, 4 ; did their works 
to be seen of men, 5 ; made a great 
parade of their devotion to the Word 
of God, 5 ; sought for themselves 
places and titles of honor, 6, 7; shut 
up the Kingdom of God against men, 
13 ; entered not into the Kingdom 
themselves, 13 ; would not suffer them 
that were entering to go in, 13 ; de- 
voured widows' houses, 14; for a 
pretense made long prayers, 14; 
compassed sea and land to make one 
proselyte, 15; made them proselytes 
two-fold more the sons of hell than 
themselves, 15 ; thought more of the 
gold of the temple than the temple 
itself, 16; thought more of the gift 
upon the altar than the altar itself, 
18; made hair-splitting and irration- 
al discriminations, 16-22; tithed mint 
and anise and cummin and omitted 
the weightier matters of the law, 
judgment, and mercy and faith, 23; 
strained at gnats and swallowed 



camels, 24 R. V. ; very scrupulous 
about the outward cleanness of the 
cup and the platter from ceremonial 
defilement, but careless about its 
moral defilement by extortion and ex- 
cess, 25 ; built the tombs of dead 
prophets and killed the living proph- 
ets, 29-34; boasted themselves better 
than their ancestors while doing the 

same things, 30-34; persecuted, 
scourged and crucified the orophets, 
35 ; filled up the measure of their 
fathers' sins, 32. 
(3) What they got: 
Greater condemnation than if they 
made no pretenses, 14; the accumu- 
lated wrath of many generations, 35; 
the damnation of hell, 23- 

LESSON 112. 
The Gentiles Seeking Jesus and the Jews Rejecting Jesus. John 12:20-50. 


/. The Gentiles seeking Jesus, vv. 20-36. 

With what request did certain Greeks 
come to Philip? Was that a laudable de- 
sire? How much depends on truly seeing 
Him? (John 6:40; 3:14, 15; 20:20; 2 Cor, 
3:18.) How can we see the Lord? (John 
5:39; 16:14; I Cor. 11:26.) Do all men 
wish to see Jesus? Why not? (John 
3:19.) Why did the Greeks come to 
Philip? What did this request suggest to 
Jesus? How was the Son of man to be 
glorified? (v. 24; John 17:10; 13:31-32; 
17:5.) Was there any manifestation of 
Christ's glory in the cross itself? (i John 
4:7; 4:9; 3:16; John 1:14.) What did 
Jesus see to be the only road to glory? 
Was that true of Him only, or for us also? 
If we wish to bear fruit what must we do? 
If we die what will be the result? Suppose 
one is not willing to die that he may bear 
fruit? In what sense will he lose it? 
What if one sacrifices his life for Christ? 
(John 12:25.) What does "hate" here 
mean? (Gen. 29:30, 31.) 

Who did Jesus say must tread the path 
of sacrifice and death besides Himself? If 
we would serve Christ, then where must 

we be ready to go? (Matt. 16:24.) 
Where did He go? (Luke 22:39-44; 
23:33.) Does it pay, then, to serve Christ? 
If we follow Him to Gethsemane and Cal- 
vary now, where shall we follow Him 
hereafter? (John 17:24; 2 Tim. 2:12; Rev. 
3:21.) Is it worth living for and dying for, 
to be with Him? (2 Cor. 5:8; Phil, i :23.) 
Will any one who serves and follows Jesus 
have any other reward than being with 
Jesus? How will the Father honor him? 
(John 14:21-23; 17:22, 23.) Up to this 
point what view of His death was it that 
had occupied the mind of Jesus? What 
view of it for a moment now took posses- 
sion of His mind? What was the efifect of 
that view? Did Jesus recoil from the 
cross? How much did Jesus' soul dread the 
cross and all that went with it? (Matt. 
27:38; Luke 22:44.) Did the recoil of 
Jesus' soul from the horror of the cross 
cause Him to waver for one moment from 
His purpose to endure the cross? When, 
out of the horror, came the suggestion to 
ask the Father to spare Him that hour, 
what was the sturdy response of Jesus' 
spirit? What was Jesus' prayer? What 
did the Father's glorifying His name in- 
volve for Jesus? Was that prayer heard? 



On each of the three recorded occasions on 
which God spoke audibly, in connection 
with what feature of Christ's ministry was 
it? (Humiliation, Matt. 3:i3-i7; decease, 
Luke 9:31 ; death, John 12:27, 28.) 

What did God say on • this occasion? 
How had He already glorified it? (John 
II :4-4o; i :i4.) How was He yet to glorify 
it? (13:37.) For whose sake was this 
voice? Why was it not for Jesus Himself? 
Did the people all understand the voice? 
Was the trouble with the voice? Does 
every man hear the voice of God in the 
utterances in the Bible? Who does? 
(John 8:47.) When God speaks what does 
it test? Is it God's voice or our ears that 
are on trial? How could a voice be sent 
for the benefit of those who do not under- 
stand it (v. 31)? What does Jesus see as 
the result of His death? Why does He say 
"now"? How was His death the judgment 
of the world and casting out of its Prince? 
(i John 3:8; Heb. 2:14; Col. 2:15.) What 
does the "lifting up" mean? (Compare 
John 3:14.) Why is the crucifixion called 
a lifting up? What did Jesus say would be 
the result? What is the mightiest magnet 
in the world? Are all men drawn? Do 
all men. come? What difficulty did Jesus' 
words about lifting up suggest to the minds 
of His hearers? Were they not right in 
their interpretation of the Old Testament? 
(2 Sam. 7:13; Ps. 110:4; Is. 97; Dan. 7:14, 
27.) What alone could explain this seem- 
ingly inexplicable contradiction ? What will 
explain all the seemingly inexplicable con- 
tradictions of prophecy? What was the 
real difficulty they had in the matter? (i 
Cor. 1 :23.) Did Jesus unravel their diffi- 
culty for them? What did He tell them to 

Which is better, bothering our heads with 
critical problems we cannot solve and try- 

ing thus to display our critical acumen or to 
let the light shine into us and allow time 
and events to solve the riddles? How long 
did Jesus tell them they were to have the 
light? How long did they have it (v. 36) ? 
How long will we have it? What did Jesus 
say would be the result if they did not im- 
prove the light while they had it? (See 
R. V.) Did the darkness overtake this 
people? What would be the result of be- 
lieving in the light? When must they be- 
lieve? Having uttered these words, what 
did Jesus do? Why? Did He ever come 
back to them? If we will not heed His 
warnings and promises, what will He do? 

2. The Jews rejecting Jesus, vv. 37-50. 

What reason had these people for be- 
lieving? (37; compare 14:7.) Why did 
they beheve? (John 5:44; 3:18-20; 7:i7-) 
Are we to understand from vv. 38 to 40 
that the prophecies of Isaiah made it im- 
possible to believe even though they wished 
to, or that God foresaw and foretold in 
these prophecies the wilful blinding of 
their minds, and so it could not be that 
they would believe because God who never 
makes mistakes had foretold that they 
would not? Had they any excuse for their 
blindness and unbelief? (John 15:22, 24.) 
Did Jesus wish them to believe? (Matt. 
23:37.) Whose fault then was their un- 
belief and consequent ruin? (John 5:40.) 
How long before had this blindness and 
hardening of their hearts been predicted? 
In what way did their very unbelief glorify 
God? (Compare 13:27-29.) Is the world 
in general much more ready to believe 
God's word than these Jews were? By 
what name is Christ designated in v. 38? 
What is the meaning of that name? (i 
Cor. 1:24.) Is He universally recognized 
as the power of God? - By whom is He so 



recognized? (i Cor. 1:24, 18.) How is 
He revealed to those who recognize Him as 
the power of God? (Matt. 16:17; 2 Cor. 
4:6; Eph. 1:17-19.) By whom is He not 
recognized? (2 Cor. 4:3.) Why is He 
not recognized? (2 Cor. 4:4.) 

Are those whom "the God of this world" 
blinds at all responsible themselves? (John 
3:19; 2 Thess. 2:10, II.) Are we to under- 
stand from V. 40 that God blinds the 
eyes of those who would see and hardens 
the hearts of those who would believe and 
obey? (2 Peter 3:9; I Tim. 2:3,4.) Whom 
is it then that God blinds and hardens? 
(2 Thess. 2:10, II.) If men wish truth 
what does God give them? (John 'jwi-') 
If men wish falsehood what does God let 
them have to the full? What will be the 
final consequence of the choice of error? 
(2 Thess. 2: 12.) Are there any today who 
wish to believe error? What is the result 
of seeing the truth with the eyes and per- 
ceiving it with the heart (v. 40) ? Which 
is better, then, to try to see the truth or to 
try not to see it? What is all the Lord 
asks as a condition of healing us? (Hos. 
14:1, 2, 4; Jer. 3:12, 13, 22.) Whose glory 
are we told in the prophecy of Isaiah the 
prophet had just seen when he uttered these 
words? (Is. 6:1-5, 9, 10.) Whose glory 
are we told by John that he had seen when 
he uttered these words (v. 41)? What is 
• the necessary inference? Were there none 
of the rulers who believed on Jesus? Why 
did they not come out openly then and con- 
fess Him? Are there any like them today? 
Were they saved? (Matt. 10:30, Z}>\ Ro- 
10:10; Mark 8:38.) Was it a wise choice 
they made in concealing their faith in order 
to retain the praise of men? (Mark 8:36.) 
What did they fear would be the result of 
an open confession of Christ? Had they 
any ground for that fear? (c. 9:22, 34.) 

Would it be any real loss to be persecuted 
for Christ's sake? (Luke 6:22; i Peter 
4:12-16; Acts 5:41.) What lay at the bot- 
tom of their refusal to confess Christ lest 
they be cast out of the synagogue? Are 
there any today who love the praise of men 
more than the praise of God? Are they 
wise? If one believes on Jesus on whom 
does he really belive? Who sent Jesus? 
Why is believing on Jesus a proof of really 
believing on Him whom He hath sent? 
(John 14:9.) If we really gaze at Jesus 
whom do we see? (v. 45; compare John 
14:9.) As what had Jesus come into the 
world? (v. 46; compare c. 8:12.) How 
can any one come out of darkness into 
light (46) ? If we reject the word of Jesus, 
what will that word do? When will the 
rejected word of Jesus judge us? Where 
did Jesus get His teaching? Whose words 
are the words of Jesus? (v. 49; compare 
c. 14:10, 24.) What is God's command- 
ment (v. so) ? What is meant by saying 
that His commandment is eternal life? 


J. God, the Father: 

His dwelling place, heaven, 28; an- 
swered prayer, 28 ; spoke from 
heaven, 28; spoke for the benefit of 
man, 30; blinded the eyes and hard- 
ened the hearts of those men who 
would not see nor believe so that 
they could not see nor believe, nor 
turn nor be healed, 40, compare 2 
Thess. 2:10-12; heals those who 
hear and turn, 40; honors those who 
serve Jesus Christ, 26 ; sent Jesus 
Christ, 44, 49; spoke through Jesus 
Christ, 49, 50; His commandment, 
life eternal, 50. 



2. Jesus Christ. 
(i) Nature: 
Divine: He that hath seen Him hath 

seen the Father, 45- 
Divine words spoken of Jehovah in 
the Old Testament are applied to 
Jesus in the New Testament, i. e., 
Jesus Christ occupies the same place 
in New Testament thought as Je- 
hovah in Old Testament thought, 40, 
41; compare Is. 6:1-3, 9. lO- 
Human— Son of Man, 23, 34. 

(2) What He is: 

"The Desire of all nations," 21; "The 
light of the world," 35. 46 ; those who 
refuse to walk in that light will be 
overtaken by darkness, 35 R- V.; 
through belief in Him the Light, we 
become sons of light, 35 ; the Arm of 
the Lord, 38, compare i Cor. 1:24; 
subordinate to the Father, 44, 49, 
50; sent by the Father, 44, 49, 50 ; 
those who rejected Him will be 
judged by His word in the last day, 
47, 48. 

(3) His word: 

The very word of God, 49, 50. 

(4) How He was received by men: 
He did many signs before men, yet 

they beHeved not on Him, 37; they 
rejected God's testimony concerning 
Him, 38; they failed to recognize 
Him as "the Arm of the Lord," 38. 

(5) His death: 

The necessity of it— "The Son of man 
must be lifted up," 341 the manner 
of it— crucifixion, 32, 33; the glory 
of it, 23, 24; the agony and horror 
of it, 27. 

The results were much fruit, 24; the 
world judged, 31 ; the prince of this 

world cast out, 31 ; all men drawn 
to Him, 32, 33; 
His own attitude toward it: Shrank 
from it in heart-breaking horror, 27 ; 
compare Matt. 26:58; Luke 22:44; 
marched unflinchingly toward it, 
27, 28. 

(6) His love to the Father: 
Desired His glory alone though that 

involved the shame and agony of the 
cross for Himself, 38. 

(7) His prayer: 

Not "Father, save me from this hour," 
27; but "Father, glorify Thy name," 
28; heard and answered, 28. 

(8) His eternity: 
Abideth forever, 34. 

(9) His treatment of those who re- 
jected Him: 

"Departed, and hid Himself from 

them," 36. 
The Greeks said, "We would see 

Jesus"; would you see Him?, 21. 

3. Serving Christ. 

The condition: 

"Follow Me," 26; hate your life, 25. 

The reward: 

Become sons of light, 36; life eternal, 

25; be where Christ is, 26; honor 

from the Father, 26. 

4. The Jeivish multitude. 
(i) Their privileges: 

A voice from heaven spoke in their 
ears for their sakes, 28, 30; saw the 
signs which Christ wrought, 2>7; 
heard the words of Christ, 35, 36. 
(2) Their folly: 
Closed their eyes to the revelation of 
God's power in Christ, 38; believed 
not, 37; stumbled at the cross, 34; 



puzzled at the Scripture they could 
not understand instead of believing 
the word the)'^ could, 34. 
(3) Their punishment: 
Jesus . departed and hid Himself from 

them, 36; darkness overtook them, 
35 R. v.; their eyes blinded, 40; 
their hearts hardened, 40; they ful- 
filled the prophecies of God in re- 
jecting His Son, 38-40. 

LESSON 113. 

Jesus' Prophecies Concerning the Destruction of Jerusalem, 
compare Matt. 24:1-28; Mark 13:1-23. 

Luke 21:5-24; 


I. Perils to come, vv. 5-11. 

When were the opening words of this 
lesson spoken? (Mark 13:1.) As the 
disciples looked upon the temple, of what 
did they think (v. 5) ? As Jesus looked 
upon it of what did He think (v. 6) ? As 
men look upon the magnificent structures 
of the present day of what do they think? 
If they had more of the mind of Christ 
of what might they think? Why was this 
temple to be completely destroyed? (Com- 
pare I Kings 97-9; Jer. 7:11-14.) Was 
this the first prediction of its destruction? 
(Dan. 9:26, 27.) Were the Jews willing 
to listen to predictions like this? (Acts 
6:12-14.) Are people today willing to listen 
to predictions of the overthrow of the 
magnificent structures and systems they are 
rearing? Is that any reason for not de- 
claring what God says? Were the seventh 
and following verses spoken at the same 
time as the fifth and sixth? (Matt. 24:3; 
Mark 13:3, 4-) To what questions did 
the words that Jesus spoke as they left 
the temple prompt the disciples when they 
reached the Mount of Ohves? Did they 
ask any further questions than those which 
Luke records? (Matt. 24:3.) What two 
events were evidently indissolubly con- 
nected in the minds of the disciples? Is 
there any intimate connection between the 
two events? Do the verses of our lesson 

relate to both events or simply to the fall 
of Jerusalem? Where does the answer to 
the other question, about Christ's coming 
and the end of the age, begin? (See v. 25; 
Matt. 24:23-29; Mark 13:21-23, 24.) 

What did Jesus tell them would be the 
sign of the overthrow of Jerusalem (v. 
20) ? Of what coming peril connected 
with these events did Jesus warn His dis- 
ciples (v. 8) ? Would the peril from this 
cause be great? (Matt. 24:11, 24.) Is 
there any peril of this kind today? (i John 
4:1; I Tim. 4:1; 2 Tim. 3:1, 13.) How 
will these false teachers sometimes ap- 
pear? (2 Cor. 11:13-15. ) What must the 
disciples of Christ do if they are to escape 
their wiles? (v. 8; 2 Tim. 3:13-15.) Who 
are they who do fall a prey to these de- 
ceivers? (2 Thess. 2:10, II.) What is 
the final outcome of being thus led astray? 
(2 Thess. 2:12.) Have these prophecies 
of false Christs been fulfilled to any ex- 
tent? What other coming perils did Jesus 
predict (v. 9) ? With what state of mind 
should the disciples of Jesus regard these 
wars and tumults? When ought one who 
trusts God to be terrified? (Ps. 27:1-3; 
47:1, 2; Prov. 3:25, 26; Is. 51:12, 13.) 
What will keep such an one from being 
terrified? (Ps. 112:7.) How great were 
to be the disturbances preceding the fall 
of Jerusalem? Were these predictions ful- 
filled? Are such disturbances in nature or 



among men ever to be expected again? 
(vv. 25-27; Heb. 12:26, 27.) Should we 
dread that day? 

2. Persecutions to come, vv. 12-ig. 

What did Jesus forewarn His disciples 
that they had to expect before these com- 
motions took place? Had He ever fore- 
warned His disciples of this before? Must 
the faithful disciples of Christ in the 
present day expect persecution? (2 Tim. 
3:1, 2.) Why are Christ's faithful dis- 
ciples objects of hatred and persecution on 
the part of the world? (John 7:7; 15:19; 
17:14.) Were these predictions of com- 
ing persecutions literally fulfilled? (Acts 
4:3-7; 5:17-19, 40; 6:12-15; 7:57-60; 8:3; 
9:4; 12:1-4; 16:22-26; 21:30, 31; 22:30; 
24:1; 25:1, 2, II, 12, 22-25; 26:2.) Need 
the Christian dread this persecution? (Rev. 
2:10; I Peter 4:13-14; Matt. 5:11; Luke 
6:22, 23; 2 Cor, 12:10; Acts 5:41.) For 
what were they to suffer all this? Is there 
any comfort in knowing we are suffering 
for His name's sake? What two thoughts 
did Jesus give His disciples to comfort 
them amid these coming trials? (vv. 13, 
14, 15.) When shall persecution endured 
for Christ's name's sake turn to us for a 
testimony? (i Thess. 1:5-7; Rev. 2:10.) 
What preparations were they to make be- 
forehand to meet these great emergencies? 
Why not? What were they to speak? 
(Mark 13:11.) 

Who was this who could say, "I will 
give you a mouth and wisdom which all 
your adversaries shall not be able to with- 
stand or gainsay"? Who would be the 
real speaker? (Matt. 10:20.) Have we 
today a right to depend upon His help in 
the emergencies which we shall meet? Does 
that imply that we are never to think over 
beforehand what we shall say to people? 
(i Tim. 4:16; 2 Tim. 2:15.) Is it definitely 

stated when it is that we are not to pre- 
pare? (Matt. 10:19.) Is this promise in- 
tended to encourage laziness or to dispel 
anxiety? What sort of words and wis- 
dom did Jesus promise for such occasions? 
Have we any illustrations of the fulfil- 
ment of this promise? (Acts 2:3, 2)7 \ 
4:8-14; 6:10; 24:25.) Have we any simi- 
lar promises elsewhere? (Ex. 4:11, 12; 
Jer. 1:9.) Who can have such wisdom 
from God? (James i :5-7-) What would 
be the most painful aspect of this coming 
persecution (v. 16) ? Should one falter 
in his fidelity to Christ when persecu- 
tion comes even from those who are near- 
est and dearest to us? (Matt. 10:37.) To 
what lengths would this persecution go? 
(Compare Acts 7:59; 12:2; 26:10; Rev. 
2:13.) How widespread would be the 
hatred of Christ's disciples? Would they 
suffer any real harm? How could they 
be killed and yet not a hair of their head 
perish? (John 12:25.) How should they 
win their souls or lives (v. 19 R. V.) ? 
How would they win their lives by 
patience? (Mark 13:13.) 

3. Judgment to come, vv. 20-24. 

Having warned His disciples of the 
perils and persecutions that awaited them, 
what did Jesus proceed to foretell next? 
To what question did vv. 20, 21 form a 
direct answer (v. 7) ? Was there any 
practical reason why they should know 
what sign should precede the fall of Jeru- 
salem? What were they to do when they 
saw this sign? Did the Christians who 
were at Jerusalem when this sign occurred 
obey Christ's injunction? Had there been 
any other time in the history of Jerusalem 
when her doom was announced and all 
who were in her advised to flee out and 
escape being involved in her ruin? (Jer. 
21:9.) Why were men advised to flee 



from Jerusalem in both instances? What 
is it that is doomed today? (Compare 
Gen. 19:16, 17; Rev. 18:4; 2 Cor. 6:17.) 
What was the cause for this awful ruin 
that was coming upon Jerusalem (v. 22) ? 
For what sins were these "days of ven- 
geance" brought upon them? (c. 19:27-44; 
Matt. 23:34, 35; compare 2 Chron. 36:15- 
17.) What was fulfilled in this awful 
desolation of Israel? (v. 22; compare Lev. 
26:14-33; Deut. 28:15-68; 29:19-28; Dan. 
9:26, 27.) How long before had this been 
predicted? What should become of the 
people (v. 24) ? What should become of 
Jerusalem? Has all this been fulfilled? 
How long is the tribulation for Israel and 
treading down by the Gentiles to last? 
Then what will come to pass? (Ro. 11:25, 
26-29; Ez. 36:19, 24-36; 37:21-28; Jer. 
31:31, 33; 50:19, 20; Amos 9:14, 15; Zech. 


I. Jcstis Christ: 

His divinity, IS; compare Ex. 4:11, 12; 
Jer. 1:9-19. 

His warning: 

Forewarned His disciples of the 
coming destruction of the temples, 
6 ; of the coming wars, tumults, 
earthquakes, famines, etc., 9, 10, ii; 
of the coming persecution, 12; to 
flee from Jerusalem when the armies 
encompassed her, 20, 21. 

His promises : 

Glory through suffering, 13; help and 
consequent victory in the hour of 
peril, 15; protection from all loss, 
though hated by men, 17, 18; eternal 
life through patient continuance in 
face of bitterest opposition, 19 R. V. 

His predictions: 

Siege and desolation of Jerusalem, 20, 
22, 23; scattering of the Jews among 

all nations, 24; the times of the Gen- 
tiles, 24; the restoration of the Jews, 

His endorsement of Old Testament 
prophecy and declaration of the ab- 
solute infallibility of the Word: 

"All things which are written" to have 
literal and exact fulfilment, 22. 
2. Christ's disciples. 

Their mistake : 

Blinded by the material adornment of 
the temple to its spiritual defile- 
ment, 5. 

Their wisdom: 

Sought from Jesus Himself further 
instruction concerning the things of 
which He spoke, 7. 

Forewarned : 

Of the destruction of the temple, 6; 
the rise of false Christs, 8; compare 
Matt. 24:11; coming wars, tumults 
and calamities, 9, 10, 11; coming 
persecutions, 12; coming fall of 
Jerusalem, 20-24. 

Their trials : 

Persecutions, 12: hated and delivered 
up by nearest relatives and friends, 
16; some put to death, 16; hated of 
all men for Christ's name's sake, 17. 

Their security: 

Jesus Christ Himself will give wisdom 
and strength in every emergency, 15 ; 
no adversary will be able to with- 
stand or gainsay, 15 R. V.; due 
warning is given in order to escape 
being involved in Jerusalem's ruin, 
20, 21 ; not a hair of their heads 
shall perish, 18. 

Their instructions: 

Beware of false Christs, 8; "Be not 
terrified," even in the midst of appall- 
ing commotion, 9; be free from 



anxiety even in the midst of great 
emergencies, 12-15; do not meditate 
beforehand how to meet these emer- 
gencies but look to Jesus, 14, 15. 
Their reward : 

Their sufferings shall turn to them for 
a testimony, 13; compare 2 Thess. 
I -.4-7 ; by their patient endurance to 
the end shall win their souls, 19 
R. V. 

LESSON 114. 

Jesus' Prophecies Concerning His Own Coming Again. Matt. 24:29-51. 

Compare Mark 13:24-37; Luke 21:25-36. 


/. The events accompanying the second 
coming of Christ, vv. 29-35. 

What other tribulation did the tribula- 
tion connected with the siege of Jerusalem 
suggest and typify? Immediately after the 
great tribulation typified in the tribulation 
at the destruction of Jerusalem, what ap- 
palling events will occur? Will the true 
church be on earth at this time? (i Thess. 
4:16, 17.) To whom will He appear in 
this way at this time? (Rev. 1:7; Zech. 
12:10-14; 13:1; 14:1-5-) What signs shall 
appear in the heavens? What will be the 
effect upon the tribes then living upon the 
earth (v. 30) ? What wonderful sights 
will they see? How will the Son of Man 
come? Who usually is spoken of as com- 
ing in the clouds? (Ex. 19:9; 34:5; Ps. 
97:1, 2; Matt. 17:5; Ps. 104:3; Luke 
21 :27.) What then is taught about Christ 
by saying that He is coming in the clouds? 
What shall He do when He comes (31)? 
Does this refer to the gathering of the 
church or to the gathering of Israel? 

Does any man today know where the 
major part of Israel is? Does God know? 
Shall any one of them be overlooked? 
(Amos 9:9.) What will Israel then be 
like (v. 32) ? How long a winter has 
Israel had? After the signs given in vv. 
29, 30 how fast will things ripen (v. 34) ? 

Does "this generation" in v. 34 refer to 
the generation living upon the earth at 
the time Jesus spoke these words, or the 
generation living at the time that these 
signs appear, as the early buds on the fig 
tree portend the near approach of summer? 
(Note context carefully.) What remark- 
able statement does Jesus make in v. 35? 
Did it seem at all probable that heaven 
and earth should pass away but the words 
of an obscure Jew, such as Jesus seemed 
to be when He spoke these words, would 
stand? Has His astounding and apparently 
preposterous utterance proved true? What 
does that fact prove? 

2. The time of Christ's second coming, 
w. 3(>-5i- 

When is Jesus coming again (v. ^d) ? 
Who alone knows when He is coming 
again? Why does not man know? (Acts 
1:7.) Did Jesus Himself as a man know 
the hour of His coming again (v. 36) ? 
If Jesus as a man voluntarily renounced the 
knowledge of the exact time of the second 
coming, what is it on our part to try to 
find out? As far as we know, when may 
Jesus come for the church to receive it 
unto Himself? What will men be doing 
when Jesus comes again (vv. 37-39) ? 
Will they be standing upon the hilltops 
looking for Him? As what will Christ 
come? (v. 43; compare i Thess. 5:2.) 


What is our proper attitude toward His 
commg (42, 44) ? Is there any special 
blessing awaiting those servants whom the 
Lord finds watching when He comes? 
(Compare Luke 12:37.) If He came today, 
would you have part in that blessing? If 
we are ready when He comes, what priv- 
ilege will be ours? (Matt. 25:10, R. V.) 
If we are not ready, what doom will be 
ours? (Matt. 25:10-12.) What constitutes 
readiness? (Compare Matt. 25:4, 10, 16; 
Luke 12:35; 21 :34-36; i John 2:28.) What 
important practical question does Jesus ask 
in V. 45? 

What is a steward's business (v. 45) ? 
Do all those whom Christ has appointed 
to this office, do this? Whom do some 
He has called to be stewards feed? (Ezek. 
34:2, 3.) With what does the wise and 
faithful steward feed the household? (i 
Peter 4:10, 11; 2:2.) Do all stewards give 
the household this food? With what do 
they sometimes try to feed the household? 
When should the steward give the house- 
hold their portion of food? What word 
is used to describe the experience of the 
wise and faithful steward at the coming 
of his Lord? In what will his blessedness 
consist (v. 47) ? Wherein lies the appro- 
priateness of this reward? Who is placed 
in contrast with this faithful and wise 
servant? What lies at the bottom of his 
evil doing (v. 48) ? What is the practical 
efifect upon the church and individual be- 
lievers of regarding the coming of their 
Lord as a far-away and unreal event? 
What is the effect of thinking of it as a 
most real and possible, imminent event? 
(c. 25:6, 7.) What is one great cause ac- 
cording to vv. 48, 49 of the worldliness and 
laxness in evangelical enterprises, and the 
oppression and self-indulgence among the 
many professed stewards of Jesus Christ? 

What was the great cry of the early church 
as it pushed the evangelization of the 
world? (Phil. 4:5; James 5 7, 8; i Cor. 
16:22.) Where was it the unfaithful 
steward said, "My Lord delayeth His com- 
ing" (v. 48) ? 

Can we have a head faith and a heart 
unbeHef in the coming of the Lord? How 
can we show we have a heart faith in it? 
Is there any step beyond saying, "My 
Lord delayeth His coming"? (2 Peter 
3:3, 4.) Are there any of these mockers 
m the church saying this today? How, 
first of all, did loss of faith in the near 
approach of the Lord show itself in the 
unfaithful steward (v. 49) ? For what is 
that a figure? Is there a warning against 
this anywhere else in the New Testament? 
(i Peter 5:3.) How, in the second place, 
did loss of faith in the near approach of 
the Lord show itself in the unfaithful 
servant? Have these faults in the actual 
history of God's people been seen in those 
whom God has set over His own house- 
hold? (i Sam. 2:13-16; Ezek. 34:3; Matt. 
7:15; Acts 22:29; Titus 2:10, 11; 3 John 
9, 10.) How are these unfaithful servants 
to be brought to their senses (v. 50) ? Will 
the day of Christ's coming be a joyful day 
for all who have been in authority in His 
church? What will be done to the unfaith- 
ful servant? With whom will his lot be 
eternally cast (v. 51)? Why? (Acts 
1 :25.) What will be the occupation of 
that place to which he goes (v. 51)? To 
whom may this solemn and terrific warning 
be justly applied? (i Peter 4:10.) 


I. Jesus Christ: 
(i) His nature: 
Divine, 30; human, 30, 36, 39. 



(2) His words: 

Inerrant, 35 ; shall never pass away, 35. 

(3) His coming again: 

(i) Its certainty, 30-35. 
(2) The manner: 
With power and great glory, 30; 
as a Divine One (in the 
clouds), 30. 
• (3) The purpose : 

To gather His elect, 31 ; reward 
His faithful servants, 45-47; 
punish His unfaithful servants, 


(4) The time of His coming: 
No man knows the exact time, 

nor the angels, not even the 
Son, 36; a time when men are 
going about their usual avoca- 
tions, 37-39; a time when He 
is not expected, 42-44; may be 
any time, 42-44; very soon 
after the appearing of the 
signs, 29-34. 

(5) Our attitude toward His com- 

Watching, 42; ready, 44; longing 
for, 48. 
2. Christ's servants. 

(l) Should always be: 
Watching for His coming, 42; ready 
for His coming, 44; engaged in the 

work which He has appointed them, 
45, 46. 

(2) Should never : 

Say "My Lord delayeth His coming," 
48; exercise oppression over those 
under their authority, 49 ; practice 
self-indulgence, 49. 

(3) Their opportunity and responsibil- 

Over Christ's household, 45 ; the wel- 
fare of Christ's family under their 
keeping, 45. 

(4) Their duty: 

To watch, 42; to give the household 
their food in due season, 45. 

(5) Their blessedness, 46. 

(6) Their reward : 

Dominion over all the Lord hath, 47. 
S. The unfaithful servant. 
(i) His theology: 
"My Lord delayeth His coming," 48. 

(2) His practice: 

Tyranny, 49; self-indulgence, feeds 
himself instead of the household, 49, 
compare 45 ; neglects to give the 
household their meat, 45, 49. 

(3) His destiny: 

Surprised by Christ's unexpected com- 
ing, 50; driven into the outer dark- 
ness, 51 ; weeping and gnashing of 
teeth, 51. 

LESSON 115. 
The Parable of the Ten Virgins. Matthew 25:1-13. 


/. While the bridegroom tarried, 1-5. 

To what time in the world's history does 
this parable refer? Upon what oriental 
custom is it founded? What is the central 
lesson that Jesus aimed to teach (v. 13) ? 
Whom does the bridegroom represent? 

(John 3:28, 29; Eph. 5:25; 2 Cor. 11:2; 
Matt. 9:15; Rev. 21:9.) Who is represent- 
ed as the bridegroom in the Old Testament ? 
(Is. 54:5; 62:4, 5.) Is there any signifi- 
cance about that? Who is the bride? 
(Eph. 5:25.) What thought about Christ 
is set forth under this figure of a bride- 



groom? (Eph. 5:25, 28, 30, 31.) Is the 
story of this bridegroom a romantic one? 
Who rejoices over the marriage? (Rev. 
19:6, 7.) Is the bride as faithful as the 
bridegroom? Whom do the virgins repre- 
sent? What was the attitude of the vir- 
gins toward the bridegroom's coming? 
What ought to be our attitude? (Titus 
2:13; 2 Tim. 4:8; 2 Peter 3:12, 13 R. V.) 
What do the lamps represent? (c. S:i6; 
Luke 12:3s; 2 Tim. 3-5-) 

Were all these virgins saved? What les- 
son is there in that? Into what two classes 
were the virgins divided? In what re- 
spect did the wise differ from the foolish? 
Could any one see the difference? Of what 
is oil a symbol? (Acts 10:38; i John 2:20, 
27; Ps. 45:7.) Had the five foolish vir- 
gins no oil at all (vv. 3. 4 and v. 8, R. V.) ? 
What is the lesson? Does this parable 
teach that one can have really been born 
again and yet after all be shut out and 
Christ say unto them, "I know you not"? 
(i John 2:19; John 10:28; 2 Tim. 1:12; 
4:18.) Can one have had some measure 
of the Holy Spirit and be lost? (Heb. 
6:4-6.) What is it said in v. 5 that the 
bridegroom did? Of what did Jesus mean 
to give a hint? Why did the servant in c. 
24:48 fail? Why did the virgins here fail? 
Why does the bridegroom tarry? Does 
Jesus wish us to believe that He will come 
soon or that He will not come soon? (Mark 
13:35-) While the bridegroom tarried what 
did the virgins do? Was it wise for the 
foolish virgins to go to sleep? Was it for 
the otkers? Did they fall fast asleep at 
2. "BeJiold the Bridegroom cometh," vv. 


How were they awakened ? How will the 
sleeping church be aroused? (John 5:28, 
29; I Thess. 4:16.) Why does the parable 
represent the cry being made at midnight? 

(24:44.) Will it be literally in the night? 
(Mark 13:35.) What other call in the 
Bible does this "Go ye out to meet Him" 
suggest? (Amos 4:12.) When does God 
say that? What did the virgins do then? 
What does that symbolize? In what pre- 
dicament did the foolish find themselves? 
Why? What leson does that teaeh? Were 
the wise in any way to blame? What did 
the foolish do in their trouble? What does 
that represent? Did they find any help 
from the wise? Why not? Can the wis- 
dom of one make up for the folly of 
another? (Ro. 14:12; Ps. 49 7-9; Jer. 
15:1; Ezek. 14:14-16, 20; I Peter 4:18.) 
What did the wise tell them to do? Where 
is the oil to be bought? (Rev. 3:17, 18.) 
How much does it cost? (Is. 55:1.) Where 
was the difficulty with their going to buy? 
Did they follow the advice? Did it help 
them any? Why not? Where is the folly 
in putting off the preparation too long? 

Who went into the marriage feast? 
How can we be made ready? (Col. 1:12.) 
How shall we be ready? (i John 2:28; 
Rev. 19:7, 8; Heb. 12:14.) Was that mar- 
riage worth going to? (Rev. 19:9.) Of 
how earnest preparation is the marriage 
feast worthy? What happened when they 
had entered? Why was the door shut? 
What other instances have we of shut 
doors in the Bible? (Gen. 7:16; Num. 
14:28-34; Heb. 12:16, 17.) Who is the 
door? (John 10:7.) To whom is it now 
open? (John 10:9.) Will it always be 
open? Can anyone get in after it is once 
shut? (Luke 13:25-28.) What is the next 
scene in the parable? Did those virgins 
really wish to get in? Why did not they 
then? What answer did they get? Whom 
does God know? (John 10:27; i Cor. 8:3; 
2 Tim. 2:19.) What is Christ's practical 
summing up of the teaching of the parable? 
Watch what or for what? Does this ad- 


monition apply to Christians? Did the 
wise and foolish virgins appear alike out- 
wardly? Will hypocrites ever awaken to 
the difference between themselves and true 

professors ? When ? 

/. Jcstis Christ. 
His divinity: 
Occupies the same place in New Testa- 
ment thought that God occupies in 
Old Testament thought, i ; compare 
Is. 54:5; 62:4, 5. 
The Bridegroom : 

His wondrous, tender love for the 
church, I ; compare Eph. 5 :25 ; His 
intimate union with the church, i ; 
compare Eph. 5 :28-32. 
He tarries : 
Does not come as soon as expected, 5, 
but He is surely coming: At mid- 
night, 6; suddenly, 6; unexpectedly, 
6; while even those who went out to 
meet Him nodded and slept, 6; takes 
those who are ready at His coming 
with Him into the marriage supper, 
10 ; shuts the door on those not 
ready, 10; will not open to the most 
urgent cry of those who come too 
late, 12. 
2. The zvisc z'irfiins. 

Took their lamps, i ; went forth to 

meet the bridegroom, i ; took oil in 
their vessels with their lamps, 4; 
nodded and slept while the bride- 
groom tarried, 5 ; suddenly awakened 
by the midnight cry, 6; called forth 
to meet the bridegroom, 6 ; arose and 
trimmed their lamps, 7; had only oil 
enough for themselves, 9; advised 
the foolish to go to them that sold to 
buy for themselves. 9; were ready, 
10; went in with the bridegroom to 
the marriage, 10; were shut in, ro. 

The foolish virgins. 

Took their lamps, i ; went forth to meet 
the bridegroom, i ; took no oil in 
their vessels with their lamps, 3; nod- 
ded and slept while the bridegroom 
tarried, 5; suddenly awakened by the 
midnight cry, 6 ; called forth to meet 
the bridegroom, 6; arose and 
trimmed their lamps, 7 ; expected to 
enter with the bridegroom unto the 
feast, 7; found their lamps were 
going out. 8 R. V. ; asked the wise to 
supply them with needed oil, 8; un- 
able to get oil from the wise virgins, 
9; went to buy for themselves after 
the coming of the bridegroom was 
announced, 10; bridegroom came 
while they were getting oil, 10; were 
shut out, 10. 

LESSON 116. 
The Parable of the Talents. Matthew 25:14-30. 


I. What the serz'onfs did during their 
Lord's absence, vv. 14-1S. 

To whom was this parable spoken? 
Where? When? What is the chief point 
of likeness between this and the preceding 

parable? Chief point of difference? What 
other parable of Christ bears a striking re- 
semblance to this? (Luke 19:12-27.) What 
is the principal difference between the two? 
To what is the kingdom compared in this 
parable? Who is represented by the man 
taking a journey into a far country? What 


did Jesus mean to teach by that? What did 
Jesus say this man did before going? Who 
are represented by the bond servants? 
What is meant by delivering his goods unto 
his servants? (i Peter 4:10.) What do 
the talents represent? (Ro. 12:6-8; i Cor. 
12:4, 8, II, 28; Eph. 4:8, II.) Did he give 
to each the same gift? Upon v^rhat princi- 
ple did he vary the gifts? Who is it de- 
cides just what gifts each Christian shall 
have? (i Cor. 12:11.) Did he leave any 
servant without any gift? How much is the 
least sum mentioned? How much is that? 
Was that enough to do something with? 
What is involved in receiving a larger gift? 
(Luke 12:48.) 

For what purpose were the talents given? 
(i Cor. 14:12; 2 Cor. 1:4.) Suppose we 
use the gifts for our own private ad- 
vantage, of what are we guilty? After 
distributing the gifts what did the man do? 
What does that represent? (Eph. 4:8.) 
What did the man who received the five 
talents do? What is meant by saying that 
he traded with the same? What was the 
result? How can we trade with our tal- 
ents? (i Cor. 15:10; I Tim. 6:17, 18; 2 
Peter 1:5-10; i Cor. 14:12.) What did the 
man with the two talents do? Did he suc- 
ceed as well as the one with the five tal- 
ents? Can you give any Bible illustration 
of faithful two-talent people? (2 Sam. 
19:32; I Kings 18:3, 4; 2 Kings 4:8-10; 
Mark 14:3-8; Acts 9:36-39; 11:29, 30.) 
What did the man who had received the 
one talent do? What does that represent? 
Is that common? Is it only one-talent men 
who do this? What warning does Paul 
give Timothy against this very error? (i 
Tim. 4:14; 2 Tim. 1:6.) Is that warning 
needed today? 

2. What their Lord did upon His return, 
vv. 19-30. 

What is the next scene in the parable? 

What does that represent? (i Cor. 4:5; 2 
Cor. 5:10.) How many of us shall have a 
part in that reckoning? (Ro. 14:12.) Of 
whom shall we have to give account? If 
we are true believers shall we be judged as 
regards the question whether we shall be 
saved or not? (John 5:24, R. V.) For 
what, then, is the judgment of the believer? 
(i Cor. 3:14, 15.) When is the Lord rep- 
resented as coming? What was Christ's 
purpose in saying that? (Luke 19:11.) 
Who first presented himself to his master? 
Was he afraid to come? Why not? How 
may we be saved from fear in the day of 
judgment? (i John 4:16, 17.) What is the 
true Christian's hope "in the presence of 
Christ at His coming"? (i Thess. 2:19.) 
Who did the servant say had gained the five 
talents? In the parable of the pounds what 
did the servant say had gained the five 
pounds? (Luke 19:16, 17.) Which is the 
true representation? (i Cor. 15:10; John 
15:5; I Cor. 3:9; Gal. 2:20.) What was 
the Lord's answer? Is it worth anything 
to have Jesus Christ say to you, "Well 
done"? (2 Cor. 10:18.) What was it the 
Lord praised? What was to be his re- 
ward? Is the first part of this promise 
found elsewhere? (Luke 12:44; 22:29; 
Rev. 2:26; 3:21; 2 Tim. 2:12.) What does 
"joy of the Lord" mean? What are some 
of its elements? (John 12:26; 14:3; Ps. 
i6:to, II ; John 17:24.) 

Does the Christian have any joy before 
Christ comes? (i Peter 1:8.) Is it as full 
as he is to have? (Phil. 1:23, R. V.) By 
what expressive figure is the abundance of 
this joy mentioned in Ps. 36:8? Who pre- 
sented himself to his Lord next? What 
was his report? Was that as good report 
as that of the former? What reply did his 
Lord make to him? How did this differ 
from the reply made to the five-talent man? 
What is the lesson taught in that? (2 Cor. 



8:l2.) What two persons won Christ's 
very especial commendation when He was 
here for what they did? (Mark 12:41-44; 
14:8, 9.) How much must one do for 
Christ to get a reward? (Matt. 10:42.) 
Who came last? Why did he hold back so 
long? Why did he come at last? How did 
he look as he came? By what title did he 
address his Master? What would have 
been a better way of showing Him that he 
regarded Him as Lord? (Luke 6:46.) Will 
the merely calling of Christ "Lord" satisfy? 
(c. 7:21.) What did he report having done 
with his Lord's money? Do any do that 
today? Do any do worse than that? (Luke 
16:1.) Why did he say that he did that? 
Is the Christian spirit a spirit of fear? 
(Ro. 8:is; 2 Tim. 1:7.) Why was he 
afraid? Did he really know his Master? 
Have any this conception of Christ as a 
Master today? On whom did he try to 
shift the blame of his poor success? On- 
to whom do men generally endeavor to 
shift the guilt of their unfaithfulness? Did 
it lessen his guilt any to slander his Mas- 
ter? Does it ours? What is an all-suf- 
ficient answer to all complaints against 
God? (Ro. 9:20.) How much did he say 
he brought back? Was that true? What 
was his Master's answer? What then, was 
the real trouble? What is the real trouble 
always when men neglect their duty? What 
is a lazy man's excuse? (Prov. 26:13.) 

How did his Lord show him his excuse 
was no excuse? By whose words was he 
then condemned ? What did his Master say 
that he should have done? Is there any les- 
son in that? What is the next step in the 
parable? Have we any Bible illustration of 
gifts and opportunities being taken from 
these who neglect them and being given to 
others? (Gen. 25:34; Ex. 4:14; Acts 1:25, 
26; Ro. ii:ii.) What reason did Jesus 
give for this? What is the meaning of 

this principle? In connection with what 
other parable is it also found? (c. 13:12.) 
Was this loss all that happened to the sloth- 
ful servant? What, then, is all that is 
necessary in order to go to the outer dark- 
ness? (v. 30; compare c. 3:10.) What four 
classes of persons does Christ represent in 
His teachings as going to the outer dark- 
ness? (c. 24:48-51; Luke 13:27, 28; c. 22:12, 
13.) What is the fourth class (v. 30)? 
By what one word did Christ express the 
whole difficulty with this man (v. 30) ? 
Are you "profitable," of any use, to God? 
Whose fault was it that he was "useless"? 
Whose fault is it if any man is useless? 
What is the penalty of uselessness (vv. 28, 
30) ? Why did Christ choose the one-tal- 
ent man as the unfaithful servant? 


/. Jesus Christ: 

He has gone into a far country, 14 ; He 
has entrusted His goods to His serv- 
ants to use, 14; gives to each 
servant "according to his several 
ability," 15 ; He is coming back 
again, 19; He will make a reckoning 
with each of His servants, 19; all 
His servants, must appear before 
Him and give account of the use 
made of the gifts bestowed upon 
them, 20-24 ; He will commend the fi- 
delity of those who have used well 
the gifts bestowed whether the gifts 
were many or few, 21, 2^; will set 
over many things those who have 
been faithful over a few things, 21, 
23 ; wnll welcome the good and faith- 
ful into participation in His own joy, 
21, 23 ; will penetrate and expose the 
shallow excuses of those who tr\^ to 
shift the responsibility of their lazy 
infidelity off upon His imagined se- 
verity, 26; will condemn the unfaith- 


ful out of their own mouths, 26, 27; 
will cause the neglected gift to be 
taken from the wicked servant, 28; 
will give more to the one who has 
used well what he had, but will take 
from the one who has not used what 
he had, even that which he had, 29; 
will reward the faithful use of op- 
portunities and gifts here with 
greater gifts and larger opportuni- 
ties hereafter, 21, 23, 29; will com- 
mand the useless servant to be cast 
into the outer darkness, 30. 

The hvo faithful servants: 

Their talents were a trust from their 
Master, 15; doubled the talents given 
by faithful use, 16-20 ; promptly, fear- 
lessly, and gladly presented them- 
selves to their Master upon His re- 
turn, 20, , 22 ; brought the increased 
talents to their Master, 20, 22; 
praised by their Lord as good and 
faithful servants, 20, 21 ; made rulers 
over many things because they had 
been faithful over a few things, 21, 
23 ; ushered into participation in their 
Lord's own joy, 21, 22,', one had five 

talents and the other but two but they 
were equally faithful and similarly 
rewarded, 20-23. 

The unprofitable useless servant. 

He had one talent entrusted to him, 
15 ; that talent was as sacred a trust 
as that of the others, 15, 27; it was 
just the right amount for him, 15; 
a faithful use of that one talent 
would have brought the same reward 
that the five talent man received for 
the faithful use of his five talents, 
23; compare 21; he had a false con- 
ception of his master, 24; that false 
conception was the outgrowth of his 
own wicked and lazy heart, 26; he 
was afraid, 25; compare Prov. 26:13; 
he hid his talent instead of using it, 
18, 25; endeavored to shift the re- 
sponsibility of his own laziness ofif 
upon his Master, 24, 25 ; his wicked- 
ness and laziness penetrated and ex- 
posed, 26; condemned out of his own 
mouth, 26, 27; his talent taken away, 
28; cast into the outer darkness be- 
cause he zcas iiseless, 30; compare c. 

LESSON 117. 

The Judgment of the Nations. Matt. 25:31-46. 

here laid down apply? How many shall 
appear at some time before Christ's judg- 
ment seat? (2 Cor. 5:10; Ro. 14:10.) 
When is the destiny of the believer de- 
cided? (John 5:24.) To whom first of 
all should we apply the principles of judg- 
ment given here? Is there to be another 
judgment beside that represented here? 
(Rev. 20:12, 13.) In what way is Christ 
represented as coming? Who are to come 
as His companions? Are there similar 
representations of Christ's coming else- 


I. The great gathering and the final 
separation, vv. 31-33. 

Where were these words spoken? When? 
What contrast is there between Christ as 
He speaks here and the Christ as He 
appears in the prophecy which He spoke? 
Of what have we a picture in this lesson? 
Is the judgment represented here of the 
nations living at Christ's coming or of 
all men who had ever lived (w. 35-40) ? 
To whom do the principles of judgment 



where? (16:27; 19:28; 26:64; Zech. 14:3. 
4; Mark 8:38; i Thess. 4:16; 2 Thess. 
1 :7, 10; Jude 14; Rev. 1:7.) 

Does Christ's coming at death, at the 
destruction of Jerusalem, or at the descent 
of the Holy Spirit, fulfil the requirements 
of these passages? When is He so com- 
ing? (Matt. 24:42, 44-) What will He 
do when He so comes? (Rev. 3:21.) 
What will occur after He has thus taken 
His throne? How many nations and how 
many angels? What will He do with the 
nations? Into how many classes will He 
separate them? Is the scene here repre- 
sented that of a trial or verdict? When 
does the trial take place? Into what two 
classes are men already divided? (John 
3:18.) Under what figure is the separa- 
tion represented? Do such separations 
actually occur in the East? Why is it 
necessary to separate sheep from goats? 
Why is it necessary to separate the wicked 
from the righteous? (Rev. 21:7.) Is the 
truth of final separation found elsewhere 
in the Bible? (c. 3:12; 13:42, 43-49; Mai. 
3:18.) What does He do with sheep and 
goats respectively? Why sheep on right 
hand? (Gen. 48:13-17; Ps. 45:9; Heb. 
1:3-13; Ps. 110:1; Acts 2:34-35.) 

2. The Blessed of the Father; their 
deeds and their destiny, vv. 34-40. 

By what title is Christ spoken of in 
V. 34? Is He so spoken of elsewhere? 
Does He use this title of Himself else- 
where? To whom does the King first ad- 
dress Himself? How does He address 
them? What does "blessed" mean? Is it 
the same word as is used in the beatitudes? 
Does the Christian have to wait for the 
blessing of God? (Eph. 1:3.) What does 
He say to "the blessed"? Who do we 
learn from other passages of Scriptures 
shall not inherit this kingdom? (Gal. 5 :i9- 

21; Eph. 5:5; I Cor. 6:9, 10.) Who shall? 
(2 Tim. 2:12; 4:8; James 2:5; Rev. 21:7.) 
Is this inheritance something we earn or 
is it a gift? (Luke 12:32.) How long 
has this kingdom been prepared? For 
whom prepared? What other things are 
we told are "from the foundation of the 
world"? (Acts 15:18; Eph. 1:4; i Peter 
1:19, 20; Rev. 18:8.) What other things 
are spoken of as prepared for God's peo- 
ple? (Heb. 11:16; John 14:2, 3; c. 20:23; 
I Cor. 2:9.) What reason does Christ 
give for inviting them to an inheritance in 
this kingdom? How does this coincide 
with the common Bible doctrine that the 
whole destiny of man hangs on the point 
of faith? What does Paul tell us is the 
one thing that avails? (Gal. 5:6.) 

What is the nature of a faith that does 
not show itself in such acts? (Jas. 2:17.) 
What, then, is the proof of faith which 
God demands? (James 2:18.) Why ought 
we to give the thirsty Christ to drink? 
(John 4:14; 6:55.) The hungry Christ 
to eat? (John 6:32, 35.) Receive Him 
when a stranger? (Eph. 2:13, 18, 19.) 
Clothe Him when naked? (Is. 64:6; Ro. 
13:14; Phil. 3:9.) Visit Him when sick? 
(Luke 1:68, 78.) When in prison? (Luke 
4:18.) What do the righteous answer? 
What are we to infer from this answer? 
(c. 6:3; Prov. 15:33; I Peter 5:5, 6.) 
What is the King's answer to them? Does 
He say that "inasmuch as ye did it unto" 
any man? Who are His "brethren"? (c. 
12:49, so; 28:10; Heb. 2:11.) If then we 
wish to feed Christ, what should we do? 
If we wish to visit Him? What is the 
real test whether or not we love Christ and 
God? (i John 3:14; 4:20.) What is the 
real test whether we love our brethren? 
(i John 3-'^7-) What shows whether or 
not we have received Christ? (c. 18:5; 



10:40.) With which of His brethren does 
Christ identify Himself? For whose sake 
should these things be done to Christ's 
brethren? (Mark 9:41-) Where is a 
kindred thought to that of this verse found 
in Proverbs? (Prov. 19:17; 14:31-) Does 
God much esteem almsgiving, etc.? (Acts 
10:31; Eph. 4:28; I Tim. 6:17-19; Heb. 
13:16; 6:10.) Is it worth striving for to 
be called out before the assembled uni- 
verse, "all nations" and "all angels" and 
thanked by Christ for services done Him? 
How can we gain that honor? 

2. The Cursed: The cause and charac- 
ter of their curse, vv. 41-46. 

What change now comes over the scene? 
What is it He says to those on the left? 
If we do not listen to the "Come" of 
Jesus now, what will we have to listen 
to hereafter? Where else do we find this 
word "Depart"? (7:22, 23; Luke 13:25, 
27.) How does He address them? What 
words does He add to "ye blessed" that 
he does not add to "ye cursed"? By 
whom are the cursed cursed? (John 
5:40.) How many are cursed? (Gal. 
3:10.) Whither were they to depart? 
Is the punishment of the lost elsewhere 
represented as fire? (c. 13:40-42, 50; 7:19; 
Mark 9:44, 46, 48; Luke 16:24; John 
15:6; Heb. 6:8; Rev. 20:15; 14:11; 21:8.) 
What does that representation mean? Was 
this fire prepared for them? Why do they 
go there then? What reason does the 
King give for this awful doom? Was it 
some evil they had done or some good 
they had neglected to do that brought this 
doom upon them? What shall we judge 
then to be the doom of those who have 
not only neglected but positively rejected 
Christ's brethren? Were they aware that 
they had so neglected Christ? Are there 
any today who neglect Christ who are not 
aware of it? 

Are the wicked generally fully conscious 
of their wickedness? (i Sam. 15:13-15, 
20, 21; Jer. 2:23, 35; Mai. i :6; 2:17; 3:13.) 
Why not? (Jer. 17:9.) What prayer 
should this fact lead us all to offer? (Ps. 
139:23, 34; 19:12.) What was Christ's 
answer? How, then, can we neglect Christ? 
How can we persecute Him? (Acts 9:4, 
5.) What was the final decision? What 
is meant by "everlasting"? Which will 
endure the longer, the punishment or the 
life? What does the whole question of 
whether it is eternal punishment or eternal 
life turn upon accordmg to this lesson? 
What is the condition of eternal life most 
commonly mentioned in the New Testa- 
ment? (John 3:15, 16, 36; I John 5:11, 
12.) Is there any contradiction? What is 
Paul's definition of a true faith? (GaL 
5:6.) What words of Daniel are suggested 
by this verse? (Dan. 12:2.) What other 
words of Christ recorded in John? (John 
5 :29.) 

According to this lesson who is cursed? 
(Compare i Cor. 16:22.) What is the 
proof of our love or lack of love to Christ? 
What is the proof of our faith? Do we 
learn to love Christ first and afterwards 
to trust Him as a Saviour or vice versa? 


I. Jesus Christ. 
(i) What He is: 
The Son of Man, 31; the King, 34; 
the Judge of men, 31-46. 
(2) What He does: 
Regards either kindness or neglect 
shown to His brethren as shown to 
Himself, 40, 45; sets a higher esti- 
mate upon the service of the right- 
eous than they themselves do, 37, 38; 
attaches a greater degree of guilt 
to the sins of the wicked than they 
themselves do, 44. 



(3) What He shall do: 

He shall come in His glory, 31 ; with 
all the angels, 31. 

He shall sit on the throne of His 
glory, 31 ; cause all the nations to 
be gathered before Him, 32; sepa- 
rate them into two classes, the sheep 
and the goats, 32; set the sheep on 
His right hand, 33; set the goats 
on His left hand, 33; say to those 
on His right hand, "Come", 34; say 
to those on His left hand, "Depart", 

Man's final destiny of eternal life or 
eternal punishment will be decided 
by the attitude he has taken toward 
Jesus Christ as revealed in his treat- 
ment of those who belong to Him, 

The righteous. 

By what they are symbolized : 

Sheep, 33. 

Because of . what they are rewarded : 

Love to Christ revealed in kindly min- 
istries to those who belong to Christ, 

The character of their goodness : 

Unconscious, 37-39. 

The nature of their reward: 
Separated from the wicked, 32; set at 
Christ's right hand at His coming, 
33; blessed of the Father, 34; a 
kingdom prepared for them from the 
foundation of the world, 34; they 
shall inherit the kingdom when Jesus 
comes, 34; they shall hear Jesus say, 
"Come," 54; shall go away into eter- 
nal life, 46. 

The ivicked. 

By what they are symbolized : 

Goats, 33. 

Because of what they are cursed : 

Absence of love to Christ revealed in 
the neglect of those who belong to 
Christ, 42-45; compare i Cor. 16:22. 

The character of their wickedness : 

Unconscious, 44. 

The nature of their reward: 

Separated from the righteous, 32; set 
at Christ's left hand at His coming, 
33; "cursed," 34; shall share the fiery 
torment prepared for the devil and 
his angels, 41 ; shall hear Jesus say, 
"Depart from Me," 41 ; shall go 
away into eternal punishment, 46. 

LESSON 118. 

The Institution of the Lord's Supper. Luke 22:7-20. (Compare Matthew 

26:17-30; Mark 14:12-26.) 


I. The preparation for the passover, 

Where did Luke get his account of the 
Lord's supper? (i Cor. 11:23-26.) From 
whom did Paul get it? (i Cor. 11:23.) 
Upon what day did the scenes of this les- 
son occur? (Lev. 23:5, 6; Ex. 12:18.) 

Did Jesus eat the passover with the 
disciples on the regular passover evening? 
(John 13:1; 18:28; 19:14; Mark 14:15; 
Matt. 26:20.) To whom did Jesus give 
the commission to prepare the passover 
(v. 8)? Which Gospel is it tells us this? 
Why was the commission given to them? 
Was it a privilege to prepare for Him? 



Can we have this privilege of preparing 
for Him? (Rev. 3:^0.) What question 
did the disciples put to Him? When 
Jesus gives us a commission to whom 
should we look for directions as to where 
and how to execute this commission? How 
often might we ask the question which the 
disciples asked? What directions did 
Jesus give to Peter and John? What was 
His purpose in giving directions in this 
singular way? Who was the man whom 
they were to meet? Was it a mere chance 
that they were to meet this man with the 
pitcher? How much of our life is a mat- 
ter of chance? How did Jesus know they 
were to meet him in this way? (Matt. 
26:18.) How would they know which of 
the men carrying pitchers of water they 
were to follow? Did the man who was 
carrying that pitcher of water realize that 
by that humble act he was performing a 
part in God's wondrous plan of redemp- 
tion? Is there any lesson in this? How 
much of what they would meet upon their 
way did Jesus know beforehand? How 
much of what we shall meet does He 
know beforehand? How should we feel 
then about the unknown things that shall 
come to us in life's journey? 

What were they to say to the owner of 
the house? Was he a disciple? (Matt. 
26:18; John 7:30; 12:23; 13:1; 17:1; Mark 
12:15.) Had Jesus made previous arrange- 
ments with him? (Mark 14:15; Matt. 
26:18.) What words in the disciples' mes- 
sage to the man settled the question of 
duty beyond a doubt? Was it a great 
honor to have Jesus take His last supper 
with the disciples at his house? How 
did the man get this honor (v. 12) ? 
Was the man eager to have Jesus come to 
his home? (Mark 14:15 R- V.) For what 
purpose had the room been made ready? 
How did the disciples show the genuineness 

of their discipleship? Did the directions 
they had received seem altogether reason- 
able? Has the disciple anything to do with 
the seeming reasonableness or unreason- 
ableness of Christ's directions? What is 
the disciple's sole business? (John I5:i4-) 
How did the disciples find everything when 
they got into the city? Had there seemed 
to be anything improbable in what Jesus 
had foretold? How shall we find every- 
thing that Jesus foretells no matter how 
improbable it seems? What is the wise 
thing for us to say in the face of whatever 
Jesus says no matter how improbable it 
seems? (Acts 27:25, last half; Mark 


2. The institution of the Lord's sxipper, 
vv. 14-20. 

Had Jesus been anticipating this occasion 
(v. 15)? Why did Jesus so earnestly de- 
sire to eat that passover with them? When 
was He to eat it again? What is meant 
by its being "fulfilled in the kingdom of 
God"? (Matt. 26:29; Rev. 19:9.) Are we 
to understand that there is to be actual 
wine drinking in God's kingdom? (v. 30; 
Acts 10:41.) What is meant by "the 
kingdom of God shall come"? (Dan. 
2:44; Luke 21:31.) What Christian cus- 
tom did Jesus institute at this time (v. 
19)? What was its primary purpose? 
(i Cor. 11:24, 25.) What is the connec- 
tion between this Christian institution and 
the Jewish passover? (i Cor. 5:7, 8.) Is 
there any evidence of the divinity of our 
' Lord in His thus instituting a memorial of 
Himself in this ancient ceremonial? What 
did He say of the bread? What does the 
verb "is" signify here? (Ezek. 37:11; 
Rev. 1:20; Gal. 4:25.) What truth is 
symbolized by our eating of the bread and 
drinking of the wine? (John 6:51, 53, 
54.) When we eat the bread of com- 
munion do we actually feed upon Christ? 


What do we eat and drink if we do not 
"discern the Lord's body"? (i Cor. 11:29 
R. V.) What did Jesus say of the cup 
(v. 20) ? What became of the old cove- 
nant? Was the old covenant sealed with 
blood? (Ex. 24:7, 8.) Why must all cov- 
enants between God and man be on the 
basis of blood shed? (Heb. 9:22.) 

What is the significance of the blood? 
(Lev. 17:11.) What further did Jesus say 
about the blood? (Matt. 26:28 R. V.) 
What does "unto remission, etc." mean? 
Does the blood play a very important part 
in the Bible plan of salvation? (Ro. 
3:25; 5:9; Eph. 1:7; Col. 1:14, 20; Eph. 
2:13; I John 1:7, 9; Heb. 13:12; Rev. 
12:11; 1:5; 7:9, 14; compare i Cor. 5:7 
and Ex. 12:13; Heb. 9:22.) What shall 
we say of a gospel that leaves the blood 
out? What shall we say of those who 
speak contemptuously of the blood? (Heb. 
10:28, 29.) How do we know that Jesus 
wished us never to forget or get beyond 
the truth that we are saved by blood? 
Why did Christ institute the Lord's sup- 
per? (v. 19; I Cor. 11:26; 10:16, 17.) 
Why did He want to be remembered? 
Why do men need something to remember 
Him by? How long did Jesus wish this 
ceremony to be kept up? (i Cor. 11:26.) 
To what ceremony of the law did it cor- 
respond? (Ex. 12:14.) What would we 
say of an ancient Israelite who neglected to 
keep this memorial of God's wondrous re- 
deeming mercy as He commanded? What 
shall we say of a Christian who neglects to 
keep this memorial? What is the meaning 
of the Lord's supper? 


I. Jesus Christ. 
(i) His Nature: 
Divine, 19 ; Human, 20. 

(2) His love: 

For His disciples : Seen in His desire 
to eat this passover with them, 15; 
Seen in His wish to be remembered 
by them, 19. 

For sinners : Seen in his atoning 
death, 20; His joy in human com- 
panionship, IS; His longing for hu- 
man love and sympathy, 15. 

(3) His knowledge: 

Of man, 19; of the future, even in 
minute and accidental things, 15 ; of 
what was occurring at a distance, 
10; of human plots, 10, 11; of what 
awaits His disciples, 10, 11. 

(4) His word: 

Its absolute certainty, 13. 

(5) His guidance: 

Explicit, 10, 11; for those who wish 
it, 9-1 1 ; can be had for the asking, 
9; never makes mistakes, 13; a step 
at a time, 10, 11. 

(6) His death: 

Central fact of His life, 19, 20; the one 
thing "to shew forth," 15, 20; the 
one thing to remember, 19, 20; i Cor. 
II :26. 

(7) His blood: 

Shed unto remission of sins, 20; com- 
pare Matt. 26:28; the only basis of 
communion between God and man, 
19, 20; must be appropriated and 
drank, 20; compare i Cor. 11:25, 26. 
2. The Lord's supper: 

A memorial of Christ, 19; i Cor. ii; 
a proclamation of His death, i Cor. 
II :26; a symbol of the impartation of 
His life to us, 19, 20; i Cor. 11:29; 
compare Lev. 17:11; a vehicle of the 
impartation of Himself, 19, 20; com- 



pare i Cor. 11:29; a prophecy of His 
return and the marriage supper, i 
Cor. 11:26; Luke 22:16, 18; duty of 
celebrating it, 19; i Cor. 11:24-26; 
base ingratitude of not celebrating 
it, 19, 20; I Cor. 11:25, 26; a testi- 
mony against the forgetfulness of 
man, 19; i Cor. 11:24; testimony for 
the tender love of Christ, 19, 20; i 
Cor. II :24. So base is man's ingrati- 
tude that he readily forgets the re- 
deeming love of Christ; so tender 
is Christ's love that He wishes us to 
hold Him in everlasting remem- 
3. Man : 

His need of atonement, 20; forgetful- 

ness of God's love, 19; i Cor. 11:25, 
26; made partaker of Christ by 
faith, 19, 20; compare i Cor. 11, 24. 

4. The true disciple: 

Looks to Christ for directions, 7, 8; 
compare Matt. 26:17; believes whzt 
he is told, 10; asks no doubting 
questions, 10-13; does just what he 
is commanded, 13; is satisfied with 
"thus saith the Lord," 10-13; never 
forgets his Lord, 19, 20. 

5. The kingdom of God: 

It is coming, 18; will be a place of 
feasting and gladness, 16; the fulfil- 
ment of all types, promises and 
prophecies, 16. 

LESSON 119. 
Jesus Washing the Disciples' Feet. John 13:1-17. 


I. The true humility of the Master, vv. 1-5. 
What was the place of this lesson? The 
time? What was Jesus about to do? 
From whom was He to depart? To whom 
was He to depart? Had the world appre- 
ciated Him? Had the disciples? What 
might very naturally be His feeling at the 
prospect of leaving these dull, unbelieving 
disciples to go to realms of glory? Was 
that His feeling? With what thoughts 
might He very naturally be occupied at that 
time? With what thought was He su- 
premely occupied ? What expression in 
V. I explains all this? What sort of love 
was His? Why did He love His disciples? 
Why were they "His own"? (John 17:12; 
2 Peter 2:1.) Are the angels in heaven 
"His own" in any such sense as we re- 
deemed sinners are? What does the fact 

that we are "His own" make sure? (17:12.) 
What view of death does this verse set 
forth? Ought we then to dread death? 
(John 14:28, 29.) What is mentioned as a 
black background for the brightness of the 
Saviour's unfailing love? Why is the per- 
fidy of Judas mentioned at this point? 
Where did Judas get his awful purpose to 
betray the Son of God? Was that the first 
thing that Satan had ever put into his 
heart? If Satan had put this purpose into 
Judas' heart, was he responsible for it? 
(James 4:7.) Was it Judas' actions that 
Satan attacked first? Did the devil ever 
work in any one besides Judas? (Acts 
5:3; Eph. 2:2.) Of what three wondrous 
facts was Jesus clearly conscious at this 
moment? (Compare 3:35; Matt. 11:27.) 
What are some of the "all things" that the 
Father "had given into His hands"? (c. 



5:22; 17:2; Matt. 28:18; Eph. 1:21, 22; 
Heb. 1:2; 2:8, 9; I Cor. 15:27.) 

As a prelude to what is the divine glory 
that the Father had bestowed upon the 
Son mentioned? In full consciousness of 
what did Jesus humble Himself to wash 
the disciples' feet? When we have a little 
dignity and authority bestowed upon us are 
we ready still to descend to perform the 
humblest services for those put under us? 
Why not? When the consciousness of su- 
periority of rank or ability tempts us to 
shirk the lowliest offices for the humblest 
of God's children, what should we remem- 
ber? Was this not a great lowering of 
Christ's glory? What seven things is 
Jesus here recorded to have done? Is there 
anything remarkable in any of those seven 
things taken in itself? Is there anything 
remarkable in those seven things as Jesus 
did them? Did Jesus ever do anything 
more amazing? How can the most com- 
monplace actions be made amazingly glori- 
ous? How would you have felt to have 
been there and had Jesus wash your feet? 
Does Jesus wash our feet? Is there any 
filth viler and more repulsive to Him than 
that of the soiled feet that Jesus humbles 
Himself to wash for us? How do these 
acts of Jesus symbolize His whole work? 
(Phil. 2:6.) 

2. The spurious humility of the disciple, 
vv. 6-1 1. 

Did all the disciples submit to the feet 
washing? What was it prompted Peter to 
protest? Was it a true humility? How 
does a true humility manifest itself? Do 
we ever see a spurious humility today that 
refuses the abounding mercies of Christ on 
the plea that it is not worthy of them? Is 
that true humility? With what answer did 
Jesus meet Peter's first protest (v. 6) ? 
Does God ever do things that we cannot 

understand? Upon what thought should 
we rest at such times? When would Peter 
understand the meaning of Christ's act? 
(vv. 14-17; John 14:26; I Peter 5:5.) Was 
Peter satisfied with Jesus' answer (v. 8) ? 
Did he display much humility in this? 
Was this the first time Peter had thought 
that he knew better than Jesus? (Matt. 
16:22). Is there any reference in Peter's 
"never" to Jesus' "hereafter"? Do we 
ever meet nowadays this pride that thinks 
it knows better than Jesus what He ought 
to do for us and consequently refuses to 
accept what He offers? What was Jesus' 
answer to this emphatic refusal of Peter? 
Why would Peter have no part with 
Jesus if he refused the feet washing? What 
was the alternative to being washed by 
Christ? What does that involve (9)? 
What did Peter answer? Did this an- 
swer spring from a due weighing of the 
profound words Jesus had spoken? Do 
we duly weigh the words of the Master in 
our responses to Him? How do we feel 
when our profoundest utterances are treat- 
ed lightly? Was Jesus impatient or dis- 
couraged (v. 10) ? What was Jesus' an- 
swer? What is the meaning of the an- 
swer? In what sense is the believer 
"bathed" already? (i John i :7; John 15:3; 
Titus 3:5.) In what sense does he need 
daily cleansing? How does Jesus cleanse 
him from the daily defilement? (John 
15:3; Eph. 5:26.) What did Jesus say the 
disciples were? Were they perfect? In 
what sense were they clean? (Titus 3:5; 
2 Cor. 5:17, 21.) Were the entire twelve 
clean? Who was the unclean one? Was 
the one who was to deny Him three times 
and those who were to forsake Him clean ? 
What, then, is every true believer in spite 
of faults and falls? How long had Jesus 
known who would betray Him? (2:25; 
6:70, 71.) 



J. The laiv of Christian liiing — Do as I 
have done, vv. 12-17. 

What question did Jesus put to them 
when He had completed the feet washing 
(v. 12) ? Do we always know what the 
Lord has done to us? What had He done 
(v. 15)? Wherein lay the necessity of 
that example? (Luke 22:24.) What is 
the rule of Christian living? (John 2:6; 
I Peter 2:21; Eph. 5:2.) What does this 
example of the feet washing mean for us? 
By what titles did the disciples call Christ 
(v. 13)? What does Lord mean? What 
does Master mean? Did these titles right- 
ly belong to Christ? What argument does 
Jesus found upon these titles (v. 14) ? Is 
that a good argument? What is the one 
who calls Jesus Lord and Master and does 
not seek to stoop as low as He? Is there 
any reference in Peter's writings to this 
incident? (i Peter 5:5.) What did Jesus 
say of the relation of servant and Lord? 
Does not every one know that? Why then 
introduce it with such solemn emphasis? 
How many Christians carry this thought 
out in their lives? How many Christians 
would be satisfied with an earthly lot like 
His? Ought we to be content with it? 
Why? Do we ever see professed servants 
of Christ assuming a greatness and a dig- 
nity He discarded? Is it the knowledge 
of these truths that brings blessedness? 
Do we ever try to substitute knowledge of 
truth for practice of truth? Will knowl- 
edge of truth bring blessedness? What 
does knowledge of truth where there is no 
practice bring? (Luke 12:47, 48; Jas. 4: 
17.) What truths were they which Jesus 
had especially in mind when He said: 
"Blessed are ye if ye do them"? What 
then is the road to blessedness? Do many 
follow that road to blessedness? 


/. Jesus: 

His divinity, 3; humanity, 4, S, 11; 
titles: Master (Teacher), 13, Lord, 
13 ; wondrous patience with man's 
dullness and failure to ponder and 
appreciate His words, 9, 10; depart- 
ure from the world shameful and 
painful as it was, was a departure 
to the Father, i ; loved His own to 
the end — thoughts of them occupied 
His mind in His closing hour rather 
than thoughts of His own glory that 
was drawing so near, i ; took upon 
Him the form of a servant and per- 
formed the most menial services, 4. 
S ; performed these lowly services in 
full consciousness of His own trans- 
cendant glory, 3-5 ; gave us an ex- 
ample of how to act toward others, 
15; made the most commonplace 
acts glorious as an amazing revela- 
tion of humility and love, 4, S; He 
knew : that His hour was come, i ; 
that He came from God, 3 ; that He 
went to God, 3; that the Father had 
given all things into His hands, 3; 
who should betray Him, 11; the con- 
dition of having a part with Him — 
being washed by Him, 8; things typi- 
fied, 4, 5, 12: riseth from supper — 
risen from His rightful place in glory, 
compare v. 3; layeth aside His gar- 
ments — laying aside garments of di- 
vine majesty, compare Phil. 2:6, 7; 
took a towel and girded Himself — • 
took upon Him the form of a serv- 
ant, Phil. 2 :7 ; poureth water into a 
basin — provides the cleansing Word, 
compare John 15 :3 ; washes the dis- 
ciples' feet — applies the cleansing wa- 
ter, compare Eph. 5:26; takes His 



garments — reassumes His glory, com- 
pare John 17:5; sat down again — 
reassumes His place as Lord, com- 
pare Heb. 10:12. 

2. Believers: 

Belong to Christ— "His own," i ; 
loved by Christ, i; the chief object 
of His thought and care even on the 
eve of His coming glory, i ; bathed, 
clean, need daily cleansing from daily 
defilement, 10 ; call Jesus Master and 
Lord, 13 ; should walk as He walked, 
14; should do to one another as He 
has done to us, 15; should "wash 
one another's feet" with the Word; 
perform most menial services; are 
no greater than their Lord ; should 
desire nothing higher than He had, 
assume no dignity He discarded and 

be above no services He performed; 
will find their blessedness not in 
knowing but in doing, 17, and in 
lowly service. 

J. Peter. 

His imagined humility but real pride, 
6, 8; failure to understand the mean- 
ing of Jesus' acts, 7; failure to pon- 
der the meaning of Jesus' words, 9; 
talking when he ought to have been 
thinking, 8, 9; promise of future 
understanding, 7; prompt repentance, 

4. Judas Iscariot: 

Unclean, 10, II ; opened his heart to 
the devil's suggestions, 2; betrayed 
his Master and Lord, 2, 11; the ob- 
ject of Christ's lowly and loving of- 
fices, 5, ID. 

LESSON 120. 

Jesus Predicts That One of the Twelve Should Betray Him and Another 

Deny Him. John 13:18-38. (Compare Matthew 26:21-25; 

Mark 14:18-21; Luke 22:21-23.) 


J. "Verily, verily, I say unto yon, one of 
you shall betray Me," vv. 18-30. 

What was one of the bitterest drops in 
the cup of agony that Jesus had to drink 
(v. 18) ? Where had this betrayal by one of 
the innermost circle of His chosen friends 
been predicted? (Ps. 41:9; 55:12-14.) 
What was Jesus' purpose in foretelling this 
betrayal to His disciples (v. 19; compare 
14:29)? What was it that Jesus desired 
that the disciples should believe about Him 
(v. 19) ? What is meant by the words, 
"That I am He"? (Is. 43:10; Mai. 3:1; 
Matt. 11:3; compare c. 1:15; 8:24; Rev. 

1:17, 18.) Is it important that we should 
believe that Jesus is He? (John 8:24.) 
Who in the Old Testament says, "I am 
He"? (Is. 43:10 A.R.V.) Whom then does 
Jesus claim to be by saying, "I am He"? 
When we receive one whom Jesus sends, 
whom do we really receive (v. 20) ? When 
we receive Jesus, whom do we receive (v. 
20; compare 12:49)? What effect upon 
Jesus had the contemplation of His coming 
betrayal by Judas, His friend (v. 21) ? Did 
Jesus love Judas? How does His love for 
Judas come out in v. 21 ? With what emo- 
tion did Jesus utter the words recorded in 
V. 21? Is Jesus ever betrayed today by 
those whom He loves ? With what feelings 



did the disciples hear the words of Jesus (v. 

22) ? Had there been anything in Judas' 
outward actions that gave the disciples to 
know at once that Judas would be the be- 

Is it possible for us to tell who of the 
present professed disciples of Jesus in com- 
ing years will betray their Lord? What did 
each one of the disciples ask regarding the 
betrayer? (Matt. 26:22.) What does this 
question reveal? Is it possible for us to- 
day to discern in ourselves the possibility 
of betraying the Lord? Was there any 
difference in the way in which Judas asked 
"Is it I," from the way in which the others 
asked it? (Matt. 26:22, 25.) What did 
Judas display by asking the question? Who 
had the seat of honor at the table (v. 23) ? 
Is the name given in this gospel? Why not? 
If many modern Christians had been writ- 
ing this book, would they have omitted their 
name in this way? While omitting his own 
name, whose name does John mention (v. 
24) ? Is it any proof of the genuineness of 
this Gospel that the name of John, the 
apostle, is not mentioned in it? How does 
John speak of himself in this passage (v. 

23) ? Is that a title of much honor? Did 
Jesus love John in a way in which He did 
not love the other disciples? What question 
did John ask of Jesus (v. 25) ? What was 
Jesus' answer? By this answer did Jesus 
point out to the other disciples who the be- 
trayer was (vv. 28, 29) ? What is the point 
of the answer in v. 26? What was Jesus' 
purpose in giving that sop at that time to 
Judas? Had Jesus made any other at- 
tempts to recall Judas from his awful pur- 
pose? Did this last attempt succeed? What 
happened at that moment (v. 27) ? Why 
did Satan enter into the heart of Judas? 
If our hearts are closed to Jesus, to whom 
are they always open? If we do not re- 
spond to Jesus' kindness what will Satan 

do? When this last attempt failed, what 
did Jesus say to Judas? What did Judas do 
immediately after taking that which the lov- 
ing hand of Jesus reached out to him? 
With what significant words does v. 30 end? 

2. "Verily, verily, I say unto thee, the 
cock shall not crow until thou hast denied 
Me thrice," vv. 31-38. 

With the going forth of Judas to get his 
band to arrest Jesus, what does Jesus Him- 
self see approaching (v. 31)? Was the 
death of Jesus a "lifting up" in any other 
sense than merely the lifting up on the 
cross? (c. 12:31, 32; Phil. 2:8-11.) Through 
what did the glory of the Son of man come 
(vv. 31, 32) ? Through what must our glory 
come (Ro. 8:17)? In Jesus being thus 
glorified, who was glorified in Him (v. 31) ? 
As Jesus now feels that His stay with His 
disciples is fast drawing to a close, what 
does He leave them (v. 34) ? What was the 
new commandment that He left them? 
Was the law of love a new law (Matt. 
22 :37-4o) ? How did Jesus' law of love 
differ from Moses' law of love? (v. 34; 
compare Matt. 22:3-9.) What should be the 
measure of our love to one another (v. 34 
R. v.; compare i John 3:14, 16-18)? By 
what test shall men know the true disciples 
of Jesus Christ (v. 35) ? What question did 
Simon Peter ask of Jesus (v. 36) ? Why 
did Peter wish to know whither the Lord 
was going? What was the Lord's answer 
(v. 36) ? What did Simon Peter reveal at 
this time (vv. 2)7, 38) ? Who today is equal- 
ly ignorant of his own heart? What did 
Peter say that he was ready to do ? Did the 
time ever come when Peter was ready to lay 
down his life for Jesus' sake? What does 
Jesus tenderly reveal to Simon Peter? 
Must Jesus ever thus expose our well-mean- 
ing but shallow professions of consecration 
and love? 




I. God the Father: 

He sent Jesus Christ, 20; glorified Jesus 
Christ in Himself, z^; was glorified 
in Jesus Christ, 31, 32. 
?. Jcsiis Christ: 
(i.) What He is: 
Divine, 19; compare Is. 43:10; human, 
31, 36; subordinate of the Father, 21, 
31, 32. 
(2.) His character: 
Loving, 21, 34; gentle, 21, 38; persistent, 
26; sensitive, 21. 
(3.) How He was treated: 
Betrayed by one of the twelve, 21 ; 
denied by another, 38 ; glorified by the 
Father, 31, 32. 
(4.) .How to treat Him: 
Do not betray Him, 21 ; do not deny 
Him, 38; believe that He is He, 19; 
receive Him, 20. 
(5.) His law for His disciples: 

Love one another even as I have loved 
you, 34, 35. 

3. The Scriptures: 

Their inspiration and certainty, 18. 

4. Simon Peter: 

Was anxious to know who should be- 
tray the Lord, 24; utterly ignorant of 
the weakness of his own heart, 36, 
37; boasted of his own loyalty to 
Christ, Z7; utterly failed in the hour 
of trial, 35; denied his Lord thrice, 

5. Judas Iscariot: 

Had the privilege of the closest intimacy 
with Jesus Christ, 18; was loved by 
Jesus Christ, 21 ; Jesus would not give 
him up until the last moment, 26, 27; 
resisted all Jesus' attempts to save 
him, 26, 27; Satan entered into him, 
27; knowing that he had already 
made arrangements for the betrayal 
of the Lord, still with brazen effront- 
ery asked, "Is it I, Rabbi?" Matt. 
26 125. 


Thoughts for the Comfort of Jesus' Disciples During the Absence of 

Their Lord. John 14:1-15. 


/. Peace by believing in Jesus, vv. 1-6. 

With what words does this chapter begin? 
With what words does it close? (v. 27.) 
What then, is the general purpose of the 
chapter? Why did Jesus say to His disci- 
ples, "Let not your heart be troubled"? Had 
they any seemingly good excuse for being 
troubled? Does Jesus wish His disciples 
ever to be troubled? (Mark 18:7; Phil. 
4:6; I Peter 3:14.) Is there any promise in 
the Word of God to meet every possible 

emergency that may arise in the life of a 
child of God? (Phil. 4:19; Ro. 8:28, 32.) 
What does Jesus propose in v. i as a cure 
for troubled hearts? How does the Ameri- 
can Standard Revised Version render that? 
Will belief in God and in Jesus Christ drive 
out all anxiety? (Is. 26:3.) What does it 
prove then when we are anxious? Does 
Jesus wish us to believe in Him? How 
does He feel when we do not? Does He 
wish us to believe in Him with the same 
absolute faith we do in God? Is there any 
proof in this that Jesus was divine? (Com- 



pare Jer. 17:5, 7.) What thought troubled 
the disciples most? What thought did 
Jesus give them to comfort them concern- 
ing this separation? Whither was He go- 
ing? (c. 13:3.) For what purpose was He 
going? What is Jesus doing now? Is He 
only preparing heaven for us? (Eph. 5:22- 
27.) How does Jesus prepare the place 
for us? (Heb. 9:21-26.) Is there much 
room in heaven? For whom is there 
room? Is heaven a state or a place? 
By what expression in v. 2 does Christ's 
wondrous care for His disciples come out 
(v. 2) ? What third comforting thought 
did Jesus give them? Did Jesus say He 
would send for them? To what coming of 
the Lord does this promise refer? (Com- 
pare carefully the three parts of the promise 
in V. 3 with the three parts of the promise 
in I Thess. 4:16, 17). Is the thought of 
that return of our Lord, which may be very 
remote as men reckon time, a comforting 
thought for His people? (i Thess. 4:17; 
Titus 2:13; Is. 40:1, 9, 10.) What is the one 
thought constantly advanced in the Bible 
for the comfort of God's people? (i Thess. 
4:17; Titus 2:13; Rev. 22:20; Is. 40:1, 9, 10 
etc. etc.) Is that the one thought empha- 
sized in modern teaching and preaching for 
the comfort of God's children? What did 
Jesus say He was coming for? Did He say 
to receive them unto heaven? Why does 
He wish to receive us "unto Himself" f Do 
we wish to be where He is? What is the 
believer's brightest thought of heaven? 
(Phil. 1 :23 R. v.; 2 Cor. 5:8.) Does Jesus 
wish us to be where He is? (John 17:24.) 
Do we most wish to be there or He to have 
us there? How long are we to be with 
Him? (i Thess. 4:i7-) Was there enough 
in these three opening verses to drive the 
anxiety out of the hearts of Jesus' troubled 
disciples if they had really taken it in? Is 

there enough in them if we really take it 
in to drive the anxiety out of the hearts no 
matter what arises? What fourth com- 
forting thought did Jesus give them (v. 4 
R. V.)? What was the way? The way 
whither (v. 4; compare 13:3; 15:28)? If, 
then, we wish to get to God, what way must 
we take? How many can take that way? 
(John 10:9; ^-S?-) How many men can 
get to God by some other way? How is 
Jesus the way (i — Eph. 2:13, 18; Heb. 10; 
19, 20; 2— Matt. 11:27; John 17:3; 3 — Heb. 
1:1-3; 4 — the remainder of the verse)? 
What is He besides the way? What did 
He mean by saying, "I am the truth"? If 
we wish then to know the truth, whom must 
we know? (Compare Col. 2:3.) What else 
is He? Did He merely say, "I give the 
life"? If we wish, then, to see what life is, 
at whom must we look? (i John Ij2.) If 
we wish to get life, whom must we get? (i 
John 5:11, 12.) Outside of Him what is 
there ? 

2. Knowledge of God by believing in 
Jesus, vv. 7-11. 

If we know Jesus, whom do we know? 
Why do we know the Father when we know 
Him? (Col. 1:15; Heb. 1:3; Col. 2:9.) Is 
there any way to fully know God without 
knowing Jesus Christ? (Matt. 11 127.) Had 
the disciples up to this time truly known 
Jesus? Are there any today who are wise 
and scholarly and who even study the Bible 
and yet do not know Jesus? If they do not 
know Him, whom else do they not know? 
How alone can we truly know Jesus ? (John 
15:26; 16:14; Matt. 16:17.) What appeal 
did Philip make to Jesus at this point in the 
conversation? What was Jesus' answer? 
Is that view of God which we get in Jesus 
as full as that which Moses and the seventy 
elders had (Ex. 24:10), and that which 



Isaiah had? (Isa. 6.) How did Jesus ex- 
press His astonishment at Philip's blind- 
ness? Was it not strange that they could 
have been with Him all these years and not 
know Him? Is our blindness to the Father 
as revealed in Jesus any less astonishing? 
Do men today ever long for a vision of 
Him in Jesus? If the words, "he that hath 
seen me, hath seen the Father," are not the 
words of a divine being, of what sort of a 
being are they the words? If we wish to 
see God, what is all that we have to do? 
By what words does Jesus express the dis- 
tinction of personality and unity of being 
between Himself and the Father (v. lo) ? 
To what two proofs did Jesus appeal to 
show that He was in the Father and the 
Father in Him? Whose words were Jesus' 
words? Whose works were Jesus' works? 
What do the works and words of Jesus 
prove Him to be (v. ii) ? What did Jesus 
next appeal to His disciples to do? Is it 
important that we believe that? (i John 5: 
i-S; John 20:31.) Upon what ground first 
did He demand that His disciples should 
believe this? If they will not believe His 
bare testimony, to what does He appeal? 
Which is better, to accept it on the simple 
testimony of Jesus, or upon the testimony 
of the seen works? (John 20:27.) What 
if one refuses to believe on either ground? 
(John 8:24; 3:18, 19.) 

3. Power by believing on Jesus, vv. 12- 

Having urged His disciples to faith in 
Himself, what did Jesus say would be the 
result of that faith? What works of His 
does Jesus refer to when He says : "He 
that believeth on Me the works that I do 
shall he do also"? (See vv. 10, 11.) Who 
will do these works? Why is it that faith 
in Jesus Christ enables us to do His works ? 
(Phil. 4:13 R. V.) Did those who believed 

on Him actually do His works? (Acts 2-^- 
8; 8:7; 4:9-12, 16, Z2>\ 9:34-40; 16:18; 6:8.) 
Why is it in many instances that we fail 
to do His works? (Matt. 17:19, 20.) 
What better promise is there in the v. 12 
than that we shall do His works? What are 
these "greater works"? (Acts 2:9-11, 41; 
4:4.) Why was it that greater works were 
to be done? (Compare John 7:39; 17:7; Acts 
2:3^.) What further promise did Jesus 
make His disciples? Is there any connec- 
tion between the power in prayer promised 
in V. 13 and the power for service promised 
in V. 12? How much can we get by ask- 
ing? How must we ask? What is it to 
ask in His name? (v. 6; Eph. 2:13, 18; Heb. 
10:19-22.) How much will we get if we 
ask in our own name? Is this promise 
made to every one? Who are the "Ye's" 
to whom the promise is made? (v. 15; c. 
15:7; I John 3:22.) What did Jesus say 
He would do in answer to this prayer in 
His name? (Compare i John 5:15.) What 
is the purpose for which the thing asked is 
done? When, then, we offer to God a 
prayer in Jesus' name, that He can grant, 
what do we give the Father an opportunity 
to do? What ought to be our first object 
in asking the thing (14) ? In what different 
form did Jesus repeat this promise? Why 
did He make this promise in this two-fold 
form? Having told what He would do for 
those who believe in Him what did Jesus 
next tell (v. 15) ? Which is more impor- 
tant, that we know what Jesus will do for 
those who believe in Him, or that we know 
what those who love Him will do for Him? 
What change does the Revised Version 
make in v. 15? What is the one proof of 
love to Jesus? How many of His com- 
mandments will we keep if we love Him? 
Does "keeping" His commandments mean 
any more than "doing" His command- 



ments? If there is any one of Jesus' com- 
mandments which we are not guarding as 
a precious treasure, what does it show? 
Is it important to have Jesus? (i Cor. 
16:24.) Is there any connection be- 
tween the wonderful promises of vv. 12-14 
and V. 15? Can the faith that gets what it 
asks be separated from the love that obeys 
what Jesus commands? (Compare i John 
3 :22.) 


1. The Father: 

Has a large house into which to wel- 
come all His children, 2; can be ap- 
proached only through Jesus, 6; can 
be known and seen in Jesus 7-9; He 
is in Jesus and Jesus in Him, 10, 11; 
speaks in Jesus, 10; works in Jesus, 
10; abides in Jesus, 10; is glorified in 
Jesus, 13. 

2. Jesus: 

(I.) What He is: 

Divine, i, 7, 9, 10; human, 10, 12; the 
way, 6; the truth, 6; the life, 6. 
(2.) Jesus and the Father: 

Distinction of persons, unity of being, 
10, 11; Jesus in the Father and the 
Father in Him, 10, 11; Jesus is the 
perfect revelation of the Father, 7, 9; 
Jesus went to the Father, 12. 
(3.) Jesus and His disciples: 

Not understood by His disciples until 
Pentecost, 5, 7, 8, 9; amazed at His 
disciples' blindness, 9 ; is unwilling 
that His disciples be troubled in 
heart, i ; comforts His disciples, i- 
14; hides nothing from His disciples 
which they ought to know, 2; He 
went away from His disciples, 2; He 
went away for the sake of His dis- 
ciples — "to prepare a place," etc., 2; 
He is coming again to receive His 

disciples unto Himself, 3; wishes His 
disciples to be with Him, 3; answers 
His disciples" prayers, 13, 14; does for 
them anything they ask in His name 
when they love and obey, 13, 14, com- 
pare 15; I John 3:22. 

3. Believers: 

(l.) Their comfort: 

There is a place for them in the Fath- 
er's house, 2; Jesus is preparing the 
place for their reception, 2; Jesus is 
coming after them, 3; Jesus will re- 
ceive them unto Himself, 3; they will 
be where He is, 3. 
(2.) Their privilege : 

To be free from all anxiety, i ; to know 
and see the Father, 7-9; to do Jesus' 
works, 12; to do greater works than 
He did, 12; to get whatsoever they 
ask in His name, 13, 14. 
(3.) What they ought to do: 

Believe in God, i ; believe in Jesus, i ; 
believe Jesus, 11 ; love Jesus, 15; keep 
Jesus' commandments, 15; dismiss all 
anxiety, i. 

4. Faith: 

(i.) In whom to believe: 

God, I ; Jesus, i, 11. 
(2.) What to believe : 
What Jesus says, 11; that Jesus is in 
the Father and the Father in Him, 11. 
(3.) Why believe: 
Because Jesus commands it, i, 11; for 
the Word's sake, 10; for the work's 
sake, II. 
(4.) The effect of faith: 
Anxiety banished, i ; God known, 9, 10; 
power received, 12. 

5. Prayer: 

(i.) Who has a right to pray, "Ye," 13, 

14; compare 15; i John 3:22. 
(2.) To whom to pray: 



The Father, 13 ; Jesus, 14 R. V. 
(3.) The result of praying aright : 

We receive "whatsoever" and "any- 
thing" we ask, 13, 14; the Father is 
glorified in the Son, 14. 


A place, 2; a roomy place, 2; where 
Jesus is, 3; Jesus is preparing it, 2, 
compare Heb. 9:21-24; He will take 
us there, 3. 

LESSON 122. 

Further Thoughts for the Comfort of Jesus' Disciples During the Absence 

of Their Lord. John 14:15-27. 

was this new Comforter to abide with 
them? Why did Jesus mention that? What 
was the name of this new Friend? (15:26; 
16:13; I John 4:6.) Why is He so named? 
(John 16:13; I Cor. 2:11, 14.) What atti- 
tude toward this divine Friend does the 
world take? (Compare John 1:10, 11.) 
Why does not the world receive Him? 
Where had the world had a chance to be- 
hold the Spirit? If we want the Spirit in 
ourselves, where must we first behold Him? 
(2 Cor. 3:18.) Who does know the Spirit? 
Why does the true believer know Him? 
In whom had He abode zvith them? What 
was He going to do? (Compare Ro. 8:9.) 
What did it look as if the disciples would 
be, if Jesus left them (v. 18) ? With what 
promise does He meet that dreary prospect? 
(See margin and compare 13:33.) Was it 
merely the coming of the Spirit that was to 
prevent their being orphans? To what com- 
ing does this refer (vv. 17, 21, 23) ? How is 
the coming of the Spirit a coming of 
Christ? (John 16:14; Gal. 4:19.) What 
further privilege were the disciples to have 
which the world was not? To what be- 
holding does this refer (vv. 20, 21) ? What 
goes along with the beholding of Christ? 
What makes it sure the believer will live? 
(Compare 11 :25, 26.) What blessed knowl- 
edge were the disciples to have in that day 
(v. 20) ? How do we know that ? ( i John 
3:24; 4:13.) Were they merely to guess 
so, or think so, or believe so? 


/. "// ye love Me, ye will keep My com- 
mandments," vv. 15-24. 

What change does the R. V. make in v. 
15? What is the one proof of love to 
Jesus? How many of His commandments 
will we keep if we love Him? If we know 
some commandment of His which we are 
not keeping, what does it prove? Is it im- 
portant to love Jesus? (i Cor. 16:22.) 
Does it say, "If, etc. j^e will obey my com- 
mandment"? What does "keep" mean? Is 
there any connection between the promises 
of vv. 12-14 and v. 15? (Compare i John 
3 :22, the enjoyment of God's promises 
goes hand in hand with obedience to His 
commandments.) Can the faith that re- 
ceives all God has be separated from the 
love that obeys all God says? What did 
Jesus say He would do if they really loved 
Him and showed their love by keeping His 
commandments? Upon what is receiving 
the Spirit conditioned? (Compare Acts 
5:32.) What does "Comforter" mean? 
How doe's He help? (John 16:13; 14:26; 
Ro. 8:26; Acts 8:29; 11:11, 12; 16:6, 7; 
Matt. 10:18-20; Acts 4:8; 6:10.) Why does 
He say "another" helper? In answer to 
what was the Spirit to come? Who was to 
send Him? (John 15:26.) 

Is there any proof of the divinity of 
Christ in the use of "another"? How long 



\VTiat is the result of our loving Christ 
(v. 2i)? Does this mean that love begins 
with us and God does not love us until we 
love His Son? (i John 3 :i6; 4:19.) How 
much does the Father love those who love 
His Son? (John 17:23.) How will Christ 
show His love? Did the disciples under- 
stand yet how Jesus was to manifest Him- 
self to them and not to the world? Why 
not? What had Jesus given the disciples 
besides the promise? What ought they to 
have busied themselves about, performing 
the duty or asking "how" about the prom- 
ised reward? Is it characteristic of men, 
when God gives a promise, to go asking 
"how" instead of fulfilling the condition? 
Did Jesus tell Judas "how" (v. 23) He 
would manifest Himself? What did He tell 
him practically? What change is there in 
the mode of expressing the way in which 
love reveals itself in v. 23? Why use the 
word "word" (R. V.) instead of com- 
mandment? Why "word", not "words"? 
What advance is there in the promise? 
Who will make their abode with us? Who 
is it makes the Father and Son to dwell in 
us? Who are the "we"? Is there any proof 
here of the deity of Jesus in the way which 
Jesus couples Himself with the Father? 
(Compare Rev. 7-'i^5-'^7; 22:3.) What is 
the proof that men do not love God ? Sup- 
pose we are not conscious of any great in- 
tensity of feeling in our attitude toward 
Jesus but we obey Him, what does that 
prove? How does Jesus bring out the ser- 
iousness of rejecting His word? 

2. "Peace I leave with you" vv. 25-27. 

How were they to be enabled to keep His 
sayings? What new name is given to the 
Comforter here? Why Holy Ghost? Who 
was to send this Comforter? In whose name 
are we to ask Him? In whose name does 
God send Him? What would He do when 

He came? Had Christ taught them all 
things? (16:12.) Who was He to teach? 
Did the Apostles receive "all the truth"? 
Is there anything to be added then to their 
teaching? Was it only the twelve Apostles 
who were given to have the teaching of the 
Holy Spirit? (i John 2 :20, 27.) What else 
was the Holy Ghost to do ? Have we in the 
Gospels the mere human recollection of the 
Apostles of what Jesus said? How accurate 
is it then? What final thought for their 
comfort did Jesus give them (v. 27) ? What 
was Christ's legacy to His disciples? What 
peace did He give? What does "My peace" 
mean? How is this to be gotten? Did it 
mean they would have no conflict or tribu- 
lation? (16:33; 2 Tim. 3:12.) Whose giv- 
ing does Christ contrast with His own? 
How does His giving differ from the 
world's ? 


1. The Father. 

Sent the Son, 24; sent the Spirit in the 
Son's name, 26; gives the Spirit in 
answer to the Son's prayer, 16; gives 
the Spirit to those who love the Son, 
IS, 16; loves those who love His Son, 
21, 23; comes to those who love His 
Son, 23; makes His abode with those 
who love His Son, 23. 

2. Jesus Christ. 
(i) His nature: 

Divine, 16, 23; human, 16. 

(2) Jesus and the Father: 
Subordinate to, 16; Jesus is in the 

Father, 20 ; Jesus prays to the Father, 
16; Jesus is heard by the Father, 16; 
Jesus speaks the words of the Father, 


(3) Jesus and His disciples : 

Is unwilling that His disciples be 
troubled in heart, 27; comforts His 
disciples, 15-27; He is coming again 
to His disciples in the Spirit's com- 



ing to be with them, i8 ; will not leave 
His disciples orphans, i8; is seen by 
His disciples even during His bodily 
absence, 19; is in His disciples, 20; 
His disciples are in Him, 20; 
He lives and His disciples live by 
Him, 19; leaves His own peace as 
His parting legacy to His disciples, 

(4) Jesus and the Spirit : 

Prays for the Spirit, 16; the Spirit sent 
in His name, 26; manifested by the 
Spirit, 21 ; comes through the Spirit, 

(5) Jesus and those who love Him: 

He prays for them, 16; loves them.. 21; 
manifests Himself to them, 21 ; comes 
unto them, 23 ; makes His abode with 
them, 23. 

(6) Jesus and the world • 

Not recognized by the world, 19; not 
like the world, 27. 
S. The Spirit. 
(i) His names : 
The Spirit of Truth, 17; the Holy 
Spirit, 26. 

(2) The Spirit and the Father: 

Is given by the Father, 16; is sent by 
the Father, 26. 

(3) The Spirit and the Son: 

Is given in answer to the prayer of the 
Son, 16; is sent in the Son's name, 
26; is given to those who love and 
obey the Son, 15, 16, 26; compare 21- 
24; brings the words of the Son to 
remembrance, 26. 

(4) The Spirit of the believer: 

The Spirit does for the believer what 
Jesus did while with them in the flesh, 
16; abides with the believer forever, 
16, 17; is in believers, 17; is known 
by believers, 17. 

(5) The Spirit and the world: 

The world does not behold Him, 17; 
does not know Him, 17; cannot re- 
ceive Him, 17. 

(6) His offices: 

A present helper, 16; a perfect teacher 
of all truth, 26; a perfect remem- 
brancer of all Christ's sayings, 26. 

4. Believers. 

(i) Their comfort: 
They have another Comforter and 
Friend during Christ's absence, 16; 
this Friend is with them always, 16; 
is in them, 17; Jesus is with them, 
18; the Father and the Son come to 
dwell with them as a preparation for 
their going to dwell with the Father 
and the Son, 2t, ; they are loved by 
the Father and the Son, 21; Christ's 
life is a guarantee of theirs, 19. 

(2) Their privileges : 

To have Christ's own peace, 27; know 
the Holy Spirit, 17; have the Spirit, 
16; have the Spirit abiding with them, 
16; have the Spirit abiding in them, 
17; see Christ, 19; be in Christ, 20; 
have Christ in them, 20; have the 
Father and the Son abiding with them, 
23 ; live because Christ lives, 19. 

(3) What they know: 

They know the Holy Spirit, 17; that 
Jesus is in the Father, 20; that they 
are in Christ Jesus, 20; that Christ 
Jesus is in them, 20. 

(4) What they ought to do : 

Love Jesus, 15, 21, 22,; keep His com- 
mandments, 15; hold His command- 
ments, 21 ; keep His word, 23 ; never 
be troubled, 27. 

5. Three stages of love and three degrees 
of promise. 

(r) Keep My commandments: 
The Spirit of truth given, 15, 16. 


(2) Hath My commandments and keep- 

Loved of My Father, I will love Him, 
I vi^ill manifest Myself unto Him, 21. 

(3) Keep My word: 
Father will love Him, we will come un- 
to Him, we will make our abode with 
Him, 21. 

LESSON 123. 
I Am the True Vine, and My Father Is the Husbandman." John 15:1-17. 

husbandman? Is this cleansing process al- 
ways agreeable? When we shrink from it, 
with what thought ought we to strengthen 
and comfort ourselves? How then ought we 
to regard it? How is this cleansing prin- 
cipally effected (vv. 2, 3, R. V.) ? If, 
then, we desire the largest measure of 
fruitfulness, with what should we bring 
our lives in constant contact ? Has God 


I. Abundance of fruit by abiding in 
Christ, vv. J-8. 

Under what figure did Jesus set forth His 
relation to His disciples ? What is the cen- 
tral thought of this figure? What is the re- 
lation of the Father to the vine and its 
branches? How, then, do we come under 
the Father's especial care and training? 
What kind of care will such an husbandman 
bestow upon the vine and its branches? Why 
did Jesus say He was the "true" Vine? (Ps. 
80:8.) Is it by being united with the 
Church that we have life? How is the life 
and nature and power of the vine manifested 
to the world? How is the life and nature 
and power of Christ manifested to the 
world? What is the distinguishing charac- 
teristic of a true branch? What is the dis- 
tinguishing characteristic of a true disciple 
of Christ (v. 8)? What is the fruit? 
(Gal. 5:22; Phil. i:ii; i John 2:6; Ro. 
I :i3; Col. i :io and vv. 8, 16.) Who is the 
final judge as to whether we bear fruit or 
not? (Ro. 14:4.) Ought we to judge our- 
selves? (i Cor. II :3i.) What is done with 
the branch that bears no fruit (vv. 2, 6) ? 
Does this branch that bears no fruit and is 
taken away represent a real disciple or one 
who has merely an outward and no vital 
connection with Christ? (v. 8; Matt. 7:20.) 
If we bear fruit, what then? For what 
purpose does He cleanse us? What, then, 
may we expect in regard to our fruitfulness 
as we remain under the care of the wise 

any other way of cleansing the branch in 
order to increase its fruitfulness than by 
the Word? (Heb. 12:6, 11.) Why does 
God sometimes resort to this severe mode 
of purging the branch? What did Jesus 
mean by saying "already ye are clean" (R. 
V.)? Was there no cleansing still to be 
done? (Compare c. 13:10, ir.) What is 
the one essential condition of fruitfulness 
(vv. 4, 5) ? What does the word "abide" 
mean (v. 16; compare Authorized and Re- 
vised Version) ? What does "abide in Me" 
mean? Is this merely a privilege? Can we 
do it? What is absolutely necessary, if we 
are to bear fruit? 

Does the branch receive its life from the 
vine and then go away and bear fruit by 
itself? Can we? How much fruit shall 
we bear apart from Christ? Why is it so 
many of us are unfruitful? To what extent 
shall we bear fruit? What will result to 
the extent we try to live independently of 
Him (think our own thoughts and carry 
out our own purposes') ? How is this abid- 
ing, vital union with Christ maintained? 
(vv. 7. 10; I John 2:24, R. V.; 3:24, R, V.) 



When we abide in Him, what does He do 
(v. 5) ? What is the inevitable result if we 
abide in Him and He in us? What, then, 
is the sole condition of fruitfulness? Are 
not education and natural gifts also neces- 
sary for "much fruitfulness"? Which will 
bring forth the most fruit for God, the un- 
educated, untalented man who abides in 
Christ, or the educated, talented man who 
does not abide in Christ? How much fruit 
will every one who abides in Him bring 
forth? How much apart from him? What, 
then, is the all-important question for each 
of us to put to himself? Does God expect 
"much fruit" from each of us? How much? 
(John 14:12, 13.) Is there any other doom 
besides that of unfruitfulness awaiting the 
one who does not abide in Christ? Is this 
thought of the necessity of continuance 
found elsewhere in the New Testament? 
(Matt. 24:13; Acts 13:43; 14:22; Ro. 
2:7; 11:22; Col. 1:23; I Tim. 2:15; 4:16; 
2 Tim. 3:14; Heb. 3:14; 8:9; James 1:25.) 
Will the doom indicated in v. 6 overtake 
anyone who ever really was in Christ? (i 
John 2:19.) 

What is the proof that we really are in 
Him? Are there any tendencies at work to 
draw us away from Him? How are they 
overcome? (Luke 24:40, 46; Ps. 119:11.) 
What else results from abiding in Christ (v. 
7) ? What can we ask? What will be the 
result? Suppose our prayer is not accord- 
ing to God's will? Is there any connection 
between this power in prayer resulting from 
abiding in Christ mentioned in v. 7 and 
the fruitfulness resulting from abiding in 
Christ mentioned in v. 5? (Compare c. 14: 
12, 13, 14.) What is the one great condi- 
tion of prevailing prayer? (Compare i John 
3:22, 24.") What will be the result as re- 
gards God of our abiding in Christ and 
consequently bearing much fruit? Is that 

much of an inducement to fruitfulness? (i 
Cor. 6:20; Matt. 5:16; Phil. i:ii; i Peter 
2:12.) Why is God glorified by our fruit- 
fulness (v. i)? What will be the result as 
regards ourselves? (Compare John 8:31.) 
What does "disciple" mean? Why will a 
true disciple of Christ seek to glorify God? 
(John 17:4-) 

2. Fulness of joy by keeping Christ's 
commandments, vv. 9-16. 

What did Jesus tell those who were abid- 
ing in Him that His feeling toward them 
was? (v. 9, R. v.; compare Matt. 3:17; 
John 17:23.) Does Christ love His disciples 
only? Is the peculiar love He bears toward 
His disciples worth having? How are we to 
show our appreciation of it? (v. 9; com- 
pare Jude 21.) If we are truly His, will we 
not abide in it? Wherein, then, is the 
need of bidding us to abide in it? How 
can we continue in that love (v. 10) ? Of 
what is our keeping His commandments a 
proof? (c. 14:21, 23, 24.) If we wish to 
continue in His love what must we do? 
What does disobedience do? Is there as 
much blessing in obeying the command- 
ments as in appropriating the promises? 
What was Christ's purpose in saying all 
this? What joy did He wish them to have? 
What does "My joy" mean? (Compare c. 
14:27.) Is that as good as the world's joy? 
What was His joy? (c. 4:34.) What 
would be the result of their having His joy? 
Where, then, can we get fulness of joy? 
Can we get it anywhere else? What is 
Christ's commandment which we must keep 
if we would abide in Him and have fulness 
of joy (v. 12) ? What is the measure of the 
love He requires of us? (v. 12, R. V.; com- 
pare John 10:18.) What does He mean by 
saying "this is My commandment"? (com- 
pare I John 3:23.) What was the supreme 
proof of Christ's love (v. 13) ? Are we 



to show ours in the same way? (i John 3: 
16.) Suppose there is no call for that mani- 
festation of our love, how, then, shall we 
show it? (i John 3:17.) Is it not greater 
love to lay down our life for our enemies? 

Is it a privilege to be a friend of Jesus? 
(compare James 2:23.) What is necessary 
in order to become His friend (v. 14) ? Do 
zvhatF (Matt. 12:50.) Why did He call 
them friends (v. 15) ? If we wish to enjoy 
the same confidence of Christ, what must 
we do? (Compare v. 14 and Ps. 25:14.) 
What would Jesus no longer call them? 
What is the difiference between a servant 
and a friend? (v. 15; compare Gen. 18:17; 
Jas. 2:23.) Did the disciples no longer 
call themselves servants? (James 1:1; 2 
Peter i :i ; Jude i ; Rev. i :i.) Is it not an 
honor to be His servants? What higher 
honor is ours? With which of the two 
parties did this intimate relation between 
Christ and H^is disciples begin? (v. 16; com- 
pare I John 4:19.) What sort of persons 
are we when He chooses us? Were they 
chosen, or "elected," merely to salvation (v. 
16) ? Is there any "election" to salvation 
set forth in the Scriptures, separate from 
election to holiness and service? (i Peter 
1:12; Ro. 8:29.) What is the proof that 
a man is "one of the elect"? (2 Peter i :io; 
see context.) How many of His disciples 
had He appointed to bear fruit? What was 
the character of the fruit they were to bear 
(v. 16, R. V.)? How abide? (Compare c. 
4:36.) What word precedes the "and bear 
fruit"? Why is it, then, that many do not 
bear fruit? What would be the result of 
going and bearing fruit f How often is this 
promise found in Christ's last discourse? 
(c. 14:13, 14; 16:23.) Why did Jesus re- 
peat it so often? Do men believe it even 


1. God. 

(i) Titles: 
The Father, i, 8, 10, 15; My Father, 9, 
16; the Husbandmen, i. 

(2) What He does: 

Takes away fruitless branches, 2; 
cleanses fruitless branches, 2, R. V. ; 
cleanses fruitful branches through 
Christ's word, 3; loves the Son, 9; 
continues to love the Son because the 
Son keeps His commandments, 10. 

(3) His glory: 

The aim of all true disciples, 8; mani- 
fested in the fruitfuiness of Christ's 
disciples, 8. 

2. Jesus Christ. 
(i) Title: 

The true Vine, i. 

(2) What He enjoys: 

His Father's unchanging love, 9, 10 ; ful- 
ness of joy, II. 

(3) What He does: 

Keeps His Father's commandments, 10; 
abides in His father's love, 10; loves 
His disciples even as the Father hath 
loved Him, 9; chooses His disciples 
before they choose Him, 16; abides 
in those who abide in Him, 4, 5; 
abides in those who let His word 
abide in them, 7; produces all the 
fruit in those who abide in Him, 5 ; 
cleanses by His word those who abide 
in Him, 3; desires His joy to be in 
His disciples, 11; desires His disciples 
to have fulness of joy, 11; calls His 
disciples not servants but friends, 15; 
makes confidants of His disciples 
(tells them all the Father has told 
Him), 15; lays down His life for His 
friends, 13. 

(4) His relation to His disciples the 
same as His Father's relation to Him: 


Loves them even as the Father hath 
loved Him, g, R. V. ; they are to obey 
Him even as He obeys the Father, lo, 
R. v.; they are to abide in His love 
even as He abides in the Father's 
love, 10, R. v.; they are to love one 
another even as He had loved them, 
12, R. V. 
(5) The things that belong to Christ : 

"My Father," i, 8, 10, 15; "My disci- 
ples," 8; "My friends," 14; "My 
name," 16; "My commandments," 10, 
12; "My words," 7; "My love," 9; 
"My joy," II. 

3. Abiding in Christ. 
(i) The solemn duty: 

It is' commanded, 4. 

(2) The imperative necessity: 

Unless we do, no fruit, 4 ; unless we do, 
we shall be cast forth, 6; unless we 
do, we shall wither, 6; unless we do, 
we shall be burned, 6. 

(3) The blessed results: 

He will abide with us, 4 ; we shall bring 
forth much fruit, 5; we shall prevail 
in prayer, 7 ; we shall abide in Christ's 
love, 9, 10; we shall have Christ's joy 
in us, II; we shall have fulness of 
joy, II. 

(4) The simple method : 

Let His words abide in you, 7 (com- 
pare I John 2 124) ; keep His com- 
mandments, 10 (compare i John 3 124, 
R. v.). 

4. True disciples of Christ. 
(i) Titles: 

Branches, 5 ; friends, 14, 15. 
(2) What is done for them: 
Christ abides in them, 4; the Father 
cleanses them that they may bring 
forth more fruit, 2; Christ cleanses 
them by His word, 3; their prayers 
are answered, 7. 

(3) What they must do: 

Abide in Christ, 4; continue in Christ's 
love, 9; love one another as Christ 
loved them, 12; do whatsoever Christ 
commands them, 14; "Go," 16; bring 
forth fruit, 16; ask of the Father in 
Christ's name, 16; glorify God, 8. 

(4) What they have : 

Christ's abiding love, 9, 10 ; Christ's 
abounding joy, 11; Christ's perfect 
knowledge, 15; power in prayer, 7, 
16; Christ's implicit confidence, 15. 

5. Fruit-bearing. 
(i) What it is: 

The proof of discipleship, 8; the con- 
dition of escaping destruction, 2, 6; 
the basis of prevailing prayer, 7, 16; 
the demand of God upon Christ's 
disciples, 2 ; the way to glorify God, 8. 
(2) Conditions of increased fruitfulness : 

Cleansing especially through the Word, 

6. Obedience. 

(i) The true kind: 
Entire, 14. 

(2) Its requirements : 

"Love one another, even as I have 
loved you," 12. 

(3) Its results: 

Makes us friends of Jesus, 14; brings 
us full disclosures of what He has 
learned of His Father, 14, 15; brings 
Christ's joy to us, 11; brings fulness 
of joy to us, II ; brings the abiding 
enjoyment of His love, 10. 

7. Prayer. 

(i) Condition of prevailing prayer: 
To the Father, 16; in Jesus' name, 16; 
abiding in Christ, 7; Christ's word 
abiding in us, 7; "Go" where He 
sends, 16; bear fruit, 16. 
(2) What it gets: 
Whatsoever we ask, 16, or will, 7. 



LESSON 124. 

The Hatred of the World Toward the 


I. The world's hatred for Jesus and His 
disciples, vv. i8-2y. 

Of what had Jesus been speaking in the 
verses immediately preceding? (vv. 12-17.) 
Of what does He now begin to speak (v. 
18) ? What does He say will be the atti- 
tude of the world toward those that be- 
lieve on Him (v. 18) ? Is this the attitude 
of the world in all ages toward those who 
believe on Jesus? What abundant consola- 
tion may we take to our hearts in face of 
the world's hate (v. 18) ? Why does the 
world hate the believer (v. 19) ? Who sepa- 
rates the believer from the world (v. 19) ? 
Does it pay to be thus separated? How did 
the world show its hatred of believers in 
the early days of the Church? In what 
ways does the world today show its hatred 
of disciples of Jesus? Does the real atti- 
tude of the world toward believers ever 
:hange? Is there any way to have the world 
love us (v. 19) ? Is the world's love worth 
the price? Why ought the believer never 
to complain at the persecution he receives 
(v. 20) ? When the believer in Christ 
grumbles at the persecution that comes to 
him, what is he making himself (v. 20) ? 
Ought we to have any desire to be greater 
than our Lord? 

If the world does not receive our teach- 
ng, with what thought may we comfort our- 
selves (v. 20) ? Since the world persecuted 
Jesus, of what may we be perfectly sure? 
(Compare 2 Tim. 3:12.) For whose sake 
do all these persecutions come upon us (v. 
21)? Is there any comfort in that? Why 
does the world persecute us for Christ's 
name's sake (v. 21) ? Does the world think 
that it knows God? Does it know God? 

Disciples of Jesus. John 15:18-16:6. 

What took away all the world's excuse for 
its ignorance of God and for its sin (vv. 
22, 24) ? Has the world any excuse today 
for its ignorance of God and for its sin? 
What did Jesus' words and works prove? 
In the light of Jesus' words and works, 
when anyone rejects Him what does that 
rejection reveal (vv. 22-24) ? Can anyone 
who rejects Jesus love the Father? If one 
hates the Son, whom does it prove that He 
also hates (v. 23) ? What cause has the 
world for its hatred of Jesus (v. 25) ? What 
cause has it to love Jesus ? Who had antici- 
pated the world's inexcusable hatred of the 
Messiah? (v. 25; compare Ps. 69:4; 7:4; 
35:19; 109:3.) What does Jesus set over 
against the hatred of the world (v. 26) ? 
What two names are given to the Holy 
Spirit in v. 26? What is the literal meaning 
of the word translated "Comforter"? (See 
R. v., margin.) What thought does it give 
us about the Holy Spirit? How does He 
help? (John 16:13; 14:26; Ro. 8:26; Acts 
8:29; ii:ii, 12; 16:6, 7; Matt. 10:18-20; 
Acts 4:8; 6:10.) 

Why is the Holy Spirit called "the Spirit 
of Truth"? From whom does the Holy 
Spirit come (v. 26) ? Who sends Him from 
the Father? (Compare c. 14:16; Acts 2:33.) 
How does it appear in v. 26 that the Father, 
Son and Holy Spirit are three entirely dis- 
tinct persons? What would be the work of 
this Spirit whom Jesus promises to send? 
How does the Spirit bear witness to Jesus? 
(2 Peter 1:21; i Cor. 12:3; John 16:14; 
Matt. 16:17.) Can anyone truly know Jesus 
without the direct personal testimony of the 
Holy Spirit to him? What is the force of 
the "but" with which v. 26 begins? (Com- 
pare vv. 24, 25.) Though the world is 



against Christ today what mighty witness 
for Him have we on our side? What would 
be the result in their own lives of the Holy 
Spirit bearing witness for Christ (v. 27) ? 
What is it necessary that we have if we are 
to bear efficient witness for Christ? (Luke 
24 :48, 49 ; Acts i :8 ; 4 ••3i, 33-) What quali- 
fication did the disciples possess for bearing 
reliable testimony regarding Christ (v. 27) ? 

2. The world's persecution of the disci- 
ples of Jesus, 1-6. 

What was Jesus' purpose in telling the 
disciples beforehand how they would be 
hated and persecuted? What ought to keep 
us from stumbling (v. i, R. V.) in face of 
the persecutions that we shall meet? (2 
Tim. 3:12.) To what extent did Jesus say 
they would carry their hatred of His disci- 
ples (v. 2) ? Did this prove true histori- 
cally? Will the time ever come again when 
Christians will be persecuted to this ex- 
tent? Need we have any fears on that 
account? How ought we to regard suffer- 
ing for and with Jesus? (Compare Matt. 
5:10-12.) What did Jesus say lay at the 
root of all this hatred and persecution of 
believers (v. 3) ? What did Jesus say was 
His purpose in telling these things to His 
disciples (v. 4) ? When persecutions come 
upon us, of what may we see a proof in 
them? Why had Jesus not told these things 
to His disciples at the beginning? To 
Whom was Jesus now going? What ques- 
tion had the disciples failed to ask Him (v. 
5) ? Why had they not asked Him this 
question (v. 6) ? Ought the disciples to 
have had only sorrow over the departure 
of Jesus? (v. 7; c. 14:28.) 


I. God the Father. 

Hated by the world, 23, 24; not known 
to the world, 21, 3; the Holy Spirit 
proceeds from Him, 26. 

2. Jesus Christ. 
(i) His nature: 
Divine, 23, 24, 26, 3 ; human, 20, 24, 5. 

(2) His subordination to the Father, 21, 


(3) His work: 

Chooses His disciples out of the world, 
19; does such works as none other 
ever did, 24; sends the Holy Spirit 
from the Father, 26. 

(4) How treated : 

Not understood by the world, 3; hated 
by the world, 18, 23, 24, 25; hated 
without a cause, 25 ; persecuted by the 
world, 19; witnessed to by the Holy 
Spirit, 26; by His disciples, 27. 
S. The Holy Spirit. 

(i) His personality, 26. 

(2) His names : 

The Paraclete (One called to stand by 
our side, an ever-present Friend and 
Helper), 26; the Spirit of truth, 26. 

(3) The Spirit of the Father: 

Spirit proceeds from the Father, 26. 

(4) The Spirit and Jesus Christ: 

Spirit is sent by Jesus, 26; testifies of 
Jesus, 26. 

(5) The Spirit and the believer: 
Spirit does for the believer what Jesus 

did while on earth, 26; compare c. 
14:16; 16:7; abides with the believer 
as an ever-present Friend, 26; com- 
pare 14:16, 17; bears witness con- 
cerning Jesus to the believer, 26; fits 
the believer to bear witness to Jesus, 
26, 27. 

(6) His offices: 

An ever-present Helper, 26; teacher, 26; 
compare 14:26; 16:13; witness, 26; 
revealer of the truth, 26. 
4. The disciples of Christ. 

Not of the world, 19; chosen by Jesus 
Himself out of the world, 19; there- 
fore hated by the world, 18, 19, i-3; 


persecuted by the world, 20, 1-3; 
have fellowship with Jesus in the 
world's hatred and persecution, 18; 
have the privilege of suffering for 
Jesus' name's sake, 21 ; have an ever- 
present Comforter and Helper, 26. 
Their work : To witness for Jesus, 27 ; 
forewarned and forearmed, 1-4. 

5. The world. 

Knows not Jesus Christ, 3; knows not 
the Father, 21, 3; hates Jesus Christ, 
18, 23, 24, 25 ; hates Christ absolutely 
without a cause, 25 ; has no excuse for 
its rejection of Christ, 24; no excuse 
for its sin, 22. 

LESSON 125. 
Jesus' Last Words to His Disciples Before His Arrest, Trial and Crucifix- 
ion. John 16:7-33. 


/. "If I do not go away, the Comforter 
will not come unto you, but if I depart, I 
will send Him unto you," vv. 7-15. 

What was the feeling of Jesus' disci- 
ples over His departure from them? (John 
16:6.) Did it not seem like a misfortune 
(v. 7) ? In what ways was it for their 
good? (c. 11:50, 52; c. 14:3; c. 14:12.) 
What especial way in which His departure 
was expedient for them is mentioned in v. 
7? Upon what was the sending of the Holy 
Spirit conditioned ? (John 7 139 ; Acts 2 -.2,2, ; 
Eph. 4:8.) What would the Spirit do when 
He came? His activity in relation to what 
class is set forth in vv. 8-1 1? His activity 
in relation to what class is set forth in vv. 
13, 14 and c. 14 :26 and 15 :26? What is His 
first work in relation to the world? In re- 
spect of what particular sin would the Holy 
Spirit convict the world? What is the one 
sin that brings doom? (John 3:18-20; Heb. 
10:28, 29.) Is it our business to convict 
men in respect of sin? What is our part in 
the matter? Have we any illustration in the 
Bible of the Spirit convicting men in respect 
of the sin of unbelief? (Acts 2:37.) Of its 
error on what second point would the Spirit 
convict the world (v. 10) ? What had the 
world thought of Christ? What would the 

Spirit show them respecting Him? By what 
fact would the Spirit convict the world of 
its mistake and show that He whom they 
had condemned as a malefactor was the 
righteous One? (v. 10; compare Acts 3:14, 
15.) On what third point would the Spirit 
convict the world of its mistake? As whose 
judgment did the world regard the cruci- 
fixion of Jesus? Whose judgment would 
the Spirit show them the crucifixion had 
been? (v. 11; c. 12:31.) 

Who was it that was really judged and 
destroyed at the cross? (Col. 2:15; Heb. 
2:14.) Where, in all the world's history, 
did Satan seem most completely victor? 
When, in fact, was he most completely over- 
thrown? What name is given to Satan in 
this verse? (Compare 2 Cor. 4:4.) Why is 
he so called? Why would it be necessary 
for the Spirit to come and supplement 
the teaching of Jesus (v. 12) ? Is it enough, 
then, to take the teachings of Jesus alone 
and construct our theology out of them? 
In which, according to Jesus Christ's own 
testimony, have we the more complete reve- 
lation, the teachings of Jesus or the teach- 
ings of the Apostles (vv. 12, 13) ? Into how 
much truth would the Spirit guide them? 
If we wish to know the whole of God's 
truth, who must be our teacher? (Compare 



I Cor. 2 :ii-i4 ; i John 2 :27.) Where can we 
find the truth into which the Spirit guided 
the apostles? To whose teaching does 
Jesus, by v. 13, set the seal of His approval? 
What would the Spirit show them? Is it 
possible then to know "things to come"? 
Is all opinion about the future mere specu- 
lation? What would be the chief business 
of this coming Spirit? (v. 14; compare vv. 
9, 10; Acts 2:32, 36; 4:8, 10-12; I Cor. 12:3.) 
Whom had Jesus Himself glorified? (c. 
17:4.) How would the Holy Spirit glorify 
Jesus (v. 14, R. V.) ? If we would see the 
glory of Jesus, what must the Spirit do for 
us (v. 14) ? Is He willing to do that? Has 
He ever done it for you? What is taught 
by the frequent use of the pronoun "He" 
in connection with the Holy Spirit? 

2. "A little while, and ye sliall behold 
Me no more; and again, a little while, and 
ye shall see Me," vv. 16-22. 

To what does the first "little while" in v. 
16 refer? To what does the second "little 
while" in v. 16 refer? What efifect did the 
words of Jesus produce upon His disciples? 
(vv. 17, 18.) How did Jesus know their 
perplexity (v. 19) ? What would be the 
efifect upon the disciples of Jesus' death and 
their consequent losing sight of Him (v. 
20) ? How would the world feel regarding 
His death (v. 20) ? By what would the 
disciples sorrow be followed? By what is 
the true believer's sorrow always followed? 
What was the darkest day the disciples ever 
saw ? What was the brightest day that ever 
came to them? Is the time ever coming 
when we shall see Him again and our sor- 
row be transformed into triumphant joy? 
(Acts i:ii; John 14:3; i Thess. 4:16, 17.) 
What would be the character of the joy that 
the disciples should receive when they saw 
Jesus again (v. 22) ? 

3. "Whatsoever ye shall ask in My 
name, God will give it you," vv. 23-33. 

What is the meaning of the first sentence 
in v. 23? (Compare A. R. V.) Ought the 
believer ever to pray to Jesus, or only to the 
Father? (Acts 7:59; 2 Cor. 12:8, 9; i Cor. 
1 :2.) What is the normal order of Chris- 
tian prayer? (Eph. 2:18.) To whom does 
Jesus teach us to pray in v. 23? What is 
His own relation to prevailing prayer (vv. 
23, 24) ? What wonderful promise does He 
make regarding prayer to the Father in His 
name? (v. 23; compare John 14:13, 14.) To 
whom is this promise made? (v. 26, 27; 
compare John 14:12, 15.) What is the re- 
sult of praying in the name of Jesus (v. 24, 
R.V.) ? Why does the average believer have 
no little fulness of joy? Why does praying 
in the name of Jesus bring fulness of joy? 
How had Jesus been teaching His disciples 
up to this time (v. 25) ? When the Holy 
Spirit came, what diflference would there 
be in His teaching (v. 25) ? Does Jesus 
mean by saying: "I say unto you I will 
pray the Father for you" that He will no 
longer intercede for us after the coming of 
the Holy Spirit? (Compare Heb. 7:25; Ro. 
8:34; I John 2:1.) What does He mean (v. 
27) ? Why does the Father love believers? 
Who, then, does the Father love in this 
peculiar way? What does Jesus wish us 
to behave about Himself (v. 27) ? 

From Whom did Jesus come forth? To 
Whom was He now going? What new pro- 
fession of their faith did the disciples make 
in V. 30? What was Jesus' answer (v. 31) ? 
What was the force of this question? What 
does it show that Jesus longs for? Does 
Jesus receive much real faith in Himself? 
What does Jesus tell them about their faith 
(v. Z2) ? Wlio was the loneliest man that 
ever walked this earth? Was He really 
alone (v. 32) ? If any of us have to walk 



a lonely life here upon earth what thought 
may we take to ourselves that will banish 
all our loneliness? What did Jesus desire 
for His disciples (v. 33) ? For what purpose 
had he spoken all the wonderful words in 
chapters 14, 15, and 16? What will the 
believer have in the world? Why may he 
have peace, even though he has tribulation 
in the world (v. 33) ? If Jesus overcame the 
world, what may we also do? (i John 5:4, 


1. God, the Father. 

His dwelling place: Heaven, 10. 17, 28; 
compare Acts 1:9-11; prayer should 
be offered to Him, 23, 24; He loves 
those who love Jesus and believe that 
Jesus came forth from God, 27; He 
stood with Jesus when all the world 
forsook Him, 32. 

2. lesiis Christ 
(i) His nature: 

Divine 7, 10, 15, 23; human, 28, 32, 33. 

(2) Jesus and the Father : 

Jesus is subordinate to the Father, 16, 
26, 30, 32; prays to the Father, 26; 
came from the Father, 27, 28, 30; 
went to the Father, 10, 16, 17, 28. 

(3) Jesus and the Holy Spirit: 

Jesus sent the Spirit, 7 ; Jesus glorified 
by the Spirit, 14; the Spirit takes of 
the things of Jesus and shows them 
unto us, 14. 

3. The Holy Spirit. 

(i) His personality, 7, 8, 13, 14. 

(2) His names: 

Paraclete (One called to stand by our 
side, an ever-present Friend), 7; 
Spirit of truth, 13. 

(3) The Spirit and the Father: 

Spirit speaks what He hears from the 
Father, 13. 

(4) The Spirit and Jesus Christ: 
Spirit is sent by Jesus, 7; glorifies 

Jesus, 14; takes the things of Jesus 
and shows them unto us, 14. 

(5) The Spirit and the believer : 

The Spirit does for the believer what 
Jesus did while with them on earth, 
7; compare c. 14:16; comes to the 
believer and through the believer con- 
victs the world of sin and of right- 
eousness and of judgment 7-11; 
guides into all truth, 13, R. V. ; shows 
the believer things to come, 13; takes 
of the things of Jesus and declares 
them unto the believer, 14. 

(6) The Spirit and the world: 

He convicts the world of sin because 
they believe not on Jesus, 8, 9, R. V. ; 
of righteousness because Jesus goes 
to the Father, 8, 10, R. V. ; of judg- 
ment because the prince of this world 
hath been judged. 8, 11, R. V. 

(7) His offices: 

An ever-present Helper, 7; Teacher, 13; 
Convictnr. 8-11 ; Guide, 13 ; Revealer 
of the things of Jesus Christ and of 
things to come, 13; a glorifier of 
Jesus Clirist, 14. 
4. Bclicrevs. 

Only avenue through which the Spirit 
can get at the world, 7-11 ; guided by 
Spirit into all the truth, 13; taught 
things of God, 13; shown the things 
of Christ, 14; have transient but bit- 
ter sorrow, 20; have overwhelming 
and abiding joy, 20-23; no man can 
take their joy from them, 22; have 
tribulation in the world, 33; can be 
of good cheer in midst of all their 
tribulations, 33; can have peace in 
midst of their tribulations, 33 ; what- 
soever thev ask of the Father in the 



name of Jesus will receive, 23; have 
fulness of joy by praying much in 
the name of Jesus, 24; Jesus reveals 
the truth plainly to them, 25; are 
loved by the Father because they love 
Jesus and believe that He came forth 
from God, 27; have direct access to 
the Father, 26, 27. 
5. The world. 

Lying in sin because they believe not 
on Jesus, 9 ; convicted in respect of 
sin and of righteousness and of judg- 
ment by the Holy Spirit, 9-11; hates 

Jesus, 20; rejoices over the crucifix- 
ion of Jesus, 20; persecutes believers, 
ZZ'i cannot rob the believer of this 
joy, 22. 


To Whom to pray: the Father, 23, 24, 
26, 27. 

How to pray : in Jesus' name, 23, 24. 

Who can pray so as to get what they 
ask? Those who love Jesus and be- 
lieve that He came forth from God, 

LESSON 126. 

Our Lord's Prayer for 


I. Christ's prayer for Himself, vv. 1-5. 

With what words did Jesus close His 
parting discourse to His disciples? Having 
finished speaking to them, what did He do? 
Is there any connection between the dis- 
course, especially the closing words, and the 
prayer. What is the meaning of the ex- 
pression "the hour is come"? (c. 7:30; 
8:20; 12:23, 27, 28; 13:1; Mark 14:41.) 
Did He draw back from that hour? He 
saw that hour to be the portal to what? 
(Compare Heb. 12:2.) What was His 
first petition? Why did He wish the 
Father to glorify Him? Had He not al- 
ready glorified the Father during His 
earthly life? (v. 4; c. 1:14, 18.) Why, 
then, was it necessary that He be glorified 
in order to glorify the Father? What was 
the glorifying for which Jesus here prays? 
(c. 7:39; Acts 3:13; Phil. 2:9-11; I Peter 
I :2i.) What reason did Jesus first urge 
why God should glorify Him (v. 2) ? How 
is that a reason? What did Jesus say the 
Father had bestowed upon Him? How 
great was this "authority over all flesh" (R. 
V.)? (3:35; 5:21-23, 27; Matt. 11:27; Heb. 

His People. John 17. 

2:8.) What two opposite sides of truth 
about the relation of Jesus to the Father 
does this statement bring out? What was 
God's purpose in giving Jesus power over 
all flesh? What do we learn about eternal 
life from this? (Compare Ro. 6:23.) To 
whom was He to give eternal life? Who 
were they whom the Father had given 
Him? (c. 6:37.) What else do we know 
about those whom the Father has given to 
the Son? (c. 6:39, 45; 10:28, 29; 17:6, 9, 
II, 12, 14, 24; 18:9.) 

What is eternal life (v. 3) ? What does 
Jesus mean by saying: "This is life eternal, 
that they should know Thee the only true 
God, and Him whom thou didst send, even 
Jesus Christ" (R. V.) ? Suppose one does 
not know God, what then ? (2 Thess. i :8, 
9.) What, then, is the one all-important 
thing to know? How can we know God? 
(i John 5:20; John 1:18; 2 Cor. 4:6; John 
14:9.) Is there any proof of the divinity 
of Christ in v. 3? Of His subordination to 
the Father? Who is the only true God? 
Suppose we worship some other god than 
the God who reveals Himself in Jesus 
Christ, what are we doing? What second 



reason does Jesus urge why the Father 
should glorify Him? If we wish God to 
glorify us in heaven what must we do? 
How had Jesus glorified the Father on 
earth? How are we to glorify God on 
earth? What was the work Jesus had 
done? What does "finished" mean? Is 
it a good thing to be able to say at the 
close of life : "I have finished the work 
which Thou gavest me to do"? Has any 
one beside Jesus been able to say it? (2 
Tim. 4:7.) When was Jesus' work fin- 
ished? (c. 19:30.) Having finished the 
earthly work, what was all that was now 
left to do? When alone has a man a right 
to pray to be glorified? Where was the 
glory that Jesus desired? Did He desire 
any glory apart from God? Was this a 
new glory that Jesus desired? Why had 
He laid it down? (2 Cor. 8:9.) Why 
did He now take it up again (v. 4) ? 

2. Christ's prayer for His immediate 
foUoi^'crs, TV. 6-ig. 

For whom did Jesus next pray? What 
four things did He ask for them? (11, 17, 
21, 24.) Why did He pray for His own 
glory before praying for their keeping, 
sanctifying, unifying and glorifying? Be- 
fore asking Him to do for them, what did 
Jesus tell the Father? Would it be a 
good thing when we ask God to do for 
men, if we could tell what we ourselves 
have already done for them? What was 
the first thing Jesus had done for them? 
What does the name stand for? (Ex. 
3:13-15; 34:5-7-) What does "manifested 
thy name" mean? Why is this the first 
fact mentioned as the basis for His peti- 
tions for His disciples? To whom had 
He manifested the Father's name? What 
difference is there between the expression 
describing Christ's disciples in v. 2 and 
that in V. 6? Whose were they before they 

were given to Christ? Are not all men 
God's? What had they done on their 
part? What does "kept" mean? Who, 
then, are those who belong peculiarly to the 
Father and whom He bestows as a peculiar 
possession to the Son? (Compare c. 8:31, 
32; 16:21-24; Ps. 119:11; Prov. 2:1-5; 3:1- 
4; 2 Tim. 1:13; Rev. 3:8, 10, 11; Luke 
8:15.) What further statement did Jesus 
make concerning the disciples (v. 7) ? Is 
there any connection between this state- 
ment and that which precedes it? Was this 
fact that they knew "that all things what- 
soever Thou hast given Me are of Thee" 
any good reason for blessing them? (John 
16:27.) What further did Jesus say He 
had done for them (v. 8) ? 

What ought we to do with the words 
God gives us? What are the only words 
we should give others? Why does v. 8 
begin with the word "for"? What had the 
disciples done with these words? What is 
the best thing to do with Christ's words? 
What will they do when received? (Jas. 
1:21; 2 Tim. 3:15; Ps. 119:130.) How 
had they received them? (v. 7; compare 
I Thess. 2:13.) What was the result of 
their receiving them? If we desire to know 
surely that Christ came out from the 
Father, what should we do? Now, as to 
the result of all that Jesus had done for 
His disciples and what they had done, what 
did Jesus proceed to do? Did He pray 
for anyone else? (Compare Heb. 7:25; 
9:24.) If we would have Jesus include us 
in His intercession what must we have done 
for us and what must we do? What does 
His intercession make certain? (Ro. 
^'■2,3, 34; Heb. 7:25.) Does the Father 
hear His prayer? (John 11:42; Luke 
22:32.) For whom is it Jesus says He 
prays? Why did He pray for them? 
(w. 9, 10.) What thought ought to en- 



courage us in praying for believers? 
(Compare Ex. 32:11.) How did Jesus 
speak of the mutual relation between the 
Father and Himself? What was His re- 
lation to His disciples? (Compare c. 13:31, 
32.) How is Jesus Christ glorified in His 
disciples? (Gal. 1:23, 24; Phil. 1:20.) 
What further reason did Jesus give for 
praying for His disciples? What is His 
prayer for them in their dangerous position 
unsheltered by His presence? Is that a 
sufficient safeguard for the believer in the 
midst of the dangers and perils of the 
world? (Compare John 10:29; i Peter i :5 ; 
Jude 24; r Cor. 10:13.) How was the 
Father to keep them? What does that 
mean? Is that safe keeping? (Prov. 
18:10.) Who were to be so kept? Is the 
fact that the Father had given them the 
promise of the keeping any guarantee that 
they will be kept? 

Who are those whom the Father has 
given? (John 6:37, 45.) What was the 
purpose of the keeping? (Compare vv. 21, 
22.) How then is the only way in which 
believers can be one? What kind of a unity 
did Jesus pray for? What kind of a unity 
exists between the Father and the Son? 
(Compare Eph. 4:3-6; i Cor. 12:12, 13, 
17.) How did Jesus address the Father in 
this prayer? Why did He call Him holy 
here? What had Jesus Himself done for 
His disciples during His stay with them 
(v. 12)? How had He kept them? How 
many had been lost (v. 12, R. V.) ? Will 
any of His ever be lost? (c. 10:28, 29; 
Heb. 7:25.) Had not someone been 
lost? Who (v. 12)? If one is lost what 
does it prove? (i John 2:t9.) Whom was 
it He kept? According to what was the loss 
of this one? (Compare Ps. 109:8; 41:9.) 
What important change in the translation 
of the verb in v. 12 is made in the Revised 
Version? What is the significance of that 

change? (First verb means "to take care 
of" or "attend carefully to" ; the second 
verb, "to protect with a military guard or 
garrison." Jesus had done both.) Why did 
Jesus now ask the Father to do what, up 
to this time, He had done Himself (v. 13) ? 
For what purpose had Jesus said those 
things? If we desire His joy made full in 
us what must we know and think much 
about (vv. 6-12) ? 

Was Jesus very desirous that His dis- 
ciples have His joy? (John 15:11; 16:22- 
24; 3Z) With whom is the fault if we do 
not have it? What had Jesus done for 
the disciples (v. 14) ? What was the re- 
sult of Jesus' giving them God's Word? 
What will always be the result, if God's 
Word is given to any one and kept by 
them? (2 Tim. 3:12; John 15:19.) Why 
did the world hate them? If the world 
loves us, of what may we be sure? (John 
15:18; I John 4:5, 6.) What comforting 
thought have we in this not being of 
the world and hated by it? Did Jesus 
wish His own to be taken out of the world? 
Why not? What did He pray (v. 15, R. 
V.) ? Why was it very necessary that they 
be kept from "the evil one" while in the 
world? (2 Cor. 4:4.) While in the world, 
were they of it? What had separated them 
from it? (v. 9; c. 15:19; vv. 14, 8.) 
What prayer did Jesus make for His dis- 
ciples in V. 17? What does sanctify mean? 
How would the Father sanctify them? 
W'hat is truth? Through what does God 
sanctify men? (Compare Ps. 119:9, 11, 
104; 2 Thess. 2:13.) What was Christ's 
sending of them forth like? (v. 18; com- 
pare 2 Cor. 5:20.) For what purpose did 
He set Himself apart for His work? (v. 
19; compare 2 Cor. 8:9.) 

3. Christ's prayer for all believers, vv. 

Did Jesus confine His prayer to His im- 


mediate disciples (v. 20) ? Who else did it 
include? How were these others to be- 
lieve? What was His prayer for them? 
How were they to be one? Is any real 
unity possible except by being in the Father 
and in the Son? What was the purpose 
of this unity? What wondrous gift had 
Jesus bestowed upon them (v. 22) ? For 
what purpose was this gift bestowed? 
How were they to be perfected into one 
(v. 23, R. V.) ? What would be the re- 
sult of this unity perfected through Christ 
in us? How much does the Father love 
those in whom Christ is? What was 
Christ's will regarding those whom the 
Father had given Him? Does the believer 
wish to be with Christ? (Phil. 1:23; 2 
Cor. 5:8.) Does Christ wish His own to 
be with Him? Does He wish us to be 
with Him as much as we wish to be with 
Him? (c. 14:3.) Will this wish of 
Christ's be gratified? (i Thess. 4 ■^7-) 
For what purpose would Jesus have His 
disciples with Him? Why did Jesus wish 
His disciples to see His glory? (2 Cor. 
3:18; I John 3:2.) Where did Jesus get 
His glory? Why did the Father give it to 
Him? What was the relation of the world 
to the Father (v. 25) ? Who did know 
Him? (Compare Matt. II :27.) What had 
He done for His disciples (v. 26) ? What 
would be the result of Jesus making known 
the Father's name to His disciples? What 
will be the result if we "know not God"? 
(2 Thess. 1 :8, 9-) 


I. God the Father. 

Holy. 1 1 ; righteous, 25 ; only true 
God, 3 ; loved the Son before the 
foundation of the world. 24; sent 
Jesus Christ, 3, 8; gave Jesus Christ 
a work to do, 4; gave Jesus Christ 

His words to speak, 8 ; gave His Son 
authority over all flesh, 2; gave His 
Son a body of believers out of the 
world, 2, 6, 10; gave Jesus Christ His 
glory, 24; dwells in Son, 23; known 
by Son, 25 ; His name made known 
by Son, 26, R. V. ; the world knew 
Him not, 25. 
2. Jesus Christ. 

(i) His relation to the Father: 

His Son, 17. 

Equal with the Father, 2, 3, 10; bad 
authority over all flesh ; gives eternal 
life; eternal life is knowing Him; 
all the Fathers are His and z'ice 
versa: is one with the Father. 11; 
eternal, 5, 24. 

Subordination to the Father: His au- 
thority and glory the Father's gift, 
2, 24 ; sent by the Father, 3 ; received 
His words from the Father, 8 ; dwells 
in the Father, 23; loved by the 
Father before the foundation of the 
world, 24; glorified the Father on 
earth, 4; finished the work the Father 
gave Him to do, 4; knew the Father, 
25 ; made known the Father's name, 
26; manifested the Father's name 
unto, etc.. 6; left world and went 
unto the Father, 11, 13. 
(2) His relation to His own: 

Sanctified Himself for their sake, 17; 
gave unto them the words which the 
Father gave unto Him, 8 ; gives eter- 
nal life unto them, 2; kept (took care 
of) them, 12; guarded (protected as 
by a garrison) them, 12; lost not one, 
12; wishes them to have His glory 
fulfilled in themselves, 13; gave to 
them the glory which the Father gave 
unto Him, 22; wishes them to be with 
Him that they may behold His glory, 
24; sends them into the world as the 


Father sent Him, i8; is glorified in 
them, lo; His divine mission known 
to the world through their unity, 23. 

(3) His relation to the world: 

Not of the world, 14; prays not for 
the world, 9. 

(4) His prayer: 

For Himself to be glorified that He 
might glorify the Father, 1 ; to be 
glorified zvith the Father, etc., 5. 

For His own to keep them in thy name, 
II ; that they may be one, 11, 21 ; not 
that they be taken out of the world, 
15; that they be kept from the evil 
one, 15; sanctified in the truth, 17; 
that they might be with Him, etc., 24. 

S. Jesus Christ's own: 
(i) Who they are: 
Those who believe, 20. 

(2) Whose they were: 

The Father's, 6; compare 9. 

(3) How they became Jesus Christ's: 
The Father gave them unto Him out 

of the world, 6. 

(4) What they do : 

Receive the Father's words, 8; keep 
the Father's word, 6; know of a 
truth that Jesus Christ came forth 
from the Father, 8; believe that the 
Father sent Jesus Christ, 8; know 
that all things the Father gave Jesus 
Christ are of the Father, 7. 

(5) Their privileges: 

Jesus Christ gives them the Father's 
words, 8, 14; the Father's name is 
manifested unto them, 6; receive 

eternal life from Jesus Christ, 2; 
kept in the Father's name and 
guarded by Jesus Christ, 12; not one 
perished, 12; Jesus Christ intercedes 
for them, 9; have Christ's joy ful- 
filled in themselves, 13 ; sanctified in 
the truth, 17, 19; Christ dwells in 
them, 2S; not of the world even as 
Christ is not of the world, 14, 16; 
sent by Christ into the world even as 
the Father sent Him into world, 18; 
loved by the Father even as Jesus 
Christ is, 23 ; are to be one even as 
Christ and the Father are one, 22; 
have the same glory as Jesus Christ, 

(6) Their relation to the world : 

In it. 15; not of it, 14, 16; hated by 
it, 14. 

4. Eternal life. 

What it is: 

"That they know Thee, the only true 

God and Jesus Christ whom Thou 

hast sent," 3. 
How it is to be had: 
Christ's gift, 2. 
Who receive it: 
As many as the Father gives the Son, 

2; compare 20. 

5. The Word. 
(i) What it is: 
Certain of fulfilment, 12; truth, 17. 

(2) What it does: 

Sanctifies, 17; separates from the 
world, 14; brings knowledge of 
Christ, 8; brings fullness of joy, 13. 



Jesus in Gethsemane. 

LESSON 127. 

Matthew 26:36-46; compare Mark 14:32-42; Luke 


I. Jcstis praying — the disciples sleeping, 
vv. 36-41- 

Who entered the garden with Jesus? 
What direction did He give to His dis- 
ciples? Why did He wish them to sit 
there? What did He tell them He was 
going to do? Did He tell them to pray 
also? (Luke 22:40.) Whom did He take 
with Him? For what purpose did He take 
them (v. 38) ? On what other occasions 
had He taken them with Him? (Mark 
5:37; Matt. 17:1.) If Christ takes us with 
Him into the Mount of Transfiguration 
where else may we expect him to take us? 
Which is the more needful experience, the 
mount of vision or the garden of agony? 
Why did He take them and not the others 
also? Did the sequel show them to be very 
well fitted for that to which He called 
them? In what state of mind was Jesus? 
What words does Mark use in describing 
His mental condition? (Mark 14:33.) 
What was the cause of this awful storm of 
bewilderment and agony that swept over 
the Saviour's soul? Had He ever before 
been troubled at the thought of the ap- 
proaching trial? (John 12:27.) How did 
Jesus Himself describe to His disciples 
His state of feehng? What did He mean 
by the expression "even unto death"? 
What detail added by Luke shows that He 
was actually at the very point of death? 
(Luke 22:44.) 

Why did Jesus suffer thus? (2 Cor. 
5:21; I Peter 3:18.) For whose sake did 
He suffer this awful agony? (Is. 53:4.) 
What did He tell the three to do? Why 
did He want them to watch with Him? 

What did He Himself then do? Why did 
He go a little forward? How far did He 
go? (Luke 22:41.) What attitude did 
He take before God? (Compare Gen. 
17:3; Ezek. 1:28; Num. 16:20-22.) Why? 
Have we any occasion to take that attitude 
before God? What did Jesus do as He 
lay upon His face before God? In what 
three different ways is Jesus' prayer re- 
corded? (Compare Mark 14:36; Luke 
22:42.) How are these three accounts to 
be reconciled? In what do the three ac- 
counts agree? What reason have we for 
supposing the cup which Jesus wished re- 
moved was the crucifixion? (Alatt. 20:22; 
John 18:11.) What reasons have we for 
supposing it was not? (v. 38; Mark 14:35; 
Heb. 5:7; John 11:41-42; i John 5:15.) 
Supposing that it was the cross from which 
He asked to be delivered, did Jesus really 
expect or desire to be delivered from the 
cross? (c. 20:22; John 12:27; 10:17, 18.) 
Is there, even in that case, any ground in 
this incident for the inference that is so 
often drawn from it that God may not give, 
even to His most trusting and obedient 
child, the things he actually desires and ex- 
pects? Is there any warrant in the Bible 
for saying that God will always give to 
His child that is abiding in Him what He 
desires and asks for? (i John 3:22; John 
15:7.) If Christ's prayer was that He 
might be spared from the death that threat- 
.ened Him in the garden, how was it an- 
swered? (Luke 22:43.) Ought we to in- 
sert, "If it be Thy will," into all our pray- 
ers ? While Jesus was praying what were 
the disciples doing? Had they fallen 
asleep at once? What was the cause of 
their sleeping? (Luke 22:45.) Sorrow 



about what? Was their sleeping excus- 
able? Of what prophecy about Christ was 
it a fulfillment? (Ps. 69:20.) 

What will best help us to understand 
this startling insensibility to Christ's agony 
on the part of His disciples? What did 
Jesus say to them? What was the inten- 
tion of those words? Does this rebuke 
ever apply to us ? To whom particularly 
was the rebuke addressed? Why (v. 35)? 
What warning did He take occasion to give 
them? What does "watch" mean? What 
was to be the purpose of their watching? 
What does "that ye enter not into tempta- 
tion" mean? How much of the time does 
one need to be watching? Why? (i Peter 
5:8; Matt. 24:42.) What should always 
go with and be the outcome of watching? 
(i Peter 4:7.) Why is it that so many 
Christians feel so little the need of earnest 
prayer? (Eph. 6:18.) Why has the 
watchful Christian no need to fear the out- 
come of the temptations that do come? (i 
Cor. 10:12, 13; 2 Peter 2:9.) Has the 
careless Christian any right to rest upon 
those promises ? What special reason did 
Jesus give for watching and prayer? 
Where in the Bible is the opposition be- 
tween flesh and Spirit most full}^ devel- 
oped? (Ro. 7:18-25.) Where are we 
told to conquer the weakness of the flesh? 
(Gal. 5:16.) What has the Christian done 
with the flesh? (Gal. 5:24.) What illus- 
tration had Peter just given of the willing- 
ness of the Spirit? (Compare v. 35.) 

2. Jesus praying the second time, and 
the third time — tlie disciples still sleeping, 
ire'. 42-46. 

After this warning what did Jesus do? 
What did the disciples do this time while 
He prayed? What especial reason that 
they be praying at that time? What was 
the result of their sleeping when they 

ought to have been praying? (vv. 56, 72.) 
Had they any excuse to offer? (Mark 
14:40.) Suppose we should be called to 
account by Jesus for our sleepiness, what 
excuse would we have to offer? What did 
Jesus then do? How does this tally with c. 
6:7? What did He say to the disciples 
then? What did He mean by "Sleep on 
now"? What happened just at that mo- 
ment? What did Jesus then say? Did He 
want to run away? (Luke 9:51.) In what 
two different ways did Christ and His 
disciples meet sorrow? 


I. Jesus. 

(i) His nature, human, 38, 39, 42, 44, 

(2) His relation to our temptations : 
Tempted in all points like as we are, 

38-44; compare Heb. 4:15; 2:18. 
Conquered temptations in the same 
way we may, by prayer, 39 cf. 41. 

(3) What He suffered: 

Betra3'ed by Judas, 45, 46: sorrow 
even unto death, 38. 

(4) How He prepared for the coming 
trial and met present agony, by 
prayer, 36-42. 

(5) His longing for human sympathy: 
"Sit ye here," 36; "Took with Him 

Peter," etc., 2)7', "Watch with Me," 
38; "Cometh unto His disciples," 40; 
"Could ye not watch with Me," 40; 
"Came again," 43, R. V. 

(6) His desire to be alone with God: 
He went forward a little, 39. R. V. 

(7) His bitter disappointment: 

He looked for sympathizers and found 
none, 36-38, 40 ; compare Ps. 69 :20. 

(8) His prayer: 

Where He prayed; in solitude, z^, 39; 
in the garden on the mountain side, 



30, 36; in the accustomed place, 36; 
compare Luke 22:39; John 18:2. 

When He prayed : In His great ex- 
tremity, 38. 

For what He prayed : The cup or 
hour to pass along^ 39; compare 
Mark 14:35; Heb. 5 7; i John 5:15. 

How He prayed: On His face, 39; 
With great earnestness, 39-44 ; com- 
pare Luke 22:44; Heb. 5:7; with 
filial trust, 39; in submission to the 
Father's will; 39; importunately, 39- 

(i) His privileges : 

Taken to the scene of Christ's tempta- 
tion and victory, 37; the beginnings 
of failure pointed out by the Saviour, 
40; instructed by the Saviour to meet 
and conquer temptation by watching 
and prayer, 41. 
(2) His mistakes : 

Slept when he should have prayed, 40^ 
(3) His failures : 

Could not watch with Christ one hour 
while he had boasted he could die 
with Him, 35, 40; fell asleep again 
and again after the Saviour had 
plead for his wakeful sympathy, 

The disciples. 
(i) Their likeness to one another: 

All highly favored, 36. 

(2) Slept: 

When they should have watched and 
prayed, 40, 41 ; while Jesus agonized, 
38-40; after being rebuked for sleep- 
ing, 43 ; while Jesus prayed, 40 ; 
failed while Jesus triumphed, 31. 

(3) The cause of failure: 

"The spirit indeed is willing but the 
flesh is weak," 41 ; neglect of God's 
way of victory over the weakness of 
the flesh — prayer, 41-44. 

LESSON 128. 

The Arrest of Jesus and Peter's Denial. Mark 14:43-54, 66-72; compare 

Matthew 26:47-56, 69-75; Luke 22:47-62; John 18:1-27. 


I. Jesus betrayed, tv. 43-49. 

Who came to arrest Jesus? Who led 
the way? (Luke 22:47.) Had Judas ever 
been there before? (John 18:2.) What 
had Judas seen and heard there in times 
past? Did the sacred memory of these 
things hold Judas back from his awful sin? 
Why not? (John 18:27, f. h.) What kind 
of a company was it that came to arrest 
Jesus? (Compare John 18:3, R- V.) 
What preparations had they made for His 
capture? (Compare John 18:3, R. V., mar- 
gin.) Why had they made these prepara- 
tions? Were they necessary (vv. 48, 49)? 
Would they have been of any use if Jesus 

had seen fit to resist arrest? (Matt. 
26:53.) What two bands were to meet in 
that garden? Who was at the head of the 
one? Who at the head of the other? 
From whom did this mob come? Why 
does Mark mention this fact? Did they 
need to search much for Jesus? (John 
18:4.) What sign had Judas appointed by 
which they might distinguish Jesus? 

What must have been the state of Judas' 
heart that he could appoint such a means 
of betrayal as that? Do people nowadays 
ever betray Jesus by professions of loyalty 
and love? What had Judas told them to 
do with the one he kissed? Why was Ju- 
das so anxious that Jesus should by no 



possibility escape? Who is always the bit- 
terest and most determined hater of the 
Saviour? What lay at the bottom of 
Judas' hatred of Jesus? Was Judas al- 
lowed to kiss Jesus without a protest on 
His part? (Luke 22:47, 48.) What was 
the purpose of that protest? Did that pro- 
test deter Judas from kissing Him? What 
will deter one from his purposed sin when 
his heart is fully set within him to do evil? 
Did the opportunity and grace that Judas 
spurned make his fall any the less deep? 
Did Judas kiss Jesus only once? What is 
the significance of this repeated kissing? 
Was Jesus ever kissed again on earth? As 
soon as Judas had kissed Him what was 
done? (Compare John 18:12.) Did the 
disciples make any resistance? Was it a 
very wise act on Peter's part? Did it re- 
veal any lack of faith? (Matt. 26:53.) 

What does it always reveal when we 
come to the help of Christ's cause with car- 
nal weapons ? How did the rest show a 
wisdom superior to Peter's? (Luke 22:49.) 
Was Peter's blow very well directed? 
Why not? What prompted it? What was 
the trouble with the love? Which is bet- 
ter, rash love or the calculating selfishness 
that criticises because it lacks the courage 
to imitate? What is better than either? 
Were the disciples cowards? What did 
they have the courage to do? What did 
they lack the courage to do? Which is 
the higher kind of courage? To which 
kind of courage is it that God calls us now? 
(i Peter 2:20, 21.) Did Peter's courage 
last? Does the courage that manifests it- 
self in acts of rash daring usually last? 
What was Peter trying to prove? (Luke 
22 ■.3;^.) Did this act get Peter into any 
trouble (v. 26) ? Did Peter get any praise 
for his daring act? (John 18:11; Matt. 
26:52.) When alone will a daring act win 

the Master's praise? Did Jesus protest 
against the manner of His arrest? With 
what thought did He comfort Himself in 
view of all the ignominy of it? What 
Scripture was fulfilled by this coming out 
after Him as after a robber and the de- 
sertion by His disciples? (Is. 43:12, 27, 
last half; compare Zech. 13:7.) To whom 
did the disciples owe their opportunity to 
escape? (John 18:8.) 

2. Jesus forsaken, vv. 50-53. 

When the disciples found they were not 
to be allowed to fight, did their courage 
last? Would we have done any better? 
Were they as much to blame for deserting 
Jesus in the hour of peril as we would be 
today? Did the time ever come when they 
would not forsake Him? (Acts 4:19, 20; 
5:28-32.) Is there anything better for us 
to depend upon to keep us from deserting 
Him than our love to Him ? Who might 
we have expected from former professions 
to have stayed by Jesus in this hour of 
peril? (John 13:3?; c. 10:38, 39.) Ought 
the disciple who closely follows Jesus ex- 
pect that there may be times when he, too, 
will be deserted by trusted friends and left 
alone? (Matt. 10:24; John 15:20; 2 Tim. 
4:16.) Was Jesus entirely alone? (John 
16:32.) When all men desert us are we 
alone? (Matt. 28:20; 2 Tim. 4:16, 17.) Is 
.that enough? Was there any human sym- 
pathizer left when the eleven had fled? 
Who was this young man? (Compare 
Acts 12:12; 15:38.) Did Mark stay long? 
What were all those who now surrounded 
Jesus? Where did they lead Him? What 
had they alreadv determined upon? (c. 14: 

[Note.— The preliminary trial of Jesus 
before Annas previous to His bein<? taken 
before Caiaphas, recorded only in John 
(John 18:12-27), occurred at this point, but 



will not be considered separately from the 
trial before Caiaphas]. 

J. Jesus denied, vz: 54, 66-72. 

Was there anyone who did not altogether 
desert the Saviour? How had he said that 
very night that he would follow? (John 
'^T,'})?-) How did he follow? How far did 
Peter follow? Was that a safe place for 
Peter? What warning of the Saviour's 
ought he to have remembered? (v. 38.) 
What did Peter do when he got into the 
court? For what purpose did he go and 
sit down by the fire? Was it wise? (Ps. 
1:1; Matt. 6:13.) Is it wise for us to 
seek comfort at the enemies' fire? Do pro- 
fessed Christians ever do it nowadays? 
How? What is it pretty sure to end in? 
For what purpose alone can the Christian 
safely seek the society of the unsaved? Is 
there any fact recorded in this lesson that 
grieved Jesus more than this ill treatment 
on the part of His avowed enemies? 
Which grieves Jesus more today, the oppo- 
sition of avowed enemies or the denial of 
His professed friends? Where was Peter? 
Does it ever happen nowadays that those 
who are very outspoken and zealous for 
Christ when surrounded by Christian asso- 
ciations try to cover up their allegiance 
to Hini when in the midst of ungodly com- 
panions? What charge was made against 
Peter? Was that a thing to be ashamed" 
of? Are people ever ashamed of it nowa- 
days? What does Christ say of such? (c. 
8:38.) Who made the charge? (John 
18:17.) How did she know him? (Luke 
22:56.) How did Peter receive this accusa- 
tion? Had this denial been predicted? (v. 
30.) Was Peter then to blame? What 
steps had led up to this sad denial? (v. 
29; compare Prov. 29:23; vv. 30, 31; com- 
pare Prov. 28:26; vv. 37-41; vv. 47, 54.) 
Who was back of Peter's fall? (Luke 

22:31.) What need have we to be on our 
guard against a like fall? (i Peter 5:8.) 
Will God allow us to be led into any place 
where we cannot stand? (i Cor. 10:13.) 
In order that we may continue to stand, 
what is it necessary that we do? (i Cor. 
10:12.) Were Peter's troubles settled by 
this first denial ? Can we ever get our- 
selves permanently out of our difficulties 
by lying? What did Peter do after this 
first denial? What occurred then? How 
did he meet the accusation this time? How 
do we see that he was sinking deeper into 
the mire? (compare Matt. 26:72.) Did 
Peter's troubles end with his perjury? 
How long did he have for reflection be- 
tween his second and third denial? (Luke 
22:59.) Had that hour been well spent? 
How did they back up the charge this 
time? (Compare John 18:26.) Who 
acted as spokesman for the company? 
(John 18:26.) How did Peter meet the 
charge this time? What reason had Peter 
for being especially emphatic this time? Is 
it a good reason for believing a man is 
telling the truth because he seeks to confirm 
his word by imprecations? What happened 
just then? What eflFect had that crowing 
upon Peter? Hadn't the cock crowed be- 
fore (v. ^2) ? What was it that went along 
with the cock crowing this time that 
awakened Peter? (Luke 22:61.) What 
kind of a look was it? What did Peter do 
after that look? What better evidence of 
repentance did Peter give than tears? 
(Acts 4:18-20; 5:28, 29.) Was there the 
same spirit of denying Christ lurking in 
the hearts of the other disciples that came 
out openly in Peter? Do Christians ever 
deny the Master now? How? What dif- 
ference was there between Peter and Judas 
in their fall? (Matt. 27:3-5.) How was 

Peter saved from utter 


22:32.) What saves us? (Heb. 7:25; i 



John 2:1.) Was the fall in any way a 
good thing for Peter? (John 21:15-17.) 
Did Jesus forgive Peter his denial? (c. 
16:7.) What proof have we that Peter 
learned the lesson of this experience well? 
(i Peter 3:15; 5:5, 6, 8; 2 Peter 2:1.) 
Which of Peter's professions of . love to 
Jesus meant the most, that which he made 
before his trial and fall (John 13:37) or 
that which he made after he was forgiven 
(John 21 :i7) ? How can we invite to our- 
selves just such a humiliating fall as this of 


1. Jesus Christ. 

(i) His character: 

His deep humility, allowing Himself to 
be treated as a felon, 46, 48 ; com- 
pare Matt. 26:53 I 

His absolute fearlessness, 48, 49; 

His imperturable calmness, 48, 49 ; 

His sublime dignity, 48, 49 ; 

His unhesitating submission to the 
Father's will and the revealed Word, 

His keen sensitiveness, 48; 

His wondrous love, loving even Judas, 
43-45; compare Luke 22:47, 48. 

(2) His treatment by men : 

The chief priests and the scribes and 
the elders treated Him as an outlaw, 
sent a mob with swords and stones, 
etc., to take Him, 43, 48. 

The mob laid their hands on Him and 
arrested Him, 46. 

He was betrayed by one disciple, 43, 
44; denied by another, 66-72; for- 
saken by all, 50. 

2. Peter. 

(i) His love for his Master: 
Its daring, 47; its instability, 50, 66-72. 

(2) His courage: 

He had the impulsive courage to strike 
in the face of overwhelming num- 
bers, 47; 

He lacked the steady courage to stand 
at his post and do nothing but await 
orders, 50. 

(3) His blow: 

He struck without orders, 47; 

He struck without intelligent purpose, 

He struck without taking aim, 47; 

Results of the blow were severance of 
a poor slave's ear, 47, and his own 
fall, 47; compare John 18:26, 27. 

(4) His fall: 

The cause was his trust in his own love 
to Christ (later he trusted in Christ's 
love to him and stood), 66-72; com- 
pare John 13 :z7- 

The steps in his fall were : He struck 
a rash, foolish, unnecessary and un- 
bidden blow, 47; forsook Christ and 
fled, 50; followed afar off, 54; went 
into a place of temptation, 54; sat 
with Christ's enemies, 54; sought 
comfort at the enemies' fire, 54; 
frightened by the charge preferred by 
a maid, 68; denied his Lord, 68; de- 
nied Him again with an oath, 70; 
compare Matt. 26:72. Denied Him 
the third time with cursing and 
swearing, 71; (see also v. 29; com- 
pare Prov. 29:23, 30, 31; compare 
Prov. 28:26; vv. 37-41.) 

(5) His repentance : 

Its cause was the remembered word of 

Christ, 72; 
Its manifestation was His weeping, 72; 
He proved loyal in the face of awful 
peril, Acts 4:19, 20; 5:29. 
3. Judas. 

(i) His perfidy: 
Acted as the tool of the enemies of his 



Friend and Master, 43; consorted 
with the enemies of his Friend and 
Master, 43; compare John 18:5; be- 
trayed his Friend and Master, 44, 45. 

(2) His hypocrisy: 

Betrayed Christ with a kiss (Human- 
ity's parting kiss to its Saviour was 
the kiss of Judas), 44, 45. 

(3) His insensibility to holy feeling: 
Betrayed his Master at the spot where 

he had often seen Him bowed in 
prayer, 43; compare John 18:2. 
(4) The bitterness of his hatred to 

Feared lest by some mischance He 
should escape the cruelty and vio- 
lence of His enemies, 44. 
4. The Word of God. 

Its certainty, 49; its power to strength- 
en the heart in sore trial, 49; its 
power to produce repentance, 72. 

LESSON 129. 

Jesus Before Caiaphas and the Sanhedrin. Mark 14:55-65; compare 

Matthew 26:57-67; Luke 22:54-56, 63-65. 


[Note. — Though in Matthew and Mark 
this trial is given before the denial by Peter, 
by a comparison with John's Gospel we 
find that the denial occurred before this, 
during the preliminary trial before Annas. 
Apparently Jesus was led from the house 
of Annas across the court, where Peter was 
standing, to the house of Caiaphas and, as 
He passed by, looked at Peter and this to- 
gether with the cock-crowing brought 
everything to Peter's mind and led him to 
burst into tears. Compare Luke 22:60-62.] 

I. The Son of God slandered and silent, 
vv. 55-63- 

What was the one great desire of Jesus' 
judges? For what did the authorities seek 
in order to carry out their purpose against 
Jesus? Did they meet with any success? 
Why not? What is one of the very best 
proofs that the life of Jesus was absolutely 
spotless? How can we make sure that our 
bitterest enemies shall find nothing against 
us? Why had not these chief priests their 
witnesses ready beforehand? (w. i, 2.) 

Why did they not hold Him until they 
could make up a case? What sort of men 
in their outward lives were those who 
sought so eagerly to compass the death of 
Jesus? (Matt. 23:27.) What sort of men 
were they religiously? (Matt. 23:15-23.) 
What class of men most bitterly hate real 
heart piety? Is the statement so often 
made that a "Christlike life will win every 
one" true? (John 15:19, 20.) Of what 
Bible statements is this eager desire of the 
leading religious men of the day to con- 
vict and kill the Son of God (and suborn- 
ing perjury to compass their ends) an il- 
lustration? (Jer. 17:9; Ro. 8:7.) What 
kind of witness against Jesus did they find? 
Were there only one or two who were 
ready to lie about Jesus? Can you find 
any persons nowadays who are willing to 
lie about good people? Ought we to be 
ready to believe what we hear against 
people though a great many say so? If 
many lied about Jesus what may we ex- 
pect if we live like Him? What great dif- 
ficulty was there with the lies these men 
told about Jesus? What may we be pretty 
sure will be the case with the lies people 



tell about us if we live like Him? Do the 
infidels of the present day who lie about 
Christ agree in their testimonies? Did 
these false testimonies against Himself to 
which Jesus was obliged to listen wound 
His heart? (Ps. 35:11, 12, 15.) If there 
had been any sense of justice in the judges, 
what would they have done when they 
could find no witnesses against Jesus and 
even the false witnesses contradicted one 
another? Why did they not let Him go? 
How do many who sit in judgment on 
Christianity today show that they are deter- 
mined to arrive at an adverse judgment? 
Who are they like? What was it led these 
false witnesses to lie about Jesus? What 
did the last false witnesses swear to? 
(Matt. 26:60, 61.) Had Jesus said that? 
What had He said? (John 2:19.) Which 
is the most dangerous sort of a lie, one 
made out of whole cloth or one that per- 
verts words actually spoken? How many 
gave this false testimony? (Matt. 26: 
60.) What was the trouble with their testi- 
mony? How did it differ? (Compare Matt. 
26:61.) What reply had Jesus made to all 
these false charges? Why had he not an- 
swered? (i Peter 2:23.) Is this an ex- 
ample to be followed by us when we are 
lied about? (i Peter 2:21.) Does an inno- 
cent man need to deny and disprove slan- 
der? (Ps. 37:5.6.) What was the effect of 
the silence of Jesus upon the high priest? 
Did Jesus reply to the first question of the 
high priest? 

2. The Son of God revealed and reject- 
ed, 63-65. 

What did the high priest finally ask 
Him? (Compare Matt. 26:63.) For what 
purpose was this question intended? In 

what did the question really result? What 
was Jesus' reply? If Jesus was not "the 
Christ, the Son of God," what was He? 
What does the one who denies that Jesus is 
"the Christ, the Son of God," make Him? 
Was Caiaphas glad to hear Jesus say He 
was the Son of God? Why? What words 
did Jesus add that made his triumphing 
short? What do those words imply? 
When that day comes, who will be the ac- 
cused and who the judge? What will be 
the experience of Caiaphas and the San- 
hedrin when they see Him, whom they 
condemned as a blasphemer and sent to the 
cross, upon the judgment throne? How 
did Caiaphas feel when he heard these 
words? What will be the feeling of all 
who reject Jesus in that day? Did the 
Sanhedrin investigate the truth of Jesus' 
claim? Why not? What did they do? 
By condemning Jesus to death upon the 
bare claim that He was the Son of God 
what did they practically assert? Upon 
what charge did they condemn Him? Was 
He a blasphemer? What was He then? 
How do we know He was not a blasphemer, 
but the Son of God? (John 14:20.) What 
made them think that they had proof 
enough and needed no more witnesses? 
How was Jesus treated after this verdict? 
Was this the only time Jesus was so 
treated? (Luke 23:11; Mark 15:16-20.) 
For whose sake did He suffer all this? 
(Is. 53:5.) What prophecy was fulfilled? 
(Is. 50:6; 53:3.) What treatment would 
we naturally expect for Him? With what 
coin does the world usually pay its bene- 
factors? What is the only explanation of 
why one so good, so humble, so compas- 
sionate, so divine should receive such 
treatment as Christ did at the hands of 
men? Is human nature essentially differ- 
ent today? Who is the God of this world? 
(2 Cor. 4:4.) 




/. Jesus Christ. 

(i) His divinity: 
Jesus testified under oath that He was 
"the Christ, the Son of God." The 
one who denies it makes Jesus a per- 
jurer and a blasphemer, 6i, 62; com- 
pare Matt. 26:63, 64. 

(2) His treatment: 

Hated, 55 (a ChristHke life makes as 
many enemies as friends in this god- 
less age; compare John 15:18-20.) 
His death planned, 55; 

Testimony against Him eagerly sought, 
55; many testified falsely against 
Him, 56; (however purely one may 
live many can be found to lie about 
him.) Condemned to death as a 
blasphemer for bearing witness that 
He was the Son of God, 64; 

Spit upon, buffeted and mocked by the 
leading men, 65 ; compare Is. 53 :3-5. 
Received by the servants with blows, 

(3) The charges against Him : 
Blasphemy against the temple, 58; 

blasphemy against God, 62-64. (That 
men bring serious charges against a 
man proves nothing against him ; 
the religious leaders of the day did 
the same against Jesus.) 

(4) His conduct: 

Silent under false accusation, 60, 6x ; 
compare i Peter 2:21. (Caiaphas sat 
in judgment and Jesus was silent be- 
fore him in conscious innocence. 
Jesus will sit in judgment and 
Caiaphas will be speechless in con- 
scious guilt.) Silent under abuse 

and insult, 65 ; compare Peter 2 :23 ; 
sinless. The testimony of false wit- 
nesses contradictory, 56, 59. (There 
is little need that a child of God 
spend time in answering the wit- 
nesses against him. Leave them alone 
and they will contradict one another ; 
compare Ps. 37:5, 6.) His worst 
enemies could find no testimony 
against Him, 55. 

(5) His coming glory: 
He shall sit at the right hand of power, 
62 ; He shall come with the clouds of 
heaven, 62. 

3. The chief priests and the zvhole coun- 

(i) Their hatred of Christ: 
Determined to put Him to death, 55; 
sought witness against Him, 55; still 
held Him though they could find no 
witness against Him, 55; sought to 
entangle Him, 61 ; condemned Him to 
death without evidence, 64; spit upon 
Him, buffeted Him and mocked Him, 
65. (The human heart is thoroughly 
bad and at enmity against God, as 
seen in its past and present treatment 
of His Son; compare Jer. 17:9; Ro. 
8:7. What are you doing with 

(2) The overturning of their plans, 
(compare Ps. 76:10.) 
Their futile attempt to blacken the 
character of Jesus only served to il- 
lustrate its perfection, 55; their at- 
tempt to ensnare Him into a compro- 
mising statement only served to 
bring out the most unmistakable tes- 
timony to His kingship, divinity and 
coming glory, 62. 



LESSON 130. 

Jesus' Trial Before Pilate. Luke 23: 
Mark 15:1-20; 


I. Jesus before Pilate, vv. /-/. 

What do we see done with Jesus in v. i 
of the lesson? Was it only by a few that 
Jesus was thus treated? Of whom was the 
company composed? (c. 22:66.) Why did 
the whole company rise up and take Him 
and not a delegation? What did they do 
with Him before they led Him away? 
(Matt. 27:2.) Were those bonds necessary? 
What was the purpose of them? Did they 
add anything to the indignity done to 
Christ and the grief He felt? What ac- 
cusaton did they bring against Him? Was 
that the charge they had indicted Him upon 
in their preliminary trial? (Matt. 26:65, 
66.) Is it just or legal to indict a man 
upon one charge and then present an en- 
tirely different charge in court? Are men 
today any fairer in their treatment of 
Christ and His claims? Was the charge 
that He forbade to give tribute to Csesar 
true? (c. 20:20, 25.) Are the charges of 
Christ's enemies usually true? If the charge 
was not true, why did they make it? Were 
the men who made this charge usually ac- 
counted respectable, moral and religious 
men? How did these men show before the 
day was out that they were not honest in 
making the charge of disloyalty to Caesar, 
and that the\^ were not such ardent sup- 
porters of Caesar's authority as their ac- 
cusation would make it appear (vv. 18, 19, 

Was this the first charge that they pre- 
ferred against Christ before Pilate? (Mark 
0:1-3; John 18:30; 19:12.) Was there 
any part of their charge that was true? 
(Compare Mark 14:61, 62.) Was their 

1-25; compare Matthew 27:2, 11-31; 
John 18:28-39. 

statement true in the way they put it? 
(Compare John 18:36.) Is it possible to 
put such a statement, which is true in itself, 
in such a setting that the impression pro- 
duced is false? Is this a common way of 
lying? What question did Pilate put to 
Jesus? What was Jesus' answer? What 
does that answer mean? (Compare Mark 
14:61, 62 with Matt. 26:63, 64.) Did 
Jesus explain to Pilate in what sense He 
was a king? (John 18:33-37.) What was 
Pilate's decision about Jesus (v. 4) ? Was 
this the only time that Pilate came to this 
conclusion? (v. 14; John 18:38; 19:4-6.) 
Was there any one else who found no 
fault in Him (v. 15) ? Why could they 
find no fault in Him? (Heb. 7:26; i Peter 
1:19; 2:22.) If there was no fault in Him 
what was the proper thing for Pilate to do 
with Him? Why did he not do it (v. 5) ? 
Are men nowadays ever kept from doing 
the right thing with Christ by the outcry of 
iTien and their own fear of man? 

What is the result of yielding to the fear 
of man? (Prov. 29:25.) When should Pi- 
late have let Jesus go? Did he gain any- 
thing by a policy of delay or compromise? 
Do we ever gain anything, when we know 
what is right, by delay or attempt to com- 
promise with evil doers? Did Pilate wish 
to do the right thing with Jesus? (Acts 
3:13.') Was Pilate's purpose to do the 
right thing with Jesus as strong as the 
purpose of His enemies to do the wrong 
thing with Him? When you have a man 
with a weak purpose to do the right pitted 
against men with a strong purpose to do 
the wrong, which will always conquer? 
What did Pilate end by doing (v. 24) ? 



When a man begins by delaying or com- 
promising what will he always end by 
doing? Was there any element of truth in 
the second charge (v. 5) that the enemies 
of Jesus made against Him? How did 
they endeavor to carry their cause through? 
(v. 5, R. v.; compare v. 23; Ps. 22:12, 13, 
16.) Do men often try to carry bad causes 
through by urgency and clamor? What 
was the next step Pilate took? What was 
Pilate's purpose in sending Jesus to Herod? 
Did he make any other attempts to get 
Jesus off his hands? (John 18:31, 39.) 
Did he succeed in getting Jesus off his 
hands? (John 19:6; c. 23:16.) Do men 
nowadays ever try to get Jesus off their 
hands without doing anything with Him? 
Do they ever succeed? 
2. Jesus before Herod, vv. 8-12. 
How did Herod feel when he saw Jesus? 
Was Herod's gladness that of true dis- 
ciples when they see their Lord? (Compare 
John 20:20.) Why was Herod glad? Are 
there any today whose gladness in Jesus is 
no deeper nor more earnest than that of 
Herod? What had been Herod's thought 
about Jesus when he first heard of Him? 
(c. 9:7-9; Mark 6:14.) Had this first 
fright of Herod's guilty conscience worn 
off? What did Herod do when Jesus stood 
in his presence? What did Jesus answer 
him? Why did not Jesus answer him? (Is. 
53:7; Matt. 7:6.) Has Jesus any answer 
today for shallow, fiippant questioners? 
Has He for earnest-minded questioners? 
What did the chief priests and the scribes 
do? Did their bitter hate of Christ ever 
tire or rest until they saw Him on the 
cross? Are there any today whose hate of 
Christ never tires? 

Who were there that might have come 
to the defense of Jesus? Why didn't they? 
Which today are most zealous and untir- 
ing, the enemies or friends of Jesus? Did 

Herod find any fault in Jesus (v. 15) ? 
What then should he have done? What 
did he do? How many times was Jesus 
subjected to such treatment? (Compare 
22:64, 65; Matt. 27:27-30.) Of what is 
this treatment which Jesus received at so 
many hands a revelation? (Jer. 17:9; Ro. 
8:7.) Does the world's hatred of God and 
Jesus usually reveal itself today in direct 
attacks upon Jesus or by attacks upon those 
who are dear to Him, His professed dis- 
ciples? (Compare Matt. 25:40, 45; Acts 
9:4.) Did Jesus care because of these in- 
sults? (Ps. 69:20.) For whom did 
Jesus suffer these indignities? (Is. 53:5.) 

3. Jesus before Pilate again, vv. 13-25. 

What was Pilate's statement regarding 
Jesus when Herod returned Him to him? 
What did he propose to do in view of the 
established fact of Jesus' innocence? Was 
it a very rational conclusion to arrive at 
that because Jesus was innocent "I will 
therefore chastise Him"? Why did he not 
release Him without even chastising Him? 
Did he gain anything by this attempt at 
compromise? Do we ever, in the long run, 
gain anything for truth and right by offer- 
ing to compromise with error and wrong? 
What was their answer to this proposition? 
What choice did they make? (vv. 18, 19; 
compare Acts 3:14.) What does that choice 
reveal as to the state of their hearts? Do 
men today ever choose a murderer instead 
of Jesus? (John 8:44.) Was Pilate will- 
ing even yet to deliver Jesus to the cross? 
Why not? (Matt. 27:19; John 19:7, 8; 
Matt. 27:24.) What was their reply to 
Pilate's proposition to release Jesus (v. 
21) ? How did they show the eagerness of 
their thirst for Jesus' blood? Who was it 
who this time shouted "Crucify Him"? 
(Matt. 27:20-23.) What had a portion of 
this same multitude shouted a few days be- 
fore? (Matt. 21:8, 9.) 



Is popular favor and enthusiasm a very 
good thing to rely upon ? What very perti- 
nent question did Pilate put to them? Had 
they any good answer to make to that ques- 
tion? What did they answer? Do men 
nowadays ever try to cover their lack of 
reasons with the vociferousness of their 
shoutings and demands? Why did they 
know from the beginning that Pilate would 
ultimately give in? What was the out- 
come of it all (vv. 23, 24) ? Why did 
Pilate yield? (John 19:12, 13, 16; Mark 
15:15.) Would Pilate's record bear close 
scrutiny by Caesar? Had his past offences 
anything to do with forcing him to this 
present appalling sin? Are there any other 
instances in the Bible of weak men who 
wished to do right but committed awful 
crimes because of the fear of man? (Matt. 
14:8, 9; Dan. 6:14-16; Jer. 38:4, 5.) In a 
world where evil influences are so strong 
as in this, what will a weak man always 
end by being? Did Pilate save himself by 
this nefarious concession to these unprin- 
cipled men? Can politicians or we our- 
selves ever save ourselves by concesssions 
to iniquitous demands of unprincipled men? 
What did Pilate finally do with Jesus? 
What was the great personal question that 
had been before Pilate that day? (Matt. 
27:22.) How had Pilate decided it? What 
is the great personal question that is be- 
fore each of us today? How are you going 
to decide it? 


/. Jesus Christ. 

(i) His treatment at the hands of men: 
Bitterly hated, 5, 10, 21, 23; compare 
Jer. 17:9; Ro. 8:7; dragged before 
Pilate by the whole assembly of the 
Jews, I ; falsely accused, 2 ; sent to 
Herod to stand another bitter trial 

though found innocent at the first, 7, 
compare 4 ; set at naught and mocked 
by Herod and his soldiers, 11; His 
condemnation clamorously urged by 
the Jews, 5, 10; His crucifixion de- 
manded with shouts and cries, 21, 23, 
R. V. ; a murderer preferred to Him, 
18, 19; dehvered to the cruel and 
murderous will of His enemies, 25. 

(2) His sinlessness : 

Pilate found no fault in Him, 4, 14; 
Herod found no fault in Him, 15 ; 
compare Heb. 7:26; i Peter 1:19; 
2 :22. 

(3) His royalty: 

Asserted His kingship in the most sol- 
emn manner at the most critical mo- 
ment, 3. 

(4) His silence: 

No answer for the shallow Herod, 9. 
2. The Jezvish rulers. 
Their unanimity : 
"The whole company rose up and 
brought Him before Pilate," i. 
Their unfairness : 

Indicted Jesus on one charge but 
brought an entirely different one be- 
fore Pilate, 2; compare Matt. 26:63- 
Their insincerity: 

Brought a charge of insurrection 
against Jesus and then asked the re- 
lease of one who was already con- 
victed of that very crime, 2; cf. 18, 
Their falsehood : 

2; compare Luke 20:20-25. 
Their perversion of the truth : 

Put the truth in such a setting that it 
produced a false impression, 2. 
Their relentless hate : 

5, 10, 21, 27,. 



Their unprincipled methods : 

Sought to carry a bad cause by urgency 
and clamor, 5, 10, 18, 21, R. V., 23. 
Could tell of no fault in Jesus but 
shouted the louder for His cruci- 
fixion, 22, 2},. 
Their awful choice : 

A murderer instead of the Son of God. 
Their appalling sin : 

Urgently and repeatedly demanded the 
crucifixion of the Son of God, 21, 2^. 
Their temporary victory: 

Their voices prevailed, and Jesus was 
delivered to their will, 21, 26. 
S. Pilate. 

Recognized the innocence of Jesus, 4; 
testified repeatedly to the innocence 
of Jesus, 4-15; wished to release 
Jesus, 16, 20; compare Acts 3:13; 

delayed to do what he knew he should, 
4-23 ; tried to get Jesus ofif his hands, 
6, 7; sought to compromise with the 
enemies of the Lord, 16, 22; finally 
yielded to the iniquitous demands of 
Jesus' enemies, 23 ; gave sentence 
that it should be as they required, 
24 ; released a murderer and gave 
Jesus up to their will, 25 ; he began 
with pitiable weakness and ended 
with damnable wickedness. 
4. Herod. 

Glad to see Jesus, 8 ; his gladness not 
that of profound spiritual apprecia- 
tion, but of shallow curiosity, 8; 
questioned Jesus in many words, 9; 
but could get no answer from Jesus, 
9 ; found no fault in Jesus ; but set 
at naught and mocked Him, 11. 

LESSON 131. 

Pilate's Attempts to Release Jesus. John 19:1-16; compare Matthew 
27:25-30; Mark 15:16-19. 


I, Behold the Man, vv. 1-7. 

To what indignity do we see Jesus sub- 
jected in V. I of the lesson? For whom 
was He scourged? (Is. 53:5.) What is 
the result of His stripes? (i Peter 2:24.) 
What was Pilate's purpose in scourging 
Him (vv. 2, 3) ? What further indignities 
were heaped upon Jesus? Why did the 
soldiers do these things? What is re- 
vealed in all this treatment of Jesus? Is 
it true that "if we live as Christ lived all 
men will love us"? (John 15:18-20.) How 
did Jesus receive all these indignities? (Is. 
53:7.) Wliat did Pilate next do? What 
was Pilate's testimony regarding Jesus? 
Did he give this testimony more than once? 
(c. 18:38, v. 6.) Did anyone else give a 
similar testimony? (]\Iatt. 27:4, 19, 24, 

54; Luke 23:41, 47; 2 Cor. 5:21; Heb. 7: 
26; I Peter 1:19; 2:22; i John 3:5.) 
What did Pilate say as Jesus appeared? Is 
that a good thing to do? Is there anything 
better to do? (John 1:29.) What did 
they behold as they looked? What feel- 
ings did Pilate expect the sight would 
awaken? What feelings might we expect 
the sight would awaken? What feelings 
did the sight awaken? What is here re- 
vealed? What feelings does the sight of 
Jesus, bruised and torn, with mocking robe 
and crown of thorns, awaken in your 
heart? Are there any who are moved 
to anger at the sight? What did Pilate 
say to their yell, "Crucify Him"? Could 
they crucify Him? Why then did Pilate 
say this? Could He get Jesus off His 
hands? Can we? Was there much logic 



in Pilate's "Take, crucify Him ; .for I Hud 
no fault in Him" ^ What was the answer 
of the Jews (v. /) ? Had they such law? 
(Lev. 24:16; Deut. 18:20.) Were they 
right in saying He made Himself the Son 
of God? In what case then would they 
have been right in demanding His death ? 

2. Behold your King, vv. 8-16. 

What was the effect of <hat statement 
upon Pilate? Was he afraid already? 
What made him afraid? (Matt. 27:19.) 
What did he do (v. 9) ? Was not that a 
proper question? Was it asked seriously? 
Did Jesus answer it? Why not? Had 
Pilate received the declarations that Jesus 
had already made as he ought? (18:37-39.) 
If we do not rightly use the light we have, 
of what may we be pretty sure? How do 
we know that Pilate would not have acted 
upon the truth if Jesus had told him? Did 
he have truth enough already to act upon? 
Do men who are asking for more light 
usually have enough to act upon already? 
Was it more light he needed? What was 
Jesus doing in all this strange silence? 
(Matt. 27:12-14; Mark 15:3-5. "Silent 
communion with God, silent submission to 
His murderers^ in silent pity for us, in 
silent contemplation of the joy that was set 
before Him.") What was the effect upon 
Pilate of Jesus' silence? What does that 
show as to the depth of his awe and earn- 
estness in his question? What was Jesus' 
answer (v. 11)? From whom had Pilate 
received his power? (Ro. 13:1; Acts 2: 
23; Dan. 5:21.) Has any one power for 
good or evil except from above? Is there 
any comfort in that thought? Where does 
our responsibility come in? What does 
Jesus further add? How had he the 
"greater sin" ? Did these words of Jesus 
rebuking Pilate's arrogance and reminding 

him of his dependence go as deep as an 
answer to his question would have gone? 
How does this come out in the text? Had 
Pilate sought to release Him up to this 
point? How was Pilate kept back from 
this good design? Would the reigning 
emperor have been likely to listen to a 
charge like that? Ought that fact to have 
influenced Pilate? (Acts 4:19.) 

Was Pilate very different from many 
men today in the way he acted ? Give 
some illustrations of men acting on similar 
principle today? What was it proved 
Pilate's ruin? (Prov. 29:25.) What did 
Pilate do (vv. 13, 14) ? What day was 
it? What hour? What did he say? What 
was the purpose of these words? Was 
there more in these words than Pilate 
realized? What can we say as we set 
Jesus before men? Would it have been 
well for them if they had beheld their 
King in Him? What would they have 
escaped? Will one today who beholds His 
King in Jesus escape as much as the Jews 
would if they had beheld their King in 
Him? What was their answer? What 
does the world say today when Jesus is 
held up before it and it is said, "Behold 
your King"? What was Pilate's last at- 
tempt to bring them to a better mind? 
\\'hat was their answer? What were they 
renouncing? What goaded them on to this 
frightful renunciation? What kind of a 
King was the Cccsar then reigning? If 
one will not have Christ as King to what 
sort of a master must he bow? What did 
Pilate finally do? What made it sure from 
the beginning that this would be the issue? 
When we have on the one side determined 
champions of wrong and on the other side, 
weak, vacillating, compromising champions 
of right, what will the issue be? How 
does compromise always end? 




I. Jesus. 

(i) What He was: 
Divine, 7; human, 1-16; sinless, 4, 6. 

(2) What He suffered : 

Bitter hatred, i, 2, 3, 6; scourging, i; 
mockery, 2, 3 ; a crown of thorns, 2; 
smiting, 3; the hearing of clamorous 
cries for His crucifixon, 6, 15; con- 
demnation as a blasphemer, 7; cruci- 
fixion, 16. 

(3) What He received: 
Testimony to His guiltlessness, 4, 6. 

(4) What He did: 

Kept silent under all the indignities 
heaped upon Him, 1-16; kept silent 
before the inquiry for further light 
by the one who was not acting up to 
the light he had, 9; rebuked Pilate's 
arrogant assumption of power inde- 
pendent of God, 11; taught Pilate 
his utter impotence and dependence 
upon God, II. 
^. Pilate. 

Yielded temporarily to the wicked de- 
mands of the Jews, i ; reported temp- 
orarily and attempted again the re- 
lease of Jesus, 4, 5 ; testified to Jesus 
Christ's immanence, 4. 6; made many 
vacillating attempts to dissuade the 
Jews from their hellish purposes, 4, 
12, 14, IS; lacked the courage to do 
right at any cost, 6, 12, 13, 16; tried 
to get Jesus off his hands, 6; was 
moved to fear at Jesus' claim to be 
the Son of God, 8; sought to learn 
the truth of this claim, 9 ; received 

no answer to his inquiries — the fail- 
ure to act upon the light he had de- 
barred him from receiving more 
light, 9; was piqued in his pride at 
Jesus' refusal to answer his question, 
10; imagined he had some power 
independent of God, 10; possessed no 
power but what God allowed him, 
II; received a crushing rebuke to 
this baseless profession of power, 
11; moved by Jesus' words, he 
sought the more to release Jesus, 12; 
was desirous of doing right by Jesus 
but not willing to risk his own posi- 
tion or head to do it, 12-16; ruined 
by the fear of man, 12-16; his weak, 
vacillating, compromising desire to 
do right finally and utterly overcome 
by the determined, unyielding pur- 
pose of the Jews to make him do 
wrong, 16. 
3. The Jnvs. 

Hated Jesus, 6, 15; cried for His 
blood, 6, 15 ; could not be turned 
from their hellish purpose either by 
the sight of His suffering or the 
declaration of His majesty, 5, 6, 14, 
IS; moved only to fury by the sight 
of the suffering Saviour, s. 6; de- 
manded the crucifixion of Jesus when 
presented to them as the suffering 
one, 5, 6; cried "Away with Him" 
when presented as their King, 14, 
IS ; defended their murderous hate 
by an appeal to Scripture, 7 ; greater 
guilt than Pilate's, 11; ren'ounced 
Christ as King and chose a monster 
of tyranny, IS- 



LESSON 132. 

The Crucifixion. Luke 23:26-38; compare Matthew 27:32-44; Mark 15: 
21-32; John 19:16-23. 


I. On the zvay to the cross, vv. 26-32. 

What was done with the cross of Jesus? 
Did Simon bear it all the way? (John 19: 
16, 17.) Why did they afterward lay it 
upon Simon? Was it a dishonor or an 
honor to bear the cross of Jesus? To 
whom is that honor open today? (c. 9: 
23.) Who must bear the cross after 
Christ? (c. 14:27.) Does any blessing 
seem to have come to Simon or his family 
through his having borne the cross of 
Jesus after Him? (Mark 15:21.) Who 
else besides Simon of Cyrene fallowed 
Jesus to the cross? What did the women 
do who followed Him? Were these the 
women who had "followed Jesus from 
Galilee"? (Matt. 27:55.) (See v. 28.) 
Did Jesus desire their pity? (v. 28; Heb. 
12:2.) Does He desire our pity? What 
does He desire in view of His crucifixion 
for us? With whose sorrows was Jesus 
occupied more than His own (v. 28) ? Are 
there any other instances recorded when 
Jesus, though in great physical anguish, 
was more occupied with the sorrows and 
miseries of others than with His own? (v. 
34; John 19: 26, 27.) For whom did Jesus 
bid them weep? Why did they need to 
weep for themselves? To what coming 
day did Jesus refer? (Luke 21:20-24.) 
Was this prophecy of Jesus fulfilled? How 
long before had this awful desolation of 
Israel been predicted? (Deut. 28:49-58.) 
Why did God visit the nation with such an 
awful overthrow? (Matt. 21 :37-4i.) Will 
the rejection of Jesus as our Christ be 
visited with equally fearful consequences? 
(2 Thess. 1 :7-9.) Will men ever again 

cry to the mountains, "Fall on us," and to 
the hills, "Cover us"? (Rev. 6:16.) 

2. On the cross, vv. 33-38. 

Where is the scene of the second division 
of the lesson laid? Why was the place 
called Calvary? (R. V. and R. V. margin.) 
What do we know about the location of 
Calvary? (Heb. 13:12; Matt. 28:11; John 
19:20, 41 ; Matt. 27:32.) What did they do 
with Jesus at Calvary? What prophecy 
was thereby fulfilled? (Ps. 22:16.) Why 
was it necessary that Jesus be put to death 
by crucifixion? (Gal. 3:13; John 3:14.) 
A part of whose plans was the crucifixion 
of Christ? (Acts 2:23.) Does the fact 
that the crucifixion of Christ was a fulfil- 
ment of prophecy and a part of God's plan 
of redemption in any wise lessen the guilt 
of those who crucified Him? (Acts 2:23.) 
Was this a painful mode of death? Was 
the physical agony the severest suffering 
that Jesus endured? (Matt. 27:46.) Why 
did they crucify Christ? (John 7:7; Matt. 
21 :38.) If Jesus were to appear on earth 
today and live as He lived before and 
teach as He taught before and make the 
same demands upon men and upbraid the 
greed and oppression and hypocrisy of civil 
and ecclesiastical powers, what would the 
world do with Him? What companions 
had Jesus in His humiliations? What pro- 
phecy was fulfilled? (Is. 53:9, 12.) What 
was the purpose of nailing up these male- 
factors on His right hand and left? Did 
their presence add anything to the sorrow 
of the closing moments of the Saviour's 
earthly life? Was it a good thing for 
either of these malefactors to be "crucified 
with Christ"? Is it a good thing for us to 
be crucified with Him? 



How did Jesus feel toward those who 
crucified Him? What teaching of His own 
was He exempUfying? (Matt. 5:44-) 
Who imitated His Master in this? (Acts 
7:60.) Who else ought to? (i Peter 2 :2i.) 
For whom was it Christ prayed? Were 
they actually forgiven ? What plea did Jesus 
make why they should be forgiven? If 
they had known what they did could they 
have been forgiven? (i Tim. i :i3-) H 
they did not know what they did why did 
they need forgiveness? (Luke 12:47, 48.) 
As soon as the soldiers had nailed Jesus to 
the cross what did they do? What state 
of feeling did that reveal? What prophecy 
was fulfilled? (Ps. 22:18.) Do we ever 
today see even the professed followers of 
Jesus seeking their own petty interests at 
the very foot of the cross? Of the three 
who hung upon the crosses who alone was 
the butt of cruel jokes and ridicule? Which 
does the world hate most bitterly, a bad 
man or a holy one? Who engaged in ridi- 
culing the Son of God? (Matt. 27:39; vv. 
35, 36; Matt. 27:44.) Did this ridicule 
cause the Saviour any grief? (Ps. 69:20.) 
What prophecies were fulfilled in all this? 
(Ps. 22:6, 7, 8; compare Matt. 27:43; Ps. 
69:20.) Did Jesus make any reply to their 
scoffs? (i Peter 2:23.) Are we to imitate 
Jesus in this? (i Peter 2:21.) What was 
their taunt? How much of it was true? 
Why did He not save Himself? (John 10: 
II, 17, .18; Matt. 20:28.) If He had ac- 
cepted their challenge and saved Himself, 
would. He thereby have proved that He was 
"the Christ of God, His chosen"? (i 
John 4:9; 3:16.) From whom had a simi- 
lar challenge come earlier in His life? 
(Matt. 4:3, 6; 16:22, 2^.) Who were most 
prominent in this reviling of Christ upon 
the cross? Have religious leaders since 
that day ever engaged in the ridicule of 
the truth and its representatives? What 

man's leadership is it safe to implicitly 
follow? (Matt. 23:8, 10.) What induced 
the leaders to give such venomous expres- 
sion to their hatred of Jesus? In what 
other way than by wore ivas Jesus ex- 
posed to ridicule? Was there anything 
more than ridicule in that superscription? 
By what term shall we characterize man's 
treatment of Jesus? By what term shall 
we characterize your treatment of Jesus ? 

/. JCSHS. 

(i) What Jesus was: 
A man, 34; king of the Jews, 38; an 
atoning sacrifice, 3;^ ; compare Gal. 

(2) Character: 

Infinite patience, 33-38; self-forgetting 
consideration of others; v'on the way 
to the cross He was more burdened 
with the woe that was coming upon 
others than with the woe that had 
already come upon Himself, 28) 
wondrous pardoning love, 34; bound- 
less self sacrifice, 35. 

(3) What He suffered : 

Hated by man, 33, 35, 36, 37; reckoned 
with vilest criminals, 33 ; scoffed at 
by the rulers, 35 ; mocked at by the 
soldiers, 36; held up to ridicule by 
Romans, 38; crushed and fainting 
beneath the cross He bore, 26; com- 
pare John 19:16, 17; crucified, 33; 
He bore all this for me. Is. 53:4, 5, 
(3) What He did: 
Fulfilled prophecy, 33; compare Ps. 22: 
16; Is. 53:9, 12; 34; compare Ps. 22: 
18; 35; compare Ps. 22:6, 7, 8; 69: 
20; sacrificed Himself to save others, 
35 ; interceded for His murderers, 
34; bore the curse of the law, 33; 
compare Gal. 3 :I3. 



(4) The result of rejecting Him: 
Incalculable anguish, 29, 30; compare 
Matt. 21 :39-4i. 


Heartless selfishness, 34; incredible in- 
difference to Christ's agony and 
shame, 34; hatred to God, 33, 35, 36, 
39; mocked at the Son of God. 36; 
scoffed at the Son of God, 35 ; railed 

on the Son of God, 39 ; crucified the 

Son of God, 33. 
The Word. 
Its certainty, 33; compare Ps. 22:16; 

Is. 53:9, 12; 34; compare Ps. 22:18; 

35 ; compare Ps. 22 :6, 7, 8 ; 69 :20 ; 

its minute accuracy, 33 ; compare Ps. 

22:16; Is. 53:9, 12; 34; compare Ps. 

22:18; its divine origin (see refer- 
ence above). 

LESSON 133. 

The Death of Jesus. Luke 23 :39-45 ; Matthew 27 :45-56 ; compare Mark 

15:33-41; Luke 23:47-49; John 19:25-30. 


I. The dying robber won, Luke 23:39-43. 

Who is finally recorded as railing at 
Jesus? Did both of the malefactors rail 
at Jesus? (Matt. 27:44.) What induced 
them in such an hour to join in the gen- 
eral raillery at the Son of God? As the 
da\^ wore along what change came over 
one of these men? What wrought this 
change? What was the first evidence he 
gave of repentance? (v. 41; compare Luke 
15:18, 19; Lev. 26:40, 41.) What led him 
to see his own sinfulness? What was the 
second step he took (v. 41)? Who else 
gave the same testimony concerning Jesus? 
(Matt. 27:4, 19, 24, 54.) Did the dying 
robber believe on Jesus (v. 42) ? How did 
he show his faith? What was his faith 
about Jesus? Did Jesus look much like a 
king just then? Of all the persons at the 
cross who had the most triumphant faith? 
What prepared the way for this faith (v. 
41)? What encouraged him to think that 
Jesus might have mercy even on him (v. 
34)? How did he address Jesus? (v. 42, 
R. V.) What were the characteristics of 
his prayer? Did he get as much as he 
asked (v. 43) ? Was the best part of 
Jesus' promise that he should be in Para- 

dise f When should he be with Jesus in 
Paradise? Is the immediate departure to 
be with Jesus of those who fall asleep in 
Him taught anywhere else in the New 
Testament? (Phil. 1:23; 2 Cor. 5:4, 6, 8.) 
Who went side by side with the Son of 
God into Paradise? Did this robber work 
for salvation? Was he baptized? Did he 
ever partake of the Lord's supper? Was 
he saved? 

2. Satan brought to nought, Luke 23:44- 
45; Matt. 27:45-54; {compare Heb. 2:14, 
R. V.) 

What strange phenomenon now appeared 
over the whole land (v. 44) ? Was this an 
eclipse? At what quarter of the moon do 
eclipses occuj;? At what quarter of the 
moon did the Passover always occur? 
What was it if it was not an eclipse? 
What was its meaning? What was the 
effect of this and the accompanying phe- 
nomena upon the beholders? (v. 47; Matt. 
27:54.) How did the scribes and priests 
feel when they saw these things? Will 
phenomena and events ever occur again 
that will strike terror to the hearts of 
Christ's enemies? Did the priests and 
scribes repent? Why not? What time of 
day was it when all this occurred? What 



occurred at three o'clock? (Matt. 27:46.) 
From whence is this cry taken? (Ps. 22: 
I.) What did it mean? 

Why did it seem to Jesus that He was 
forsaken even by the Father Himself? (2 
Cor. 5:21; Is. 53:6, 10; I Peter 2:24; Gal. 
3:13; Deut. 32:20; Micah 3:4; Is. 59:2.) 
Why did Jesus say, "Why hast thou for- 
saken Me"? Did He not understa