Sunday School Lessons

OCTOBER 13 / OCTOBER 20, 2019

DIVISIONS IN THE CHURCH

INTRODUCTION:
1. Paul’s salutation to the church at Corinth was as usual, commendatory. He thanks God for the favor shown to them and the various gifts by which the Gospel had been confirmed among them. (Verses 4-7) He expressed his confidence, based in the faithfulness of God, that they would be preserved until the day of the Lord. (Vrs. 8, 9)
2. Nevertheless there was an urgent matter of concern that promoted the letter. He had planned to visit them in person shortly, but when he learned from different ones that there were problems in the church, he felt that addressing these matters could not wait, even for a short amount of time.
3. He wasted no time in getting down to business. Over the course of the letter, he will address a number of problems, but he begins with the matter schisms in the church. Considering the serious nature of some other matters that he will be dealing with, the fact that this one tops the list tells us how destructive a party spirit can be to a church, and therefore, cannot be tolerated.

I. THE PROBLEM OF DIVISIONS IN THE CORINTHIAN CHURCH. (VERSES 10-17)

A. A PASSIONATE APPEAL FOR THE RESTORATION OF UNITY. (VERSE 10)
1. We can sense the greatness of Paul’s concern over this situation, and thus, the threat that it posed to the Corinthian Church. Before he states the problem, or addresses the nature of the divisions, or how he was made aware of the situation, he makes this impassioned appeal to them to get it fixed, i.e. repair the divisions.
2. He strengthens his appeal by the fact of their love and respect for Jesus Christ (as in II Thess. 3:12; Rom. 12:1; 15:20).
3. The appeal is expressed in general terms, “…that ye all speak the same thing.” Explained negatively he means “that there be no division.” Explained positively, “that ye be perfectly joined.”
a) The word rendered divisions means schisms. The original word means rent, as in a rent garment. (Matt. 9:16)
b) The words rendered perfectly joined means to repair or to mend. (Matt. 4:21) They were to be made one again, both in mind and judgment, i.e. one in love and in opinion.

B. PAUL’S MAIN SOURCE OF INFORMATION ABOUT THE SCHISM. (VERSE 11)
1. Chloe was a Christian woman well known to the Corinthians. Whether she lived at Corinth or Ephesus we cannot say. We only know that some from her house reported these things to Paul at Ephesus.
2. Those of Chloe’s house who came to Paul reported that there were contentions, that is, strifes or wranglings between the various factions in the church.

C. THE NATURE OF THE CONTENTION BETWEEN THE VARIOUS FACTIONS. (VERSE 12)
1. These contentions were not merely those between Jewish and Gentiles converts, which seemed to have been common in apostolic churches. However, it is probable that the Gentiles claimed Paul, while the Jews claimed Cephas (Peter).It is plain from the contents of this and the following epistle that these strifes were fomented by false teachers.
2. The Gentile converts, however, were not united among themselves. While some said they were of Paul, others said they were of Apollos. Apollos was an Alexandrian Jew, distinguished for literary culture and eloquence. Since Paul had vowed to use great plainness of speech, it stands to reason that some of the sophisticated and highly educated converts some of whom thought Paul’s plainness of speech to be contemptible, would have been drawn to Apollos, which was no fault of his.
3. A fourth group, it would seem, claimed a particular connection to Christ Himself. Perhaps these had actually seen the Lord, and had been taught by Him, and thus, felt superior to others in the church. Some think that these, by claiming to be followers of Christ, were saying that they did not adhere to any mere man, only to Christ. In either case, they were in the wrong. Those who truly have a strong relationship with Christ will submit to His ministers, and hear their teachings as coming from the Lord Himself. (Ch. 14:37)

D. THE UNREASONABLENESS OF THE SITUATION. (VERSE 13) These questions are meant to emphasize the total absurdity of the factions in the church.
1. Christ is not divided.
2. There is but one atonement and Christ alone has provided it.
3. Baptism is a confession of our union with Christ in His death, burial, and resurrection. It is also a public pledge of commitment to Him alone.
4. How then do we explain the fact of opposing factions being in Christ’s church?

E. PAUL’S MINISTRY AMONG THEM NOT A CONTRIBUTION TO THE PROBLEM. (VRS. 14-16)
1. Although it was a duty of the Apostles to baptize converts (Matt. 28:19), yet Paul rejoiced that it had so happened that he had administered that ordinance to only a few persons in Corinth, thus the pretext that he was making disciples to himself was taken away. He had, however, baptized Crispus and Gaius, and also the household of Stephanas. a) Crispus was the chief ruler of the Synagogue in Corinth, whose conversion is recorded in Acts 18:8.
b) Gaius is mentioned in Rom. 16:23, as the host of the Apostle.
c) Stephanas was one of three messengers sent to inform Paul of the state of affairs at Corinth, and to deliver a letter. (Ch. 7:1) Paul later acknowledged his house as being the first fruits of the Gospel in Achaia. (Ch. 16:15)
d) Besides these, Paul could not recall if he had baptized any others. He will explain in the following verses that his sending, i.e. his apostleship was given him primarily to preach the Gospel. The effect of that preaching would necessitate many baptisms which would be seen to by other ministers.
2. Paul is in no way minimizing the importance of believer’s baptism, as some have tried to suggest. Rather, he is thankful that he had given no occasion for any to think that he was building his own following.

II. PAUL’S MANNER AND METHOD OF MINISTRY AND HIS RECEPTION AMONG THE JEWS AND GREEKS AT CORINTH. (VERSES 17-25)

A. THE MANNER IN WHICH PAUL PREACHED THE GOSPEL. (VERSE 17)
1. He called it “the preaching of the cross,” for without the atoning sacrifice of Christ, there is no Gospel.
2. This he was sent to do. “For Christ sent me not to baptize, but to preach the Gospel.” An Apostle is a sent one. “Sent” (apestellen) involves the meaning being made an Apostle (apostolos). The primary function of an apostle was to bear witness (Mark 16:15; Acts 1:8) i.e., to preach the Gospel.
3. He preached not with wisdom of words, nor, not with enticing words of man’s wisdom. (Ch. 2:4) He is referring to the high oratory and philosophical language in which the Greeks so much prided themselves.
4. He, instead, used great plainness of speech so that the success should not be a result of any such fleshly appeal, making the cross itself of none effect. If it is not the message that is made appealing to the soul, then there is no true conversion. Thus, God has put the Gospel treasure into plain earthen vessels, so that the excellency of the power may be of God. (II Cor. 4:7)
5. Paul was willing to have worldly wise men think his speech contemptible rather than to obscure the message of the cross, thus robbing the cross of its due glory.
6. The plain preaching of Christ crucified is able to do what all of the high sounding oratory and philosophy of the heathen world cannot do, and that is, save lost souls.

B. THE DIFFERENT EFFECTS OF THIS PREACHING. (VERSES 18-25)
1. To those who have not ears to hear, it is foolishness. For one reason or another all who reject it find the message of the Cross to be foolish. However, to those who have ears to hear, it is the power and wisdom of God. (Verse 18) The difference between those who believe and those who reject the Gospel is due to nothing in themselves, but rather to the effectual working of the Holy Spirit in them that believe. (Ch. 2:14; Rom 3:9-11)
2. The message of Christ crucified was to the Jews a stumbling-block; an offence. (Verse 23a) They looked for a regal victorious Messiah. The notion of the Anointed One becoming a curse was very offensive to them. Plus, they required a sign. (Verse 22) This had been their demand throughout Christ’s ministry on earth. They ask for a sign from heaven to verify our Lord’s claims. (Matt. 12:38; 16:1l John 2:18; 4:48; etc.)
3. The Greeks thought the preaching of the Cross to be foolishness. (Vse 23b) These were men of culture and learning; men of cultivated art and science. There was nothing in the plain preaching of the cross to suit their sophisticated tastes. They sought after wisdom, i.e. the wisdom of this world, the same as Paul had confronted at Athens. (Vse. 22)
a) God had a message for these proud worldly wise men from the prophet Isaiah. (Verse 19; Isa. 29:14)
b) God asked the same question of these as he did of the faithful in Zion when Senacherib’s armies were threatening. (Verse 20; Isa. 33:18)
4. Notwithstanding the contempt of both Jews and Greeks for the Gospel, and their various reasons for despising it, some of both classes believed. (Verse 24)
a) By the effectual call of God in the Gospel, the eyes of both Jews and Greeks were opened and made to see the power and wisdom of God in the Gospel.
b) We need not try and make the message acceptable. It is the Gospel itself that is the power of God unto salvation. (Rom. 1:16) The words themselves are spirit and life. (John 6:63) The Gospel has life-giving power. (I Pet. 1:23)
5. It is by that very means which the world’s wisdom calls foolishness, that it pleases God to convert the world. (V. 21)
a) The question in Verse 20, “hath not God made foolish the wisdom of the world,” is here answered. He has, “for after that” or “inasmuch as…”
b) Although surrounded by many manifestations of the divine wisdom in creation, providence, etc., man, by his wisdom failed to attain any saving knowledge of God. (Rom. 1:20) c) Therefore, it pleased God by the very thing that the world called foolishness, to save them that believe.
d) God’s method in saving sinners has always been, and ever shall be, preaching – but not just any preaching – it is the preaching of the Cross that He blesses.
e) Men are ever attempting to persuade the world to become Christian by somehow removing the offence of the Cross, but such persuasion is never effectual.
6. Here is the reason for and confirmation of what precedes. (Verse 25)
a) In God’s blessed Gospel is invested the power and wisdom of God.
b) It, though appearing foolish and weak accomplishes what the wisdom and power of all mankind combined cannot do.

III. THE HUMBLE STATUS OF THE CHURCH AND THE DIVINE PURPOSE IN IT. (VS. 26-31)

A. THE CHURCH IS MADE UP OF THOSE WHOM GOD HAS CALLED. (VERSE 26) “For ye see your calling brethren.”
1. Since God chose and called them (Verse 2; John 15:16), it had to be by design that the great majority were weak, foolish, and base (low-born), while very few were wise, mighty, and noble. (Verses 26, 27)2. We are thankful that He did not say, “not any,” for some of the world’s nobility are called. Yet, Jesus said, “The poor have the Gospel preached unto them.” The blessed things of Christ are often hid from the wise and prudent, while God is pleased to reveal them unto babes. (Matt. 11:25)

B. THERE IS A DIVINE PURPOSE IN THIS ARRANGEMENT. (VERSES 27-29)
1. The advancement of the Gospel and Christ’s Kingdom in this world will not be by power nor by might, but by His Spirit.
2. By the simple and plain preaching of the Gospel, Satan’s strongholds will fall. (II Cor. 10:4)
3. God will use things that are not (those who men look upon as nonentities, as nothings) to bring to naught the things that are. What mighty works have been done by God’s nothings, who have dared to go forth in His name!
4. This arrangement prevents flesh to glory in His presence. (Verse 29)

C. TO THE HUMBLE AND LOWLY BELIEVER, CHRIST IS MADE ALL THINGS PERFECTLY. (VSE. 30)
1. Wisdom.
2. Righteousness.
3. Sanctification.
4. Redemption.

D. TO GOD BE ALL THE GLORY. (VERSE 31; JER. 9:23, 24)

SEPTEMBER 29, 2019

THE SALUTATION AND THANKSGIVING

INTRODUCTION:
1. Corinth was a principle city in Greece, located in Achaia. It was situated on a narrow neck of land (an isthmus) between the Aegean and Ionian Seas which joined Achaia to the rest of Greece. With the advantage of its two harbors Lechaeum and Cenchreae, situated on either side of the narrow land channel it became very important for trade and commerce. It became known as “the bridge of the seas” because ships could be dragged across the isthmus in order to avoid circumnavigating Cape Malea. Rich businessmen and merchants came to Corinth form all parts of the world. As it was famous for wealth and luxury, it was also infamous for its vice and sensuality. Sensual pleasures were prominent in its culture largely because they were prominent in its religion. Men of pleasure came to avail themselves of the immorality for which Corinth was famous. The phrase “play the Corinthian” was synonymous with “play the harlot.” Corinth was therefore a booming city for commerce and pleasure, and was exceedingly wicked.
2. We read of Paul’s first coming to Corinth from Athens. After delivering his memorable address on Mar’s Hill (Acts 17) he left there somewhat disheartened by the unfruitfulness of this ministry in that place, and sailed west about five hours to Cenchreae. From there it was about an eight mile walk to Corinth. There he would spend the next year and a half preaching the Gospel in that wicked place. (Acts 18:1ff)
3. Difficult as his labors were, God assured him that He had “much people” (Many elect souls) in Corinth. (Acts 18:9, 10) Thus, Paul stayed, and the Lord raised up a great church there. In spite of all of their faults; and though their actions were often grievous to him, he dearly loved the saints at Corinth, as this letter sufficiently demonstrates.
4. Paul, who was presently at Ephesus, had intended to visit Corinth shortly, but having heard through Chloe (and no doubt others in the church) of some serious problems in the church at Corinth, and realizing that addressing them was a matter of urgency, he wrote and sent this letter.

I. THE SALUTATION. (VERSES 1-3)

A. APOSTOLIC AUTHORITY IS ESTABLISHED. (VERSE 1) “…called to be an apostle.”
1. Paul uses this title purposefully. Only in private personal letters and those of a peculiarly friendly nature does he make exceptions. (Philemon, Philippians, Thessalonians) But, those letters that are of such a nature and content as to require it, he declares that he is speaking as a God-called Apostle. This is not to suggest that the contents of the other letters are any less inspired of the Holy Spirit.
2. The Corinthian letter called for this affirmation for two reasons.
a) The content of the letter involves much reproof and correction, and that, with divine authority.
b) Paul’s apostleship had been called into question by some at Corinth who opposed him in his preaching. They denied that he was equal to those Apostles whom Christ had called prior to His ascension.
3. It was Paul’s assurance of his divine calling that gave him courage and uncompromising boldness in addressing the church at Corinth as he did.
4. Sosthenes is mentioned in Paul’s greeting, only as a dear brother in Christ, but not as sharing apostolic authority. Sosthenes may have been the same as he who was a ruler in the synagogue at Corinth, and was converted to Christ,thus becoming Paul’s brother in the faith. (Acts 18:17) If this is the case, perhaps he carried letters to Paul from Corinth to Ephesus, and then returned to Corinth with Paul’s letter to the church.
5. The authority with which this Epistle comes to us is the same as then. It has much to say by way of doctrine, reproof, correction, and instruction. (II Tim. 3:16, 17)

B. THOSE ADDRESSED ARE DESCRIBED. (VERSE 2)
1. They make up “the church of God which is at Corinth.”
a) A local church; a visible local assembly of baptized believers.
b) Every local church is required to hear and obey the instructions of this letter in matters of doctrine and practice.
2. They are “called to be saints.”
a) A church is an ecclesia – an assembly of called out ones – called out from the world – called to Christ and to His Church.
b) The true Church is made up of “saints,” that is, holy ones; sanctified ones. (I Pet. 1:15)
c) Organized religions attach many extra-biblical qualifications to sainthood. The Roman Catholic Church for example, teaches that one must be dead; must have been the instrument of a miracle; must be exalted to the status of saint by its hierarchy; etc.
d) Many who are in the visible church, who profess to be saints in the biblical sense, do not meet the biblical qualifications. They have not been effectually called by the Holy Spirit; and they have not been made holy in any practical sense.
e) How is it with you and me?
3. They “call upon the name of Jesus Christ our Lord.” (Notice the present tense “call”).
a) This is clearly not speaking of a one-time calling, but a continuous life of trusting Christ.
b) How many souls have been duped into thinking that if they have ever called on the name of the Lord (Rom. 10:13) they are saved forever, whether or not they continue in the faith?
c) Never do the Scriptures warrant such unfounded assurance. True hope is found in patient continuance.
4. Notice, he acknowledges that God has His called out ones who trust in His Son in every place.
a) Paul was perhaps amazed that God had called so many to be saints out of the wicked life styles of the Corinthians.
b) Wherever the saints are found, they gather into churches, and worship the same Lord, for He is both theirs and ours. (Eph. 4:5, 6)

C. THE APOSTOLIC BENEDICTION. (VERSE 3)
1. “Grace to you…”
a) The grace that justifies. (Rom. 3:24)
b) The grace that sanctifies. (II Thess. 2:13; I Pet. 1:2)
c) The grace that strengthens. (II Tim. 2:1; Phil 4:13)
d) The grace that glorifies. (Psa. 84:11; Rom. 8:30)
2. “…and peace.” (John 14:27; Isa. 26:3)
a) Peace is the fruit of grace. (Phil 1:2; II Pet. 1:2)
b) Peace with God. (Rom. 5:1)
c) Peace within. (Rom. 15:13)
d) Peace in the storm. (Psa. 107:29, 30)
e) Peace that passeth understanding. (Phil. 4:7)

II. THE THANKSGIVING. (VERSES 4-9) His benediction was not to be misapprehended as meaning that they were without grace. Thus, here he gratefully acknowledges the grace they had received, and certain manifestations of that grace. He also, according to his usual manner, begins by congratulating the church at Corinth on all that is good and praiseworthy in their character, and by expressing confident hope in their future.

A. THEIR GIFTS ARE GRATEFULLY ACKNOWLEDGED. (VERSES 4-7)
1. They had the gift of “all utterance.”
a) By this he means primarily that they were blessed with able and faithful men who were gifted to preach the Gospel. That they formed factions around their favorite preachers does not in any way reflect badly on the men whom God had given them.
b) Any church that has faithful stewards of the Gospel, who are apt to teach, is an abundantly blessed church. He will in this letter deal with many spiritual gifts, some of which they valued very highly, but prophesying (preaching) was to be esteemed above them all.
2. Because they had faithful teachers, they also had the gift of “all knowledge,” i.e. an intelligent apprehension of the truth.
a) What a priceless combination. There may be knowledge without utterance, in which case it is a profit only to the individual.
b) There is too often utterance without knowledge to the hurt of both speaker and hearer.
c) The gift of knowledge is given oftentimes and most ordinarily through hearing ears to sound teaching.
d) Notice, sound teaching consists in the confirming of the testimony of our Lord. (Verse 6)
3. They also had a gift of patience in “waiting for the revelation of our Lord Jesus Christ.” (Verse 7)
a) Faith rests in Christ’s first advent. Hope looks forward to the second coming.
b) The day of Christ’s second coming is left unknown to us. (Matt. 24:36) Sometimes it is presented as very near at hand. (James 5:8; I Pet. 4:7) The purpose for this uncertainty is so that we may watch and wait, and earnestly desire the day. (II Pet. 3:12)

B. THEIR ASSURANCE OF HOPE CONFIDENTLY CONFIRMED. (VERSES 8, 9)
1. The gifts of grace here acknowledged are pledges of future blessings. (Verse 8; Phil 1:6)
a) The Spirit’s work is the earnest and pledge of future fullness. (Eph. 1:14; I Pet. 5:10)
b) All through life, onward to the end of the world, will God deliver and keep. (Psa. 56:13; Jude 24:25; Job 17:9)
c) This confirmation is effected by the continued impartation of His grace to believers.
2. God will not stop short in His work of grace until it be fully completed. (Verse 8; Col. 1:22; I Thess. 5:23)
a) The object in view is “that ye be unreprovable in the day of our Lord Jesus Christ.”
b) We do not possess this perfection now, except by imputation. We are now striving for and following after. (Phil. 3:10-12)
c) The challenge, “who shall lay anything to the charge of God’s elect” now applies to us in our standing. It will then, in the Day of Christ, apply to character as well as standing.
3. The security for this: “God is faithful.” (Verse 9)

SEPTEMBER 8, 2019

THE SOLEMN CONCLUSION

INTRODUCTION:
1. Christ’s post-resurrection appearance to His disciples at the Sea of Tiberias had a particular design and purpose.
2. His sudden appearance; the miraculous catch; the miraculous provision; the after dinner discourse were all meant for their instruction and encouragement in the work of the Gospel after His ascension.
3. His interrogation of Peter was intense, but designed for his restoration and confirmation. Peter’s future role as chief of the apostles made this necessary, and it was as much for sake of the other disciples as it was for Peter’s sake. Jesus had said to Peter, “After thou art converted, strengthen thy brethren.” (Luke 22:31, 32) Perhaps this is the “conversion” of which He was speaking, or at least, the completion of it.
4. As for Peter’s statement, that he would die with Christ before ever he would deny Him (Matt. 26:35; Mark 14:31), Jesus here reveals to him that he shall indeed do just that, (and possibly in the same manner) however it would not be any time soon, but rather, “when thou art old.” It will be after a long and faithful ministry that He will die a martyr’s death for sake of Christ and the Gospel.
5. In these verses we have the conclusion to John’s Gospel.

I. PETER’S CURIOUS CONCERN ABOUT JOHN AND WHAT THE FUTURE HELD FOR HIM. (VRS. 20-23) Jesus had just revealed to Peter that he would finish his course being martyred for the Christian faith. He described to His apostle what would almost certainly be death by crucifixion. The time, the place, the manner, and the painfulness of the disciple’s death were all matters foreseen by the Master. To obtain such foreknowledge would, in most cases, not be good for us, but it is an unspeakable consolation to remember that our whole future is known and fore-arranged by Christ. There is no such thing as luck, chance, or accident. Everything in the course of our life, from beginning to end is foreseen – arranged by our all-wise Lord.

A. HAVING MADE KNOWN TO PETER THE MANNER IN WHICH HE WOULD GLORIFY GOD, HE THEN SAID FOLLOW ME. (VERSE 19) This must have reminded Peter of the previous exchange between himself and his Lord. (Ch. 13:36, 37)
1. Thankfully, John did not leave to human imagination what Jesus was talking about. “This spake he, signifying by what death he should glorify God.” (The expression, “glorify God,” is especially interesting because it teaches us that we may bring glory to God by our death, as well as by our life.)
2. It would seem that the Lord, having spoken this, must have, as He was turning away, said to Peter, “Follow me.”

B. AS PETER FOLLOWED JESUS; AS HE MOVED AWAY FROM THE SCENE OF THE MEAL, HE TURNED TO SEE JOHN WAS ALSO FOLLOWING. (VERSES 20)
1. This verse brings in the Apostle John himself, describing him with more than usual feeling and particularity, as “the disciple whom Jesus loved,…which also leaned on his breast at supper,” as if to prevent the possibility of mistake.
2. Was Peter displeased to see John, who had not been summoned by the Lord, also following as some suggest? Was there something wrong in the act itself; suggesting that even after his deep humiliation he still tended to compare himself with others.
3. The literal translation of Peter’s question in Verse 21 would be, “Lord: and this man what?” Therefore the precise meaning and object of the question have been much debated. For example, “Why is this man allowed to follow?” Thus, Jesus’ answer might have had only to do with the present situation, and nothing future. But this explanation seems very lame.

C. PETER’S CURIOUS INQUIRY CONCERNING JOHN’S FUTURE. (VERSE 21) Peter had learned about what his work would be, and that he would die a martyr’s death when he was old. Now he would know what would be John’s lot. This inquiry may be variously understood.
1. Some think the question was one of unseemly curiosity; one that Peter ought not to have asked. Since Jesus offered no prediction about John, it was not Peter’s place to ask.
2. Some think that the question was one of brotherly love, interest, and affection; one that arose from Peter’s tender feelings toward John, as the disciple whom he loved most among the apostles. He desired to know what would be the future lot of his beloved friend and brother.
3. Some think that the question reveals a latent jealousy in Peter, and that seemed to suspect that John, not having denied his Lord, would die an easier death than himself.
4. Perhaps there is truth in all three of these opinions.
5. It seems certain from Christ’s answer that there was something amiss in the question. Considering the charge that he had been given over such a treasure, and the notice of such a trial, it would have been better had he asked for grace to be faithful in his calling and strong in his great trials.

D. CHRIST’S REPLY TO PETER’S INQUIRY. (VERSE 22)
1. He let Peter know that whatever might be His will and pleasure for John was not his concern, but rather his thoughts were to be occupied with his own present duty. “Follow thou me.”
2. Our Lord’s answer can only be taken as a rebuke. It was means to teach the apostle that he must first attend to his own duty, mind his own soul, fulfill his own course, and leave the future of others in the hands of a wise and merciful Savior.
3. The words of our Lord, “If I will that he tarry till I come…” are deep and mysterious, and have also been variously interpreted.
a) Some have thought that He mean till I come for him at death.
b) Some actually hold that Jesus mean that the Apostle John was never to die at all, but remain until the Second Advent. (This is, of course, preposterous.)
c) Many have held that Jesus was saying, “…till I come” in the judgment of Jerusalem. (70 A.D.)
d) A few have held the view that Jesus meant till He would come to John to reveal to him the visions recorded in the Book of Revelation.
e) Others think that He did not mean anything in particular, but only used a general hypothetical expression, meant to emphasize the point that it was not Peter’s business to
inquire into it.
f) This last view seems (to me) to be the most likely meaning, but there does also seem to be the intimation that John would not die a violent death, which he did not.

E. THE MISTAKE THAT WAS MADE IN THE EARLY CHURCH WITH RESPECT TO THIS SAYING OF CHRIST. (VERSE 23)
1. Because John was not to die a martyr’s death, it was supposed that he must not die at all.
2. John here says that it became a common saying among the brethren (an early church tradition, if you will), in spite of the fact that John himself was there to correct the error. “Yet Jesus said not unto him, he shall not die…”
a) Some may have taken into their heads that, like Enoch and Elijah, he would be somehow translated into glory without dying.
b) Others may have chosen to believe (for we easily believe what we wish to be true) that John would abide in the flesh and continue in the world until the second coming of Christ.
c) Keep in mind that they were not thinking in terms of thousands of years. There are many indications that the Apostles expected Christ to return much sooner, perhaps even in their lifetime. (Phil. 4:5; Tit. 2:11-13;Heb. 10:27; James 5:7, 8; etc.)
3. Let us be aware of the aptness of men to misinterpret the sayings of Christ, and of the other Scriptures. (II Pet. 3:15-17)

II. FINALLY, WE HAVE HERE THE CONCLUSION OF THIS WONDERFUL GOSPEL. (VERSES 24, 25)

A. IN CONCLUSION, JOHN MAKES A SOLEMN DECLARATION OF HIS OWN AUTHORSHIP, AND OF THE TRUTH OF THE MATTERS CONTAINED IN THIS GOSPEL. (VERSE 24)
1. As usual, with characteristic humility, he does not give his name, but modestly speaks of himself in the third person.
2. Notice also that he uses the first person plural in attesting to the absolute accuracy of this record. “And we know that this testimony is true.” This he does in the beginning of his first Epistle. (I John 1:1ff)
a) Either as expression in a modest fashion his own assurance that his record is true;
b) or, as expressing the common sense of all readers that the testimony of an eyewitness of unspotted reputation is true;
c) or, as expressing the satisfaction of the churches (of Asia Minor, etc.) to the truth of this narrative.

B. IN CONCLUSION, JOHN DECLARES THAT THOUGH HIS GOSPEL CONTAINS NOTHING BUT TRUTH, IT IS FAR FROM EXHAUSTIVE. (VERSE 25)
1. There were many other things that our Lord did, including many other signs, or mighty works (Ch. 20:30), which John does not include.
2. Everything that Jesus said and did was worth our notice, for He never spoke an idle word, or did an idle thing; nothing about His life was little or meaningless, but it was not possible or necessary to record all.
a) That a more voluminous record was unnecessary is made obvious in that John wrote according to the mind of the Holy Spirit. (II Tim. 3:16)
b) That an exhaustive record would have been impossible, John states in hyperbole in the very last line: “I suppose that even the world could not contain the books.”
3. To the book, John adds his seal, “Amen.” Let us also add our Amen to this wonderful book!

AUGUST 18, 2019

CHRIST’S DISCOURSE WITH PETER

INTRODUCTION:
1. Here we have Christ’s third appearance to His disciples (as a group) after His resurrection. (Verse 14) His first such appearance was on the day of the resurrection with ten of the disciples being present (Ch. 20:19-24); the second was the next Lord’s Day when all of the eleven were present (Ch. 20:26); the third is this appearance to seven disciples at the Sea of Tiberias. This was a very meaningful appearance. (Verses 1-14)
a) As these seven men were bringing their fishing boat to shore, all weary after a long night of fruitless labor, Jesus called out to them.
b) The disciples did not yet recognize their Master, and yet by heeding His instruction, they cast their net on the right side of the boat filling it with a huge draught of fish.
c) Once He was known to them they came to Him finding that He had made provisions for them. He had a fire ready to warm them and broiled fish and bread to refresh them. At first, they partook of His provisions, then afterward, their catch was added to the meal.d) This event was intended to instruct and encourage them in their Gospel labors, as they are now called to be fishers of men.
2. Next, we have Christ’s after-dinner discourse with Peter.

I. JESUS ADDRESSES THE MATTER OF PETER’S LOVE TO HIMSELF AND HIS DUTIES TO HIS CHURCH. (VERSES 15-17) We must assume that these searching words and this solemn charge were spoken directly to Peter because of Peter’s previous betrayal and denial of his Lord. (See Ch. 18:15-27)

A. JESUS WAITED UNTIL THE APPROPRIATE TIME TO ADDRESS THIS MATTER. “SO WHEN THEY HAD DINED…”
1. Peter himself had not approached the subject, though he had had numerous opportunities. Neither had Jesus seen fit to bring it up until now. He addressed the matter of Thomas’ unbelief immediately upon seeing him in the assembly on the very next Lord’s Day. He could have spoken to Peter at that time as well, but the time was not right. The time and occasion of this discourse, like everything else our Lord did, was according to Divine purpose.
2. Peter had reproached himself for what he had done, and therefore, the Lord does not reproach him, nor does He speak of the denial directly, but only by intimation. (Three denials; question repeated three times.)
3. Jesus had waited until this particular time to deal with this. In fact, we can certainly add this as one of the reasons for this appearance.
a) Yet, He did not address it until the others had come to where He was. Peter was there a while before the others. (Verses 7, 8)
b) He did not bring the matter up until they had all enjoyed their meal.

B. ONCE THE TIME WAS RIGHT, JESUS BEGAN THE DISCOURSE.
1. Three times Jesus asked Peter the same question; whether he loved Him. How powerfully this must have affected Peter and the others, just as it does us who read these words still.
a) The first time the question is, “Simon, son of Jonas, lovest thou me more than these?”
(1) This is a searching question: He calls him not by the name Peter, which He gave him (Matt. 16:18), for he had not shown in his actions the strength and stability that it signifies. He calls him by his original name, Simon, and reminds him of his old nature, son of Jonas, or Simon Barjona.(Matt. 16:17)
(2) This is a crucial question: “Lovest thou me?” If we would know if we are truly Christ’s disciple, let us ask, do we love Him? Peter’s fall had given occasion to doubt his love. His tears of repentance, and his return to the society of the disciples, were promising, but still, this is the crucial test, “Lovest thou me?”
(3) This is a pointed question: “Lovest thou me more than these?”
(a) Is Jesus asking, “Lovest thou me more than these people (the other disciples); more than these things?” (boats, nets, occupation, etc.)
(b) Or, is He asking, “Lovest thou me more than these love me?” Before Peter denied the Lord three times, he had boasted, “Though all men (these men) should be offended because of thee, yet will I never be offended.” (Matt. 26:33; Mark 14:29)
(c) The second and third times, Jesus left out the comparative, “more than these,” because Peter, in his answer, modestly did not include it, being unwilling to compare himself to his brethren. We can be glad if we can say truly that we love Christ, but we cannot know if we love Him more than others.
(d) In the last inquiry, He altered the word. In the first two inquiries Jesus uses the word agape, and Peter responds with phileo. In the third inquiry Jesus uses Peter’s word, phileo. The first word is ahigh, nobler kind of love, while the second is a more emotional, passionate kind of love.
b) Three times Peter returns the same answer to his Lord, “Yea Lord, thou Knowest that I love thee.”
(1) He does not pretend to excel others in his love. He is ashamed that he ever made such a claim. (Phil. 2:3)But he can and does call Christ as his witness that he has a strong and passionate love for Him. “Yea Lord, thou knowest that I love thee.”
(2) The third time he was even more emphatic. “Thou knowest all things, thou knowest…”
(a) He does not appeal to the other disciples, because they are capable of being deceived.
(b) He appeals to the all-knowing Christ. “Thou knowest all things.” This is a confirmation of Christ’s Deity. Peter was consistent in this confession. (Matt. 16:16; John 6:69)
(c) Peter was convinced that Christ, Who could not be deceived, knew the sincerity of his love. We also can be certain that He knows if our love is sincere.
(3) When Jesus asked this question the third time Peter was filled with sorrow. “Peter was grieved.”
(a) He was grieved because it reminded him of his threefold denial, and was clearly intended to do so.
(b) He was grieved because it reminded him that Jesus knew the deceitfulness of his heart, and the possibility of self-deception.(c) Perhaps he was grieved because Jesus used his own word (phileo), questioning the sincerity of love.
c) Three times Christ committed the care of His flock to Peter.
(1) Those Peter was charged to care for are His lambs and His sheep. Some of the flock are young and tender and weak. (Isa. 40:11) Some are stronger and more mature. All need to be cared for by the under- shepherd.
(2) The charge given concerning the flock is to feed them. Again, two different words are used to express our one English word, “feed.” In Verses 15 and 17, the word simply means “provide food and pasture;” the other word used in Verse 16 means not only “provide food,” but govern, lead, direct,and generally do the work of a shepherd.
(3) Love to Christ is chiefly to be seen in usefulness and service to Him in His church.

II. JESUS NEXT FORETELLS THE MANNER OF PETER’S DEATH. (VERSES 18, 19) Christ, having appointed Peter his work, goes on to tell of his suffering and martyrdom.

A. JESUS FORESEES A VIOLENT DEATH FOR HIM AT THE HANDS OF THE EXECUTIONER. (VERSE 18)
1. Just as Jesus foresaw His own sufferings, so also He foresaw the suffering of all His followers. All except John would die martyrs, including Paul, who was as one born out of season.
2. He sees Peter’s freedom being taken from him. He will no longer be able to go and do as he did when he was young, but he will be taken by force against his will.
3. The stretching out of the hands is thought by many to point to the manner of his death by crucifixion. Others think it points to the bonds of imprisonment of those who are sentenced to die.
4. Peter here learns that he will suffer this in his old age. Some of the apostles did not have that luxury. James was the first to be martyred (Acts 12:1, 2), while his brother, John, lived longer than all the others.
5. Peter might be encouraged by this knowledge as his life will undergo many death threats along the way. He was well aware when the time of his death was drawing near. (II Pet. 1:14) He even alluded to this prediction when he spoke of it. “…even as our Lord Jesus Christ hath shewed me.”

B. JESUS EXPLAINS THIS PREDICTION. (VERSE 19)
1. It is not only appointed that all must die. (Heb. 9:25), but it is appointed to each what death he shall die.
2. It should be the great concern of every Christian, whether his or her death be natural or violent, slow or sudden, easy or painful, to glorify God in it. “…signifying by what death he should glorify God.”

C. JESUS FOLLOWS UP WITH A WORD OF COMMAND: “WHEN HE HAD SPOKEN THUS HE SAITH UNTO HIM, FOLLOW ME.”
1. Peter’s restoration is here confirmed.
2. The calling that would bring about his suffering and martyrdom is here indicated.
3. This command provides the encouragement that is needed. We are not to go out ahead on our own, but we are to follow Christ.