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1. “In the Gospel of John, Jesus is cast as the Word (the logos in Greek). John’s use of the concept of the Word conveys the ideas that Jesus is preexistent (John 1:1–2) and divine—one with God the Father, yet a distinct person. . . . Both the Jewish and the Greek associations of ‘the Word’ find their ultimate meaning in creation. . . . [John] took a familiar concept, rich with meaning, and gave it a surprising twist. . . . ‘The Word’ was God, not an impersonal force, not just a tool God used to accomplish his purpose. ‘The Word’ was personal . . . God came in human form as Jesus (John 1:14).” Read John 1 and Genesis 1, then spend time contemplating this truth: that Jesus is “God’s creative, life-giving, light-giving Word, the logos who has come to Earth in the flesh, the power of God that created the world and the reason of God that sustains the world.”
2. Beginning in Chapter 2, John presents a series of signs (or miracles) designed to prove Jesus’ identity as the Messiah and Son of God. Compare John 2:1–12 with John 20:30–31. Why do you think John chose to document the miracle in Cana first, when there were so many others to choose from? (There are six others miracles in John alone.) How does the Cana miracle affirm who Jesus is? 
3. In John 3:3–10, what does Nicodemus not understand? Is it possible to see the kingdom of God without being born again (vv. 5–8)? What parallel does Jesus make when he talks about “being lifted up” in verse 14? (See John 8:28, 12:32–34, and Num 21:4–9 for insight.) Spend time thinking about Nicodemus’ story. Who in your life is like Nicodemus—wrongly trusting in other things than Jesus for salvation? Spend time praying for them.
4. Jesus talks with a Samaritan woman in John 4. What did Jesus say would be the result of drinking the water he offered (4:13–14)? How is the world’s need for salvation and eternal life like thirst? How is Jesus’ gift of salvation different from what the world offers? 
5. In John 5 1–15, Jesus heals a blind man on the Sabbath, breaking the Jewish law (5:9; cf. Lev 23:3). Why do some people prioritize keeping religious rules over fostering a relationship with Jesus? Read Matthew 5:17–18, and consider why rule-keeping is futile. Then, spend time thinking about relationships and why they are more important than rules and regulations.

1. First John 3:1 contains one of the clearest affirmations of who we are in relation to God. Take a few minutes to reflect on the dramatic emphasis the apostle John conveys here. You can even go word by word or phrase by phrase to let these words sink in. How remarkable it is that God shows us such great love! How shocking and gracious it is that the God of the universe calls us his children!
2. One phrase in 1 John 4:8 is often taken from its context: “God is love.” As C. S. Lewis says in Mere Christianity, “All sorts of people are fond of repeating the Christian statement that ‘God is love’. . . . Of course, what these people mean when they say that God is love is often something quite different: they really mean ‘Love is God’. They really mean that our feelings of love, however and wherever they arise, and whatever results they produce, are to be treated with great respect. Perhaps they are: but that is something quite different from what Christians mean by the statement ‘God is love’.” Reflect for a moment on the differences between those two phrases (“God is love” and “love is God”). How does 1 John 4 help you see God’s love more clearly? How might this understanding of God's love change shift how you love others?
3. Our culture often thinks of love as a feeling: you’re either in love or you’re not—and if you’re not in love, there’s simply nothing to be done about it. Yet 1 John is clear on this point: love isn’t only a feeling, though our affections play an important role. Consider how John ties our faith and our love together in chapter 5:3–4. As you read through the rest of the chapter, remember how love is the motivation: it’s why God rescued us from sin, and now it’s why we obey his commands.
4. Does 2 John seem like the Cliff’s Notes version of 1 John? To be certain, the apostle affirms some of the same themes from 1 John. Yet it’s still God’s living and active Word for us. Consider the specific encouragements and warnings in 2 John. What does John applaud in his readers? What does John warn against? Which sticks out to you today?
5. Third John calls us to think about how we love and protect God’s people. How does John urge the Church to care for one another (vv. 5–8)? How does John model correction for false teachers (vv. 9–12)?

1. After identifying himself as an apostle and servant of God, Paul addresses why he left Titus in Crete: to appoint elders in every city who live lives totally different than the Cretan culture. To assist Titus in this task, Paul provides qualifications for leaders (elders) in the church. What are the positive and negative qualifications (vv. 6–9)? Do you think these guidelines are important for today’s Church?
2. Next, Paul discusses proper Christian conduct in Titus 2. What did he expect of older men and women (vv. 2–4)? What did he expect of younger men and women (vv. 4–6)? What did he expect of servants (vv. 9–10)? Why are believers to behave this way (vv. 8, 10–11)? Reflect on your own life. Where do you fall short in these areas?
3. In the final chapter of Titus, Paul instructs Titus to remind believers of their duties toward those in authority—and humankind in general. How are believers to act (Titus 3:1–2), and what should motivate them (vv. 3–7)? 
4. First John 1:1–5 and John 1:1–2 reveal a lot about Jesus. How do these two passages help you better understand the Father and the Sont? How does seeing God in this way teach us to see ourselves more clearly? (See vv. 6–9.) What’s the promise in these verses that encourages us?
5. First John refers to Jesus as both our “advocate” (v. 2:1) and “the propitiation (atonement, or “covering”) for our sins (cf. Rom 3:25; Heb 9:5). John Piper writes, “[Jesus] stands before his Father in heaven, and every time we sin, he doesn't make a new propitiation. He doesn’t die again and again. Instead he opens his portfolio and lays the exhibits of Good Friday on the bench before the Judge. Photographs of the crown of thorns, the lashing, the mocking soldiers, the agonies of the cross, and the final cry of victory: It is finished.” Contemplate the significance of Jesus as your advocate in heaven who has once-for-all declared your sin forgiven. 

1. In the first century Roman Empire, people were either slaves or free—a system central to the social and legal fabric of that time. For what reason does Paul urge Christian slaves to be respectful to their masters in 1 Timothy 6:1? Why does Paul urge Christians to be content (Gr. autarkeia, meaning “satisfaction with one’s circumstances”) in 1 Timothy 6:6–8 ? (Cf. Phil 4:11, 13.)
2. In 2 Timothy 1, Paul writes in earnest exhorting believers toward steadfast service. What two things did Paul not want Timothy to be ashamed of (v. 8)? How did Paul instruct Timothy—and us too—to remain steadfast and loyal (vv. 13–14)? What can you glean from the example of Onesiphorus and how he exemplified Paul’s command (vv. 15–18, see also v. 8)? 
3. In the next chapter, Paul shifts to an emphasis on endurance and diligence. What three types of people does Paul use to illustrate endurance in hardship (2 Tim 2:3–7)? Paul himself endured terrible suffering. Why was he willing to endure all things (v. 10)? In what areas of your life are you suffering—physically, spiritually, or relationally—and how might you shift your posture toward endurance? In other words, how might God use that suffering for his glory?
4. From exhortations to steadfast service in chapters 1 and 2, Paul next discusses sound teaching and coming perilous times in chapter 3. During these perilous times, what three things will men love (vv. 2–4)? Do you see any of this in your own life? What was Timothy to continue (vv. 14–17)? What can you take from Paul’s exhortation to Timothy and incorporate into your life?  
5. What does Paul say should motivate Timothy to be prepared to teach sound doctrine (teaching) at all times, even in the face of opposition? (2 Tim 4:1–8, specifically v. 1; cf. 3:1) The Greek word for sound teaching (2 Tim 4:3) refers to healthy teaching, and in this context, refers to what Timothy should preach—the “word of God” (Titus 1:9; 2:1). Paul’s words are not only a solemn charge to preachers and teachers, but to all believers. When does Paul say we should preach the word of God, and how (vv. 1–2)? Contemplate this for your own life, and consider what might need to change for you to be able to affirm you are doing what Paul is instructing.

1. The book of 1 Timothy kicks off a segment of Scripture called the Pastoral Epistles (1–2 Timothy and Titus) because the letters’ audience was a pair of young pastors. Much of Paul’s instruction for pastors—and for all Christians, really—can be summed up in 1 Timothy 1:5. Of the four qualities Paul mentions, which is the most challenging for you and why? Which comes most naturally? Take some time to reflect on how Christ embodied each of these qualities perfectly, and ask God to help you grow in your love and care for others.
2. After affirming the pastor’s call (v. 5), Paul reminds Timothy of the gospel message (1:12–17). The way he explains his horrible state before his conversion makes the grace he received appear even more glorious. What does Paul’s frankness about sin and salvation tell us about how a pastor ought to relate to God and to fellow sinners? How does Paul’s gospel explanation strike you as countercultural in our day, especially as it relates to celebrity pastors and influencers?
3. What does Paul’s instruction on praying for political leaders in 1 Timothy 2:1–7 tell us about a Christian’s relationship with those outside the Church? What does Jesus’ role as mediator (a person who negotiates reconciliation between two parties in conflict) reveal about our mission in the world?
4. Much of 1 Timothy 2–5 focuses on how Christians are to behave in God’s household (3:15). The passage includes how churches ought to care for widows, how men and women conduct themselves in the church, and even how to deal with spiritual warfare. Of the instructions Paul gives, which ones seem counterintuitive or unclear to you? If any of those verses make you uncomfortable or give you the urge to send them to someone, pause and reflect on what God is teaching you. Ask the Spirit to help you understand, and seek to use that passage to exercise 1:5—to love others with a pure heart, good conscience, and sincere faith.
5. Paul also spends a good deal of time talking about what a church leader (pastor/elder or deacon) is and does. Take some time to list out the qualifications of each role, and compare the list to Titus 1:6–9. What sticks out to you? Have you sat under the teaching or leadership of any pastors, elders, or deacons who’ve done an excellent job exemplifying these qualities? If so, write them a short note thanking them for their faithfulness to God’s Word.

1. As he continues his discussion about the collection for the Jerusalem church, Paul acknowledges his message might be unnecessary (2 Cor 9:1). He already knows they are willing. For what two reasons then is Paul writing the letter? (3–5). Why does Paul encourage the Corinthians to give generously, and for what purpose (vv. 7, 12–15) 
2. In 2 Corinthians 10, Paul explains his conduct (vv. 1–6) and then responds to his detractors who are accusing him. According to verses 4–5, how are Christians to fight and destroy false accusations and obstacles we might face, like Paul? In verses 8–12, Paul writes that they are ultimately trying to devalue his God-given authority. (v. 18) What can you learn from this passage about difficult situations you might face? 
3. Paul continues to defend himself in chapter 11, comparing his opponents to the serpent that deceived Eve (v. 3) and calling them “false apostles” and “deceitful workers, masquerading as apostles of Christ” (v. 13). How did Satan end up leading Adam and Eve astray (see Gen 3:1–4). How is this same method used in people’s lives today? In the Church? What steps can you take to guard yourself against being seduced and led away from following Christ?
4. To keep him from “boasting,” Paul says in 2 Corinthians 12:7 he was given a “thorn” in his flesh. This may refer to Paul’s inner emotional turmoil about the churches (2:4), an ongoing sin, his opponents (like the so-called super-apostles; 11:1–5), a physical ailment (such as poor eyesight), his speaking ability (10:10), or demonic opposition (both in general or specific to him, as in 1 Thess 2:18). Whatever it was, God allowed the experience to continue. Why? (v. 19) How has God displayed his power or strength amid a weakness or a crisis in your life? 
5. Paul concludes his letter by warning the Corinthians to examine themselves (2 Cor 13:1–10). Read Matthew 5:23–24 and 1 Corinthians 11:27–29. In what ways is the advice in these passages similar to the advice in 2 Corinthians 13? Are there changes you need to make in your life to prepare to meet with God?

1. In 1 Corinthians 15, Paul pivots from addressing problems about worship practices to the issue of resurrection. He argues for a general resurrection of the dead and the existence of an imperishable body for those raised on the last day—since Christ is raised, so we will be. How is our resurrection linked to Christ’s (vv. 12–19)? What is our “proof” that we will be raised, too (v. 20)? How should the knowledge of this future resurrection impact how you live now (vv. 29–34)? 
2. The final chapter of 1 Corinthians brings Paul’s usual exhortation and greetings, but Paul also challenges believers to help relieve the Jerusalem church financially (see also Rom 15:25–28). From verses 1–4, what should our attitude be toward giving? (See also Matt 6:2–4; Luke 6:38; 2 Cor 9:6–7.) 
3. Scripture attests to the reality of suffering, which won’t end until its final elimination when Christ fully inaugurates his kingdom following his second coming (Rev 21:4). However, the Bible sets suffering in a broader and higher context: it can be used for the will and purposes of a benevolent God. In 2 Corinthians 1, Paul discusses the proper use of God’s comfort during affliction (vv. 1–7). What does Paul say enables believers to comfort others (v. 4)? What does Paul remind the believers his sufferings brought about (vv. 8–11; see also 2 Cor 4:7–10)? 
4. Paul emphasizes that he did not write his letter to hurt the Corinthian church but rather out of love to rebuke the Corinthians toward repentance (2:1–4). Thanking God, he describes the triumphant nature of his ministry (vv. 14–17). To what two groups of people does Paul describe himself as “the fragrance of Christ” (vv. 15–17)? What does his “fragrance” preach to those two groups? Have you suppressed your “fragrance,” and if so, what steps can you take to regain the fragrance of the gospel?
5. Paul writes that “the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3:17, NIV). Why is the Holy Spirit essential to help people see and grasp truth—and believe it? According to 2 Corinthians 3:18, character change is intimately connected to spending time in God’s presence. Have you noticed a change in the “degree of glory” you are experiencing compared to the past? 

1. Compare the idolatry of the Israelites in Exodus 32:1–6 to the idolatry Paul describes in 1 Corinthians 10:14–30. (Remember, God had been feeding the people of Israel with manna at the time [Exodus 16:31–35].) What is the Corinthian church doing? How was their selfishness impacting weaker Christians and nonbelievers?
2. In The Cross of Christ, John Stott puts Paul’s teaching in 1 Corinthians 10–11 in his own words: 

“. . . we attribute our unity to his sacrifice. For we never partake of the Lord’s Supper alone, in the privacy of our own room. No, we ‘come together’ (1 Cor 11:20) in order to celebrate. And we recognize that it is our common share in the benefits of Christ’s sacrifice which has united us: ‘Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf’ (1 Cor 10:17).” 

With this in mind, what is the Lord’s Supper supposed to do in the hearts of those who take it? How did the Corinthian practice fall short?

1. In 1 Corinthians 12, Paul explains particular gifts of the Spirit present in the lives of believers. It’s easy for us to see these gifts and feel boastful about the gifts we have or deprived of the gifts we don’t have, but that’s a symptom of the same idolatry Paul already spoke against: counting yourself as more important than others. Take a few minutes and go through this passage again, noting who gives each gift, to whom, for what purpose, and why each person has different gifts.
2. We arrive now at one of the most well-known passages in the Bible. First Corinthians 13 is read at weddings, quoted in TV shows, and printed on coffee mugs—often by people who don’t claim to be Christians. The context of 1 Corinthians 13 is distinctly Christian, though. If one of Paul’s main messages in 1 Corinthians is the church’s unity, what does 1 Corinthians 13 illustrate? Why is it significant that chapter 13 follows the previous chapters?
3. First Corinthians 14 returns to the discussion of spiritual gifts, focusing mainly on prophecy and speaking in tongues. Paul makes a few statements that govern the church gathering as it relates to spiritual gifts. What are those? (Hint: see vv. 33 and 40.) Why are those important for us to consider, especially when we think of unbelievers or new Christians?

1. In 1 Corinthians 5, Paul addresses an instance of appalling sexual immorality within the Church and aims to correct not only the behavior of the sexually immoral man but also the Church’s boastful tolerance of sin. Read through the following cross references, then answer the question: What is immorality, and what is God’s view toward it? (1 Thes 4:1–8, Rev 21:8; Col 3:5; Eph 5:3; Gal 5:19; Phil 4:8; Prov 4:23). Is this problem prevalent today? What steps can you take to guard against sexual immorality in your own life?
2. Paul continues to address the conduct of the Corinthians believers, condemning them for using a distorted understanding of freedom in Christ to validate their involvement with prostitutes in 1 Corinthians 6:12–20. Then in verse 12 he says “all things are lawful for me.” Does this mean everything is okay for believers to do? What principle do you think Paul is teaching? (See 1 Cor 10:18–33 and Rom 12:1–2.) 
3. Now in 1 Corinthians 7:1–24 Paul addresses questions from the Corinthians believers, specifically about sex in marriage, celebacy, and divorce (vv. 1–16). These are big issues that relate to deep parts of our heart. Why does Paul treat these topics with such seriousness? (Recall what you learned in 1 Corinthians 5 and 6.) How does God’s view of sin compare with the world’s view? How does Paul exhort believers to respond in verses 17–24?
4. Idols and accompanying rituals were a major problem in Paul’s day. When new believers came out of this environment, they questioned whether they could still be involved with these practices—specifically whether it was okay to eat food sacrificed to idols or not (1 Cor 8:1–13). Paul’s answer wasn’t definitive. What was the more important principle he focused on? (See also 1 Cor 16:14; Rom 14:5–21.)
5. In 1 Corinthians 8, Paul described a specific way Christian freedom is to be used: for others, not oneself. Now in chapter 9 he presents his personal principle of Christian ministry and life: to give up rights and privileges and be a slave to all. Why did he live his life this way? (v. 23) What might this principle look like acted out in your own life?