[1] John i. 35-42. [2] i. 1-18. [3] i. 19-xii. 50. [4] Chapters xiii.-xvii. [5] Chapters xviii.-xix. [6] Chapters xx.-xxi. [7] Colossians i. 15-17. [8] Philippians ii. 6-8. [9] Ephesians i.19-23. [10] Revelation i. 13-18. [11] i. 1-18. [12] i. 19-xii. 50. [13] Chapters xiii.-xvii. [14] Chapters xviii.-xix. [15] Chapter xx. [16] Chapter xxi.
[17] There are nineteen of these incidents: 1. The official deputation, i. 19-51. 2. Marriage in Cana, ii. 1-11. 3. Cleansing the Temple, ii. 13-22. 4. Nicodemus, iii. 1-21. 5. Dispute about purifying, iii. 22-36. 6. Samaritan woman, iv. 1-42. 7. Nobleman's son, iv. 46-54. 8. Thirty-eight years infirmity, v. 9. Feeding five thousand, vi. 1-15. 10. Walking on water and discussion, vi. 16-71. 11. At Feast of Tabernacles, vii. 12. Accused woman, viii. 1--11. 13. First attempt to stone, viii. 12-59. 14. Man born blind, ix. 1-x. 21. 15. Second stoning, x. 22-42. 16. Lazarus, xi. 17. Bethany Feast, xii. 1-11. 18. Triumphal Entry, xii. 12-19. 19. The Greeks, xii. 20-50.
[18] iii. 32. [19] iii. 11. [20] i. 19-51. [21] ii.1-11. [22] ii. 12. [23] ii. 13-22. [24] vii. 50, 51; xix. 39. [25] ii. 23-iii. 21. [26] iii. 11, 19, 32. [27] iii. 22-36. [28] iv 1-42. [29] iv. 43-45. [30] iv. 46-54. [31] v. 1-47. [32] vi. 1-14. [33] vi. 15-71. [34] vii. 1-52. [35] viii. 1-11. [36] viii 12-59. [37] ix. l-x. 21. [38] x. 22-39. [39] x. 40-42. [40] xi. 1-53. [41] xi. 54-57. [42] xii. 1-8. [43] xii. 9-11. [44] xii. 12-19. [45] xii. 20-36. [46] xii. 37-50. [47] ii. 23. [48] iv. 45. [49] vi. 1-2, 14, 15, 34. [50] vii. 31, 40, 41. [51] viii. 30. [52] x. 20, 21. [53] x. 40-42. [54] xi. 45; xii. 9-12. [55] xii 17-18. [56] xii. 12-14. [57] xii. 42. [58] ii. 23-25 [59] vi. 60-66. [60] xii. 42-43. [61] i. 35-51; ii. 1-11; iii. 13-28. [62] vi. 66-69. [63] xi. 16. [64] ii. 22; xii. 16. [65] iii. 1-21. [66] vii. 50-51 with xii. 42, 43. [67] xix. 39. [68] iv. 5-42. [69] Genesis XV. 6 with xx. 11. [70] vii. 35. [71] xii. 24-36. [72] Note the official deputation incident (chapter i.), and the Nicodemus incident (chapter iii.). [73] i. 19-34. [74] iii. 11, 32. [75] ii. 13-20. [76] iii. 22-iv. 3. [77] iv. 44. [78] v. 16-18. [79] vi. 30-36, 41-42, 52, 60-66. [80] vii. throughout. [81] viii. 1-11. [82] viii. 12-59. [83] ix. 1-x. 21. [84] x. 22-39. [85] xi. 47-57. [86] "Jesus had not yet come," intimating that they were expecting Him in accordance with an understanding between Him and them. vi. 17. [87] Kings vi. 1-7. [88] Kings xvii. 17-24. [89] Kings xiii. 20-21. [90] Kings iv. 32-37. [91] Luke viii. 40-42, 49-56. [92] Luke vii. 11-17. [93] iii. 1-21. [94] iv. 7-42. [95] viii. 1-11. [96] ii. 13-21. [97] vii. throughout. [98] Luke iv. 30; John viii. 59; x. 39; xii. 36. [99] Mark x. 32; Luke ix. 53. [100] viii. 12-59. [101] x. 22-39. [102] xii. 12-19, 36. [103] xiii. 1-3. [104] ii. 4; vii. 6, 8, 30; viii. 20. [105] xii 23, 27; xiii. 1, 31-32; xvii. 1. [106] xiii. 4-11. [107] xiii. 12-20. [108] Philippians ii. 6-11. [109] xiii. 18. [110] xiii. 21-30. [111] The word "glory" with its companion "glorify," is frequent in John. We shall understand better if we remember that originally the word he uses means the opinion that one has of another, especially a good opinion. But as the word is used commonly here the underlying thought is, not what one thinks of another, nor yet something that one may give to another, but the actual character in the one so thought of. Glory is the character of goodness. So to see one's glory is to see his real inner character, and to see that character openly recognized and acknowledged. So to glorify means to recognize and acknowledge openly the true character of one. Twice in John the word is used in the cheaper meaning of outer honour among men. vii. 18; viii. 50. [112] xiii. 31-33. [113] xiii. 34-38. [114] xiv. 1-14. [115] xi. 33; xii. 27; xiii. 21. [116] xiv. 15-31. [117] xv. 1-17. [118] 18-xvi. 18. [119] xvi. 19-33. [120] xvii. throughout. [121] See footnote on "glory." [122] xii. 36. [123] Matthew xxvii. 32 and parallels. [124] xix. 28. [125] x. 17-18. [126] viii. 31-32, 34-36. [127] xii. 32. [128] Some references for this whole paragraph,--viii. 44; xii. 31; xiii. 2, 27; xiv. 30; xvi. 11. [129] x. 16; xii. 32; xvii. 20. [130] Matthew xvi. 21; xvii. 9, 23; xx. 19; Mark viii. 31; ix. 31; x. 34; Luke ix. 22; xviii. 33. [131] xvi. 16. [132] Matthew xxvii. 63. [133] Mark xvi. 6-7; Luke xxiv. 6-11. [134] Matthew xxviii. 16. [135] John xiv. 3, and others. [136] Luke v. 1-11. [137] xxi. 1, 14. [138] So Thayer. [139] xiv. 21, 1. c.
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As a young man, he was hard working , consecrated and sought the best God had for him. He served as assistant secretary of the Philadelphia Young Men's Christian Association in 1884-86 so efficiently that he became state secretary for the YMCA in Ohio, serving from 1886 to 1895. In this period he developed a quiet style of devotional speaking which was quite the opposite of the powerful forensics which dominated the pulpit style of that period.
An incessant and tireless itinerant, Gordon never lacked for opportunities to preach. He never called himself a preacher, preferring the title of lecturer. In a real sense he was unique. His manner of speaking, never dull, always illustrated by parabolic stories, had gripping power to hold the attention and stir the heart.
Samuel Dickey Gordon was a popular speaker and writer of the late nineteenth and early twentieth centuries.
He was born in Philadelphia August 12, 1859. As a young man, he was hard working, consecrated and sought the best God had for him. He served as assistant secretary of the Philadelphia Young Men's Christian Association in 1884-86 so efficiently that he became state secretary for the YMCA in Ohio, serving from 1886 to 1895. In this period he developed a quiet style of devotional speaking which was quite the opposite of the powerful forensics which dominated the pulpit style of that period.
Gordon never lacked for opportunities to preach. He wrote more than two-dozen devotional books, most with the phrase "Quiet Talks" in the title.