{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_16290/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_16290","id":"gutenberg_16290","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/16290","summary":null,"tags":["Bible -- Introductions","Bible -- Study and teaching","Category: Religion/Spirituality","Category: Teaching & Education"],"text":"Produced by Fredric Lozo\n\n\n\n\n\nTHE BIBLE BOOK BY BOOK\n\nA MANUAL\n\nFor the Outline Study of the Bible by Books\n\nBY\n\nJ.B. TIDELL, A.M., D.D.\n\nProfessor of Biblical Literature\n\nIn Baylor University\n\nWaco, Texas\n\n1916\n\nBaylor University Press\n\nWaco, Texas\n\n * * * * *\n\nPreface to Second Edition.\n\nIn sending forth this second edition of The Bible Book by Book it has\nseemed wise to make some changes in it. The descriptive matter has\nbeen put in paragraph instead of tabular form; the analyses have been\nmade shorter and less complex; the lessons based on the Old Testament\nbooks have been omitted or incorporated in the topics of study which\nhave been increased, It is believed that the make-up of the book is\nbetter and more attractive.\n\nThe author feels a deep gratitude that the first edition has been so\nsoon sold. He indulges the hope that it has been found helpful and\nsends out this edition with a prayer that it may prove more valuable\nthan did the former.\n\nJ.B. Tidwell\n\n * * * * *\n\nPreface to First Edition.\n\nThe aim of this book is to furnish students of the Bible with an\noutline which will enable them to gain a certain familiarity with its\ncontents. While it is intended especially for students in academies,\npreparatory schools and colleges, the needs of classes conducted by\nWomen's Societies, Young People's Organizations, Sunday School Normal\nClasses, Y. M. C. A. and Y. W. C. A. and advanced classes of the\nSunday Schools have been constantly in mind. Its publication has been\nencouraged not only by the hope of supplying the needs mentioned but\nby expressions that have followed public lectures upon certain books,\nindicating a desire on the part of Christians in general for a book\nthat would, in a brief compass, give them some insight into the\npurpose, occasion and general setting of each of the books of the\nBible.\n\nThe work has been done with a conviction that the students of American\nschools should become as well acquainted with the sources of our\nreligion as they are required to do with the religions of ancient\nheathen nations, and all the more so, since the most of our people\nregard it as the true and only religion, and still more so, since \"it\nis made the basis of our civilization and is implied and involved in\nour whole national life.\" It is believed by the Author that a\nknowledge of the simple facts of the history, geography and chronology\nof the Bible is essential to a liberal education and that to be\nfamiliar with the prophecies, poetry, and ethics of the scripture is\nas essential to the educated man of today as was a \"knowledge of Greek\nhistory in the time of Pericles or of English history in the reign of\nHenry the VIII.\" And, in order that such knowledge may be gained,\neffort has been made to put into the book only a minimum of matter\ncalculated to take the student away from the Bible itself to a\ndiscussion about it and to put into it a maximum of such matter as\nwill require him to study the scripture at first hand.\n\nHaving intended, first of all to meet the needs of those whose\nadvantages for scripture study have been limited, the information has\nbeen put in tabular form, giving only such facts as have been\ncarefully gathered from reliable sources, with but little attempt to\nshow how the conclusions were reached. It is expected that the facts\ngiven may be mastered and that an interest may be created which will\nlead to further study upon the subjects treated. And to this end some\nof the studies have been made sufficiently complicated for college\nwork and instruction for such work given in suggestions for teachers,\nleaders and classes. Besides the studies of the books there have been\nintroduced some matters of general interest which have been found\nhelpful as drills for academy pupils, and which will be found\ninteresting and helpful to all classes of students.\n\nThe general plan is the outgrowth of the experience of a few years of\nteaching, but the material presented lays little claim to originality.\nIt has been gathered from many sources and may in some cases seem\nalmost like plagiarism, but due acknowledgment is here made for all\nsuggestions coming from any source whatsoever, including Dr. George W.\nBaines, who read all the material except that on the New Testament.\n\nLet it be said also, that in preparing these studies the Author has\nproceeded upon the basis of a belief in the Bible as the Word of God,\na true source of comfort for every condition of heart and a safe guide\nto all faith and conduct whether of individuals or of nations. It is\nhoped therefore that those who may study the topics presented will\napproach the scripture with an open heart, that it may have full power\nto make them feel the need of God, that they may make its provisions\nreal in their experience and that it may bring to them new and changed\nlives.\n\nIf the pastors shall deem it valuable as a book of reference for\nthemselves and to their members who are desirous of pursuing Bible\nstudy, or if it shall be found serviceable to any or all of those\nmentioned in paragraph one of this Preface, the Author will be amply\nrewarded for the effort made.\n\nJ. B. TIDWELL.\n\nWaco, Texas, August, 1914.\n\n * * * * *\n\nTable of Contents.\n\nSome Introductory Studies.\n\nChapter I.      Why We Believe the Bible.\n\nChapter II.     The Names of God.\n\nChapter III.    The Sacred Officers and Sacred Occasions.\n\nChapter IV.     Sacred Institutions of Worship and Seven Great\nCovenants.\n\nChapter V.      The Divisions of the Scriptures.\n\nChapter VI.     The Dispensations.\n\nChapter VII.    Ages and Periods of Biblical History.\n\nChapter VIII.   Some General Matters and Some Biblical Characters.\n\nThe Bible Book by Book.\n\nChapter I.      Genesis.\n\nChapter II.     Exodus.\n\nChapter III.    Leviticus.\n\nChapter IV.     Numbers.\n\nChapter V.      Deuteronomy.\n\nChapter VI.     Joshua.\n\nChapter VII.    Judges and Ruth.\n\nChapter VIII.   First and Second Samuel.\n\nChapter IX.     First and Second Kings.\n\nChapter X.      First and Second Chronicles.\n\nChapter XI.     Ezra, Nehemiah and Esther.\n\nChapter XII.    Job.\n\nChapter XIII.   Psalms and Proverbs.\n\nChapter XIV.    Ecclesiastes and The Song of Solomon.\n\nChapter XV.     Isaiah.\n\nChapter XVI.    Jeremiah and Lamentations.\n\nChapter XVII.   Ezekiel and Daniel.\n\nChapter XVIII.  Hosea and Joel.\n\nChapter XIX.    Amos and Obadiah.\n\nChapter XX.     Jonah and Micah.\n\nChapter XXI.    Nahum and Habakkuk.\n\nChapter XXII.   Zephaniah and Haggai.\n\nChapter XXIII.  Malachi.\n\nChapter XXIV.   Matthew.\n\nChapter XXV.    Mark.\n\nChapter XXVI.   Luke.\n\nChapter XXVII.  John.\n\nChapter XXVIII. Acts.\n\nChapter XXIX.   Romans.\n\nChapter XXX.    First and Second Corinthians.\n\nChapter XXXI.   Galatians and Ephesians.\n\nChapter XXXII.  Philippians and Colossians\n\nChapter XXXIII. First and Second Thessalonians.\n\nChapter XXXIV.  First and Second Timothy.\n\nChapter XXXV.   Titus and Philemon.\n\nChapter XXXVI.  Hebrews and James.\n\nChapter XXXVII. First and Second Peter.\n\nChapter XXXVIII. First, Second and Third John and Jude.\n\nChapter XXXIX.  Revelation.\n\n * * * * *\n\nChapter I.\n\nWhy We Believe The Bible.\n\nThere are two lines of proof of the reliability of the scriptures, the\nexternal and the internal. These different kinds of evidences may be\nput down, without separation, somewhat as follows:\n\n  1. The Formation and Unity of the Bible.   There are sixty-six\nbooks written by nearly forty men, who lived at various times, and yet\nthese books agree in making a perfect whole. These writers were of\ndifferent classes and occupations. They possessed different degrees of\ntraining and lived in widely different places and ages of the world.\nThe perfect agreement of their writings could not, therefore, be the\nresult of any collusion between them. The only conclusion that can\nexplain such unity is that one great and infinite mind dictated the\nscripture.\n\n  2. The Preservation of the Bible.   That the Bible is a divine book\nis proven in that it has survived the wreck of empires and kingdoms\nand the destruction of costly and carefully gathered libraries and\nthat, too, when there was no special human effort to save it. At times\nall the constituted powers of earth were arrayed against it, but it\nhas made its way against the tide of fierce opposition and\npersecution.\n\n  3. Its Historical Accuracy.   The names of towns,  cities, battles,\nkings, empires and great events, widely apart in time and place, are\ngiven without a blunder. The ruins of cities of Assyria, Egypt and\nBabylon have been unearthed and tablets found that prove the accuracy\nof the Bible narrative. These tablets corroborate the stories of the\ncreation and fall of man, of the flood, the tower of Babel, the\nbondage in Egypt, the captivity, and many other things. This accuracy\ngives us confidence in the reality of the book.\n\n  4. Its Scientific Accuracy.   At the time of the writing of the\nBible. there were all sorts of crude and superstitious stories about\nthe earth and all its creatures and processes. It was humanly\nimpossible for a book to have been written that would stand the teat\nof scientific research, and yet at every point it has proven true to\nthe facts of nature. Its teachings areas to the creation of all animal\nlife is proven in science, in that not a single new species has come\ninto existence within the history of man and his research or\nexperiment. David said the sun traveled in a circuit (Ps. 19:6), and\nscience has proven his statement. Job said the wind had weight  (Job\n28:25) and science has finally verified it. That the earth is\nsuspended In space with no visible support is declared by Job, who\nsaid that \"God hangeth the earth upon nothing\", Job 26:7.\nBesides these and other specific teachings of science which correspond\nto Bible utterances, the whole general teachings of the scripture is\nsustained by our investigations. Many theories have been advanced that\ncontradicted the Bible (at one time a French Institution of Science\nclaimed that there were eighty hostile theories), but not a single\nsuch theory has stood. Wherever a teaching of science contradicting\nthe Bible has ever been advanced, it has been proven false, while the\nBible was found to correspond to the facts.\n\n  5. Its Prophetic Accuracy. At least sixteen prophets prophesied\nconcerning future events. They told of the coming destruction of\ncities and empires, calling them by name. They told of new kingdoms.\nThey told of the coming of Christ, his nativity, the place of his\nbirth, and the result of his life and death and made no mistake.\n\nChrist  himself showed how their old prophecies were fulfilled in Him.\nHe told the destruction of Jerusalem and the nature of his Kingdom and\nwork, all of which has been shown to be true. No other but a Divine\nbook could have foretold the future in detail.\n\n  6. The Richness and Universality of Its Teachings. Its contents are\nfresh and new to every age and people. Its teachings furnish the\nhighest standards for right human government and for personal purity\nof character. Its virtues are superior to all others. Every generation\nfinds new and wonderful treasures in it, and while hundreds of\nthousands of books have been written about it, one feels that it is\nstill a mine, the riches of whose literary excellence, moral beauty\nand lofty thought have scarcely been touched.\n\n  7. The Fairness and Candor of Its Writers. In portraying its heroes,\nthe Bible does not attempt any gloss. Their faults are  neither\ncovered  up nor condoned, but condemned. This is unlike all other\nbooks.\n\n  8. Its Solution of Man's Difficulties. What is the origin of the\nworld? What is the origin of man? How came sin in the world? Will\nthere be punishment of sin that will satisfy the unfairness and\ninequalities of life? Is there redemption for weak and helpless man?\nIs there a future life? These are some of the questions that have\ntroubled man in all ages. The Bible alone answers them in a simple yet\nadequate way. It alone gives us the knowledge of the way to secure\nhappiness. Its remedies alone furnish a certain balm for bruised human\nhearts.\n\n  9. Its Miracles. The Bible, which records how God sent his son and\nothers on special missions, also tells how He attested their work by\nsigns or miracles. These miracles were performed in the presence of\ncreditable witnesses and should, therefore, be believed. Moreover,\nthey are so different from the superhuman deeds of ancient mythology\nas to stamp them as divine and true and at the same time to discredit\nall the false.\n\nBible miracles are never for mere exploitation or for personal profit\nto the one who performs the miracle. They are for the good of others.\nThe blind and deaf and lame are healed. The sick and dead are raised.\nLepers are cured and sins forgiven. Moreover, those who perform the\nmiracle claim no power of their own, but attribute it all to God and\nonly perform the miracle that God may be exalted.\n\n 10. Its Spiritual Character. It is evident that man alone could not\nhave conceived the lofty ideas of the scripture. All his experience\nproves that he can not produce anything so far beyond himself. These\nhigh truths therefore, have come from a greater than man.\n\n 11. Its Fruit. No other book will do for man what the Bible does. The\nspread of its truths makes man better.   Wherever the Bible goes\ncivilization and enlightenment follow. This is so, no matter what the\nformer condition of the people. Where everything else fails, the Bible\nsucceeds in lifting men out of ignorance and shame.\n\n\n 12. Its Own Claims to Divine Origin. (1) It clearly claims to be the\nthe word of God. (a) All scripture is given by inspiration Of God. 2\nTim. 3:16. (b) God spake unto the fathers by the prophets, Heb. 1:1.\n(c) Holy men of God spake as they were moved by the Holy Ghost. 2\nPeter 1:21. (d) He spake by the mouth of his holy prophets, Luke 1:70.\n(e) Which the Holy Ghost by the mouth of David spake. Acts 1:16. (f)\nGod showed by the mouth of all his prophets. Acts 3:18. (g) By the\nrevelation of Jesus Christ, Gal. 1:12. (h) Not as the word of men, but\nas it is in truth the word of God, 1 Thes. 2:13. (2) It claims to be a\ngood book and to be given for man's good. Both of these claims have\nbeen amply justified. But it could not be a good book and claim what\nis not true. This it would do if it ware not the Word of God.\n\n * * * * *\n\nChapter II.\n\nThe Names of God.\n\nSeveral names are used for God, each having its own significance, and\nevery Bible reader should in some general way know the meaning of each\nname. We cannot always distinguish the exact meaning, but the\nfollowing, while not all, will be of use in reading the English\ntranslation.\n\n  1. God. This comes from one word and two of its compound or forms\nand will mean accordingly: (1) The Strong one used 225 times in the\nOld Testament; (2) The Strong one as an object of worship; (3) The\nStrong one who is faithful and, therefore, to be trusted and obeyed.\nThis last is a plural term and is used 2300 times in the Old\nTestament. It is the name used when God said. \"Let us make man\" and\n\"God created man in his own image,\" etc., Gen. 1:26-27. It was by this\nname that God the Trinity covenanted for the good of man before man\nwas created.\n\n  2. LORD. Small capitals in the old version and translated Jehovah in\nthe in the revised translation. It means: (1) The self-existing one\nwho reveals himself; (2) God as Redeemer. It was under this name that\nhe sought man after the fall and clothed him with skins. Gen. 3:9-17;\n(3) God who makesand keeps his covenants. It is used more than 100\ntimes in connection with the covenants, as in Jer. 31:31-34 where he\npromises a new covenant.\n\n  3. Lord. Small letters except the L and always denotes God as Master\nin his relation to us as servants. There are two kinds of servants-\nhired and bought servants, the latter being always superior and more\nbeloved. The servant is expected to obey and is guaranteed protection\nand support for his service.\n\n  4. Almighty God. This means a Strong-breasted one, the Pourer or\nShredder forth of spiritual and temporal blessings. It refers to\nGod: (1) As a nourisher, strength-giver, satisfier and a strong one\nwho gives; (2) As the giver of fruitfulness which comes through\nnourishment. He was to make Abraham fruitful, Gen. 17:1-8; (3) As\nGiver of chastening. This he does in the way of pruning that there may\nbe more fruit.\n\n  5. The Most High or Most High God. This means: (1) The Possessor of\nheaven and earth, who as owner distributes the earth among the\nnations; (2) The one who, as possessor, has dominion and authority\nover both, Dan. 4:18, 37; Ps. 91:9-13.\n\n  6. Everlasting God, This represents him as: (1) The God of the\nmystery of the ages and, therefore, (2) The God of secrets; (3) The\nGod of everlasting existence whose understanding is past finding out,\nIs. 40:28.\n\n  7. LORD (Jehovah) God, This name is used: (1) Of the relation of\nDeity to man, (a) as Creator, creating and controlling his destiny,\nespecially of his earthly relations, (b) as having moral authority\nover him, (c) as redeemer; (2) Of his relation to Israel, whose\ndestiny he made and controlled.\n\n  8. Lord (Jehovah) of Hosts. This refer: Usually to the host of\nheaven, especially of angels; (2) To all the divine or heavenly power\navailable for the people of God; (3) The special name of deity used to\ncomfort Israel in time of division and defeat or failure, Is. 1:9,\n8:11-14.\n\nNote. Drill on the use of these names and find some scripture passage\nillustrating the use of each.\n\n * * * * *\n\nChapter III.\n\nThe Sacred Officers and Sacred Occasions.\n\nThe Sacred Officers.\n\nThe following facts about the officers of the Bible should be familiar\nto all Bible students.\n\n  1. The Priests. They represent the people to God. The head of the\nhousehold was the first priest. Gen. 8:20. Later the first born or\noldest son became priests of the chosen people, Ex. 28:1. They served\nin the tabernacle and later in the temple where they conducted\nreligious services, offered sacrifices for public and private sins and\nwere teachers and magistrates of the law.\n\n  2. The Prophets. These speak for God to the people. They received\nrevelations from God and made them known to men. They were selected\naccording to God's own will to impart his spiritual gifts (1 Cor.\n12:11) and extended down through those who wrote prophetic books to\nMalachi. They were philosophers, teachers, preachers and guides to the\npeople's piety and worship. Abraham was the first to be called a\nprophet (Gen. 20:7) and Aaron next (Ex. 7:1).\n\n  3. The Scribes. The word means a writer and Seraiah is the first one\nmentioned, 2 Sam. 8;17. As writers they soon became transcribers, then\ninterpreters and teachers or expounders. They became known as lawyers\nand were accorded high standing and dignity. In the time of the kings\nthey were supported by the state as a learned, organized and highly\ninfluential body of men. In Christ's time they were among the most\ninfluential members of the Sanhedrin.\n\n  4. The Apostles. These formed the beginning of Christ's church. They\nwere separate from the old order and were, therefore, under no\nobligation to any caste. Nor were they tied to the old administration\nof divine things. The word means a messenger or one sent. They were,\ntherefore, to be with him and to be sent forth to preach. Twelve were\nchosen, and when Judas, one of them, betrayed him, Matthias was chosen\nin his place (Acts 1:15-26). Paul was appointed in a special way\n(Acts 9:1-43) and perhaps others. Barnabas was called an apostle\n(Acts 14:14).\n\nThese men led the new movements (Acts 5:12-13) and devoted themselves\nespecially to ministerial gifts (Acts 8:14-18). They had first\nauthority in the church (Acts 9:27; 15:2; 1 Cor. 9:1; 12:28; 2 Cor.\n10:8; 12:12; Gal. 1:17; 2:8-9).\n\n  5. Ministers or Preachers-They are: (1) Those who minister to or\naid another in service, but as free attendants, not as slaves; (2)\nThey became the teachers and hence our term ministers (Acts 13:2; Rom.\n15:16); (3) Today they are preachers and teachers of the word and\nminister to the spiritual needs of God's people and of others.\n\nNote. Read all the scriptures here referred to and invite others to be\ngiven by the class. Then drill on these facts until they are familiar.\n\nThe Sacred Occasions.\n\n  1. The Sabbath. For the meaning and use of the term see Lev. 25:4;\nMath. 28:1; Lu. 24:1; Acts 25:7. The first mention is Gen. 2:2-3 and\nthe first mention of the weekly Sabbath is Ex. 16:22-30. It is\nsuggested in the division of weeks. Gen. 8:10-12; 29:27-28, and Israel\nwas directed to keep it, Ex. 20:8-11.\n\n  2. The New Moons. They were special feasts on the first day of the\nmonth (Num. 10:10) and were celebrated by sacrifices (Num. 28:11-15).\nAmong the ten tribes it was regarded as a time suitable to go to the\nprophets for instruction, 2 K. 4:23.  3. The Annual Feasts. There were\nseveral of these. (1) _The Passover_, April 14 (Ex. 12:1-51),\ncommemorating the exodus from Egypt and the saving of the first born.\n(2) _Pentecost_, June 6 (Ex. 34:22; Lev. 23:15-16; Deut. 16:9-10; Num.\n28:26-31), commemorating the giving of the Law.\n\n  (3) _The Feast of Trumpets_, October 1 (Lev. 23:23-25; Num. 29:1-6),\nthe beginning of the civil year. (4) _The Day of Atonement_, October\n10 (Lev. 16: 1-34; 23:27-32), atonement made for the sins of the\npeople. (5) _The Feast of Tabernacles_, October 15, lasting a week\n(Lev. 23:34-43; Ex. 23:16; 34:22; Deut. 16:13-15), commemorating the\nlife in the wilderness. (6) _The Feast of Dedication_, December 25 (1\nKings 8:2; 1 Chron. 5:3), commemorating the dedication of the temple.\n(7) _The Feast of Purim_, March 14 and 15 (Esth. 9:20-32),\ncommemorating the deliverance through Esther.\n\n  4. The Sabbatical Year. The land of Israel should rest every seven\nyears as the people rested every seven days. No seeds must be sown or\nvineyards pruned. All that grew was public property and the poor could\ntake it at will. All debts must then be forgiven except to foreigners\n(Ex. 23:10-11; Lev. 25:2-7; Deut. 15:1-11).\n\n  5. The Year of Jubilee. Every fiftieth year was known as Jubilee,\nLev. 25:8-55. It began on the tenth day of the seventh month and\nduring it the soil was unfilled just as on the Sabbatical year. All\nalienated land went back to the original owner and the Hebrew bondmen\nbecame free if they desired.\n\n  6. The Lord's Day. It is the first day of the week and commemorates\nthe resurrection of Jesus and the finished work of redemption as the\nSabbath commemorated the finished work of creation.\n\nNote. Find other scripture references to each of these occasions and\nbecome familiar with the name, date and import of each.\n\n\n * * * * *\n\nChapter IV.\n\nSacred Institutions of Worship and Seven Great Covenants.\n\nThe Sacred Institutions of Worship.\n\n  1. The Alter. Make a careful study finding: (1) The first mention of\nit. (2) The different persons who are recorded as erecting altars,\nGen. 1-Ex. 20. (3) The materials of construction, Ex. 20:24-25. (4)\nThe purpose for which they were erected, including that of Joshua,\nJosh. 22:10, 22-29.\n\n  2. The Tabernacle, Ex. chs. 25-29. Study: (1) The instructions to\nbuild it, including the offerings and articles to be given. (2) Its\nfurniture. (3) Its erection. (4) Its purpose, Ex. 29;42-45; Heb. Chs.\n9-10. (5) Its history, when first set up, how long used, etc.\n\n  3. The Temple. (1) _Solomon's Temple_. Study David's desire to build\nand his preparation for it. 2 Sam. 7:1-2; 2 Chron. 28, 29; its\nmaterial, erection and dedication, 1 Kings 5-8; 2 Chron. 2:6; its\ndestruction by Nebuchadnezzar's general, 587 B. C. (2) _Zerubbabel\nTemple_. Study the decree of Cyrus, return of the Jews, rebuilding and\ndedication, Ezra Chs. 1-6; its destruction by Pompey 63 B. C. and by\nHerod the Great 37 B. C. (3) _Herod's Temple_. It was begun 20 or 21 B.\nC., John 2:20; Matt. 24:1-2; Matt. 13:1-2; Lu. 21:56, and destroyed\nunder Titus, A. D. 70.\n\n  4. The Synagogue. Greek work meaning an assemblage. There were\nsynagogues wherever there were faithful Jews, about 1500 in Palestine\nand perhaps 480 in Jerusalem. The officers were (1) Ruler. Lu. 8:49;\n13:14; Mk 5:15, etc; (2) Elders, Lu. 7:3; Mk. 5:22, etc; (3)\nMinister, Lu. 4:20. The service was one of prayer and reading and\nexpounding the scriptures. It was through the worship at the synagogue\nthat the apostles everywhere had opportunity to teach Christianity.\n\n  5. The Church. The word means an assemblage and is most commonly\nused of a local congregation of Christian workers. It is sometimes\ncalled the church of Christ, Church of God, Saints, etc. Churches were\nestablished in cities and in homes. It is not proper to call all the\nChristians of a particular denomination a church. Nor can we call all\nof any denomination in a given territory a church. It would be wrong\nto say the Baptist church of the south. In the New Testament we can\nget a rather clear idea of it as an institution by a study of a few\nprincipal churches and leaders of the Christian movement after the\nascension of Christ.\n\nThe Seven Great Covenants.\nThere are two kinds of covenants. (1) Declarative or unconditional,\nexample, Gen. 9-11, \"I will.\"   (2) Mutual or conditional, example,\n\"If thou wilt.\"    All scripture is a development of or is summed up\nin seven covenants.\n\n  1. The Adamic Covenant, Gen. 3:14-19. Outline the elements of the\ncovenant, showing the persons affected and the results or conditions\ninvolved.\n\n  2. The Noahic Covenant, Gen. 8:20-9:27. Outline the elements of the\ncovenant, and the results affected.\n\n  3. The Abrahamic Covenant. Gen. 12:1-3; Acts 7:3. other details,\nGen. 13:14-17; 15:1-18; 17:1-8. Outline, giving the elements,\nblessings proposed, temporal and spiritual or eternal. This is\nsometimes called several covenants but it seems best to consider it\none that is enlarged upon from time to time.\n\n  4. The Mosaic Covenant, Ex. 19-30. Given in two parts: (1) _Law of\nDuty_ (10 commandments), (2) _Law of Mercy_, Priesthood and Sacrifices\nLev. 4:27:31; Heb. 9:1-7. (3) To whom given, Ex. 19:3 and to all, Rom.\n2,12; 3:19, etc. (4) Its purpose: (a) Negative, Rom. 3:19-20, Gal.\n2:16-21. etc; (b) Positive, Rom. 3:19, 7:7-13. (5) Christ's relation\nto the Mosaic Covenant: (a) was under it, Gal. 4;4; Matt. 3:13, etc;\n(b) Kept it, Jno. 8:46; 15:10; (c) Bore its curse for sinners, Gal.\n3:10-13; 4:45; 2 Cor. 5:21, etc; (d) Took the place of and ended the\nPriesthood and sacrifices, Heb. 9:11-15; 10:1-12, etc; (e) New\ncovenant provided for believers in Christ, Rom.8:1; Gal. 3:13-17.\n\n  5. The Deuteronomic Covenant, Deut. 30:1-9. Outline its elements,\ngiving things promised and prophesied.\n\n  6. The Davidic Covenant, 2 Sam. 7:5-19. (1) Elements of the covenant\nand summary in the Old Testament. (2) In the New Testament.\n\n  7. The New Covenant. (1) Formed, Heb. 8:6-13. (2) In prophecy. Jer.\n31:31-34. (3) It is founded on the sacrifice of Christ. Matt. 26:\n27-28; 1 Cor. 11:25; Heb. 9:11-12. (4) It is primarily for Israel, but\nChristians are partakers, Heb. 10:11-22; Eph. 2:11-20. (5) Jews are\nyet to be brought into it, Ezek. 20:34-37; Jer. 23:5-6; Rom. 11:25-27.\n\nNote.   Try to see how all of these covenants met in Christ.\n\n * * * * *\n\nChapter 5.\n\nThe Division of the Scriptures.\n\nIn language and contents, the Bible is divided into two main\ndivisions.\n\n1. The Old Testament, 39 Books. 2. The New Testament, 27 Books. Total.\n66 Books.\n\nThe Jews were accustomed to divide the Old Testament into three main\nparts, as follows:\n\n  1. The Law-the first five books, Genesis to Deuteronomy, otherwise\ncalled the Pentateuch and books of Moses.\n\n  2. The Prophets. These are divided into the \"former prophets\" or\nhistorical books and the \"later prophets,\" or books, which we commonly\ncall the prophetic books.\n\n  3. The Writings, which was made to include; (1) Poetical\nbooks-Psalms, Proverbs and Job; (2) Five Rolls-Song of Solomon, Ruth,\nEsther, Lamentations and Ecclesiastes; (3) Other Books: Daniel, Ezra,\nNehemiah and I and II Chronicles.\n\nThe Bible itself divides the Old Testament into the three following\ndivisions:\n\n  1. The Law, which includes the first five books of the Bible, also\ncalled the books of Moses.\n\n  2. The Prophets, which includes the next twelve books, commonly\ncalled historical books and the seventeen books we know as the\nprophetic books.\n\n  3. The Psalms, including the five poetical books.\n\nThe Books of the Bible\n\nThe books of the Old and New Testaments may each be divided into three\nor five groups as follows:\n\nFirst Into three groups.\n\n1.   History.\n  (1)   Old Testament-Genesis-Esther (17 books).\n\n  (2)   New Testament-Matthew-Acts (5 books).\n\n2.   Doctrine.\n\n  (1)   Old Testament-Job-Song of Solomon (5 books).\n\n  (2)   New Testament-Romans-Jude (21 books).\n\n3.   Prophecy.  (1)   Old Testament-Isaiah-Malachi (17 books).\n\n  (2)   New Testament-Revelation (1 book).\n\nSecond, into five groups.\n\n1.   Old Testament.\n\n  (1)    Pentateuch-Genesis-Deuteronomy (5 books).\n\n  (2)    Historical Books-Joshua-Esther (12 books).\n\n  (3)    Poetical Books-Job-Song of Solomon (5 books).\n\n  (4)    Major Prophets-Isaiah-Daniel (5 books).\n\n  (5)    Minor Prophets-Hosea-Malachi (12 books).\n\n2.   New Testament.\n\n  (1)   Gospels-Matthew-John (4 books).\n\n  (2)   Acts-Acts (1 book).  (3)   Pauline Epistles-Romans-Hebrews (14\nbooks).\n\n  (4)   General Epistles-James-Jude (7 books).\n\n  (5)   Revelation-Revelation (1 book).\n\nDirection For Study. (1) Drill on the Scripture divisions, Jewish\ndivisions and the three and five groups of each Testament. (2) Drill\non the number of chapters in each book and on the abbreviation of\neach. (3) Drill on books having the same number of chapters, as all\nthose having one chapter, two chapters, etc.\n\n * * * * *\n\nChapter VI.\n\nThe Dispensations.\nA dispensation is a period of time during which God deals in a\nparticular way with man in the matter of sin and responsibility. The\nwhole Bible may be divided into either three or seven dispensations.\n\nThree Dispensations.\n\n  1._The Patriarchal Dispensation_. From creation to the giving of the\nLaw, Gen. 1-Ex. 19 and Job.\n\n  2. _The Mosaic Dispensation_. From the giving of the Law to the\nbirth of Christ, Ex. 20-Mal. 4.\n\n  3. _The Christian Dispensation_. From the birth of Christ to his\nsecond coming, Matt.-Rev.\n\nSeven Dispensations. In each of these, man is put in a given state or\ncondition, has a responsibility in it, fails to meet the\nresponsibility, and suffers consequent Judgment.\n\n  1. _The Dispensation of Innocence_. From creation to the expulsion\nfrom the garden, Gen. 1-3. In this period. Adam and Eve were under\nobligations to keep their innocence by abstaining from the fruit of\nthe tree of knowledge of good and evil. Their failure has been the\nmost destructive and for reaching of all man's failures.\n\n  2. _The Dispensation of Conscience_. From the fall to the flood,\nGen. 4-9. Man had a natural conscience, or knew good from evil, and\nwas under obligation to do good and not evil. The time covered B. C.\n4004-2348=1636 years for 1 and 2.\n\n  3. _The Dispensation of Human Governments_. From the flood to the\ncall of Abraham, Gen. 10-12. God gave the eight persons saved from the\nflood power to govern the renewed earth. The time covered, B. C.\n2348-1921.= 427 years.\n\n  4. _The Dispensation of Promise_. From Abraham to the giving of the\nlaw. Gen. 12-Ex.19.  God promised Abraham land, natural seed,\nspiritual seed and other conditional promises. For the sake of study,\nthis dispensation is divided into two sections. (1) Abraham and the\nchosen people, Gen. 12:50. (2) Moses and the Exodus, Ex. 1-19. The\ntime covered, B. C. 1921-1491=430 years.\n\n  5. The Dispensation of the Law. From Sinai to Calvary or from Exodus\nto the cross, Ex. 20-John 21. The history of Israel in the wilderness\nand their lapses into idolatry and their other sins while in Canaan,\ntheir captivity by Babylon and final dispersion are evidences of their\nfailure in this dispensation. All of the Old Testament was written\nduring this period. The time covered, B. C. 1491-A. D. 34=1525 years.\n\n  6. The Dispensation of Grace. From Calvary to the second coming of\nChrist, Act 8-Rev. Grace is God giving instead of requiring\nrighteousness. It is unmerited favor. During this dispensation,\nperfect and eternal salvation is fully offered to both Jews and\nGentiles upon the condition of faith. It will end with the destruction\nof the wicked. The time covered is not known.\n\n  7. The Dispensation of the Kingdom. The Millennium (1000).\nDirections for Study. (1) Drill the class on the names of\ndispensations, the portion of scripture included and the period of\ntime covered. (2) Have each student to select for himself some\nprominent person or historical event found in each dispensation with\nwhich he will familiarize himself.\n\n * * * * *\n\nChapter VII.\n\nAges and Periods of Biblical History.\n\nBible history is commonly divided into the following ages or periods\naccording to the purpose to be served or the minuteness of the study\nto be taken.\n\nSeven Ages.\n\n  1. The Adamic Age. Gen. 1-8-From the creation to the flood.\n\n  2. The Noachian Age, Gen. 9-11-From the flood to the call of\nAbraham.\n\n  3. The Abrahamic Age, Gen. 12-Ex. 19-From the call of Abraham to the\ngiving of the law.\n\n  4. The Mosaic Age, Ex. 20-1 Sam. 31-From the giving of the Law to\nthe reign of David.\n\n  5. The Davidic Age. 2 Sam. 1-2 Kings 25-From David's ascension to\nthe throne to the restoration.\n\n  6. The Ezraitic Age. Ezra-Mal.-From the restoration to the birth of\nChrist.\n\n  7. The Christian Age. Matt-Rev.-From the birth to the second  coming\nof Christ.\n\nFifteen Historical Periods.\n\n  1. _The Ante-diluvian Period_, From the creation to the flood. Gen.\n1-6. The time covered, B. C. 4004 minus 2348 equal 1656 years.\n\n  2.  _The Post-diluvian Period_. From the flood to the call of\nAbraham. Gen. 7-11. Time covered, B. C. 2348 minus 1921 equal 427\nyears.\n\n  3. _The Patriarchial Period_. From the call of Abraham to the\ndescent into Egypt. Gen. 12-50. Time covered. B. C. 1921 minus 1706\nequal 215 years.\n\n  4. _The Period Of Bondage_. From the descent into Egypt to the\nExodus Ex. 1-12. Time covered B. C. 1706 minus 1491 equal 215 years.\n\n  5. _The Period of Wilderness Wandering_. From the exodus to the\nentrance into Canaan. Ex. 2-Deut. 34. Time covered, B. C. 1491 minus\n1451 equal 40 years.\n\n  6. _The Period of the Conquest of Canaan_. From the entrance of\nCanaan to the time of the Judges, Job. 1-Judge 2. Time covered, B. C.\n1451 minus 1400 equal 51 years.\n\n  7. _The Period of the Judges_. From the beginning of the Judges to\nthe beginning of the Kingdom. Judg. 3-Sam 8. Time covered, B. C, 1400\nminus 1095 equal 305 years.\n\n  8. _The Period of the Kingdom of Israel_. From the beginning to the\ndivision of the Kingdom, 1 Sam.9; King 11; 1 Chron. 10;2 Chron. 9.\nTime covered B. C. 1095 minus 975 equal 120 years.\n\n  9. _The Period of the Two Kingdoms_. From the division of the\nkingdom to the fall of Israel, 1 Kings 12; 2 Kings 18; 2 Chron. 10-29.\nTime covered, B. C. 975 minus 722 equal 253 years.\n\n 10. _The Period of the Kingdom of Judah_. From the fall of Israel to\nthe fall of Judah, 2 Kings 21-25; 2 Chron. 33-36. Time covered, B. C.\n\n722 minus 587 equal 135 years.\n\n 11. _The Period of Babylonian Captivity_. From the fall of Judah to\nthe restoration to Jerusalem. 2 Kings, Is., Jer, Eze., Dan. Time\ncovered, B. C. 587 minus 537 equal 50 years.\n\n 12. _The Period of the Restoration_. From the return to Jerusalem to\nthe end of the Old Testament, Ezra, Neh., Esth., Hag., Zech. Time\ncovered, B. C. 537 minus 445 equal 92 years.\n\n 13. _The Period Between the Testaments_. From the end of the Old\nTestament to the Birth of Christ-no scripture. Time covered, B. C. 445\nminus 4 equal 441 years.\n\n 14. _The Period of the Life of Christ_. From the birth of Jesus to\nthe ascension. Matt.-John. Time covered, B. C. 4 minus A. D. 30 equal\n34 years.\n\n 15. _The Period of the Church after the Ascension_. From the\nascension to the second coming, Acts-Rev. Time covered A. D. 34 to the\nend of the age.\n\nTwenty-one Shorter Periods.\n\n  1. From the Creation to the Fall, Gen. 1-3.\n\n  2. From the Fall to the Flood. Gen. 4-8.\n\n  3. From the Flood to Abraham, Gen. 9-11.\n\n  4. From Abraham to Egypt. Gen. 12-50.\n\n  5. From Egypt to Sinai. Ex. 1-19.\n\n  6. From Sinai to Kadesh, Ex. 20-Num. 14.\n\n  7. From Kadesh to the death of Moses, Num. 14-Dt. 34.\n\n  8. Joshua's Conquest, Josh.  9. The Judges, Jud. 1-1 Sam. 7.\n\n 10. Saul's Reign. 1 Sam. 8-end.\n\n 11. David's Reign, 2 Sam.\n\n 12. Solomon's Reign. 1 K. 1-11.\n\n 13. The Divided Kingdom 1 K. 12-2 K. 17.\n\n 14. From the captivity of Israel to the captivity of Judah. 2 K. 18-\n25. 15. From the captivity of Judah to the Restoration, Dan. and Eze.\n\n 16. From the Restoration to Malachi, Ezra, Neh., and Esther.\n\n 17. From Malachi to the Birth of Christ, no scripture.\n\n 18. From the Birth of Christ to the ascension, Matt-John. 19. From\nthe Ascension to the Church at Antioch, Acts 1-12.\n\n 20. From Antioch to the Destruction of Jerusalem, Acts 13-28.\n\n 21. From the Destruction of Jerusalem to the close of the New\nTestament. John and Rev.\n\nNote 1. The author's \"Bible Period by Period\" is based upon these\ntwenty-one periods and will furnish material for a study of the whole\nstory of the Bible.\n\nNote 2. To the scripture given for each period should be added\ncorresponding scripture such as sections in Chron. corresponding to\nthat of Kings.\n\nDirections for Study. (1) Drill  separately on the ages, fifteen\nperiods with the scripture and period covered by each until the class\nis thoroughly familiar with them. Require the students to select some\nevent or character found in each age and period and drill on them\nuntil they know something found in each.\n\n * * * * *\n\nChapter VIII.\n\nSome General Matters and Biblical Characters.\n\nSome General Matters.\n\nAny intelligent reading of the Bible requires a knowledge of some\ngeneral matters. This chapter looks to the study of some of the most\nimportant of them.\n\n_Sacred Mountains and Hills_.\n\n(1) Ararat, Gen. 8:4. (2) Lebanon. 1 K. 5:6; Josh, 13:5-6. (3) Hor,\nNum. 34:7-8. (4) Hermon, Dt. 4:48; S. of S. 4:8. (5) Gilead, Gen.\n31:25; Dt. 32:49. (7) Tabor, Josh. 19:22; Jud. 4:6. (8) Carmel, Is.\n32:9; 1 K. 18-19. (9) Moriah, 2 Chron. 3:1-10. Zion, 2 Sam. 5:7-9; Ps,\n87:2, 5. (11) Sinai, Ex. 19:1, 11 etc. (12) Horeb, Ex. 3:1; 1 K. 19:8\netc. (13) Calvary Mt. 27:45. (14) Olivet or Olives, Zech. 14:4: Mk.\n13:3.\n\n_The Jewish Months_.\n\n  Hebrew Names                           Roman Names.\n\n  1.  Nisan or Ahib                     March and April\n\n  2.  Iyar or Ziv                       April and May.\n\n  3.  Sivan                             May and June.\n\n  4.  Tammuz                            June and July.\n\n  5.  Ab                                July and August.\n\n  6.  Elul                              August and September.\n\n  7.  Tisri or Eharium                  September and October.\n\n  8.  Marchesvan                        October and November.\n\n  9.  Casleu or Chisleu                 November and December.\n\n 10.  Tebeth                            December and January.\n\n 11.  Shebat                            January and February.\n\n 12.  Adar                              February and March.\n\n_Politico-Religious Parties_.\n\n  1. The Parties. (1) The Galileans. (2) Samaritans. (3) Proselytes.\n(4) Hellenists. (5) Herodians. (6) Publicans.\n\n  2. The Religious Classes. (1) Scribes. (2) Pharisees. (3)\nSadducees. (4)   Zealots. (5) Essenes.\n\nNote. By reference to some good Bible dictionary become familiar with\nthe history and importance of all the topics of the chapter.\n\nSome Biblical Characters.\n\n_Twenty Principal Men_\n\n(1) Adams, Gen. 1-3. (2) Noah, Gen. 5-9. (3) Abraham, Gen. 12-25. (4)\nJacob, Gen. 25-50. (5) Moses, Ex-Dt. (6) Joshua, Josh. (7) Gideon,\nJud. 6-8. (8) Samuel, 1 Sam. 1-25. (9) David, 2 Sam. and 1 Chron.\n11-29. (10) Solomon, 1 K. 1-11, 2 K. 2.  (11) Hezekiah, 2 K. 18-20.\n(12) Josiah, 2 K. 22-23. (13) Daniel, Dan. 1-12. (14) Ezra, Ezr. 7-10;\nNeh. 8. (15) John the Baptist, Mt. Lu. Jno. (16) Peter, Four Gospels\nand Acts. (17) Paul, Acts 9-28 and the Epistles. (18) John, the\nGospels and Revelation.\n\n_Some Prophets_.\n\nFirst Group. Tell something of the character and work of each of the\nfollowing: (1) Enoch, Jude 14; (2) Noah, 2 Pet. 2:5; Gen. 6:25-27; (3)\nSamuel, 1 Sam. 9:9; 1 Chron. 29:29; (4) Nathan, 2 Sam. 7:2-4;12:2-7;\n(5) Gad, 1 Sam. 22:5; 2 Sam. 24:11; (6) Ahijah, 1 K. 14:2; (7) Elijah,\n1 K. 17-19; 1 Sam. 1-2; (8) Elisha, 2 K. 3-8; (9) Jonah, the book;\n(10) Malachi, the book; (11) Agabus, Acts 21:10; (12) Daughters of\nPhilip, Acts 21:9.\n\nSecond Group. Sam. - King. What prophet prophesied to each of the\nfollowing kings and what message did he bring: (1) Saul. 1 Sam. 15:17.\n(2) David, 2 Sam. 7:2-3; 12:2-7. (3) Solomon, (4) Rehoboam, 1 K.\n12:22; (5) Asa. (6) Ahab, 1 K. 17:1 ff. (7) Jeroboam. (8) Joash, 2 K.\n13:14. (9) Jeroboam II, 1 K. 11:29 ff. (10) Ahaz. Is. 7:1-3. (11)\nHezekiah, Is. 19:2. (12) Josiah and his sons, 2 K. 22:14.\n\nThird Group. Which prophet prophesied against the following nations\nand what was the nature of their prophecy: (1) Syria, Is. 17:3; Jer.\n49:23; Amos. 1:3; Zech. 9:2; (2) Ninevah, Jonah, 1;1. Nahum 2:8 etc;\n(3) Babylon, Is. 13:1; Jer. 25:12; (4) Moab, Is. 15:1 Jer. 25:21; Jer.\n47; Eze. 25:8; Amos 2:1. (5) Ammon, Jer. 49:6; Eze. 21:28; Amos 1:13;\n(6) Philistia, Is. 14:29. Zech. 9:6; Jer. 47:1. 4 Eze. 25:15; (7)\nEgypt. Is. 19:1; Jer. 44:28; Eze. 29; (8) Tyre of Phoenicia.\n\n_Some Women_.\n\nFirst Group. In what connection and in what books of the Bible are the\nfollowing women considered? (1) Eve, Gen. 2:20; 4:1. (2) Sarah,\nGen.11, 29; 17:15. (3) Hagar, Gen. 16:1. (4) Rebekah, Gen. 24:15. (5)\nKeturah, Gen. 25:1. (6) Rachel, Gen. 29: 16ff. (7) Leah, Gen. 29:16ff.\n(8) Dinah, Gen. 30:21; 34:11. (9) Adah, Gen. 36:2. (10) Asenath, Gen.\n41:45. (11) Shiphrah and Puah, Ex. 1:15. (12) Jehochebed, Ex. 6:20.\n(13) Miriam. Ex. 2:4; 15:20; Num. 12:1 etc. (14) Zipporah, Ex. 2:21;\n4:23; 18:20. (15) Rahab. Josh, 2:1-21. Heb. 11:31; Mt. 1:5. (16)\nDeborah. Jud. 4:4. (17) Ruth, Ruth 1:4. (18) Hannah, 1 Sam. chs. 1-2.\n(19) Bathshebah, 2 Sam. 11:3. (20) Abishag, 1 K. 1:3. (21) Jezebel, 1\nK. 21:5. (22) Vashti, Esth. 1:19. (23) Esther, Esth. 2:7. (24) Mary.\nMt. 1:18; Lu. 1:27. (25) Elizabeth. Lu. 1:5. (26) Martha. Jno. 12:2.\n(27) Sapphira, Acts 5:1. (28) Tabitha, Dorcas, Acts 9:36. (29) Lydia\nActs. 16:14.\n\nSecond Group. In what connection are the following mentioned; (1) The\nwitch of Endor, 1 Sara. 28:7. (2) The women of Tekoa. 2 Sam. 14. (3)\nThe queen of Sheba, 1 King 17:9. 10 (Elijah). (5) The woman of Shunem,\n2 King 4:8 (Elisha). (6) The Samaritan woman. Jho. Ch. 4. (7) The\nSyrophenician woman, Matt. 15:21-28. (8) Peter's mother in-law. Matt.\n8: 14-17. (9) The widow of Nain, Lu. 7:11. (10) The daughter of\nJairus, Matt. 9:23-26.\n\nThird Group. Who is the mother of: (I) Seth. Gen. 5:3. (2) Isaac, Gen.\n21:1 ff. (3) Ishmael, Gen. 16:16. (4) Jacob, Gen. 25:20ff (5) Judah.\nGen. 29:35. (6) Joseph, (7) Ephraim. Gen. 41:52. (8) Moses, Ex. 6:20.\n(9) Samuel. 1 Sam. 1:20. (10) Joab. I Chron. 2:16. (11) Absalom, 2\nSam. 3:3. (12) Solomon, 2 Sam. 12:24. (13) Rehoboam, I King 14:21-22.\n(14) John the Baptist, Lu. 1:57.\n\n * * * * *\n\nTHE BIBLE BOOK BY BOOK.\n\nA MANUAL.\n\nFor the Outline Study of the Bible by Books.\n\n * * * * *\nChapter I.\n\nGenesis.\n\nThe Name means beginning, origin, or creation. The leading thought,\ntherefore, is creation and we should study it with a view to finding\nout everything, the beginning of which is recorded in it. Certainly we\nhave the record of: (1) The beginning of the world which God created.\n(2) The beginning of man as the creature of God. (3) The beginning of\nsin, which entered the world through the disobedience of man. (4) The\nbeginning of redemption, seen alike in the promises and types of the\nbook and in the chosen family. (5) The beginning of condemnation, seen\nin the destruction and punishment of individuals, cities and the\nworld.\n\nThe Purpose. The chief purpose of the book is to write a religious\nhistory, showing how, after man had fallen into sin, God began to give\nhim a religion and to unfold to him a plan of salvation. In doing this\nGod is revealed as Creator, Preserver, Law-Giver, Judge and Merciful\nSovereign.\n\nThe Importance of Genesis to Science. While the book does not attempt\nto explain many matters which are left to investigation, it does set\nout several facts which indicate the general plan of the universe and\nfurnish a basis for scientific research. Among the more important\nthings indicated are that: (1) There was a beginning of things. (2)\nThings did not come by chance. (3) There is a Creator who continues to\ntake interest in and control the universe. (4) There was orderly\nprogress in creation from the less and more simple to the greater and\nmore complex. (5) Everything else was brought into existence for man\nwho is the crowning work of creation.\n\nThe Religious Importance of the Book. The germ of all truth which is\nunfolded in the scripture is found in Genesis and to know well this\nbook is to know God's plan for the blessing of man. Above all we learn\nabout the nature and work of God.\n\nAnalysis.\n\nNote. In an ordinary academy class I would not tax the students with\nthe memory of more than the general divisions indicated by the Roman\nnotation, I, etc. But, in this, and all other outlines, drill the\nclass till these divisions, with the scripture included, are known\nperfectly. I would also try to fix some event mentioned in each\nsection.\n\nI. Creation, Chs. 1-2.\n\n  1.  Creation in general, Ch. 1.\n\n  2.  Creation of man in particular, Ch. 2.\n\nII. Fall. Ch. 3.\n\n  1 Temptation, 1-5.\n\n  2. Fall, 6-8.\n\n  3. Lord's appearance, 9-13.\n\n  4. Curse, 14-21.  5. Exclusion from the garden, 22-24.\n\nIII. Flood, Chs. 4-9.\n  1. Growth of sin through Cain, 4:1-24.\n\n  2. Genealogy of Noah, 4: 25-5 end,\n\n  3. Building of the Ark, Ch. 6.\n\n  4. Occupying the Ark, Ch. 7.\n\n  5. Departure from the Ark, Ch. 8.\n\n  6. Covenant with Noah, Ch. 9.\n\nIV. Nations, 10:1-11:9.\n\n  1. Basis of Nations, Noah's sons, Ch. 10.   How?\n\n  2. Occasion of forming the nations, 11:1-9.   Why?\n\nV. Abraham, 11:10-25:18.\n\n  1. Genealogy of Abram from Shem, 11:10 end.\n\n  2. Call and promise, Ch. 12.\n\n  3. Abraham and Lot, Chs. 13-14.\n\n  4. Covenant, 15: 1-18: 15.\n\n  5. Destruction of Sodom and Gomorrah, 18:16-19 end.\n\n  6. Lives at Gerar, Ch. 20.\n\n  7. Birth of Isaac, Ch. 21.\n\n  8. Sacrifice of Isaac, Ch. 22.\n\n  9. Death of Sarah, Ch. 23.\n\n 10. Marriage of Isaac, Ch. 24.\n\n 11. Death of Abraham and Ishmael, 25:1-18.\n\nVI. Isaac. 26:19-36 end.\n\n  1. His two sons, 25:19 end.\n\n  2. Divine covenant. Ch. 26.\n\n  3. Jacob's deception, Ch. 27.\n\n  4. Jacob's flight into Haran, Ch. 28.\n\n  5. Jacob's marriage and prosperity, Chs. 20-30.\n\n  6. Jacob's return to Canaan. Chs, 31-35.\n\n  7. Generations of Esau, Ch. 36.\n\nVII. Jacob, including Joseph, Chs. 37-50.\n\n  1. Jacob and Joseph, Chs. 37-45.\n\n  2. Sojourn in Egypt, Chs. 46-48.\n\n  3. Death of Jacob and Joseph, Chs. 49-50.\nFor Study and Discussion. (1) All that we may learn from this book\nconcerning the nature and work of God. (2) The different things the\norigin of which this book tells: (a) Inanimate things, (b) Plant life,\n(c) Animal life, (d) Human life, (e) Devices for comfort and safety,\n(f) Sin and its varied effects, (g) Various trades and manners of\nlife, (h) Redemption, (i) Condemnation. (3) Worship as it appears in\nGenesis, its form and development. (4) The principal men of the book\nand the elements of weakness and strength in the character of each.\nThe teacher may make a list and assign them for study to different\npupils. (5) List the disappointments, family troubles and sorrows of\nJacob, and study them in the light of his early deception and fraud.\n(6) The over-ruling divine providence seen in the career of Joseph,\nwith the present day lessons from the incidents of his life. (7) The\nfundamental value of faith in the life and destiny of men. (8) The\nMessianic promises, types and symbols of the entire book. List and\nclassify them.\n\n\n * * * * *\n\nChapter 2.\n\nExodus.\n\nName. The name Exodus means a going out or departure.\n\nSubject The subject and key-word of the book is redemption (3:7, 8;\n12:13 etc.), particularly that half of redemption indicated by\ndeliverance from an evil plight. It records the redemption of the\nchosen people out of Egyptian bondage, which becomes a type of all\nredemption in that it was accomplished (1) wholly through the power of\nGod, (2) by a means of a deliverer (3) under the cover of blood.\n\nPurpose. At this point Old Testament history changes from that of the\nfamily, given in individual biographies and family records, to that of\nthe nation, chosen for the divine purposes. The divine will is no\nlonger revealed to a few leaders but to the whole people. It begins\nwith the cruel bondage of Israel in Egypt, traces the remarkable\nevents of their delivery and ends with a complete establishment of the\ndispensation of the Law. The aim seems to be to give an account of the\nfirst stage in the fulfillment of the promises made by God to the\nPatriarchs with reference to the place and growth of the Israelites.\n\nContents. Two distinct sections are usually given by students: the\nhistorical, included in chapters 1-19 and the legislative, comprising\nchapters 20-40. The first section records: the need of deliverance;\nthe birth, training and call of the deliverer; the contest with\nPharaoh; the deliverance and march through the wilderness to Sinai.\nThe second gives the consecration of the nation and the covenant upon\nwhich it was to become a nation. The laws were such as to cover all\nthe needs of a primitive people, both moral, ceremonial and civic with\ndirections for the establishment of the Priesthood and Sanctuary.\n\nExodus and Science, Scientific research has gone far toward\nestablishing the truthfulness of the Exodus record, but has brought to\nlight nothing that in any way discounts it. It has shown who the\nPharaoh of the oppression and Exodus was (Rameses. II, the Pharaoh of\nthe oppression and Merenpth II, the Pharaoh of the Exodus.) and has\ndiscovered Succoth. It has shown that writing was used long before the\nExodus and has discovered documents written before that period. It has\nthus confirmed the condition of things narrated in the Bible.\n\nAnalysis.\n\nI. Israel in Egypt, 1:1-12:36.\n\n  1. The bondage, Ch. 1.\n\n  2. The deliverer, Chs. 2-4.\n\n  3. The contest with Pharaoh, 5:1-12:38.\n\nII. Israel Journeying to Sinai, 12:37-18: end.\n\n  1. The exodus and passover, 12:37-13:16.\n\n  2. Journeying through Succoth to the Red Sea, 13:17-15:21.\n\n  3. From the Red Sea to Sinai, 15:22-18 end.\n\nIII. Israel at Sinai, Chs, 10-40.\n\n  1. The people prepared, Ch. 19.\n\n  2. The moral law, Ch. 20.\n\n  3. The civil law, 21:1-23:18.\n\n  4. Covenant between Jehovah and Israel, 23:20-24 end.\n\n  5. Directions for building the tabernacle, Chs. 25-31.\n\n\n  6. The covenant broken and renewed, Chs. 32-34.\n\n  7. The erection and dedication of the Tabernacle, 35-40.\n\nFor Study and Discussion. (1) The preparation of Israel and Moses for\nthe deliverance. (2) The conception of God found in Exodus: (a) As to\nhis relation to nature, (b) As to his relation to his enemies, (c) As\nto his relation to his people, (d) As to his nature and purposes. (3)\nThe conception of man found in Exodus. (a) The need and value of\nworship to him, (b) His duty to obey God. (4) The plagues. (5) The\ndivisions of the decalogue: (a) Those touching our relation to God.\n(b) Those touching our relation to men. (6) The different conferences\nbetween Jehovah and Moses, including Moses' prayer. (7) The current\nevils against which the civil laws were enacted and similar conditions\nof today. (8) The character of the different persons mentioned in the\nbook: (a) Pharaoh, (b) Moses, (c) Aaron, (d) Jethro, (e) Magicians.\n(8) Amalek, etc. (9) The Messianic teachings of the book-here study\n(a) the sacrifices, (b) the material, colors, etc., of the Tabernacle,\n(c) the smitten rock, (d) Moses and his family.\n\n * * * * *\n\nChapter III.\n\nLeviticus.\n\nName. By the rabbis, it was called \"The Law of the Priest\" and \"The\nLaw of Offerings,\" but from the time of the Vulgate it has been called\nLeviticus, because it deals with the services of the sanctuary as\nadministered by  the Levites.\n\nConnection with Former Books. In Genesis, man is left outside of the\nGarden and the remedy for his ruin is seen in the promised seed. In\nExodus, man is not only outside of Eden, but is in bondage to an evil\nenemy and his escape from his bondage is shown to be in the blood of\nthe lamb, which is shown to be sufficient to satisfy man's need and\nGod's justice. In Leviticus there is given the place of sacrifice, as\nan atonement for sin, and it is shown that God accepted the sacrifice\nof the victim instead of the death of the sinner. It is a continuation\nof Exodus, containing the Sinaitic legislation from the time of the\ncompletion of the Tabernacle.\n\nContents. Except the brief historical sections found in chapters 8-10\nand 24:10-14, it contains a system of laws, which may be divided into\n(1) Civil, (2) Sanitary, (3) Ceremonial, (4) Moral and (5) Religious\nlaws, emphasis being placed on moral and religious duties.\n\nPurpose. (1) To show that God is holy and man is sinful. (2) To show\nhow God can maintain his holiness and expose the sinfulness of man.\n(3) To show how a sinful people may approach a Holy God. (4) To\nprovide a manual of law and worship for Israel. (5) To make Israel a\nholy nation.\n\nKey-Word. The key-word then is Holiness, which is found 87 times in\nthe book, while in contrast with it, the words sin and uncleanliness\n(in various forms) occur 194 times, showing the need of cleansing. On\nthe other hand, blood, as a means of cleansing, occurs 89 times. The\nkey verse is, I think, 19:2, though some prefer 10:10 as the best\nverse.\n\nThe Sacrifices, or Offerings. They may be divided in several ways,\namong which the most instructive is as follows: (1) _National\nSacrifices_, which include (a) Serial, such as daily, weekly, and\nmonthly offerings, (b) Festal, as the Passover, Cycle of Months, etc.,\n(c) for the service of the Holy Place, as holy oil, precious incense,\ntwelve loaves, etc. (2) _Official Sacrifices_, which include (a) those\nfor the priests, (b) those for princes and rulers, and (c) those for\nthe holy women, Ex. 38:8; 1 Sam. 2:22. (3) _Personal Sacrifices_,\nincluding (a) the blood offering-peace offering, sin offering and\ntrespass offering, (b) the bloodless offerings-the meat, or meal,\noffering.\n\nBesides this general division, the offerings are divided into two\nkinds, as follows: (1) _Sweet-savor Offerings_. These are atoning in\nnature and show that Jesus is acceptable to God because he not only\ndoes no sin, but does all good, upon which the sinner is presented to\nGod in all the acceptableness of Christ. These offerings are (a) the\nburnt offering, in which Christ willingly offers himself without spot\nto God for our sins, (b) the meal offering, in which Christ's perfect\nhumanity, tested and tried, becomes the bread of His people, (c) the\npeace offering representing Christ as our peace, giving us communion\nwith God, and thanks. (2) _Non-Sweet-Savor Offerings_. These are\nperfect offerings, overlaid with human guilt. They are (a) the sin\noffering, which is expiatory, substitutional and efficacious,\nreferring more to sins against God, with little consideration of\ninjury to man, (b) the trespass offering, which refers particularly\nto sins against man, which are also sins against God.\n\nAnalysis.\n\nI. Law of Sacrifices, Chs. 1-7.\n  1. Burnt offering, Ch. 1.\n\n  2. Meal offering, Ch. 2.\n\n  3. Peace offering, Ch. 3.\n\n  4. Sin offering, Ch. 4.\n\n  5. Trespass (or guilt) offering, 5:1-6:7.\n\n  6. Instructions to priests concerning the offerings, 6:8-7 end.\n\nII. Law of Purity. Chs. 11-22.\n\n  1. Pure food, animals to be eaten, Ch. II.\n\n  2. Pure body and house, rules for cleansing, Chs. 12-13.\n\n  3. Pure nation, offering for sin on the day of atonement, Chs.\n16-17.\n\n  4. Marriages, Ch. 18.\n\n  5. Pure morals, Chs. 19-20.\n\n  6. Pure priests, Chs. 21-22.\n\nIV. Law of Feasts, Chs. 23-25.\n\n  1. Sacred feasts, Ch. 23.\n\n  2. Parenthesis, or interpolation, lamps of the Tabernacle,\nshew-bread, the blasphemer, Ch. 24.\n\n  3. Sacred years, Ch. 25.\n\nV. Special Laws, Chs, 26-27.\n\n  1. Blessing and cursing, Ch. 26.\n\n  2. Vows and tithes, Ch. 27.\nFor Study and Discussion. (1) Make a list of the several offerings and\nbecome familiar with what is offered, how it is offered, the result to\nbe attained in each case. (2) The laws (a) for the consecration and\npurity of the priests (Chs. 8-10 and 21-22), (b) governing marriages\n(Ch. 18), (c) concerning clean animals and what may be used for food\n(Ch, 11), (d) governing vows and tithes (Ch. 37). (3) The sacrifice of\nthe two goats and two birds, (a) the details of what is done with each\ngoat and each bird, (b) the lessons or truths typified by each goat\nand bird. (4) The name, occasion, purpose, time and manner of\nobserving each of the feasts. (5) Redemption as seen in Leviticus, (a)\nthe place of the priest, (b) of substitution, (c) of imputation, (d)\nof sacrifice and blood in redemption. (5) The nature of sin as seen in\nLeviticus, (a) its effect on man's nature, (b) its effect on his\nrelation to God.\n\n * * * * *\n\nChapter IV.\n\nNumbers.\n\nName. It is named from the two enumerations of the people, at Sinai,\nCh. 1. and at Moab, Ch. 26.\n\nConnection with Former Books. Genesis tells of Creation, Exodus of\nredemption, Leviticus of worship and fellowship, and Numbers of\nservice and work. In Leviticus Israel is assigned a lesson and in\nNumbers she is getting that lesson. In this book as in Exodus and\nLeviticus Moses is the central figure.\n\nCentral Thought. Service which involves journeying, which in turn\nimplies walk as a secondary thought. All the types of the books bear\nupon this two-fold idea of service and walk.\n\nKey-Phrase. \"All that are able to go forth to war\" occurs fourteen\ntimes in the first chapter. There was fighting ahead and all who could\nfight must muster in.\n\nThe History Covered is a period of a little more than thirty-eight\nyears (Num. 1:1; Deut. 1:3) and is a record (1) of how Israel marched\nto the border of Canaan, (2) wandered thirty-eight years in the\nwilderness while the old nation died and a new nation was trained in\nobedience to God, (3) then returned to the border of the promised\nland.\n\nAnalysis.\n\nI. The Preparation at Sinai, 1:1-10:10.\n\n  1. The number and arrangement of the tribes, Chs. 1-2.\n\n  2. The choice and assignment of the Levites, Chs. 3-4.\n\n  3. Laws for the purity of the camp, Chs. 5-6.\n\n  4. Laws concerning the offerings for worship, Chs. 7-8.\n\n  5. Laws concerning the passover and cloud, 9:1-14.\n\n  6. Signals for marching and assembling 9:15-10:10.\n\n II. The Journey to Moab, 10:11-22:1.\n\n  1. From Sinai to Kadesh, 10:11-14 end.\n\n  2. From Kadesh to Kadesh (the wilderness wanderings), 19:1-20:21.\n\n  3. From Kadesh to Moab, 20:22-22:1.\n\nIII. The Sojourn at Moab, 22:2-36 end.\n\n  1. Balak and Balaam, 22:2-25 end.\n\n  2. The sum of the people, Ch. 26.\n\n  3. Joshua. Moses' successor, Ch. 27.\n\n  4. Feasts and offerings, Chs. 28-30.\n\n  5. Triumph over Midian, Ch. 31.\n\n  6. Two and half tribes given land east of Jordan, Ch. 32.\n\n  7. Wilderness journeys enumerated, Ch. 33.\n\n  8. Divisions of Canaan and the cities of Refuge, Chs. 34-36.\n\nFor Study and Discussion. (1) Make a list of the different times when\nGod came to the relief of Israel, by providing guidance, protection,\nfood, etc. and from them study God's wonderful resources in caring for\nhis people. (2) Make a list of the different times and occasions when\nIsrael or any individual sinned or rebelled against God or His\nleaders, and study the result in each case. (3) Make a list of the\nmiracles of the book and give the facts about each. Show which were\nmiracles of judgment and which were miracles of mercy. (4) The story\nof the spies and the results of the mistake made as seen in all the\nfuture history of Israel. (5) The story of Balak and Balaam. (6) God's\npunishment of disobedient and sinful nations. (7) Doubt as a source of\ncomplaint and discontent. (8) The types of Christ and Christian\nexperience: (a) The Nazarite; (b) Aaron's Budding Rod, 17:8; Heb 9:4;\n(c) The Blue Ribband, 15:38; (d) The Red Heifer, 19:2; (e) The Brazen\nSerpent, 21:9; (f) The cities of refuge, 35:13.\n\n * * * * *\n\nChapter V.\n\nDeuteronomy.\n\nName. The name comes from the Greek word which means a second or\nrepeated law. It contains the last words of Moses which were likely\ndelivered during the last seven days of his life. It is not a mere\nrepetition of the law, but rather an application of the law in view of\nthe new conditions Israel would meet in Canaan, and because of their\nformer disobedience.\n\nPurpose. To lead Israel to obedience and to warn them against\ndisobedience. The spirit and aim of the law is explained in such a way\nas to present both encouragement and warning.\n\nContents. It consists of three addresses of Moses, given on the plains\nof Moab at the close of the wilderness wanderings of Israel, in which\nhe gives large sections of the law formerly given, together with\nadditions necessary to meet the new conditions. There is also the\nappointment of Joshua as Moses' successor and the farewell song of\nblessing of Moses and the record of his death.\n\nStyle. The style is warmer and more oratorical than that of former\nbooks. Its tone is more spiritual and ethical and its appeal is \"to\nknow God,\" \"love God\" and \"obey God.\"\n\nOccasion and Necessity of the Book. (1) A crisis had come in the life\nof Israel. The life of the people was to be changed from that of\nwandering in the wilderness to that of residence in cities and\nvillages and from dependence upon heavenly manna to the cultivation of\nthe fields. Peace and righteousness would depend upon a strict\nobservance of the laws. (2) A new religion of Canaan against which\nthey must be put on guard. The most seductive forms of idolatry would\nbe met everywhere and there would be great danger of yielding to it.\n\nThe Key-Word. \"Thou shalt,\" so often repeated as, \"thou shall,\" and\n\"shalt not.\" The key-verses are 11:26-28.\n\nAnalysis.\n\nI. Review of the Journeys, Chs. 1-4.\n\n  1. Place of their camp, 1:1-5.\n\n  2. Their history since leaving Egypt, 1:6-3 end.\n\n  3. Exhortation to obedience, 4:1-40.\n\n  4. Three cities of refuge on this side of Jordan. 4:41-49.\n\nII. Review of the Law, Chs. 3-26.\n\n  1. Historical and hortatory section, Chs. 5-11.\n\n  2. Laws of religion. 12:1-16:17.\n\n  3. Laws of political life. 16:18-20 end.\n\n  4. Laws of society and domestic relations, Chs. 21-26.\n\nIII. Future of Israel Foretold, Chs. 27-30.\n\n  1. Memorial tablets of stone. Ch. 27.\n\n  2. Blessing and cursing, Ch. 28.\n\n  3. Renewed covenant and Israel's future foretold. Chs. 29-30.\n\nIV. Moses' Last Days, Chs. 31-34.\n\n  1. Charge to Joshua, Ch. 31.\n\n  2. Song of Moses, Ch. 32.\n\n  3. Blessing of Moses, Ch. 33.\n\n  4. Death of Moses, Ch. 34.\n\nFor Study and Discussion. (1) Make a list of the principal their past\nhistory of which Moses reminds Israel in Chapters 1-4, and find where\nin the previous books each incident is recorded. (2) From Chapter 11\nmake a list of reasons for obedience, the rewards of obedience and the\nimportance of the study of God's law. (3) The laws of blessing and\ncursing (Ch. 28), make a list of the curses, the sin and the penalty,\nthe blessings, indicating the blessing and that for which it is\npromised. (4) Make a list of the different countries or peoples\nconcerning whom Israel was given commandment or warning. (5) Moses'\nfarewell blessing on the several tribes (Ch. 33). Make a list of what\nshall come to each tribe. (6) The names, location and purpose of the\ncities of refuge and the lessons for today to be drawn from them and\ntheir use. (7) The inflexibility of God's law.\n\n * * * * *\n\nChapter VI.\n\nJoshua.\n\nHistorical Books of the Old Testament. The twelve books, including\nthose from Joshua to Esther, are called historical. They narrate the\nhistory of Israel from the entrance of Canaan to the return from\ncaptivity, which is divided into three periods or epochs. (1) _The\nIndependent Tribes_. This consists of the work of the conquest of\nCanaan and of the experiences of the Judges and is recorded in Joshua,\nJudges and Ruth. (2) _The kingdom of Israel_. (a) Its rise, 1 Sam. (b)\nIts glory, 2 Sam., 1 K. 1-11, 1 Chron. 11-29, 2 Chron. 1-9. (c) _Its\ndivision and fall_, 1 K. 12-22, 2 K. 1-25; 2 Chron. 10-36. (3) _The\nReturn from Captivity_, Ezr. Neh. and Est.\n\nName. Taken from Joshua, the leading character, who may be described\nas a man of faith, courage, enthusiasm, fidelity to duty, and\nleadership.\n\nConnection with Former Books. Joshua completes the story of the\ndeliverance begun in Exodus. If Israel had not sinned in believing the\nevil spies and turning back into the wilderness, we would not have had\nthe last twenty-one chapters of Numbers and the book of Deuteronomy.\nJoshua then would have followed the fifteenth chapter of Numbers, thus\ncompleting the story of God leading Israel out of Egypt into Canaan.\n\nThe Key-Word is redemption with the emphasis put upon possession while\nredemption in Exodus put the stress upon deliverance. The two make\nfull redemption which requires being \"brought out\" and \"brought in.\"\n\nPurpose of the Book. (1) To show how Israel was settled in Canaan\naccording to the promise of God. (2) To show how, by the destruction\nof the Canaanites, God punishes a people for their sins. (3) To show\nthat God's people are finally heirs of earth and that the wicked shall\nbe finally dispossessed.\n\nSome Typical and Spiritual Matters. (1) The conflict with Canaan. In\nthe wilderness the conflict was with Amalek who was an illustration of\nthe never ending conflict of the flesh or of the \"new man\" and the\n\"old man.\" In Canaan the conflict is typical of our struggle against\nprincipalities and powers and spiritual hosts in heavenly places, Eph.\n6:10-18. (2) Crossing the Jordan is an illustration of our death to\nsin and resurrection with Christ. (3) The scarlet line illustrates our\nsafety under Christ and his sacrifice. (4) The downfall of Jericho.\nThis illustrates the spiritual victories we win in secret and by ways\nthat seem foolish to men. (5) Joshua. Joshua is a type of Christ in\nthat he leads his followers to victory over their enemies; in that he\nis their advocate in time of defeat and in the way he leads them into\na permanent home.\n\nAnalysis.\n\nI. Conquest of Canaan, Chs. 1-12.\n\n  1. The preparation, Chs. 1-2.\n\n  2. Crossing the Jordan, Chs. 3-4.\n\n  3. Conquest of Jericho, Chs. 5-6.\n\n  4. Conquest of the South, Chs. 7-10.\n\n  5. Conquest of the North, Ch. 11.\n\n  6. Summary, Ch. 12.\n\nII. Division of Lands, Chs. 13-22.\n\n  1. Territory of the different tribes, Chs. 13-19.\n\n  2. Cities of Refuge, Ch. 20.\n\n  3. Cities of the Levites, Ch. 21.\n\n  4. Return of the Eastern Tribes, Ch. 22.\n\nIII. Joshua's Last Counsel, and Death. Chs. 23-24.\n\n  1. Exhortation to fidelity, Ch. 23.\n\n  2. Farewell address and death, Ch. 24.\n\nFor Study and Discussion. (1) The cooperation of the two and one-half\ntribes in the conquest of Canaan. (2) Make a list of the different\nbattles and indicate any in which Israel was defeated. (3) The portion\nof the country allotted to each of the tribes of Israel. (4) The story\nof the sins of Achan. Its results and his discovery and punishment.\n(5) The story of the Gibeonites, their stratagem and consequent\nembarrassment of Joshua. (6) Make a list of incidents or occurrences\nthat show a miraculous element running through the narrative. (7) The\nstory of Rabab, the harlot. (8) The names of the several tribes of\nCanaan and the history of each. (9) The place of prayer and worship in\nthe narrative. Give instances. (10) Evidences found in the book that\nGod hates sin.\n\n * * * * *\n\nChapter VII.\n\nJudges and Ruth.\n\nJudges.\n\nThe Name. The name is taken from the Judges whose deeds it records.\n\nThe Character of the Book.\nThe book is fragmentary and unchronological in its arrangement. The\nevents recorded are largely local and  tribal instead of national,\nbut are of great value as showing the condition and character of the\npeople.\n\n\nThe Condition of the Nation. Israel was unorganized and somewhat\nunsettled. They lacked moral energy and the spirit of obedience to\nJehovah and were constantly falling into idolatry and then suffering\nat the hands of heathen nations. This condition is summed up in the\noft repeated words: \"The children of Israel again did evil in the eyes\nof the Lord\" and \"the Lord sold them into the hand of the oppressor.\"\n\nThe Contents. Judges records the conflict of the nation with the\nCanaanite people and with itself; the condition of the country, people\nand times and the faithfulness, righteousness and mercy of God. It\ngives an account of \"Seven apostasies, seven servitudes to the seven\nheathen nations and seven deliverances.\" It furnishes an explanation\nof these \"ups and downs\" and is not merely a record of historical\nevents but an interpretation of those events.\n\nThe Work of the Judges. The Judges were raised up as occasion required\nand were tribesmen upon whom God laid the burden of apostate and\noppressed Israel. They exercised judicial functions and led the armies\nof Israel against their enemies. They, therefore, asserted the\nnation's principles and upheld the cause of Jehovah. As deliverers\nthey were all types of Christ.\n\nThe Key-word is Confusion and  the  key-verse  is  \"every  man did\nthat which was right in his own eyes\" 17:6, which would certainly\nbring about a state of confusion.\n\nAnalysis.\n\n  I. From the Conquest to the Judges, 1:1-3:6.\n\n II. The Judges and their Work. 3:7-16 end.\n    1. Against Mesopotamia, 3:7-12.\n\n    2. Against Moab, 3:13-30.\n\n    3. Against Philistia, 3:31.\n\n    4. Against the Canaanites, Chs. 4-5.\n\n    5. Against the Midianites, Chs. 6-10.\n\n    6. Against the Amorites, Chs. 11-12.\n\n    7. Against the Philistines, Chs, 13-16.\n\nIII. The Idolatry of Micah, Chs. 17-18.\n\n IV. The Crime of Gibea, Chs. 19-21.\n\nFor Study and Discussion. (1) Learn the names of the Judges in order\nwith the time each served, or the period of rest after his work had\nbeen accomplished. (2) The enemy each judge had to combat and what\nwork was accomplished by each judge. (3) What elements of strength and\nof weakness are to be found in the character of each judge. (4) From\nthe story of Gideon and Sampson, point out New Testament truths. (5)\nFrom the story of Jephthah and Deborah gather lessons for practical\nlife today. (6) Religious apostasy as a cause of national decay. (7)\nPolitical folly and social immorality as a sign of national decay. (8)\nThe method of divine deliverance.\n\nRuth.\n\nThis book together with the Judges treats the life of Israel from the\nrule of death of Joshua to the rule of Eli.\n\nName. From the principal character.\n\nContents. It is properly a continuation of Judges, showing the life of\nthe times in its greatest simplicity. It is also especially important\nbecause it shows the lineage of David through the whole history of\nIsrael and thereby is a link in the genealogy of Christ.\n\nTypical Matters. (1) Ruth is a type of Christ's Gentile bride and her\nexperience is similar to that of any devout Christian. (2) Boaz the\nrich Bethlehemite accepting this strange woman in an illustration of\nthe redemptive work of Jesus.\n\nThe Key-words are love and faith.\n\nAnalysis.\n\n  I. The Sojourn at Moab, 1:1-5.\n\n II. The Return to Jerusalem, 1:6-22.\n\nIII. Ruth and Boaz, Chs. 2-4.\n\n   1. Gleaning the fields of Boaz, Ch. 2.\n\n   2. Ruth married to Boaz, Chs. 3-4.\n\n    A. A bold act, Ch. 3.\n\n    B. Redemption of Naomi's inheritance, 4:1-12.\n\n    C. Becomes wife of Boaz, 4:13-17.\n\n    D. Genealogy of David, 4:18-22.\n\nSome one has said that Ch. 1 is Ruth deciding, Ch. 2 is Ruth serving,\nCh. 3 is Ruth resting, Ch. 4 is Ruth rewarded.\n\nFor Study and Discussion. (1) Each of the characters of the book. (2)\nThe whole story of Ruth in comparison with the stories of Judges (Chs.\n17-21) to get a view of the best and worst in their social conditions.\n(3) The value of a trusting soul (Ruth).\n\n\n * * * * *\n\nChapter VIII. First and Second Samuel.\n\nName. The name is taken from the history of the life of Samuel\nrecorded in the early part of the book. It means \"asked of God.\" The\ntwo were formerly one book and called the \"First Book of Kings,\" the\ntwo books of Kings being one book and called Second Kings. Samuel and\nKings form a continuous story, and give us a record of the rise, glory\nand fall of the Jewish Monarchy.\n\nFirst Samuel.\n\nContents. This book begins with the story of Eli. the aged priest,\njudge and leader of the people. It records the birth and childhood of\nSamuel, who later becomes priest and prophet of the people. It tells\nof Saul's elevation to the throne and of his final downfall. Along\nwith this is also given the growing power of David, who is to succeed\nSaul as king.\n\nThe Prophets. Samuel was not only both judge and priest and prophet,\nbut as prophet he performed conspicuous services in several\ndirections. Probably the most notable of all his work was the\nestablishment of schools of prophets, which greatly dignified the work\nof the prophets. After this time, the prophet and not the priest was\nthe medium of communication between God and his people.\n\nSaul. As king, Saul began well and under favorable circumstances. He\ngave himself to military exploits and neglected the finer spiritual\nmatters and soon made a complete break with Samuel, who represented\nthe religious-national class-and thereby lost the support of\nthe best elements of the nation. He then became morose and melancholy\nand insanely jealous in conduct and could not, therefore, understand\nthe higher religious experiences that were necessary as a\nrepresentative of Jehovah on the throne of Israel.\n\nAnalysis.\n\n  I. Career of Samuel, Chs. 1-7.\n\n   1. His birth and call, Chs. 1-3.\n\n   2. His conflict with the Philistines, Chs. 4-7.\n\n II. Career of Saul to his rejection, Chs. 8-15.\n\n   1. Chosen as King, Chs. 8-10.\n\n   2. Wars with Philistines, Chs. 11-14.\n\n   3. He is rejected, Chs. 15.\n\nIII. Career of Saul after his rejection. Chs. 16-31.\n\n   1. While David is at his court, Chs. 16-20.\n\n   2. While David is a refugee in Judah. Chs. 21-26.\n\n   3. While David is a refugee in Philistia. Chs. 27-31.\n\nFor Study and Discussion. (1) The story of Eli and his sons. (2) The\nbirth and call of Samuel. (3) The anointing of Saul. (4) The anointing\nof David. (5) The evils of jealousy as seen in Saul. (6) The\nimportance  of respect for existing forms of government-see David's\nattitude toward Saul. (7) How a man's attitude toward God and his\nservants can make or mar his destiny. (8) Examples of how God uses\nboth good and bad carrying forward his purposes.\n\nSecond Samuel.\n\nIn this book, there is given the story of the career of David while\nking of Israel. He was the strongest king Israel ever had and was\ncharacterized as a fine executive, a skillful soldier and of a deeply\nreligious disposition. He was not without his faults, but in spite of\nthem developed a great empire.\n\nAnalysis.\n\n  I. His Reign Over Judah a Hebren, Chs. 1-4.\n\n II. His reign Over All Israel, Chs. 5-10.\n\nIII. His Great Sin and Its Results, Chs. 11-20.\n\n IV. An Appendix, Chs. 21-34.\n\nFor Study and Discussion. (1) How David became king. (2) His victories\nin war. (3) His great sin and some of its consequences. (4) His\nkindness toward his enemies (see also his attitude toward Saul\nrecorded in First Samuel). (5) The kindness of God as illustrated by\nthe story of David's kindness to Mephibosheth, Ch. 9. (6) David's\npsalm of praise, Chs. 22-23. (7) The different occasions when David\nshowed a penitent spirit (8) The great pestilence. Ch. 24.\n\n * * * * *\n\nChapter IX.\n\nFirst and Second Kings.\n\nName. The name is taken from the Kings whose deeds they narrate.\n\nContents. It takes up the history of Israel where Second Samuel left\noff and gives the account of the death of David, the reign of Solomon,\nthe Divided Kingdom, and the captivity.\n\nPurpose. The political changes of Israel are given in order to show\nthe religious condition. Everywhere there is a conflict between faith\nand unbelief, between the worship of Jehovah and the worship of Baal.\nWe see wicked kings who introduce false worship and righteous kings\nwho bring about reforms and try to overthrow false worship. Israel\nyields to evil and is finally cut off, but Judah repents and is\nrestored to perpetuate the kingdom and to be the medium through\nwhich Jesus came.\n\nThe Kingdom of Solomon. Solomon began in glory, flourished a while and\nthen ended in disgrace. He sacrificed the most sacred principles of\nthe nation in order to form alliances with other nations. He attempted\nto concentrate all worship on Mount Moriah, probably hoping that in\nthis way he might control all nations. He finally became a tyrant and\nrobbed the people of their liberty.\n\nThe Two Kingdoms. This is a sad story of dissension and war and\ndefeat. Israel or the northern kingdom was always jealous of Judah. It\nwas by far the stronger and possessed a much larger and more fertile\nland. There were nineteen king, from Jeroboam to Hoshea, whose names\nand the number of years they reigned should be learned together with\nthe amount of scripture included in the story of each. Judah or the\nsouthern kingdom was always a little more faithful to the true\nworship. There were twenty kings, from Rehoboam to Zedekiah, whose\nlives with the number of years they reigned and the scripture passages\ndescribing each, should be tabulated and learned.\n\nThe Captivity. It is made clear that the captivity is because of sin.\nGod having spared them for a long time. (1) Israel was taken captivity\nby the Assyrian Empire, whose capital was Nineveh. This marks the end\nof the northern tribes. (2) Judah was captured by the Babylonian\nEmpire, but after a period of seventy years, the people were restored\nto their own land.\n\nAnalysis of First Kings.\n\n  I. The Reign of Solomon, Chs. 1-11.\n\n   1. His accession, Chs. 1-4.\n\n   2. Building the Temple, Chs. 5-8.\n\n   3. His greatness and sin, Chs. 9-11.\n\n II. The Revolt and Sin of The Ten Tribes. Chs. 12-16.\n\nIII. The Reign of Ahab and the Career of Elijah, Chs. 17-22.\n\nAnalysis of Second Kings.\n\n  I. The last days of Elijah, Chs. 1-2.\n\n II. The career of Elisha, Chs. 3-8.\n\nIII. The dynasty of Jehu, Chs. 9-14.\n\n IV. The fall of Israel, Chs. 15-17.\n\n  V.  The Kingdom of Judah, Chs. 18-25.\n\nFor Study and Discussion (1) Contrast the character of David with that\nof Solomon. Give the ideal elements and the defects of each. Also\ncompare them as rulers. (2) Contrast the character of Elijah with that\nof Elisha. Point out the elements of strength and weakness in each.\nCompare the great moral and religious truth taught by each as well as\nthe great deeds performed by them. (3) Study this as the cradle of\nliberty. Note Elijah's resistance of tyrants and Ahab in the vineyard\nof Naboth. Look for other instances. (4) Consider the place of the\nprophets. Note their activity in the affairs of government. Glance\nthrough these books and make a list of all prophets who are named and\nnote the character of their message and the king or nation to whom\neach spoke. (5) Make a list of the kings of Israel and learn the story\nof Jeroboam I, Omri, Ahab, Jehu, Jeroboam II and Hoshea. (6) Make a\nlist of the kings of Judah and learn the principal events and the\ngeneral character of the reign of Rehoboam, Jehoshaphat, Joash,\nUzziah, Ahaz, Hezekiah, Manasseh, Josiah and Zedekiah. (7) The fall of\nJudah. (8) The failure of human governments, (a) the cause, (b) the\nmanifestation and result.\n\n * * * * *\n\nChapter X.\n\nFirst and Second Chronicles.\n\nName. The name Chronicles was given by Jerome. They were the \"words of\ndays\" and the translators of the Septuagint named them the \"things\nomitted.\" They were originally one book.\n\nContents. Beginning with Adam the history of Israel is rewritten down\nto the return of Judah from captivity.\n\nRelation to Former Books. It covers the same field as all the others.\nTo this time the books have fitted one into another and formed a\ncontinuous history. Here we double back and review the whole history,\nbeginning with Adam, and coming down to the edict of Cyrus which\npermitted the exiled Jews to return to Jerusalem.\n\nReligious Purpose of the Narratives. Several things show these books\nto have a religious purpose. (1) God's care of his people and his\npurpose to save them is given special emphasis. (2) The building of\nthe temple is given much prominence. (3) The kings who served God and\ndestroyed idols are given the most conspicuous place. (4) He follows\nthe line of Judah. only mentioning Israel where it seemed necessary.\nIn this way he was following the Messianic line through David. (5) The\npriestly spirit permeates these books instead of the prophetic\nelements  as in the earlier historical books. The aim, therefore,\nseems to be to teach rather than to narrate. He seems to teach that\nvirtue and vice, in private or in national affairs, will surely\nreceive their dues-that God must be taken into account in the life of\nindividuals and of nations.\n\nAnalysis of First Chronicles.\n\n I. The Genealogies, Chs. 1-9.\n\nII. The Reign of David, Chs. 10-29.\n\n   1. Accession and great men, Chs.10-12.\n\n   2. Zeal for Jehovah's house, Chs. 13-17.\n\n   3. His victories, Chs. 18-20.\n\n   4. The numbering of the people, Chs. 21.\n\n   5. Provision for the temple, Chs. 22-29.\n\nAnalysis of Second Chronicles.\n\n I.  The Reign of Solomon, Chs. 1-9.\n\n   1. Building of the temple, Cha. 1-4.\n\n   2. Dedication of the temple, Chs. 5-7.\n\n   3. Solomon's greatness and wealth, Chs. 8-9.\n\nII. Judah After the Revolt of the Ten Tribes, Chs. 10-36.\n\n   1. Reign of Rehoboam, Chs. 10-12.\n\n   2. Victory of Abijah, Chs. 13.\n\n   3. Reign of Asa, Chs. 14-16.\n\n   4. Reign of Jehoshaphat, Chs. 21-28.\n\n   5. Reign of Hezekiah, Chs. 29-32.\n\n   6. Reign of Manasseh and Amon, Ch. 33.\n\n   7. Reign of Josiah, Chs. 34-35.\n\n   8. The captivity, Ch, 36.\nFor Study and Discussion. (1) The great men of David. (2) The\ndifferent victories won by David. (3) The dedication of the temple,\nespecially the prayer. (4) The wealth and follies of Solomon. (5) The\nscripture and God's house as a means and source of all information,\nsee: (a) Asa's restoration of the altar and its vessels, (b)\nJehoshaphat's teaching the people God's law, (c) Joash and God's\nrestored house, (d) The reforms Of Josiah. (6) The reign of Manasseh.\n(7) The nature of the worship of Judah. (8) The captivity. (9) The\nvalue of true religion to a nation. (10) The evil results of idolatry.\n\n * * * * *\n\nChapter XI.\n\nEzra, Nehemiah and Ester.\n\nEzra and Nehemiah.\n\nName. Ezra and Nehemiah were formerly counted as one book and contain\nthe account of the restoration of the exiles to Jerusalem and the re-\nestablishment of their worship. They soon came to be called First and\nSecond Ezra. Jerome first called the second book Nehemiah. Wycliffe\ncalled them the first and second Esdras and later they were called the\nbooks of Esdras otherwise the Nehemiahs. The present names were first\ngiven in the Geneva Bible (1560). Ezra is so called from the author\nand principal character, the name meaning \"help\". Nehemiah is so\ncalled from the principal character, whose name means \"Jehovah\ncomforts.\"\n\nOther Books. Three other books should be read in connection with this\nstudy. (1) The book of Esther, which relates to this time and should\nbe read between chapters 6 and 7 of the book of Ezra. (2) The books of\nHaggai and Zechariah. These two prophets were associated with the\nfirst return of Zerubbabel and their words incited the Jews to\ncomplete the temple in spite of opposition.\n\n\nThe Return from Captivity. The return consisted of three expeditions\nled respectively by Zerubbabel. Ezra and Nehemiah. The time covered\ncan not be accurately calculated. It is probably not fewer than ninety\nyears. Some think it may have been as many as one hundred and ten\nyears.\n\nAnalysis of Ezra.\n\n  I. The Rebuilding of the Temple, Chs. 1-6.\n\n   1. The proclamation of Cyrus, 1.\n\n   2. Those who returned, 2.\n\n   3. The foundation laid, 3.\n\n   4. The work hindered, 4.\n\n   5. The work finished, 5-6.\n\n II. The Reforms of Ezra, Chs. 7-10.\n\n   1. Ezra's Journey, 7-8\n\n   2. The confession of sin, 9.\n\n   3. The covenant to keep the law. 10.\n\nFor Study and Discussion. (1) The traits of character displayed\nby Ezra. (2) The reforms of Ezra. (a) What were they? (b) Parallel\nconditions of today. (3) The adversaries of Judah. (a) Who were they?\n(b) The nature of their opposition. (4) The decree of Cyrus. (5) The\nexpedition of Zerubbabel and Ezra. (6) Ezra's commission and the\nking's orders 7:1-26. (7) God's use of friends and enemies in\nforwarding his purposes.\n\nAnalysis of Nehemiah.\n\n  I. The Rebuilding of the Wall, Chs. 1-7.\n\n   1. Nehemiah permitted to go to Jerusalem, 1-2.\n\n   2. The work on the walls and its hindrance, 3-7.\n\n II. The Covenant to Keep the Law, Chs. 8-10.\n\n   1. The law read, 8.\n\n   2. Confession made, 9.\n\n   3. The covenant made, 10.\n\nIII. The Walls Dedicated and Nehemiah's Reform, Chs. 11-13.\n\n   1. Those who dwelt in the city, 11:1-12:26.\n\n   2. The walls dedicated, 12:27-47 end.\n\n   3. Evils corrected, Ch. 13.\n\nFor Study and  Discussion. (1)  Point out elements of strength in the\ncharacter  and  work of Nehemiah. (2) The greatness and difficulty of\nNehemiah's task, (a) the rubbish, (b) the size and length of the wall,\n(c) the strength of their enemies. (3) The reforms of Nehemiah, (a)\nreligious, (b) moral, (c) political. (4) The public meeting and new\nfestival, 8:1-18. (5) The covenant 9:1-10:39. (6) The repeopling of\nJerusalem, Chs. 11-12.\n\nName. This is taken from its principal character, a Jewish maiden\nbecame queen of a Persian King.\n\nPurpose. To explain the origin  of  the feast of Purim work of\nprovidence for God's people.\n\nTime. The events narrated are thought to have occurred about 56 years\nafter the first return of Zerubbabel in 536 B. C. The King then would\nbe Xerxes the Great, and the drunken feast may have been preparatory\nto the invasion of Greece in the third year of his reign.\nConnection with Other Books. There is no connection between Esther and\nthe other books of the Bible. While it is a story of the time when the\nJews were returning to Jerusalem, and very likely should come between\nthe first and second return, and, therefore, between the sixth and\nseventh chapters of Ezra, the incident stands alone. Without it we\nwould lose much of our knowledge of that period.\n\nThe Story. While Esther stands out as the principal character, the\nwhole story turns on the refusal of Mordecai to bow down to Haman,\nwhich would have been to show him divine honor. He did not hate Haman\nbut, as a Jew could not worship any other than God. He dared to stand\nfor principle at the risk of his life.\n\nThe Name of God. One of the peculiarities of the book is that it\nnowhere mentions the name of God, or makes any reference to him.\nThis may be because his name was held secret and sacred at that time.\nHowever, God's power and His care of His people are everywhere implied\nin the book.\n\nAnalysis\n\n  I. Esther Made Queen, Chs. 1-2.\n\n   1. Queen Vashti dethroned. Ch. 1.\n\n   2. Esther made queen. Ch. 2.\n\n II. Haman's Plot and its Defeat. Chs. 3-8.\n\n   1. Haman plots the destruction of the Jews. Ch. 3.\n\n   2. The Jews' mourning and Mordecai's plea to Esther. Ch. 4.\n\n   3. Esther banquets Haman and the King, Ch. 5.\n\n   4. Mordecai highly honored for former service. Ch. 6.\n\n   5. Esther's plea granted and Haman hanged, Ch. 7,\n\n   6. The Jews allowed defense and Mordecai advanced, Ch. 8.\n\nIII. The Jews' Deliverance, Chs. 9-10.\n\n   1. Their enemies slain, 9:1-16.\n\n   2. A memorial feast is established. 9:17-32 end.\n\n   3. Mordecai made great, Ch. 10.\n\nFor Study and Discussion. (1) The character of the king, Vashti,\nMordecai, Esther and Haman. (2) Mordecai's plea to Esther. (3) The\nhonor of Mordecai and humiliation of Haman, Ch. 6. (4) The destruction\nof their enemies. (5) The feast of Purim, 9:17-32. (6) Truth about God\nseen in this book. (7) Why not name the book Mordecai or Vashti-are\nthey not as heroic as Esther? (8) The race devotion of the Jews, then\nand now. (9) Persian life as seen in the book.\n\n * * * * *\n\nChapter XII.\n\nJob.\n\nName. Job, from its chief character, or hero, and mean \"Persecuted.\"\n\nDate. Neither the date nor the author can be determined with\ncertainty. I incline to the theory of the Job authorship.\n\nConnection with Other Books. It stands alone, being one of the so-\ncalled wisdom books of the Bible. It nowhere alludes to the Mosaic law\nor the history of Israel.\n\nLiterary Characteristics. Chapters one and two and parts of chapter\nforty-two are prose. All the rest is poetry. The different speakers\nmay have been real speakers, or characters created by one writer to\nmake the story. There is, however, little doubt that the story is\nfounded on historical facts.\n\nThe Problems of the Book. This book raises several great questions,\nthat are common to the race, and directly or indirectly discusses\nthem. Among those questions the following are the most important. (1)\nIs there any goodness without reward? \"Doth Job serve God or naught\"?\n(2) Why do the righteous suffer and why does sin go unpunished? (3)\nDoes God really care for and protect his people who fear him? (4) Is\nadversity and affliction a sign that the sufferer is wicked? (5) Is\nGod a God of pity and mercy!\n\nThe Argument. The argument proceeds as follows: (1) There is a\nconference between God and Satan and the consequent affliction of Job.\n(2) The first cycle of discussion with his three friends in which they\ncharge Job with sin and he denies the charge. (3) The second cycle of\ndiscussion. In this Job's friends argue that his claim of innocence is\na further evidence of his guilt and impending danger. (4) The third\ncycle. In this cycle Job's friends argue that his afflictions are just\nthe kind that would come to one who yielded to temptations such as\nthose to which he is subject. In each of the three cycles of\ndiscussion with his friends, Eliphaz, Bildad and Zophar, each argues\nwith Job except that Zophar remains silent in the third cycle. They\nspeak in the same order each time. (5) Elihu shows how Job accuses God\nwrongly while vindicating himself and asserts that suffering instructs\nus in righteousness and prevents us from sinning. (6) God intervenes\nand in two addresses instructs Job. In the first address, Job is shown\nthe creative power of the Almighty and his own folly in answering God\nwhom animals by instinct fear. In the second address, Job is shown\nthat one should know how to rule the world and correct its evils\nbefore one complains at or accuses God. (7) Job prays and is restored.\n\nPurpose. The purpose of the book, then, is to justify the wisdom and\ngoodness of God in matters of human suffering and especially to show\nthat all suffering is not punitive.\n\nJob's temptation. Job's temptation came by stages and consisted\nlargely in a series of losses as follows: (1) His property, (2) His\nchildren, (3) His health, (4) His wife's confidence-she would have him\ncurse God and die. (5) His friends who now think him a sinner, (6) The\njoy of life-he cursed the day of his birth, (7) His confidence in the\ngoodness of God-he said to God, \"Why hast thou set me as a mark for\nthee?\" In his reply to Elihu he doubts the justice if not the very\nexistence of God.\n\nAnalysis.\n\n  I. Job's Wealth and Affliction. Chs. 1-2.\n\n II. The Discussion of Job and His Three Friends. Cha. 3-31.\n\n\n   1. The first cycle, 3-14.\n\n\n   2. The second cycle, Chs. 15-21.\n\n   3. The third cycle, Chs. 22-31.\n\nIII. The Speech of Elihu, Chs. 32-37.\n\n IV. The Addresses of God, Chs. 38-41.\n\n   1. The first address, 38-39.\n\n   2. The second address, 40-41.\n\n  V. Job's Restoration, Ch. 42.\n\nFor Study and Discussion. (1) The personality and malice of Satan.\nPoint out his false accusations against Job and God, also the signs of\nhis power. (2) Concerning man look for evidence of: (a) The folly of\nself-righteousness, (b) The vileness of the most perfect man in God's\nsight, (c) The impossibility of man, by wisdom, apart from grace,\nfinding God. (3) Concerning God, gather evidence of his wisdom,\nperfection and goodness. (4) Job's disappointment in his friends. (5)\nElements of truth and falsehood in the theory of Job's friends. (6)\nJob's despair of the present, his view of Sheol and his view of the\nfuture. Does he believe in a future life or think all ends with the\ngrave? (7) Does the book really explain why the righteous are allowed\nto suffer? (8) Make a list of the striking passages especially worthy\nof remembering.\n\n * * * * *\n\nChapter XIII.\n\nPsalms and Proverbs.\n\nPsalms.\n\nName. The Hebrew word means praises or hymns, while the Greek word\nmeans psalms. It may well be called the \"Hebrew Prayer and Praise\nBook.\" The prevailing note is one of praise, though some are sad and\nplaintive while others are philosophical.\n\nAuthors. Of the 150 Psalms, there is no means of determining the\nauthorship of 50. The authors named for others are David, Asaph, the\nsons of Korah, Herman, Ethan, Moses and Solomon. Of the 100 whose\nauthorship is indicated, David is credited with 73, and in the New\nTestament he alone is referred to as the author of them. Lu. 20:42.\n\nRelation to the Other Old Testament Books. It has been called the\nheart of the entire Bible, but its relation to the Old Testament is\nespecially intimate. All divine manifestations are viewed in regard to\ntheir bearing on the inner experience. History is interpreted in the\nlight of a passion for truth and righteousness and as showing forth\nthe nearness of our relation to God.\n\nThe Subjects of the Psalms. It is very difficult to make any sort of\nclassification of the Psalms and any classification is open to\ncriticism. For this reason many groupings have been suggested. The\nfollowing, taken from different sources, may be of help. (1) Hymns of\npraise, 8, 18, 19, 104, 145, 147, etc. (2) National hymns, 105, 106,\n114, etc. (3) Temple hymns or hymns for public worship, 15, 24, 87,\netc. (4) Hymns relating to trial and calamity, 9, 22, 55, 56, 109,\netc. (5) Messianic Psalms, 2,16, 40, 72, 110, etc. (6) Hymns of\ngeneral religious character, 89, 90, 91, 121, 127, etc.\n\nThe following classification has been given in the hope of suggesting\nthe most prominent religious characteristics of the Psalms. (1) Those\nthat recognize the one infinite, all-wise and omnipotent God. (2)\nThose that recognize the universality of his love and providence and\ngoodness. (3) Those showing abhorrence of all idols and the rejection\nof all subordinate deities. (4) Those giving prophetic glimpses of the\nDivine Son and of his redeeming work on earth. (5) Those showing the\nterrible nature of sin, the divine hatred of it and judgment of God\nupon sinners. (6) Those teaching the doctrines of forgiveness, divine\nmercy, and the duty of repentance. (7) Those emphasizing the beauty of\nholiness, the importance of faith and the soul's privilege of\ncommunion with God.\n\nAnalysis.\n\n1. Davidic Psalms. 1-41. These are not only ascribed to him but\nreflect much of his life and faith.\n\n2. Historical Psalms. 42-72.\nThese are ascribed to several authors, those of the sons of Korah\nbeing prominent and are especially full of historical facts.\n\n3. Liturgical or Ritualistic Psalms. 73-89.\nMost of them are ascribed to Asaph and, besides being specially\nprescribed for worship, they are strongly historical.\n\n4. Other Pre-Captivity Psalms. 90-106.\nTen are anonymous, one is Moses' (Ps. 90) and the rest David's. They\nreflect much of the pre-captivity sentiment and history.\n\n5. Psalms of the Captivity and Return. 107-150. Matters pertaining to\nthe captivity and return to Jerusalem.\n\nFor Study and Discussion. (1) On what occasion were the following\nPalms probably composed: (a) Psalm 3 (2 Sam. 15). (b) Psalm 24 (2 Sam.\n6:12-17). (c) Psalm 56 (1 Sam. 21:10-15). (d) Psalms 75 and 76 (2\nKings 19:32-37). (e) Psalm 109 (1 Sam. 22:9-23). (f) Psalm 74 (2 Kings\n25:2-18). (g) Psalm 60 (1 Chron. 18:11-13). (2) What is the subject of\nPsalms 23, 84, 103,133 and 137? (3) What doctrine of the divine\ncharacter is taught in each of the following Psalms; 8, 19, 33, 46,\n93, 115 and 139?\n\n\nProverbs.\n\nPractical Value of the Book of Proverbs. The proverbs emphasize the\nexternal religious life. They teach how to practice religion and\novercome the daily temptations. They express a belief in God and his\nrule over the universe and, therefore, seek to make his religion the\ncontrolling motive in life and conduct. They breathe a profound\nreligious spirit and a lofty religious conception, but put most stress\nupon the doing of religion in all the relations of life. Davison says:\n\"For the writers of Proverbs religion means good sense, religion means\nmastery of affairs, religion means strength and manliness and success,\nreligion means a well furnished intellect employing the best means to\naccomplish the highest ends.\" This statement is correct as far as the\nside of duty emphasized is concerned.\n\nNature of Proverbs. (1) There is a voice of wisdom which speaks words\nof wisdom, understanding, knowledge, prudence, subtility, instruction,\ndiscretion and the fear of Jehovah, and furnishes us with good advice\nfor every condition of life. (2) There is a voice of folly, which\nspeaks words of folly, simplicity, stupidity, ignorance, brutishness\nand villainy, and lifts her voice wherever wisdom speaks. (3) Wisdom\nis contrasted with folly, which often issues in simplicity and\nscorning. (4) Wisdom is personified, as if it were God speaking about\nthe practical, moral, intellectual and religious duties of men. (5)\nChrist finds Himself in the book, Lu. 24:27, and if Christ be\nsubstituted for wisdom, where it is found, a new and wonderful power\nwill be seen in the book.\n\nScheme of the Considerations Found in Proverbs. The first sphere-the\nhome, father and children, 1:8-9 and Chs. 2-7. Key-word here is \"my\nson.\" The second sphere-friendship; companions is the important word.\n1:10-19. The third sphere-the world beyond.\n\nAnalysis.\n\n  I. Praise of Wisdom. Chs. 1-9. This is shown by contrast with folly.\n\n   1. The design and some fundamental maxims, 1:1-19.\n\n   2. Wisdom's warnings, 1:20 end.\n\n   3. Wisdom will reveal God and righteousness and save one from\nwicked men and strange women, Ch. 2.\n\n   4. Description of the life of wisdom, Ch. 3.\n\n   5. Wisdom the best way, Ch. 4.\n\n   6. The strange woman, Ch. 5.\n\n   7. Against various evils, Ch. 6.\n\n   8. Wisdom's warnings against the seductions of an adulterous, Ch.\n7.\n\n   9. Wisdom makes an appeal, Ch. 8.\n\n  10. Wisdom gives her invitations, Ch. 9.\n\n II. Practical Proverbs of Solomon. 10:1-22:16. These are separate and\ncannot be classified.\n\nIII. Words of the Wise. 22:17-24 end. Sometimes called commendations\nof justice. There are several authors, but no common topic.\n\n IV. Proverbs of Solomon, copied by the scribes of Hezekiah, Chs. 25-\n29.\n\n  V. Words of Agur. Ch. 30.\nFrom one who has tried \"to find out God unto perfection and found the\ntask above him.\"\n\n VI. Words of Lemuel, Ch. 31.\n\n   1. The duty of Kings, 1-9.\n\n   2. The praise of a virtuous woman or good wife, 10-31.\n\nFor Study and Discussion. (1) Collect passages that tell of the\nrewards of virtue and piety. (2) Cite passages that show the evils of:\nsloth or indolence, of wine-drinking and drunkenness, of tale-bearing,\nof family contentions. (3) Make a list of the chief thoughts of the\nbook concerning God, man, and other great religious teachings of our\nday. (4) What is said of a man who rules his own spirit, of a good\nname, of obedience to parents, of fitly spoken words, of a beautiful\nwoman who lacks discretion, of a liberal soul, of a false balance, of\na soft answer, of a wise son. Find where the answers are found (5) The\nPeril of following an unchaste love (woman), chapter 5. (6) Folly of\nyielding to the wiles of an harlot, chapter 7. (7) The description of\na worthy woman, 31:10 end.\n\n * * * * *\n\nChapter XIV.\n\nEcclesiastes and the Song of Solomon.\n\nEcclesiastes.\nName. The Hebrew word means preacher and refers to or signifies one\nwho calls together and addresses assemblies.\n\nThe Personal or Human Element. Such expressions as \"I perceived,\" \"I\nsaid in my heart,\" \"I saw,\" etc., indicate that it is not the will of\nGod that is developed but a man is telling of his own ventures and\nutter failure.\n\nThe General View or Key-phrase is \"under the sun,\" with the sad\nrefrain, \"vanity of vanities, all is vanity\", and shows how a man\nunder the best possible conditions sought for joy and peace, trying at\nits best every human resource. He had the best that could be gotten,\nfrom human wisdom, from wealth, from worldly pleasure, from worldly\nhonor, only to find that all was \"vanity and vexation of spirit.\" It\nis what a man, with the knowledge of a holy God, and that He will\nbring all into judgment, has learned of the emptiness of things \"under\nthe sun\" and of the whole duty of man to \"fear God and keep his\ncommandments.\"\n\nPurpose of the Book. The purpose, then, is not to express the doubts\nor skepticism of the writer, not to record the complaining of a bitter\nspirit. It is not the story of a pessimist or of an evil man turned\nmoralist. But it is intended to show that, if one should realize all\nthe aims, hopes and aspirations of life, they would not bring\nsatisfaction to the heart. His experience is used to show the result\nof successful worldliness and self-gratification in contrast with the\noutcome of the higher wisdom of the Godly life. We are shown that man\nwas not made for this world alone and not for selfish achievement or\ngratification, but to fulfill some great plan of God for him which he\nwill accomplish through obedience and Divine service.\n\nThe Date and Authorship. The opening verse and certain other passages\nsuch as some of the conditions as well as the characters of the\npersons represented in the book give the impression that Solomon wrote\nit, but there are other evidences that point to some other author.\nNeither the author nor the date of writing has been definitely\ndetermined.\n\nAnalysis.\n\n  I. The Vanities of Life. Chs. 1-4. seen in both experience and\nobservation.\n\n   1. The Vanity of what he has experienced, 1-2.\n\n  2. The Vanity of what he has observed, 3-4.\n\n II. Practical Wisdom, Chs. 5-7.\n\n   1. Some prudential maxims, Chs. 5.\n\n   2. Some Vanities, Ch. 6.\n\n   3. The best way to get along in life, Ch. 7.\n\nIII. Rules for a Happy Life, Chs. 8-11.\n\n IV. Conclusion of the Whole Matter, Ch. 13.\n\nFor Study and Discussion. (1) Make a list of all the different things\nenumerated as a failure or vanity. (2) Make a list of the different\nthings coming to us as God's gift of providence. (3) Make a list of\nprudential maxims or rules which teach how to live rightly and to lift\nus above the tribulations and defeat of life. (4) Does the author\nthink seeking pleasure is the real business of life? (5) Does he deny\nthe value of altruistic service? (6) Does he believe in the future\nlife and in future rewards?\n\nSong of Solomon.\n\nName. Song of Songs which is Solomon's. It is also called Canticles,\nmeaning Song of Songs and is so-called, perhaps, because of its very\ngreat beauty.\n\nThe Subject. The subject is faithful love, seen in a woman who though\nsubjected to the temptations of an oriental court, remains faithful to\nher old lover. She, a country girl of the north, attracts the\nattention of the king who brings her to Jerusalem and offers her every\ninducement to become the wife of the king. But upon final refusal she\nis allowed to return home to her lover, a country shepherd lad.\n\nMeaning of the Story. (1) To the Jews of that time it was a call to\npurity of life, for a return to those relations which God had ordained\nbetween man and woman. It was a protest against polygamy which had\nbecome almost universal. Indeed, they regarded it as setting forth the\nwhole history of Israel. (2) To the Christian it sets forth in\nallegory, Christ and his church  as Bridegroom and Bride and the\nfullness of love which unites the believer and his Savior. (3) To all\nthe world there is shown the purity and constancy of a woman's love\nand devotion to her ideals. It furnishes ideal which, if properly held\nup, would cast out of human society all those monstrous practices that\ncome from unworthy ideals.\n\nThe Style. It is part dialogue and part monologue. Their love on both\nsides is expressed in that sensuous way common among the oriental\npeoples. Many of the allusions give rise to the belief that it was\nwritten to celebrate the nuptials of Solomon and the daughter of\nPharaoh.\n\nAnalysis.\n\n  I. The King's first attempt to win the Virgin's love. 1:1-2:7.\n\n   1. She converses with the ladies of the court, 1:1-8.\n\n   2. The King's first attempt fails to win her, 1:9-2:7.\n\n II. The King's second effort to win her love, 2:8-5:8.\n\n   1. The virgin recalls her former happiness when with her lover at\nhome, 2:8-17.\n\n   2. In a dream she goes in search of him, 3:1-5.\n\n   3. The King shows her his glory and greatness, 3:6-11.\n\n   4. She again rejects his love in spite of his praise of her beauty,\n4:1-7.\n\n   5. She longs for her absent lover, 4:8-5:1.\n\n   6. She dreams of seeking in vain for him, 5:2-8.\n\nIII. The King's third attempt to win her, 5:9-8:4.\n\n   1. The ladies of the court cannot understand  her faithfulness  to\nher old lover. 5:9-6:3.\n\n   2. The King's third effort to win her is met with the declaration\nof her purpose to remain true to her absent lover, 6:4-8:4.\n\n VI. The Triumph of the Maiden, 8:5-14.\nShe returns to her home among the hills of the north and is reunited\nwith her shepherd lover.\n\nFor Study and Discussion. (1) Make a list of the passages by which the\nwoman's beauty is described. (2) Passages that suggest the relation of\nthe saved soul to Christ. (3) Passages that suggest the glory of the\nchurch. (4) Some of the passages by which the love of the woman and of\nthe king is expressed. (5) The basis of human love. 2:2-3. (6) The\nstrength of human lover, 8:6-7. (7) The interpretation of human love\nin terms of divine love.\n\n * * * * *\n\nChapter XV.\n\nIsaiah.\n\nProphet. In the study of the messages of the prophets we should\nunderstand that the meaning of the term prophets may be: (1) A person\nemployed in the public utterance of religious discourse, very much as\nthe preacher of today. This was the most common function of the\nprophet. Some were reformers while others were evangelists or\nrevivalists. (2) One who performed the function of the scribes and\nwrote the history and biography and annals of their nations. In this\ncapacity they compiled or wrote large portions of the books of the Old\nTestament. (3) One who was able to discern the future and foretell\nevents which would transpire afterward.\n\nThe Prophetical Books. All take their name from the Prophets whose\nmessages they bear. They are written largely in the poetic style and\nare usually divided into two divisions. (1) The major prophets which\ninclude Isaiah. Jeremiah, Lamentations, Ezekiel and Daniel. (2) The\nminor prophets, including the other twelve. This division is based on\nthe bulk of material in the books and is unscientific and misleading,\nsince it suggests that some are more important than others.\nThey are more appropriately divided according to their place in the\nprophetic order or the period of Israel's history when they\nprophesied, somewhat as follows: 1. _The Pre-exilic prophets_, or\nthose who prophesied before the exile. These are, (1) Jonah, Amos and\nHosea, prophets of Israel. (2) Obadiah, Joel, Isaiah, Micah, Nahum,\nHabakkuk, Zephaniah, and Jeremiah, prophets of Judah. 2. _The exilic\nprophets_, Ezekiel and Daniel. 3. _The Post-exilic prophets_, prophets\nwho prophesied after the captivity. All are of Judah and are Haggai,\nZechariah and Malachi.\n\nJeremiah's ministry perhaps extended into the period of the captivity.\nThere is great uncertainty about the chronology of Obadiah, Joel and\nJonah. There is differences of opinion as to whether certain of the\nprophets belong to Judah or Israel. Micah is an example. The teacher\nwill be able to give reasons for this difference.\n\nThe Study of the Prophets. The student should hold in mind that the\nprophet deals primarily with the moral and religious conditions of his\nown people at the time of his ministry. His denunciations, warnings\nand exhortations are, therefore, not abstract principles, but are\nlocal and for Israel. The prophet was then first of all a Jewish\npatriot and revivalist filled with the Holy Ghost and with zeal for\nIsrael.\n\nThe predictive elements of the prophetic books must be interpreted in\nthe light, (1) of a nearby or local fulfillment, such as of the\ndispersion and restoration, and (2) of a far off and greater\nfulfillment of which the first is only a forerunner, such as the\nadvent of the Messiah and his glorious reign over the whole earth. The\ninterpretation of prophecy should generally be in the literal, natural\nand unforced meaning of the words. The following passages will show\nhow prophecy, already fulfilled, has been fulfilled literally and not\nallegorically. Gen. 15:13-16; 16:11-12; Dt. 28:62-67; Ps. 22:1, 7, 8,\n15-18; Is. 7:14; 53:2-9; Hos. 3:4; Joel 2:28-29: Mic. 5:2; Acts 2:16-\n18; Matt. 21:4-5; Lu. 1:20, 31; Acts 1:5; Matt. 2:4-6; Lu. 21:16.17,\n24; Acts 21:10-11.\n\nIn a given book of prophecy, the book should be read carefully and all\nthe different subjects treated, noted. This should be followed by a\ncareful study to find what is said about the several topics already\nfound. To illustrate, the prophet may mention himself, Jerusalem,\nIsrael, Judah, Babylon or Egypt, etc. One should learn what is said of\neach. This will make necessary the student's learning all he can of\nthe history of the different subjects mentioned that he may understand\nthe prophecy about it.\n\nThe Prophet Isaiah. Several things are known of him. (1) He was called\nto his work the last year of the reign of Uzziah. (2) He lived at\nJerusalem  during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, and\nmost of his life seems to have been spent as a sort of court preacher\nor chaplain to the king. (3) He is the most renowned of all the Old\nTestament prophets, his visions not being restricted to his own\ncountry and times. He spoke for all nations and for all times, being\nrestricted to his own country and times. \"He was a man of powerful\nintellect, great integrity and remarkable force of character.\" (4) He\nis quoted more in the New Testament than any of the other prophets\nand, because of the relation of his teaching to New Testament times\nand teachings, his prophesies have been called the \"Bridge between the\nold and new covenants.\" (5) He married and had two sons.\n\nThe Nature of His Teachings. In his inaugural vision recorded in the\nsixth chapter Isaiah has impressed upon him some truths that shaped\nhis whole career. He saw: (1) The holiness and majesty of God; (2) The\ncorruption of those about him; (3) The certainty of awful judgment\nupon the wicked; (4) The blessing of those whose lives are approved of\nGod; and (5) The salvation of a remnant that was to be the seed of a\nnew Israel. With these truths burning in his soul he pressed the\nbattle of righteousness into every sphere of life. He strove to\nregenerate the entire national life. He tried to make not only\nreligious worship, but commerce and politics so pure that it could all\nbecome a service acceptable to God. He, therefore, became a religious\nteacher, preacher, social reformer, statesman and seer.\n\nConditions of Israel (The Northern Kingdom). Isaiah began to prophecy\nwhen it was outwardly rich and prosperous under the rule of Jereboam\nIL Inwardly it was very corrupt. It soon went to pieces, however (621\nB. C.), being conquered and carried into captivity by the Assyrians.\n\nConditions of Judah (The Southern Kingdom). During the reigns of Ahaz,\nJotham and Uzziah, oppression, wickedness and idolatry existed\neverywhere. Ahaz made an alliance with Assyria, which finally brought\ndestruction to Israel, but Hezekiah listened to Isaiah and made\nreforms, and God destroyed the Assyrian army before Jerusalem was\ndestroyed.\n\nNature of the Contents of the Book. The contents of the Book have been\nsaid to include: (1) Warnings and threats against his own people\nbecause of their sins. (2) Sketches of the history of his times. (3)\nProphesies of the return of Israel from captivity. (4) Prophesies\nconcerning the coming of the Messiah. (S) Predictions of the judgment\nof God on other nations. (6) Discourses that urge upon Israel moral\nand religious reformation. (7) Visions of the future glory and\nprosperity of the church. (8) Expressions of thanksgiving and praise.\n\nThe Center of Interest. The prophet deals primarily with the nation\nand not with the individual. He speaks primarily of the present and\nnot of the future. These two facts must be kept constantly in mind as\nwe read and interpret the book.\n\nAnalysis.\n\n  I. Discourses Concerning Judah and Israel, Chs. 1-12.\n\n  1. Some promises and rebukes, Chs. 1-6.\n\n  2. The book of Immanuel, Chs. 7-12.\n\n II. Prophesies against Foreign Nations, Chs. 13-23.\nIII. The Judgment of the World and the Triumph of God's People, Chs.\n24-27.\n\n   1. The judgments. Ch. 24.\n\n   2. The triumph. Chs. 25-27.\n\n IV. Judah's Relation to Egypt and Assyria, Chs. 38-32.\n\n  V. The Great Deliverance of Jerusalem, Chs. 33-39.\n\n VI. The Book of Consolation, Chs. 40-66.\n\n   1. God's preparation for certain deliverance, Chs. 40-48.\n\n   2. Jehovah's servant, the Messiah, will bring this deliverance.\nChs. 49-57.\n\n   3. The restoration of Zion and the Messianic Kingdom, with promises\nand warnings for the future. Chs. 58-66.\n\nFor Study and Discussion. (1) The sins of Israel and Judah that he\nrebukes. (2) Other nations against which he makes predictions and what\nhe said of each. (3) Isaiah's call. Ch. 6. (4) Isaiah's errand to\nAhaz, Ch. 7. (5) The way in which Isaiah rests the sole deity of\nJehovah upon his ability to predict a future, Ch. 41. Give other\nillustrations. (6) The express predictions of the Messiah as we find\nthem fulfilled in Jesus. (7) Point out the passages portraying the\nfuture glory of the church and the spiritual prosperity of the race.\n(8) Passages predicting the restoration of the Jews from captivity.\n(9) Some predictions already fulfilled: (a) God's judgments on the\nkings of Israel and the nation of Israel, Ch. 7. (b) The overthrow of\nSennacherib, Chs. 13 and 37. (c) Disasters which should overtake\nBabylon, Damascus, Egypt, Moab and Idumea, Chs. 13, 15, 18, 19 and 34.\n(d) Vivid and marvelous descriptions of the final fate of Babylon and\nIdumea, 13:19-22; 34:10-17. (10) The theology of Isaiah or his views\non such subjects as the moral condition of man, the need of a\nredeemer, the consequences of redemption, Divine Providence, the\nmajesty and holiness of God, the future life, etc.\n\n * * * * *\n\nChapter XVI.\n\nJeremiah and Lamentations.\n\nThe Author. (1) His name means \"Exalted of Jehovah,\" and he is ranked\nsecond among the great Old Testament writers. (2) He lived the last of\nthe sixth and the first of the fifth centuries before Christ. His\nministry began in 626 B. C., the thirteenth year of Josiah (1:2), and\nlasted about forty years. He probably died in Babylon during the early\nyears of the captivity. (3) He was of a sensitive nature, mild, timid,\nand inclined to melancholy. He was devoutly religious and naturally\nshrank from giving pain to others. (4) He was uncommonly bold and\ncourageous in declaring the message of God, it was unpopular and\nsubjected him to hatred  and even to suffering wrong. He was unsparing\nin the denunciations and rebukes administered to his nation, not even\nsparing the prince. (5) He is called the weeping prophet. He was\ndistressed both by the disobedience and apostasy of Israel and by the\nevil which he foresaw. Being very devoutly religious, he was pained by\nthe impiety of his time.\n\nCondition of the Nations. (1) Israel, the northern kingdom, had been\ncarried into captivity and Judah stood alone against her enemies. (2)\nJudah had fallen into a bad state, but Josiah, who reigned when\nJeremiah began his ministry, attempted to bring about reforms and\nrestore the old order. After his death, however, wickedness grew more\nand more until, in the later part of the life of Jeremiah, Jerusalem\nand the temple were destroyed by Nebuchadnezzar and Judah was led away\nin captivity. (3) The world powers of the time of Jeremiah's birth\nwere Assyria and Egypt. They were contending for supremacy. But\nJeremiah lived to see both of them subdued and Babylon mistress of the\nworld. He foresaw also how Babylon would fall and how a kingdom\ngreater than all would rise wherein there would be righteousness and\npeace.\n\nJeremiah.\n\nThe book of Jeremiah is composed principally of sketches of biography,\nhistory and prophecy, but the events and chapters are not in\nchronological order. It closes the period of the monarchy and marks\nthe destruction of the holy city and of the sanctuary and tells of the\ndeath agony of the nation of Israel, God's chosen people. But he saw\nfar beyond the judgments of the near future to a brighter day when the\neternal purpose of divine grace would be realized. The book,\ntherefore, emphasizes the future glory of the kingdom of God which\nmust endure though Israel does perish. He made two special\ncontributions to the truth as understood in his time. (1) The\nspirituality of religion. He saw the coming overthrow of their\nnational and formal religion and realized that, to survive that\ncrisis, religion must not be national, but individual and spiritual.\n(2) Personal responsibility (31:29-30). If religion was to be a\nspiritual condition of the individual, the doctrine of personal\nresponsibility was a logical necessity. These two teachings constitute\na great step forward.\n\nAnalysis.\n\n  I. The Prophet's Call and Assurance, Ch. 1.\n\n II. Judah Called to Repentance, Chs. 2-22.\n\n   1. Her sins set forth, Chs. 2-6\n\n   2. The call to repentance, Chs. 7-10.\n\n   3. The appeal to the covenant, Chs. 11-13.\n\n   4. Rejection and captivity foretold, Chs. 14-22.\n\nIII. The Book of Consolation, Chs. 23-33.\n\n   1. The restoration of the remnant, Chs. 22-29.\n\n   2. The complete restoration, Chs. 30-33.\n\n IV. The Doom of Jerusalem Due to the People's Wickedness, Chs. 34-36.\n\n  V. The History of Jeremiah and His Times, Chs. 37-45.\n\n VI.  Prophecies Against Foreign Nations, Chs, 46-51.\n\nVII. Historical Appendix, Ch. 52.\n\nLamentations.\n\nThe name means elegies or mournful or plaintive poems. It was formerly\na part of Jeremiah and represents the sorrows of Jeremiah when the\ncalamities which he had predicted befell his people, who had often\ndespised and rejected him for his messages. He chose to live with them\nin their suffering and out of his weeping pointed them to a star of\nhope. There are five independent poems in as many chapters. Chapters\n1, 2, 4 and 5 have each 22 verses or just the number of the Hebrew\nalphabet. Chapter 3 has 66 verses or just three times the number of\nthe alphabet. The first four chapters are acrostic, that is each verse\nbegins with a letter of the Hebrew alphabet. In chapter three, each\nletter is used in order and is three times repeated as the initial\nletter of three successive lines.\n\nAnalysis.\n\n  I. The Misery of Jerusalem, Ch. 1.\n\n II. The Cause of the People's Suffering, Ch. 2.\n\nIII. The Basis of Hope, Ch. 3.\n\n IV. The Past and Present of Israel, Ch. 4.\n\n  V. The Final Appeal for Restoration, Ch. 5.\n\nFor Study and Discussion. (1) Make a list of the evils predicted\nagainst the people because of their sins. (Example 19:7-9). (2) Make a\nlist of the different sins and vices of which Jeremiah accuses Israel.\n(Example 2:12; 3:20, etc.) (3) Point out all the prophesies of Divine\njudgment against other nations and analyze the punishment foretold.\n(Example 5:18-25). (4) Study the case of fidelity to parents given in\nCh. 35. (5) Collect all passages in both books which tell of the\nMessiah and of Messianic times and make a study of each (as 23:5-6).\n(6) Select a few of the striking passages of Lamentations and show how\nthey apply to the facts of history. (6) The sign and type of the\ndestruction of the land. Chs. 13-14. (8) The potter an illustration of\nGod's power over nations, Chs. 18-19. (9) The illustration of the\nreturn, seen in the figs, Ch. 24. (10) Jeremiah's letter to the\ncaptive, Ch. 29. (11) Jeremiah's love for Judah-it saw their faults,\nrebuked them for their sins, but did not desert them when they were in\nsuffering, because they despised his advice.\n\n * * * * *\n\nChapter XVII.\n\nEzekiel and Daniel.\n\nEzekiel.\n\nThe Prophet. His name means \"God will strengthen\". He was a priest and\nwas carried into captivity by Nebuchadnezzar. B. C. 597. He had a home\non the river Chebar where the Elders of Judah were accustomed to meet.\nHis wife died in the ninth year of his captivity. He was a man of very\npowerful intellect and apparently from the better classes of those\ncarried into captivity. He is less attractive than Isaiah and less\nconstant in the flow of his thought than Jeremiah. He is not so timid\nor sensitive as Jeremiah but has all his horror for sin and all of his\ngrief, occasioned by the wickedness of his people and the suffering\nwhich they endured. In his boldness of utterance he was not surpassed\nby his predecessors.\n\nNature of the Prophecy. The nature of the prophecy or the methods by\nwhich he exercised or manifests his prophetic gift differs from that\nof the other prophets. He does not so much predict as see visions of\nthem. Allegories, parables, similitudes and visions abound, some of\nthem symbolic of the future and others of existing facts and\nconditions. The prophet remains on the banks of Chebar and in spirit\nis transported to Jerusalem and the temple. Much of the book is in\ncharacter similar to Revelation and while the general subjects are\nvery plain, much of the meaning of the symbols is obscure. There are,\nhowever, powerful addresses and eloquent predictions of Divine\njudgments on the nations. It was probably due to the services of\nEzekiel that Israel's religion was preserved during the exile.\n\nThe Main Aspects of his Teaching. (1) Denunciation of Judah's sins and\nthe downfall of Jerusalem, Chs. 1-24. (2) Judgments upon foreign\nnations, Chs. 25-32. (3) Repentance as a condition of salvation,\n18:30-32. (4) The glorious restoration of Israel, li:16ff; 16:60ff;\n27:22-24; 20:40ff; Chs. 33-48. (5) The freedom and responsibility of\nthe individual soul before God.  18:20-32. (6) The necessity of a new\nheart and a new spirit, 11:19: 18:31; 36:26.\n\nCondition of the Jews. (1) _Political and social condition_. They are\ncaptives living in Babylon but are treated as colonists and not as\nslaves. They increased in numbers and accumulated great wealth and\nsome of them rose to the highest offices. (2) _The religious condition\nor outlook_. They had religious freedom and in this period they\nforever gave up their idolatry. They sought out the books of the law,\nrevised the cannon, wrote some new books and perhaps inaugurated the\nsynagogue worship which became so powerful afterward.\n\nAnalysis.\n\n  I. Ezekiel's Call, Chs. 1-3.\n\n   1. Preliminary vision, Ch. 1.\n\n   2. The call, Chs. 2-3.\n\n II. The Destruction of Jerusalem, Chs. 4-24.\n\n   1. The siege and certain judgment of the city, Chs. 4-7,\n\n   2. The condition of the city and the sins of the people, Chs. 8-19.\n\n   3. Renewed proofs and predictions of the doom of Judah  and\nJerusalem, Chs. 20-24.\n\nIII. Predictions against Foreign Nations and Cities. Chs. 25-32.\n\n IV. Prophecies concerning the Restoration, Chs. 33-48.\n\n   1. The restoration of Judah to the promised land, Chs. 33-39.\n\n   2. The Messianic times, Chs. 40-48.\n\nFor Study and Discussion. (1) The condition, the particular sin and\nthe judgment promised upon each of the nations mentioned-has the\nprediction been fulfilled? (2) The duties and responsibilities of a\npreacher as illustrated by Ezekiel's watchman, Ch. 33. (3) The vision\nof dry bones. Ch 37. (4) Judah and Israel under the figure of an evil\nwoman, Ch. 23. (5) The healing river, 47:1-12. (6) The teachings about\nthe Restoration, in the following passages: 36:8, 9, 29, 30, 34, 35,\n25-27; 37:1-14; 24:11-24; 37:22; 26,27; 43:11-12. (7) The symbols and\ntypes of the book.\n\nDaniel.\n\nName. The name is taken from its leading character, Daniel, which\nmeans \"God is my Judge.\"\n\nAuthor. It was very probably Daniel, though some think it may have\nbeen one of his companions, and still others think the history may\nhave been gotten together and written about 166 B. C.\n\nThe Date. The date then would have been between the captivity, 605 B.\nC., and the death of Daniel, 533 B. C., perhaps late in his life, or\nif by some other (which I do not think likely) about 166 B. C.\n\nThe Prophet. He was probably born in Jerusalem and was one of the\nnoble young captives first carried into captivity by King\nNebuchadnezzar. He was educated by order of the king and soon rose to\ngreat favor and was chosen to stand before the king in one of the\nhighest government positions under the Chaldean, Median and Persian\ndynasties. He lived through the whole period of the captivity and\nprobably died in Babylon. It is said that not one imperfection of his\nlife is recorded. The angel repeatedly calls him \"greatly beloved.\"\n\nWorld Empires of the Book. (1) _The Babylonian Empire_ (625-536 B. C.)\nwith Nebuchadnezzar as the leading king and the one who carried Israel\ncaptive. (2) _The Persian Empire_ (536-330 B. C.) which became a world\npower through Cyrus, under whom the Jews returned to Jerusalem. (3)\n_The Grecian Empire_, which, under the leadership of Alexander the\nGreat, subdued the entire Persian world. (4) _The Roman Empire_, which\nwas anticipated by and grew out of the Syrian Empire.\n\nPurpose of the Book. The purpose of the book seems to be: (1) To\nmagnify Jehovah, who delivers his servants, who is God of all nations,\nand who will punish idolatry, who is pure, righteous, etc. (2) To\nencourage his countrymen to resist the forces that threaten the\nfoundation of their faith. This was done by the example of Daniel and\nhis companions whom Jehovah saved. (3) To give a prophecy or vision of\nall times from the day of Daniel to the Messianic period. (4) To\noutline the religious philosophy of history which would issue in a\ngreat world state, which the Messianic King would rule by principles\nof justice and right, and which would subdue all kingdoms and have\neverlasting dominion. The main idea is the ultimate triumph of the\nkingdom of God. As compared with former prophetic books there are two\nnew teachings. (1) Concerning angels. (2) Concerning a resurrection\nfrom the dead.\n\nAnalysis.\n\n  I. Daniel's History, Chs. 1-6.\n\n   1. His youth and education, Ch. 1.\n\n   2. Interpretation of Nebuchadnezzar's image dream. Ch. 2.\n\n   3. In the fiery furnace. Ch. 3.\n\n   4. Interpretation of Nebuchadnezzar's tree dream, Ch. 4.\n\n   5. Interpretation of the hand-writing on the wall for Belshazzar,\nCh. 5.\n\n   6. In the Lion's den, Ch. 6.\n\n II. Daniel's Vision of the Kingdom, Chs. 7-12.\n\n   1. The four beasts, Ch. 7.\n\n   2. The ram and the he-goat, Ch. 8.\n\n   3. The seventy weeks, Ch. 9.\n\n   4. The final vision, Chs. 10-12.\n\nFor Study and Discussion. (1) Make a list of the various visions of\nDaniel and become familiar with the contents of each. (2) Make a list\nof all the passages that refer to the fact of Daniel's praying and\npoint out some of the specific prayers with their answers. (3) Point\nout the different attempts to overthrow or kill Daniel and tell the\ncause, by whom he was opposed and how he escaped. (4) Make a list of\nthe different symbols such as the lion and learn the description given\nof each symbolic animal. (5) Point out the several decrees made by the\ndifferent kings and learn what led to the decree, how it affected\nDaniel, how it bore upon the worship of the people of his nation, how\nit affected the worship of Jehovah, etc. (6) The difficulty and\npossibility of right living in bad surroundings. (7) The openness of\nDaniel's conduct. (8) The elements of strength of character displayed\nby Daniel. (9) The inevitable conflict between good and evil.\n\n * * * * *\n\nChapter XVIII.\n\nHosea and Joel.\n\nHosea.\n\nThe Prophet. He is called the \"Prophet of Divine Love.\" His name,\nHosea, means \"Deliverance.\" He was a native and citizen of Israel and\nfollowed Amos whom he may have heard in Bethel. He was a contemporary\nwith Isaiah and bore faithful testimony to corrupt Israel in the North\nwhile Isaiah prophesied at Jerusalem and was to Israel what Jeremiah\nbecame to Judah. He was prepared for his work through the lessons\nwhich he learned from the sins of his unfaithful wife. (1) Through the\nsuffering which he endured because of her sins, he understood how God\nwas grieved at the wickedness of Israel and how her sins were not only\nagainst God's law but an insult to divine love. (2) In love and at\ngreat cost he restored his wayward wife and in that act saw a hope of\nthe restoration and forgiveness of Israel. His ministry extended over\nmore than sixty years and was perhaps the longest of any on record. It\ncontinued 786-726 B. C., covering the last few years of the reign of\nJereboam II, to which Chs. 1-3 belong and the period of anarchy\nfollowing.\n\nThe Style and Method. His style is \"abrupt, uneven, inelegant,\" but\nalso poetical, figurative and abounding in metaphors. His writings\nmust be interpreted with great care to get what is meant by his\nsymbolic speech. He reminds one of modern reformers and revivalists.\nThrough all the anger which the book reveals we see also the\nsurpassing beauty of reconciling love. One sees everywhere that the\nsupreme goal to which Hosea moves is the re-establishment of Israel's\nfellowship of life and love with Jehovah.\n\nConditions of Israel. _Outwardly_ there was prosperity. Syria and Moab\nhad been conquered; commerce had greatly increased; the borders of the\nland had been extended and the temple offerings were ample. _Inwardly_\nthere was decay. Gross immoralities were being introduced; worship was\nbeing polluted and the masses of the people crushed, while the\nAssyrian Empire was advancing and ready to crush Israel, whom, because\nof her sins, God had abandoned to her fate.\n\nThey countenanced oppression, murder, lying, stealing, swearing, etc.\nThey had forgotten the law and their covenant to keep it and had\nsubstituted the worship of Baal for that of Jehovah, thereby becoming\nidolaters. They no longer looked to God in their distress but turned\nto Egypt and Assyria for help, and thereby put security and prosperity\non a basis of human strength and wisdom instead of resting them upon a\nhope of divine favor.\n\n\nAnalysis.\n\nI. Israel's Sin. illustrated by the tragedy of Hosea's unfortunate\nmarriage, Chs. 1-3.\n\n   1. His evil wife and their children, Ch. 1.\n\n   2. Israel's unfaithfulness and return to God seen in the evil\nwomen, Ch. 2.\n\n   3. God's love restores Israel as Hosea does his wife, Ch. 3.\n\n II. The Prophetic Discourses, Chs. 4-14.\n\n   1. Israel's sin, Chs. 4-8.\n\n   2. Israel's coming punishment, Chs. 9-11.\n\n\n   3. Israel's repentance and restoration, Chs. 12-14.\nFor  Study and Discussion. (1)    Make   a  list of all the\nexhortations to penitence and reformation and study them. (2) Point\nout the different utterances of judgment upon the people. (3) Make a\nlist of all the different sins condemned. (4) Make a list of the\nexpressions of tender love for the wayward and backsliding one. (5)\nMake a list of all passages indicating grief and suffering because of\nthe sin and danger of the one loved. (6) Political and religious\napostacy. (7) Sin as infidelity to love-as spiritual adultery. (8) The\ninvitations of the book.\n\nJoel.\n\n\nThe Prophet. His name means \"Jehovah is God,\" but his birth-place and\nconditions of life are unknown. He very probably prophesied in Judah\n(2:15-17) and the time of his ministry is commonly thought to have\nbeen during the reign of Joash, king of Israel, and Amaziah, king of\nJudah. It seems certain his is one of the earliest (some think the\nvery earliest) of the prophetic books, and his references to the\ntemple and its services have caused some to conclude he was a priest.\n\nThe Prophecy. (1) The occasion of the prophecy was four successive\nplagues of insects, particularly the locusts (2:25) and a drouth\n(2:23) which had been unprecedented. These calamities the prophet\ndeclares are the results of their sins and should call them to\nrepentance, that God may bless instead of curse their land. (2) The\npeople repent and the calamity is removed. This is used by the prophet\nto foreshadow the coming destruction and restoration of Israel and\nthis restoration is also doubtless used to prefigure Christian church\nand its triumph on earth. (3) The great subject is the terrible\njudgments of God which were to come upon the people because of their\nsins. (4) His great distinctive prophecy is 2;28-32 which was\nfulfilled on the day of pentecost, Acts 2:16-21. (B) In it all, he is\nemphasizing the rewards of the righteous and certain punishment of the\nwicked and thus he appealed to both the hopes and the fears of men.\nBut the relief value of the book is its optimism. There was victory\nahead, the righteous would finally triumph and be saved and God's\nenemies  will be destroyed. The conflict of good and evil and of\nIsrael and her enemies will end in entire and glorious triumph for\nIsrael and right.\n\nAnalysis.\n\n  I. The Call to Repentance, Chs. 1:1-2:17.\n\n   1. By the past scourge of locusts and drought, Ch. 1.\n\n   2. By the scourge to come, 2:1-17.\n\n II. Israel's Repentance and Jehovah's Promised Blessing, 2:18-3:21.\n\n   1. Material blessing, 2:18-27.\n\n   2. In the world Judgment, Ch. 3.\n\nFor Study and Discussion. (1) Point out the different statements about\nthe drouth and locusts that indicate their severity and ruinous\neffects. (2) Collect the passages referring to the Messianic age and\ntry to see how or what each foretells of that age. (3) Point out all\nreferences to the sins of Israel. (4) Collect evidences of the divine\ncontrol of the universe as seen in the book.\n\n * * * * *\nChapter XIX.\n\nAmos and Obadiah.\n\nAmos.\n\nThe Prophet. His name means \"Burden,\" and he is called the prophet of\nrighteousness. His home was at Tokea, a small town of Judea about\ntwelve miles south of Jerusalem, where he acted as herdsman and as\ndresser of sycamore trees. He was very humble, not being of the\nprophetic line, nor educated in the schools of the prophets for the\nprophetic office. God called him to go out from Judah, his native\ncountry, as a prophet to Israel, the Northern Kingdom. In obedience to\nthis call he went to Bethel, where the sanctuary was, and delivered\nhis bold prophecy. His bold preaching against the land Of Israel while\nat Bethel aroused Amaziah the leading idolatrous priest, who\ncomplained of him to the king. He was expelled from the kingdom, after\nhe had denounced Amaziah who had perhaps accused him of preaching as a\ntrade, 7:10-14, but we know nothing more of him except what is in this\nbook, which he perhaps wrote after he returned from Tekoa.\n\nThe Time of the Prophecy. It was during the reign of Uzziah, king of\nJudah and of Jereboam II, king of Israel, and was outwardly a very\nprosperous time in Northern Israel. But social evils were everywhere\nmanifest, especially the sins that grow out of a separation between\nthe rich and poor, 2:6-8, etc. Religion was of a low and formal kind,\nvery much of the heathen worship having been adopted.\n\nThe Significance of the Prophecy. One need but read the book of Amos\nto see that he expects doom to come upon foreign nations, that he\nforetells the wickedness of the Jews and their coming doom, showing\nhow the nation is to be dissolved and sold into captivity and that he\npredicts the glory and greatness of the Messianic kingdom. He thinks\nof Jehovah as the one true God, an all wise, all-powerful,\nomnipresent, merciful and righteous person whose favor can only be\nsecured by a life of righteousness. He  sees that justice between men\nis the foundation of society, that men are  responsible for their\nacts, that punishment will follow failure to measure up to our\nresponsibility, that worship is an insult to God, unless the worshiper\ntries to conform to divine demands.\n\n\n  I. The Condemnation of the Nations. Chs. 1-2.\n\n   1. Introduction, 1:1-2.\n   2. Israel's neighbors shall be punished for their sins. 1:3-2:5.\n\n   3. Israel's sins shall he punished, 2:6-16.\n\n II. The Condemnation of Israel, Chs. 3-6.\n\n   1. For civil iniquities, Ch. 3.\n\n   2. For oppression of the poor and for idolatry, Ch. 4.\n\n   3. Repeated announcements of judgment with appeals to return and\ndo good, Chs. 5-6.\n\nIII. Five Visions Concerning Israel, Chs. 7:1-9:10.\n\n   1. The locusts, 7:1-3.\n\n\n   2. The fire, 7:4-6.\n\n   3. The plumb line (a testing), 7:7-9, a historical interlude (the\nconflict with Amaziah), 7:10-17.\n\n   4. A basket of  summer fruit (iniquity ripe for punishment), Ch. 8.\n\n   5. The destruction of the altar (No more services), 9:1-10.\n\n IV. Promised Restoration and Messianic Kingdom, 9;11-15.\n\nFor Study mid Discussion, (1) Gather from the book a list of\nillustrations, sayings, etc., that are taken from the rustic or\nagricultural usages. (2) Make a list of the different nations against\nwhich he prophesies and point out the sin of each and the nature of\nthe punishment threatened. (3) Make a list of the different\nillustrations used to show the greatness and power of God. (4) The sin\nof wrong inter-relation of nations. (5) The responsibility of national\nenlightenment. (6) Repentance as seen in this book. (7) The book's\nevidence of the luxury of the time.\n\nObadiah.\n\nThe Prophet. His name means \"servant of the Lord,\" but we know nothing\nof him except what we can gather from his prophecy.\n\nThe Time. It was doubtless written after the fall of Jerusalem under\nNebuchadnezzar, 587 B. C. and before the destruction of Edom, five\nyears later, which would make the date about 585 B. C. This would make\nhim a contemporary of Jeremiah.\n\nThe Occasion of the prophecy is the cruelty of the Edomites in\nrejoicing over the fall of Judah.\n\nThe Jews. It is said to be a favorite book with the Jews because of\nthe vengeance which it pronounces upon Edom, their brother. Its chief\nimportance lies in its predictions of doom upon Edom the descendants\nof Esau, the twin brother of Jacob and the type of the unchangeable\nhostility of the flesh to that which is born of the spirit.\n\nThe Teachings. (1) Jehovah is especially interested in Israel. (2) He\nwill establish a new kingdom, with Judea and Jerusalem as the center\nand with holiness as the chief characteristic.\n\nAnalysis.\n\n  I. Edom's punishment, 1-9.\n\n\n   1. She must fall, 1-4.\n\n   2. Her allies will desert her, 5-7.\n\n   3. Her wisdom will fail her, 8-9.\n II. Edom's sin, 10-14\n\nIII. Guilt of the nations, 15-16.\n\n IV. Judah shall be restored,\n\nFor Study and Discussion. (1) The sin of pride. (2) The  sin   of\nrejoicing in another's misfortune. (3) Punishment according to our sin\nand of the same kind as was our sin.\n\n* * * * *\n\nChapter XX.\n\nJonah and Micah.\n\nJonah.\n\nThe Prophet. His name means \"done,\" and he is the son of Amittai. His\nhome was Gath-hepher, a village of Zebulun,  and he, therefore,\nbelonged to the ten tribes and not to Judah. He is first mentioned in\n2 Kings 14:28, where he prophesied the success of Jeroboam II, in his\nwar with Syria, by which he would restore the territory that other\nnations had wrested from Israel. He very likely prophesied at an early\ndate, though all attempts to determine the time of his prophecy or the\ntime and place of his death have failed.\n\n\nThe Prophecy. It differs from all the other prophecies in that it is a\nnarrative and more \"the history of a prophecy than prophecy itself\".\nAll the others are taken up chiefly with prophetic utterances, while\nthis book records the experiences and work of Jonah, but tells us\nlittle of his utterances. The story of Jonah has been compared to\nthose of Elijah and Elisha (1 Kings 17-19, and 2 Kings 4-6).\n\nAlthough full of the miraculous element, the evident purpose is to\nteach great moral and spiritual lessons, and it is unfortunate that\nits supernatural element has made this book the subject of infidel\nattack. But the facts, though extraordinary, are in no way\ncontradictory or inconsistent. Indeed, Mr. Driver has well said that\n\"no doubt the outlines of the narrative are historical.\" Christ spoke\nof Jonah and accredited it by likening his own death for three days to\nJonah's three days in the fish's belly.\n\n\nIt is the most  \"Christian\" of all the Old Testament books, its\ncentral truth being the universality of the divine plan of redemption.\nNowhere else in the Old Testament is such stress laid upon the love of\nGod as embracing in its scope the whole human race.\n\nAnalysis.\n\n  I. Jonah's First Call and Flight from Duty, Chs. 1-2.\n\n   1. The call, flight and punishment, 1:1-16.\n\n   2. The repentance and rescue, 1:17-2:10 (end).\n\n II. Jonah's Second Call and Preaching at Nineveh, Ch. 3.\n\n   1. His second call. 1-2.\n\n   2. His preaching against Nineveh. 2-4.\n\n   3. Nineveh repents, 5-9.\n\n   4. Nineveh is spared, 10.\nIII. Jonah's Anger and God's Mercy, Ch. 4.\n\n   1. Jonah's anger, 1-4.\n\n   2. The lessons of the gourd. 5-11.\n\nFor Study and Discussion. (1) The different elements of character\nnoticeable in Jonah. (2) The dangers of disobedience, to self and to\nothers. (3) The possibilities of influence for the man commissioned of\nGod. Jonah's influence on the sailors and on Nineveh. (4) God's care\nfor heathen nations (4-11), and its bearing upon the Foreign Mission\nenterprise. (5) The nature of true repentance and God's forgiveness.\n(6) The prophet, or preacher-his call, his message and place of\nservice.\n\nMicah.\n\nThe Prophet. His name means \"who is the Lord?\" and he was Moresheth. a\nsmall town of Gath. He was a younger contemporary of Isaiah and\nprophesied to both Israel and Judah during the time of Jotham, Ahaz\nand Hezekiah, kings of Judah; and of Pekah and Hoshea, the last two\nkings of Israel. He sympathized deeply with the common people, being\nmoved by the social wrongs of his time (Ch. 2-3), and became the\npeople's advocate and defender as well as their accuser. He clearly\nsets forth the wickedness of Judah and Israel, their punishment, their\nrestoration and the coming Christ. As compared with Isaiah, he was a\nsimple countryman, born of obscure parentage and recognized as one of\nthe peasant classes, while Isaiah was a city prophet of high social\nstanding and a counselor of kings.\n\nThe Great Truths of the Prophecy Are: (1) The destruction of Israel\n(1:6-7) (2) The desolation of Jerusalem and the temple (3:12 and\n7:13). (3) The carrying off of the Jews to Babylon (4:10). (4) The\nreturn from captivity with peace and prosperity and with spiritual\nblessing (4:1-8 and 7:11-17). (5) The ruler in Zion (Messiah) (4:8).\n(6) Where and when he should be born (5:2). This is his great prophecy\nand is accepted as final in the announcement to Herod.\n\n\n  I. The Impending Calamity, Ch. 1.\n\n II. The Sins That Have Brought on This Calamity. Chs. 2-3.\n\n   1. In their wickedness they refuse to hear the prophets and are led\ninto captivity, 2:1-11.\n\n   2. The promised restoration, 2:12-13.\n\n   3. The sins of the rich and of those in authority. Ch. 3.\n\nIII. The Promised Restoration and Glory, Chs. 4-5.\n\n   1. The promised restoration of the city Zion, 4:1-5.\n\n   2. The restoration and glory of Israel, 4:6-13 (end).\n   3. The mighty messianic king to be given, Ch. 5.\n\n IV. God's Controversy With Israel. Chs. 6-7.\n\n   1. God's charge and threat against them, Ch. 6.\n\n   2. In lamentation and patience the righteous must wait for a better\ntime, 7:1-13.\n\n   3. God will have mercy and restore, 7:14-20.\n\nFor Study and discussion. (1) The several accusations and threatenings\nagainst Israel and Judah. (2) The different things mentioned to\ndescribe the coming prosperity of Israel and of the Messianic period.\n(3) The false authority of civil rulers, of moral leaders, of\nspiritual teachers.\n\n * * * * *\n\nChapter XXI.\n\nNahum and Habakkuk.\n\nNahum.\n\nThe Prophet. His name means \"consolation\", and he was a native of\nElkosh, a small town of Galilee. We do not know where he uttered his\nprophecy, whether from Philistia or at Nineveh. It is thought that he\nescaped into Judah when the Captivity of the Ten Tribe began and that\nhe was at Jerusalem at the time of the Assyrian invasion.\n\nThe Prophecy. The date, if the above conclusions are to be relied\nupon, would be in the reign of Hezekiah, King of Judah, which would be\nbetween 720 and 698 B. C. Others put it between the destruction of\nThebes, 664 B. C. and the fall of Nineveh, 607 B. C. claiming that it\nmight be either during the reign of Josiah, 640-625 B. C. or in the\nreign of Manasseh, 660 B. C. The theme of the book is the approaching\nfall of Nineveh, the capital of Assyria, which held sway for centuries\nand has been regarded as the most brutal of the ancient heathen\nnations. The purpose, in keeping with the name of the author, was to\ncomfort his people, so long harassed by Assyria, which was soon to\nfall and trouble them no more. The style is bold and fervid and\neloquent and differs from all the prophetic books so far studied in\nthat it is silent concerning the sins of Judah. It is a sort of\noutburst of exultation over the distress of a cruel foe, a shout of\ntriumph over the downfall of an enemy that has prevented the\nexaltation of the people of Jehovah.\n\nAnalysis.\n\n  I. The Doom of Nineveh Pronounced, Ch. 1.\n\n II. the Siege and Fall of Nineveh, Ch. 2.\n\nIII. The Sins Which Will Cause Nineveh's Ruin, Ch. 3.\n\nFor Study and Discussion. (1) The striking features of the Divine\ncharacter seen in the book. How many in 1:2-3? (2) The description of\nNineveh-not only her wickedness, but her energy and enterprise. (3)\nThe doom predicted for Nineveh-analyze the predictions to the\ndifferent things to which she is doomed. (4) Pride as a God-ward sin\nand its punishment. (5) Cruelty, The man-ward sin and its punishment.\n\n\nHabakkuk.\n\nThe Prophet. His name means \"embracing,\" and he very likely was a\ncontemporary of Jeremiah and prophesied between 608 B. C. and 638 B.\nC. at a time of political and moral crisis. He may have been a Levite\nconnected with the Temple music.\n\n\nThe Prophecy. As Nahum prophesied the fall of Assyria for its\noppression of Israel, Habakkuk tells of God's judgments upon the\nChaldeans because of their oppression. The style is poetical and\ndisplays a very fine imagery. (1) There is a dialogue between the\nprophet and the Divine ruler. (2) There is a prayer or psalm which is\nsaid not to be excelled in any language in the grandeur of its\npoetical conceptions and sublimity of expression.\n\nIts purpose grew out of the fact that they were no better off under\nthe rule of Babylon (Chaldeans) which had overthrown Assyria than they\nwere formerly while Assyria ruled over them. It intended to answer the\nquestions: (1) How could God use such a wicked instrument as the\nChaldeans (Barbarians) to execute his purposes? (2) Could the Divine\npurpose be justified in such events? God's righteousness needed\nvindicating to the people. (3) Why does wickedness seem to triumph\nwhile the righteous suffer? This is the question of Job, applied to\nthe nation.\n\n\nAnalysis.\n\n\n  I. The Problem of the Apparent Triumph of Sin, Ch. 1.\n\n   1. Why does sin go unpunished? 1-4.\n\n   2. God says he has used the Chaldeans to punish sin, 5-11.\n\n   3. Are they confined to evil forever, 12-17.\n\n II. The Impending Punishment of the Chaldeans, Oh. 2.\n\n   1. Waiting for the vision, 1-3.\n\n   2. Vision of five destructive woes, 4-20.\n\nIII. An Age of Confidence in God, Ch.3.\n\n   1. Prayer of the disquieted prophet, 1-2.\n\n   2. Past history has shown that God will finally destroy Israel's\nenemies, 3-15.\n\n\n   3. The prophet must joyously trust God and wait when in\nperplexity, 16-19.\n\nFor Study and Discussion. (1) The morals of the people. (2) The\ncharacter and deeds of the Chaldeans. (3) The Universal supremacy of\nJehovah. (4) The proper attitude amid perplexing problem. (5) Faith\nand faithfulness as a guarantee of supremacy and life.\n\n * * * * *\n\nChapter XXII.\n\nZephaniah and Haggai.\n\nZephaniah.\n\nThe Prophet. He is a son of Cushi, a descendant of Hezekiah, and\nprophesied about 630 B. C. during the reign of Josiah. His prophesies\nmay have aided in inaugurating and in carrying to success the reforms\nof Josiah. His name means \"hid of the Lord\" in he is supposed to have\nbeen a contemporary of Habakkuk.\n\nThe Prophecy. The prophecy seems to be based upon the ravages of the\nScythians, whom the nations had come to fear and whom Egypt had\nbribed, and looks to the judgment of the Lord which cannot be\nescaped. Its theme, therefore, is \"The great day of the Lord\" in which\nsuffering will come upon all nations with which the prophet is\nfamiliar, Jerusalem and all Judea included. Converts would be won from\nall parts of the world and these could worship Jehovah, \"every one\nfrom his place\".\n\nAnalysis.\n\n  I. The Coming Day of Wrath. Ch. 1.\n\n   1. The destruction of all things, 1-6.\n\n   2. The severe punishment of Judah, 7-18.\n\n II. Judgment Upon Evil Nations, 2:1-3:7.\n\n   1. A plea for repentance, 2:1-3.\n\n   2. The doom that shall engulf the nations, 2:4-end.\n\n   3. Judah's obstinacy in sin, 3:1-7.\n\nIII. Promised Blessing for the Faithful Remnant, 3:8-20.\n\n   1. Because of Israel's sin, the nation will be cleansed by\npunishment and converted to God, 3:3-10.\n\n   2. Purified Israel shall be honored in all the earth, 3:11-20.\n\n\nFor Study and Discussion, (1) Gather a list of all that is said to\ninduce repentance or the turning away from evil. (2) What sins are\ncondemned in Judah and other nations. Make a list of them. (3) Name\nthe special classes that are condemned, as princes. (4) Make a list of\nthe blessings promised for the coming Messianic days. (5) The purpose\nof the Lord's judgments.\n\nHaggai.\n\nThe Prophet. Haggai was born in Babylon and was one of those who\nreturned from captivity, under Zerrubbabel, according to the decree of\nCyrus. He prophesied during the period of the rebuilding of the\ntemple, as recorded in Ezra and he was the first prophet called to\nprophesy after the Jews returned from the captivity in Babylon. He\nbegan his teaching sixteen years after the return of the first band to\nJerusalem.\n\nThe Conditions Out of Which Grew the Prophecy. Under the decree of\nCyrus. King of Persia, Zerrubbabel, a descendant of King David, had\nled a company of captives back to Jerusalem. They had set up the altar\nand work on the temple had been begun, but the work had been\ninterrupted by the hostile Samaritans and others and for about\nfourteen years almost nothing had been done. These years of inactivity\nhad dulled their zeal and they were rapidly becoming reconciled to the\nsituation and by reason of their weakness, compared with the great\ntask before them, they were beginning to despair of seeing their\npeople and beloved city and Temple restored to that glory pictured by\nformer prophets.\n\nThe Prophecy. Its purpose was to restore the hope of the people and to\ngive them zeal for the cause of God. This was accomplished by means of\nfour distinct visions, each of which shows their folly in not\ncompleting the work, mid promises divine blessing. They hear God say,\n\"I am with you, and will bless you.\" The result is seen in that they\nare enabled, in spite of opposition, to finish and dedicate it in\nabout four years.\n\nAnalysis.\n\n  I. The Appeal to Rebuild the Temple, Ch. 1.\n\n   1. The appeal, 1:11.\n\n   2. The preparations to build, 12-15.\n\n II. The New Temple, 2:1-19.\n\n   1. The superior glories of it, 2:1-9.\n\n   2. The blessing of its holy service, 2:10-19.\n\nIII. The Messianic Kingdom, 2:10-23.\n\nFor Study and Discussion, (1) The rebukes uttered by the prophet. (2)\nThe encouragements he offers. (3) The historical confirmation of the\nfacts of this book found in Ezra. (4) False content and discontent.\n(5) Basing conclusions upon the comparative strength of the friends\nand enemies of a proposition, while leaving God out of the count.\n\n * * * * *\n\nChapter XXIII.\n\nZechariah and Malachi.\n\nZechariah.\n\nThe Prophet. His name means \"Remembered of the Lord\" and like Haggai\nhe appears to have been among the captives who returned from Babylon\nwith Zerubbabel. He was a co-laborer with Haggai, beginning his work\ntwo mouths later and continuing into the second year following him.\nThe conditions of the times were the same as those described in\nHaggai.\n\nThe Prophecy. The purpose is the same as that of Haggai. The time of\nthe first eight chapters is that of the rebuilding of the temple while\nthe remaining chapters, 9-14, are thought to have been written thirty\nyears later. It is distinguished for: (1) The symbolic character of\nits visions. (2) The richness of his Messianic predictions found in\nthe second part. (3) The large place given to angelic mediation in the\nintercourse with Jehovah.\n\nThe Contents. The contents have been said to contain: (1)\nEncouragements to lead the people to repent and reform; (2)\nDiscussions about keeping up the days of fasting and humiliation\nobserved during the captivity; (3) Reflections of a moral and\nspiritual nature; (4) Denunciations against some contemporary nations;\n(5) Promises of the prosperity of God's people; (6) Various\npredictions concerning Christ and his kingdom.\n\n  I. Eight Visions Encouraging the Rebuilding of the Temple, Chs. 1-6.\nIntroduction, 1:1-6.\n\n   1. The horseman among the myrtle trees, 1:7-17.\n\n   2. The four horns and four carpenters, 1:18-21.\n   3. The man with the measuring line, Ch. 2.\n\n   4. Joshua, the High Priest, and Satan, Ch. 3.\n\n   5. The Golden Candlestick, Ch. 4.\n\n   6. The Flying Roll 5:1-4.\n\n   7. The woman and ephah, 5:5-11 end.\n\n   8. The four war chariots, 6:1-8.\n\n      Appendix: Joshua crowned as a type of Christ, 6:9-15.\n\n II. Requirement of the Law and the Restoration  and  Enlargement\nof Israel, Chs. 7-8.\n\n   1. Obedience better than fasting. 7:1-7.\n\n   2. Disobedience the source of all their past misery, 7:8-14 end.\n\n   3. The restoration and enlargement which prefigure Christ \"The\nJew,\" Ch.8.\n\nIII. Visions of the Messianic Kingdom. Chs. 9-14.\n\n   1. The Messianic King, Ch. 9-10.\n\n   2. The rejected Shepherd. Ch. 11,\n\n   3. The restored and penitent people, Chs. 12-13.\n\n   4. The divine sovereignty, Ch. 14.\n\nFor Study and Discussion. (1) The symbols and figures used in the\nseveral visions. (2) The different ways of expressing or planning the\nsuccess of God's people and the overthrow of their enemies. (3) The\ndiscussion of fasting, should they keep it up? What is superior to it?\netc. (4) The promises of these prophesies. (5) The denunciations and\njudgments found in the book.\n\nMalachi.\n\nThe Prophet.   His name means \"Messenger of the Lord.\" or \"My\nMessenger\". He was connected with the reform movement of Nehemiah and\nEzra and condemned the same  sins which they condemned. He must,\ntherefore, have lived about 100 years after Haggai and Zechariah, or\nabout 430-420 B. C. He was the last of the Old Testament inspired\nprophets.\n\n\n\n\nThe Condition of the Time. The people had been restored to Jerusalem\nand the temple and walls rebuilt. They had become sensual and selfish\nand had grown careless and neglectful of their duty. Their\ninterpretation of the glowing prophecies of the exilic and pre-exilic\nprophets had led them to expect to realize the Messianic kingdom\nimmediately upon their return. They were, therefore, discouraged and\ngrew skeptical (2:17) because of the inequalities of life seen\neverywhere. This doubt of divine justice had caused them to neglect\nvital religion and true piety had given place to mere formality. They\nhad not relapsed into idolatry but a spirit of worldliness had crept\nin and they were guilty of many vices such as we see today in\nprofessedly Christian communities.\n\nThe Prophecy. The purpose of this prophecy was to rebuke the people\nfor departing from the worship of the law of God, to call the people\nback to Jehovah and to revive their national spirit. There are in it:\n(1) Unsparing denunciations of social evils and of the people of\nIsrael. (2) Severe rebukes for the indifference and hypocrisy of the\npriests. (3) Prophecies of the coming of the Messiah and the\ncharacteristics and manner of his coming. (4) Prophecies concerning\nthe forerunner of the Messiah.\n\nAnalysis.\n\nIntroduction: Jehovah's love of Israel. 1:1-5. This is seen in the\ncontrast between Israeli and Egypt.\n\n  I. Israel's Lack of Love of God, 1:6-2:16. It is proved.\n\n   1. By their polluted offerings, 1:6 end.\n\n   2. By the sins of the priests. 2:1-9.\n\n   3. By their heathen marriages and by their divorces, 2:10-16.\n\n II. God Will Come and Judge His People, 2:17-4:6 end.\n\n   1. His messenger will separate the righteous from the wicked, 2:17-\n4:6.\n\n   2. This is seen in the effect of their withholding or paying\ntithes. 3:7-12.\n\n   3. Faithful services will be rewarded. 3:13-4:6 end.\n\nFor Study and Discussion. (1) Make a list of the particular sins\nrebuked. (2) Make a list of all the different things said about the\nMessiah and his mission and also that of the forerunner. (3) Analyze\nand study each of the seven controversies. 1:2, 7; 2:13, 14, 17; 3:7,\n8, 14. (4) Compare the future destinies of the righteous and wicked as\nrevealed in this book, making a list of all that is said of each. (5)\nMake a list of all the promises of the book.\n\n * * * * *\n\nChapter XXIV.\n\nMatthew.\n\nEach Gospel was written with a view to creating a definite result and\nwritten to a particular people and they differ accordingly. In this\nbook, therefore, each Gospel is discussed with the hope of so\noutlining its purpose and consequent peculiarities as to stimulate a\nthorough study of the questions raised.\n\nDate. Written about 60 A. D., but after Mark.\n\nThe Author. The Author always speaks of himself as \"the publican,\"\nwhich may indicate his sense of humility, felt in having been exalted\nfrom so low an estate to that of an apostle. He was the son of Alpheus\n(Mar. 2:14; Lu. 5:27), and was called Levi until Jesus called him and\ngave him the name Matthew, which means \"Gift of God.\" We know nothing\nof his work except his call and farewell feast (9:9-10), and that he\nwas with the apostles on the day of Pentecost. Thus silent and\nobservant and qualified by former occupation, he could well undertake\nthe writing of this book. It might be possible that he was chosen by\nthe others for this great task. We know nothing of his death.\nCharacteristics and Purpose.\n\n1. It is not a Chronological but a Systematic and Topical Gospel.\nThere is order in the arrangement of materials so that a definite\nresult may be produced. Materials are treated in groups, as the\nmiracles in chapters eight and nine and the parables of chapter\nthirteen. There is order and purpose also in the arrangement of these\ngroups of miracles and parables. The first miracle is the cure of\nleprosy, and is a type of sin; while the last one is the withering of\nthe fig tree, which is a symbol of judgment. The first parable is that\nof the seed of the kingdom, which is a symbol of the beginning or\nplanting of the kingdom; the last is that of the talents and\nprophesies the final adjudication at the last day. This same orderly\narrangement is also observed in the two great sections of the book.\nThe first great section 4:17-16:20, especially sets forth the person\nand nature of Jesus, while the second section, 16:20 end, narrates his\ngreat work for others as seen in his death and resurrection.\n\n2. It Is a Didactic or Teaching Gospel. While giving the account of a\nnumber of miracles, the book is marked by several discourses of\nconsiderable length, as The sermon on the Mount, chapters 3-7, the\ndenunciation of the Pharisees, chapter 23, the prophecy of the\ndestruction of Jerusalem and the end of the world, chapters 24-25, the\naddress to the apostles, chapter 10; and the doctrines of the\nkingdom, 17:24-20:16. These portions and the parables noted above will\nindicate how large a portion of the book is taken up in discourses.\nThe student can make lists of other and shorter sections of teaching.\n\n3. It Is a Gospel of Gloom and Despondency. There are no songs of joy\nlike those of Zacharias, Elizabeth, Mary, Simeon, Anna and the Angels,\nrecorded in Luke. Nor do we see him popular and wise at the age of\ntwelve. Instead, we have his mother almost repudiated and left in\ndisgrace by Joseph and only saved by divine intervention. Jerusalem is\nin trouble, the male children are killed and mothers are weeping for\nthem. The child Jesus is saved only by the flight into Egypt, his\nwhole life after the return from Egypt is covered in oblivion and he\nis a despised Nazarite. The cross is one of desolation with no\npenitent thief nor sympathy from any one, with his enemies reviling,\nsmiting their breasts and passing by. Nor is there much optimism or\nexpectation of success. The disciples are to be rejected and\npersecuted even as their Lord; many are to be called and but few are\nchosen; only a few are to find the narrow way; many are to claim\nentrance into the Kingdom because they have prophesied in His name and\nbe denied. Even Matthew himself is a despised and rejected publican.\n\n4. It Is a Kingly Gospel. The genealogy shows the royal descent of\nJesus. The Magi came seeking him that was \"born king of the Jews,\" and\nJohn the Baptist preaches that the \"Kingdom of heaven is at hand.\"\nHere we have the parables of the kingdom, beginning with \"the Kingdom\nof heaven,\" etc. In Luke a certain man made a great supper and had two\nsons, while in Matthew it was a certain king. In the other evangelists\nwe always have the term gospel while, with one exception, Matthew\nalways puts it \"the gospel of the Kingdom\". The \"keys of the kingdom\"\nare given to Peter. All the nations shall gather before him as he sits\non the throne and \"the king say\" unto them, and the \"king shall\nanswer,\" etc. (Matt. 25:34, 40).\n\n5. It Is an Official and an Organic Gospel. This is suggested in that\nMatthew represents Satan as head of a kingdom; also, in that those\nconnected with Jesus' birth are official persons and most of the acts\nare official in their nature. Pilate, the judge, washed his hands of\nthe blood of Jesus, the Roman guard pronounces him the Christ, and the\nguards say he could not be kept in the tomb, Jesus denounces the\nofficials and calls his own disciples by official names. It is Peter,\nnot Simon, and Matthew, the apostolic name, and not Levi as in Luke.\nJesus indicates his official capacity in his rejection of the Jews,\ntelling them that the kingdom is taken away from them (21:43). He\nmakes ready for the establishing of his own kingdom and tells them who\nis to wield the keys of the kingdom which is not to be bound by time\nor national relations as was the former kingdom. In Matthew alone do\nwe find full instructions as to the membership, discipline and\nordinances of the church. Here alone are we given in the gospels the\ncommand to baptize to administer the communion and the beautiful\nformula for baptism in the name of the Father, Son and Holy Ghost, and\nhere we have his official command to \"Go\" backed by all the authority\nof heaven and earth.\n\nIn the further pursuit of this official work, we find Jesus giving\nespecial recognition to the Gentile believers-giving them full place\nin his kingdom. The genealogy through grace and faith includes\nGentiles; the second chapter shows how the Gentile Magi do him honor;\nthe Roman centurion displays a faith superior to any Israelite; the\ngreat faith of the Canaanite woman led him to heal her daughter, and\nthe Gentile wife of Pilate because of her dreams sends a warning that\nhe have \"nothing to do\" with him. All this tended to show the official\nand organic way in which Jesus worked.\n\n6.  It Is a Gospel of Jewish Antagonism and Rejection. On the one hand\nthe Jews antagonize and reject Jesus. On the other the Jews,\nespecially the scribes and Pharisees, are exposed and rejected by\nJesus. The Pharisees plotted against Jesus and resented his violation\nof their regulations and customs concerning the Sabbath and their\nceremonies about eating and washing and his associations with\npublicans and sinners. Their opposition culminated in their putting\nhim to death. On the other hand Jesus also rejects the Jews. John\ncalls them a generation of vipers and Jesus designated them with such\nterms as hypocrites, blind guides and whited sepulchers, the climax\nbeing reached in chapter 23. It is here that in their wickedness they\nare unable to discern between the work of God and of Beelzebub. They\nare told of the application of Isaiah's prophecy, that they have ears\nand hear not and that on account of their unworthiness, the kingdom is\ntaken from them. The blasting of the fig tree with which the miracles\nof Matthew ends shows what is to be the fate of the Jewish nation.\n\n7. It Is a Jewish Gospel. This is seen in his use of Jewish symbols,\nterms and numbers without explanation. He never explained the meaning\nof a Jewish word, such as Corban, nor of a custom, such as to say that\nthe Jews eat not except they wash. The other evangelists do. He calls\nJerusalem by the Jewish terms, \"City of the great king,\" and \"Holy\nCity,\" and Christ the \"Son of David\" and the \"Son of Abraham.\" He\nspeaks of the Jewish temple as the temple of God, the dwelling place\nof God and the holy place. The genealogy is traced to Abraham by three\ngreat Jewish events of history. All this would be calculated to win\nthe Jews, but, much more, the sixty-five quotations from the Old\nTestament and the oft repeated attempt to show that deeds and sayings\nrecorded were that the \"Scripture (or saying) might be fulfilled.\"\nAnd, while not seeing as much in the numbers as Plummer and others,\none can hardly believe that all numbers, so characteristic of Jews,\nare accidental here. The genealogy has three fourteens being multiples\nof seven. There are fourteen parables, seven in one place and seven in\nanother. There are seven woes in chapter 23. There are twenty miracles\nseparated into two tens. The number seven usually, if not always,\ndivides into four and three, the human and the divine. Of the seven\nparables in chapter 13, four touch the human or natural while three\nrefer to the divine or spiritual side of his kingdom. There are seven\npetitions in the Lord's prayer, the first three relating to God and\nthe last four to man. A like division is perhaps true in the\nbeatitudes.\n\nSubject. The Kingdom of God or of Heaven.\n\nAnalysis.\n\n  I. The Beginning of the Kingdom, 1:1-4:16.\n\n   1. Jesus, the King, is the Old Testament Messiah, chs. 1-2.\n\n\n   2. Jesus, the King, is prepared for his work, 3:1-4:16.\n\n II. The Proclamation of the Kingdom, 4:17-16:20.\n\n   1. The beginning of the proclamation, 4:17 end.\n\n   2. By the Sermon on the Mount, chs. 5-7.\n\n   3. By the miracles and connected teachings, chs. 8-9.\n\n   4. By the sending of the Twelve and subsequent teachings and\nmiracles, chs. 10-12.\n\n   5. By the seven parables and subsequent miracles, chs. 13-14.\n\n   6. By the denunciation  of the  Pharisees with  attendant miracles\nand teachings, 15:1-16:12.\n\n   7. By the Great Confession, 16:12-20.\n\nIII. The Passion of the Kingdom, 6:21-27 end.\n\n   1. Four predictions of the passion with intervening discourses and\nmiracles, 16:21-26:2.\n\n    (A) At Caesarea Philippi, 16:21-17:21.\n\n    (B) In Galilee near Capernaum, 17:22-20:16.\n\n    (C) Near Jerusalem, 20:17-22 end.\n\n    (D) At Jerusalem, 23:1-26:2.\n\n   2. The events of the Passion, 26:3-27 end.\n\n IV. The Triumph of the Kingdom, Ch. 28.\n\n   1. The resurrection of the King, 1-15.\n\n   2. Provision for the propagation of the Kingdom, 16-20.\n\nFor Study and Discussion. (1) Some events of Christ's childhood, (a)\nThe story of the Magi. (b) The massacre of the infants, (c) The flight\nto Egypt, (d) The return to Nazareth. (2) Two miracles, (a) Cure of\nthe blind man, 9:27-31. (b) Fish with money in its mouth, 17:24-27.\n(3) Ten Parables, (a) The Tares, 13:24-30. (b) The draw net, 13:47-50.\n(c) The unmerciful servant. 18:23-25. (d) The laborers in the\nvineyard, 20:1-16. (e) The two sons, 21:28-32. (f) The marriage of the\nking's son, 22:1-14. (g) The hidden treasure. 24:44. (h) The pearl,\n24:45-46. (i) The ten virgins. 25:1-13. (j) The talents, 25:14-30. (4)\nTen passages in Christ's discourses: (a) Parts of the Sermon on the\nMount, chs. 5-7. (b) Revelation to babes, 11:25-27. (c) Invitations to\nthe weary, 11:28-30. (d) About idle words, 12:36-37. (e) Prophecy to\nPeter, 16:17-19. (f) Humility and forgiveness, 18:14-35. (g) Rejection\nof the Jews, 21:43. (h) The great denunciation, ch. 23. (i) The\njudgment scene, 23:31-46. (j) The great commission and promise, 28:16-\n20. (5) Some terms by which Jesus is designated in Matthew should be\nstudied. Let the student make a list of the different places where\neach of the following terms are used and from a study of the passages\ncompared with any others form opinions as to the significance of the\nterm, (a) Son of Abraham, (b) Son of David, (c) Son of man, (d) Son of\nGod, (e) Christ, the Christ, (f) Jesus, (g) Lord, (h) Kingdom of\nheaven or Kingdom of God. (6) Make a list of all the places where the\nexpression \"That the saying (or scripture) might be fulfilled\" and\ntabulate all the things fulfilled. (7) Show how many times and where\nthe phrase \"The Kingdom of Heaven\" (or of God) occurs and from a study\nof these passages tabulate in list the nature, characteristics and\npurpose of the Kingdom. (8) Make a list of all the places mentioned\nand become familiar with the history and geography of each and\nmemorize the leading events connected with each.\n\n * * * * *\nChapter XXV.\n\nMark.\n\nDate. Probably written about A. D. 60, and before Matthew.\n\nThe Author. He was not an apostle and was variously designated as\nfollows; (1) John, whose surname was Mark, Acts 12:12, 25; 15:37; (2)\nJohn only, Acts 13:5. 13; (3) Mark only, Acts 15:39; (4) always Mark\nafter this, Col. 4:10, Philemon 24, 2 Tim. 4:11, 1 Pet. 5:13. He was a\nson of Mary, a woman of Jerusalem (Acts 12:12). Her home was the\ngathering place of the disciples, whither Peter went after he was\ndelivered from prison. On this or some other visit Mark may have been\nconverted through the preaching of Peter, and this may have been the\ncause of Peter calling him \"his son\" (1 Pet. 5:13), which doubtless\nmeans son in the ministry. He returns with Paul and Barnabas from\nJerusalem to Antioch (Acts 12:25), and accompanies them, as minister\n(Acts 13:5) on the first great missionary journey as far as Perga\n(Acts 13:13). There he left them and returned home. On the second\nmissionary tour Paul declined to take him and separated from Barnabas,\nMark's cousin (Col. 4:10), who chose Mark for his companion (Acts\n15:37-39). Ten years later he seems to be with Paul in his\nimprisonment at Rome and was certainly counted a fellow worker by Paul\n(Col. 4:10, Philemon 24). Paul found him useful and asked Timothy to\nbring him to him in his last imprisonment (2 Tim. 4:11). He was with\nPeter when he wrote his first epistle (1 Peter 5:13).\n\nWhat he knew of the work of Jesus directly we do not know, probably\nnot much. The early Christian writers universally say that he was the\ninterpreter of Peter and that he based his gospel upon information\ngained from him.\n\nCharacteristics and Purpose.\n\n1. It Is a Gospel of Vividness and Details. He shows the effect of awe\nand wonder produced upon those present by the works and teaching of\nJesus. He tells the details of the actions of Jesus and his disciples\nand the multitudes. Jesus \"looks around,\" \"sat down,\" \"went before\".\nHe is grieved, hungry, angry, indignant, wonders, sleeps, rests and is\nmoved  with pity. The cock crows twice: \"it is the hour\", \"a great\nwhile before day,\" or \"eventide,\" \"there are two thousand swine\", the\ndisciples and Jesus are on the sea, on Olivet, or in the court yard or\nin the porch.  Everything is portrayed in detail.\n\n2. It Is a Gospel of Activity and Energy. There is no story of his\ninfancy, but he starts with \"The beginning of the gospel of Jesus\nChrist\". He portrays the active career of Jesus on earth. He,\nhowever, lays emphasis upon the works rather than the words of Jesus.\nFew discourses of any length and only four of the fifteen parables of\nMatthew are given and those in the briefest form, while eighteen of\nthe miracles are given in rapid review. The rapid succession is\nindicated by one Greek word, translated by the seven words\n\"immediately\", \"anon\", \"forthwith\", \"by and by\", \"as soon as\",\n\"shortly\", and \"straightway\", which occur forty-one times in this\ngospel. The last meaning, straightway, is truest to the Greek idea and\nmay be called Mark's characteristic word. It indicates how with the\nspeed of a racer he rushed along and thereby furnishes us a breathless\nnarrative which Farrar says makes us \"feel like the apostles who,\namong the press of the people coming and going, were twice made to say\nthey 'had no leisure so much as to eat'.\" It moves as the scenes of a\nmoving picture show.\n\n3. It Is a Gospel of Power Over Devils. Here as in no other gospel the\ndevils are made subject to Jesus. They recognize him as the \"Son of\nGod\" and acknowledge their subordination to him by pleading with him\nas to what shall be done with them (5:7, 12).\n\n4. It Is a Gospel of Wonder. Everywhere Jesus is a man of wonder that\nstrikes awe and terror and causes to wonder those who see and hear\nhim. Some of these may be studied, especially in the Greek, in 1:27;\n2:13; 4:41; 5:28 6:50; 51; 7:37. As Archbishop Thompson puts it, \"The\nwonder-working Son of God sweeps over his Kingdom swiftly and meteor-\nlike\" and thus strikes awe into the hearts of the on-lookers. He is \"a\nman heroic and mysterious, who inspires not only a passionate devotion\nbut also amazement and adoration\".\n\n5. It Is a Gospel for the Romans. The Romans were men of great power,\nmighty workers who left behind them great accomplishments for the\nblessing of humanity. So that Mark would especially appeal to them by\nrecording of Jesus his mighty deeds. He lets them see one who has\npower to still the storm, to control disease and death, and even power\nto control the unseen world of spirits. The Roman, who found deity in\na Caesar as head of a mighty Kingdom, would bow to one who had shown\nhimself King in every realm and whose kingdom was both omnipotent and\neverlasting, both visible and unseen, both temporal and spiritual.\n\nThen, too, the Roman cared nothing for Jewish Scripture or prophecy\nand so he omits all reference to the Jewish law, the word law not\nbeing found in the entire book. He only once or twice refers in any\nway to the Jewish scriptures. He omits the genealogy of Jesus which\ncould have no value to a Roman. Then, too, he explains all doubtful\nJewish words, such as \"Boanerges\" (3:17), \"Tabitha cumi\" (5:41),\n\"corban\" (7:11), \"alba\" (15:36). He reduced Jewish money to Roman\ncurrency (12:42). He explains Jewish customs as not being understood\nby them. (See 7:3; 13:3; 14:12; 15:42).\n\nAnd once more by the use of terms familiar to him such as centurion,\ncontend, etc. \"Mark showed the Roman a man who was a man indeed\". He\nshowed them manhood crowned with glory and power; Jesus of Nazareth,\nthe Son of God; a man but a Man Divine and sinless, among sinful and\nsuffering men. Him, the God-man, no humiliation could degrade, no\ndeath defeat. Not even on the cross could he seem less than the King,\nthe  Hero, the only Son. And as he gazed on such a picture how could\nany Roman refrain from exclaiming with the awe-struck Centurion,\n\"Truly this was the Son of God\".\n\nSubject. Jesus the Almighty King.\n\nAnalysis.\n\n  I. The Almighty King is Exhibited as the Son of God, 1:1-13.\n\n   1. In the baptism and teaching of John, 1-8.\n\n   2. In the baptism of Jesus, 9-11.\n\n   3. In the temptation, 12-13.\n\n II. The Almighty King at Work in Galilee, 1:14-9 end.\n\n   1. Begins his work, 1:14 end.\n\n   2. Reveals his Kingdom, Chs. 2-5.\n\n   3. Meets opposition, 6:1-8:26.\n\n   4. Prepares his disciples for the end, 8:27-9 end.\n\nIII. The Almighty King Prepares for Death 10:1-14:31.\n\n   1. He goes to Jerusalem, 10:1-11:11.\n\n   2. In Jerusalem and vicinity, 11:12-14:31.\n\n IV. The Almighty King Suffers at the Hands of His Enemies. 14:32-\n15:46.\n\n   1. Agony of Gethsemane, 14:32-42.\n\n   2. Arrest, 14:43-52.\n\n   3. Jewish trial and denial of Peter, 14:53 end.\n\n   4. Trial before Pilate. 15:1-15.\n\n   5. The Crucifixion. 15:16-41.\n\n   6. The Burial, 15:42 end.\n\n  V. The Almighty King Triumphs Over His Enemies, Ch.16.\n\n   1. The resurrection, 1-8.\n\n   2. The appearances, 9-18.\n   3. The ascension, 19-20.\n\nFor Study and Discussion. (1) Sections peculiar to Mark, (a) Growth of\nthe seed, 4:26-29. (b) Jesus' compassion on the multitudes, 7:32-37.\n(c) The blind men healed gradually, 8;22-26. (d) Details about the\nass, etc., 11:1-14. (e) Concerning watching, 13:33-37. (f) Details\nconcerning Christ's appearances. 16:6-11. (2) The spiritual condition\nof those affected by Jesus' miracles. Keeping in mind their condition\nbefore and after the miracle: (a) Were they saved as well as well as\nhealed? (b) Did they or their friends exercise faith, or did Jesus act\nvoluntarily without any expression of faith? (3) What did Jesus do in\nperforming the miracle? (a) Did he use the touch? (b) Was he touched?\n(c) Did he simply give command, etc? (4) From the following\nscriptures 2:35; 1:45; 3:7-12; 6:6; 6:21-32; 6:46; 7:34-25; 8:27; 9:2;\n11:11; 11:19; 14:1-12, make a list of the different places to which\nJesus retired and in connection with each indicate (in writing): (a)\nWas it before or after a victory or conflict? (b) Was it in\npreparation for or rest after the performance of a great work? (c)\nIndicate in each case whether he went alone or was accompanied and, if\naccompanied, by whom? (e) In each case also tell what Jesus did during\nthe period of retirement. Did he pray, teach, perform miracles or\nwhat? (5) List the phrases \"Son of man\" and \"Kingdom of God\" and point\nout the appropriateness and meaning of each. (6) List all references\nto demons and to demon possessed people and study their nature, the\nnature of their work, their power, wisdom, etc. (7) The facts\nconcerning the death of Jesus. 14:1-15:14. List them.\n\n * * * * *\n\nChapter XXVI.\n\nLuke.\n\nDate. It was probably written about A. D. 60 or 63, certainly before\nthe fall of Jerusalem, A. D. 70, and likely while Luke was with Paul\nin Rome or during the two years at Caesarea.\n\nAuthor. The author is Luke, who also wrote Acts, and was a companion\nof Paul on his second missionary journey (Acts 16:11-40). He rejoins\nPaul at Philippi (Acts 20:1-7) on the return from the third missionary\njourney, remaining with him at Caesarea and on the way to Rome (Acts\nChs. 20-28), He is called the \"Beloved physician\" (Col. 4:14) and\nPaul's \"fellow laborer\" (Philemon 24).\n\nFrom the context of Col. 4:4 we learn that he was \"not of the\ncircumcision\" and, therefore, a Gentile. From his preface (Lu. 1:1) we\nlearn that he was not an eye witness of what he wrote. He is thought\nto be \"the brother\" whose praise is in the gospel throughout all the\nchurches (2 Cor. 8:18), and, by tradition, is always declared to be a\nGentile and proselyte. As is indicated by the gospel itself, he was\nthe most cultured of all the gospel writers.\n\nCharacteristics and Purpose.\n\n1. It Is a Gospel of Song and Praise. There are a number of songs such\nas the song of Mary (1:46-55), the song of Zacharias (1:68-79), the\nsong of the angels (2:14) and the song of Simeon (2:29-33). There are\nmany expressions of praise such as (2:2; 5:29; 7:16; 13:13; 17:15;\n18:43; 23:47).\n\n2. It Is a Gospel of Prayer. Jesus prays at his baptism, (3:21), after\ncleansing the leper (5:16), before calling the twelve (6:12), at his\ntransfiguration (9:28), before teaching the disciples to pray (11:1),\nfor his murderers as he was on the cross (23:34), with his last breath\n(23:46). Luke gives us Christ's command to pray (21:36) and two\nparables, the midnight friend (11:5-13) and the unjust judge (18:1-8)\nto show the certain and blessed results of continued prayer.\n\n3. It Is a Gospel of Womanhood. No other gospel gives her anything\nlike so large a place as Luke. Indeed, all of the first three chapters\nor a greater part of their contents may have been given him, as he\n\"traced out accurately from the first\" (1:3), by Mary and Elizabeth.\nHe gives us the praise and prophecy of Elizabeth (1:42-42), the song\nof Mary (1:46-55). Anna and her worship (2:36-38), sympathy for the\nwidow of Nain (7:12-15), Mary Magdella the sinner (7:36-50), the woman\nassociates of Jesus (8:1-3), tender words to the woman with an issue\nof blood (8:48), Mary and Martha and their disposition (10:38-42).\nsympathy and help for the \"daughter\" of Abraham (13:16), the\nconsolation of the daughters of Jerusalem (23:28). These references\nhave been collected by others and are the most conspicuous ones and\nserve to show how large a place woman is given in this gospel.\n\n4. It Is a Gospel of the Poor and Outcast. More than any other of the\nevangelists Luke reports those teachings and incidents in the life of\nour Savior which show how his work is to bless the poor and neglected\nand vicious. Among the more striking passages of this character are\nthe oft repeated references to the publicans (3:12; 5:27, 29, 30,\netc.), Mary Magdella, who was a sinner (7:36-50), the woman with an\nissue of blood (8:43-48), the harlots (15:30), the prodigal son\n(13:11-32), Lazarus, the beggar (16:13-31), the poor, maimed, halt and\nblind invited to the supper (14:7-24). the Story of Zacchaeus (19:1-\n9), the Savior's business declared to be to seek and save the lost\n(8:10), the dying robber saved (23:39-43).\n\n5. It Is a Gentile Gospel. The book is everywhere filled with a world\nwide purpose not so fully expressed in the other evangelists. Here we\nhave the angels, announcement of great joy which shall be to all\npeople (2:10) and the song about Jesus as \"a light for revelation to\nthe Gentiles\" (2:32). The genealogy traces Christ's lineage back to\nAdam (2:38) and thus connects him not with Abraham as a representative\nof humanity. The fuller account of the sending out of the seventy\n(10:1-24). the very number of whom signified the supposed number of\nthe heathen nations, who were to go, not as the twelve to the lost\nsheep of the house of Israel, but to all those cities whither Jesus\nhimself would come, is suggestive of this broader purpose of Luke. The\ngood Samaritan (10:25-37) is Christ's illustration of a true neighbor\nand in some way also intends to show the nature of Christ's work which\nwas to be without nationality. Of the ten lepers healed (17:11-19)\nonly one, a Samaritan, returned to render him praise, thus showing how\nothers than the Jews would not only be blessed by him but would do\nworthy service for him. The Perean ministry, across the Jordan (9:51-\n18:4, probably 9:51-19:28). is a ministry to the Gentiles and shows\nhow large a place Luke would give the Gentiles in the work and\nblessings of Jesus.\n\n6. It Is a Gospel for the Greeks. If Matthew wrote for Jews and Mark\nfor Romans, it is but natural that some one should write in such a way\nas to appeal, specially, to the Greeks as the other representative\nrace. And, such the Christian writers of the first centuries thought\nto be Luke's purpose. The Greek was the representative of reason and\nhumanity and felt that his mission was to perfect humanity. \"The full\ngrown Greek would be a perfect world man\", able to meet all men on the\ncommon plane of the race. All the Greek gods were, therefore, images\nof some form of perfect humanity. The Hindu might worship an emblem of\nphysical force, the Roman deify the Emperor and the Egyptian any and\nall forms of life, but the Greek adored man with his thought and\nbeauty and speech, and, in this, had most nearly approached the true\nconception of God. The Jew would value men as the descendants of\nAbraham; the Roman according as they wielded empires, but the Greek on\nthe basis of man as such.\n\nThe gospel for the Greek must, therefore, present the perfect man, and\nso Luke wrote about the Divine Man as the Savior of all men. Christ\ntouched man at every point and is interested in him as man whether low\nand vile or high and noble. By his life he shows the folly of sin and\nthe beauty of holiness. He brings God near enough to meet the longings\nof the Greek soul and thereby furnish him a pattern and brother suited\nfor all ages and all people. The deeds of Jesus are kept to the\nbackground while much is made of the songs of others and the\ndiscourses of Jesus as they were calculated to appeal to the cultured\nGreek. If the Greek thinks he has a mission to humanity, Luke opens a\nmission ground enough for the present and offers him an immortality\nwhich will satisfy in the future.\n\n7. It Is an Artistic Gospel. Renan calls Luke the most beautiful book\nin the world, while Dr, Robertson says \"the charm of style and the\nskill in the use of facts place it above all praise\". The delicacy and\naccuracy, picturesqueness and precision with which he sets forth the\ndifferent incidents is manifestly the work of a trained historian. His\nis the most beautiful Greek and shows the highest touches of culture\nof all of the gospels.\n\nSubject.   Jesus the World's Savior.\n\nAnalysis.\n\nIntroduction. The dedication of the gospel, 1:1-4.\n\n  I. The Savior's Manifestation, 1:5-4:13.\n\n   1. The announcement of the Forerunner, 1:5-25.\n\n   2. The announcement of the Savior. 1:26-38.\n\n   3. Thanksgiving of Mary and Elizabeth, 1:29-56.\n\n   4. The birth and childhood of the Forerunner, 1:37 end.\n\n   5. The birth of the Savior, 2:1-20.\n\n   6. The childhood of the Savior. 3:1-4:13.\n\n II. The Savior's Work and Teaching in Galilee, 4:14-9:50.\n   1. He preaches in the synagogue at Nazareth. 4:14-30.\n\n   2. He works in and around Capernaum, 4:31-6:11.\n\n   3. Work while touring Galilee, 6:12-9:50.\n\nIII. The Savior's Work and Teaching After Leaving Galilee Up to the\nEntrance Into Jerusalem, 9:31-19:27.\n\n   1. He journeys to Jerusalem, 9:51 end.\n\n   2. The mission of the Seventy and subsequent matters, 10:1-11:13.\n\n   3. He exposes the experience and practice of the day, 11:14-12 end.\n\n   4. Teachings, miracles warnings and parables, 13:1-18:30.   5.\nIncidents connected with his final approach to Jerusalem, 18:31-\n19:27.\n\n IV. The Savior's Work and Teaching in Jerusalem, 19:28-22:38.\n   1. The entrance to Jerusalem, 19:28 end.\n\n   2. Questions and answers. Ch. 20.\n\n   3. The widow's mites, 21:1-4.\n   4. Preparation for the end, 21:5-22:38.\n\n  V. The Savior Suffers for the World, 22:39-23 end.\n\n   1. The agony in the garden, 22:39-46.\n\n   2. The betrayal and arrest, 22:47-53.\n\n   3. The trial. 22:54-23:26.\n\n   4. The cross, 23:27-49.\n\n   5. The burial, 23:30 end.\n\n VI. The Savior is Glorified, Ch. 24.\n\n   1. The resurrection, 1-12.\n\n   2. The appearance and teachings, 13-49.\n\n   3. The ascension, 50 end.\n\nFor Study and Discussion, 1. Six miracles peculiar to Luke. (1) The\ndraught of fishes, 5:4-11. (2) The raising of the widow's son, 7:11-\n18. (3) The woman with the spirit of infirmity, 13:11-17. (4) The man\nwith the dropsy, 14:1-6. (5) The ten lepers, 17:11-19. (6) The healing\nof Malchus' ear. 22:50-51.\n\n2. Eleven parables, peculiar to Luke. (I) The two debtors, 7:41-43.\n(2) The good Samaritan, 10:25-37. (3) The importunate friend, 11:5-8.\n(4) The rich fool, 12:16-19. (5) The barren fig-tree, 13:6-9. (6) The\nlost piece of silver, 15:8-10. (7) The prodigal son, 15:11-32. (8) The\nunjust steward, 16:1-13. (9) The rich man and Lazarus, 18:19-31. (10)\nThe unjust judge, 18:1-8. (11) The Pharisee and publican, 18:9-14.\n\n3. Some other passages mainly peculiar to Luke. (1) Chs. 1-2 and 9:51-\n18:14 are mainly peculiar to Luke. (2) John the Baptist's answer to\nthe people. 3:10-14. (3) The conversation with Moses and Elias, 9:30-\n31. (4) The weeping over Jerusalem, 19:41-44. (5) The bloody sweat,\n22:44. (6) The sending of Jesus to Herod, 23:7-12. (7) The address to\nthe daughters of Jerusalem, 23:27-31. (8) \"Father forgive them\",\n23:34. (9) The penitent robber, 23:40-43. (10) The disciples at\nEmmaus, 24:13-31; (11) Particulars about the ascension. 24:50-53.\n\n4. The following words and phrases should be studied, making  a list\nof the references where each occurs and a study of each passage in\nwhich they occur with a view of getting Luke's conception of the term.\n(1) The \"son of man\" (23 times). (2) The \"son of God\" (7 times). (3)\nThe \"kingdom of God\" (32 times). (4) References to law, lawyer, lawful\n(18 times). (5) Publican (11 times). (6) Sinner and sinners (16\ntimes). Mr. Stroud estimates that 59 percent of Luke is peculiar to\nhimself and Mr. Weiss figures that 541 have no incidences in the other\ngospels.\n\n * * * * *\n\nChapter XXVII.\n\nJohn.\n\nThe Author. From the evidence found in the gospel, we may learn\nseveral things about the author. (1) _That he was a Jew_. This is seen\nin his evident knowledge of Jewish opinions concerning such subjects\nas the Messiah, and his knowledge of their customs, such as the\npurification. (2) _He was an eye-witness to most of what he relates_.\nThis is seen in his exact knowledge of time, as to the hour or time of\nday a thing occurred; in his knowledge of the number of persons or\nthings present, as the division of his garments into four parts; in\nthe vividness of the narrative which he could hardly have had without\nfirst having seen it all. (3) _He was an apostle_. This is seen in his\nknowledge of the thoughts of the disciples (2:11, 17); in his\nknowledge of the private words of the disciples to Jesus and among\nthemselves (4:31, 33, etc.); in his knowledge of the private resorts\nof the disciples (11:54. etc.); and in his knowledge of the Lord's\nmotives, etc. (2:24-25, etc.); and in his knowledge of Christ's\nfeelings (11:33). (4) _He was the son of Zebedee_ (Mar. 1:19-20), and\nwas probably one of John's two disciples whom he turned to Jesus (1-\n40). (5) _He is one of the three most prominent of the apostles_,\nbeing several times especially honored (Matt. 17:1-3. etc.), and is\nprominent in the work of the church after Christ's ascension, as well\nas in all their work before his death: (6) _He also wrote three\nepistles and Revelation_. He outlived all the other apostles and is\nsupposed to have died on the Isle of Patmos as an exile about 100 A.D.\n\nThe Times and Circumstances of the Writings. These are so different\nfrom those which influenced the other evangelists that one can hardly\nescape the feeling that John's gospel is colored accordingly. The\ngospel had been preached in all the Roman empire and Christianity was\nno longer considered a Jewish sect, attached to the Synagogue.\nJerusalem had been overthrown and the temple destroyed. Christians had\nbeen sorely persecuted, but had achieved great triumphs in  many\nlands. All the rest of the New Testament except Revelation had  been\nwritten. Some had arisen, who disputed the deity of Jesus and while\nthe gospel is not a mere polemic against that  false  teaching, it\ndoes, by establishing the true teaching thoroughly undermine the\nfalse. He perhaps wrote  to Christians of all  nationalities, whose\nhistory had by this time been enriched by the blood of martyrs for the\nfaith. Instead of the Messiah in whom Jews would find a Savior or the\nmighty worker in whom the Roman would find him, or the Ideal Man in\nwhom the Greeks would find him. John wrote concerning the eternal,\nIncarnate Word in whose Spiritual Kingdom each, having lost his\nnarrowness and racial prejudice, could be forever united.\n\nThe Style and the Plan. This gospel differs from the others in\nlanguage and plan. It is both profound and simple and has several\nelements of style as follows: (1) Simplicity. The sentences are short\nand connected by coordinate conjunctions. There are but few direct\nquotations, and but few dependent sentences, and most of them show the\nsequence of things, either as a cause or a purpose. (2) Sameness. This\narises from the method of treating each step in the narrative as if\nisolated and separate from all the rest rather than merging it into\nthe complete whole. (3) Repetition, whether in the narrative proper or\nin the quoted words of the Lord, is very frequent. The following\nexamples will illustrate this: \"In the beginning was the word and the\nword was with God and the word was God.\" \"The light shineth in\ndarkness and the darkness comprehendeth it not.\" \"I am the Good\nShepherd; the Good Shepherd giveth his life.\" \"Jesus then, when he saw\nher weeping and the Jews that were weeping with her.\" \"If I bear\nwitness of myself my witness is not true. There is another that\nbeareth witness of me; and I know that the witness which he witnesseth\nof me is true.\" Let the student gather a list of all such repetitions.\n(4) _Parallelism_, or statements expressing the same or similar\ntruths, such as the following are common. \"Peace I leave with you, my\npeace I give unto you\"; \"Let not your heart be troubled, neither let\nit be afraid\"; \"I give unto them eternal life and they shall never\nperish.\" This parallelism, which at the same time becomes repetition,\nis seen in the way a subject or conclusion is stated and, after\nelaboration, restated in a new and enlarged view, thus teaching the\ntruth in a gradually unfolding beauty and force. An illustration is\nfound in the statement, \"I will raise him up in the last day,\" 6, 39,\n70, 44. (5) _Contrasts_. The plan is more simple and more easily seen\nall along than is that of any other of the Evangelists. On the one\nhand, he shows how love and faith are developed in the believer until,\nin the end, Thomas, who was the most doubtful of all, could exclaim,\n\"My Lord and my God.\" On the other hand, he shows the unbeliever\nadvanced from mere indifference to a positive hatred that culminated\nin the crucifixion. This purpose is carried out by a process of\ncontrasting and separating things that are opposites, such as (a)\nLight and darkness, (b) _Truth_ and falsehood, (c) Good and evil, (d)\nLife and death, (e) God and Satan. In all of these he is convincing\nhis reader that Jesus is the Christ, the son of God.\n\nCharacteristics and Purpose.\n\n1. It Is a Gospel of the Feasts. Indeed, if subtract from it those\nmiracles and teachings and other works performed in connection with\nthe feasts, we should have only a few fragments left. The value of the\nbook would be destroyed and the most beautiful and the profoundest\nteachings of the gospel lost.\n\nThe student will do well from the following list of feasts to endeavor\nto group around each all that John records as occurring in connection\nwith it. (1) The Feast of the Passover (2:13, 23), First Passover, A.\nD. 27. (2) A Feast of the Jews (5:1), probably Purim. (3) Passover a\nFeast of the Jews (6:4), Second Passover, A. D. 28. (4) Feast of the\nTabernacles (7:2). (5) Feast of the Dedication (10:22). (6) Passover\n(11:55-56; 12:1, 12, 20; 13:29; 18:28). Third Passover, A. D. 29.\n\n2. It Is a Gospel of Testimony.   John writes to prove that Jesus is\nthe Christ. He assumes the attitude of a lawyer before a jury and\nintroduces testimony until he fells certain of his case and then\ncloses the testimony with the assurance that much more could be\noffered if it seemed necessary. There are seven lines of testimony.\n(1) The testimony of John the Baptist. (2) The testimony of certain\nother individuals. (3) The testimony of Jesus' works. (4) The\ntestimony of Jesus  himself (see the I am's). (5) The testimony of the\nscripture. (6) The testimony of the Father. (7) The testimony of the\nHoly Spirit.\n\n3. It Is of Gospel of Belief. The purpose being to produce belief\nthere are given: numerous examples of belief, showing the growth of\nfaith; the secret of faith, such as hearing or receiving the word; the\nresults of faith, such as eternal life, freedom, peace, power, etc.\n\n4. It Is a Spiritual Gospel. It represents the deeper mediations of\nJohn, which are shaped so as to establish a great doctrine which,\ninstead of history, became his great impulse. To John \"history is\ndoctrine\" and he reviews it in the light of its spiritual\ninterpretation. It furnished a great bulwark against the Gnostic\nteachers, who had come to deny the diety of Jesus. He also emphasized\nand elaborated the humanity of Jesus. His whole purpose is \"not so\nmuch the historic record of the facts as the development of their\ninmost meaning.\"\n\n5. It Is a Gospel of Symbolism. John was a mystic and delighted in\nmystic symbols. The whole book speaks in the language of symbols. The\nmystic numbers three and seven prevail throughout the book not only in\nthe things and sayings recorded but in the arrangement of topics. Each\nof the Eight Miracles is used for a \"sign\" or symbol, as the feeding\nof the five thousand in which Jesus appears as the bread or support of\nlife. The great allegories of the Good-Shepherd, the sheep-fold and\nthe vine; the names used to designate Jesus as the Word, Light, the\nWay, the Truth, the Life, etc., all show how the whole gospel is\npenetrated with a spirit of symbolic representation.\n\n6. It Is the Gospel of the Incarnation. \"Matthew explains his\nmessianic function; Mark his active works and Luke his character as\nSavior.\" John magnifies his person and everywhere makes us see \"the\nword made flesh.\" God is at no great distance form us. He has become\nflesh. The word has come as the Incarnate Man. Jesus, this Incarnate\nMan, is God and as such fills the whole book, but he, nevertheless,\nhungers and thirsts and knows human experience. God has come down to\nman to enable him to rise up to God.\n\nSubject: Jesus, the Christ, God's Son.\n\nAnalysis.\n\nIntroduction or prologue, 1:1-18.\n\n(1) The divine nature of the word.  1-5.\n\n(2) The manifestation of the word as the world's Savior, 6-18.\n\n  I. The Testimony of His Great Public Ministry, 1:19-12 end.\n\n   1. He is revealed, 1:19-2:12.\n\n   2. He is recognized, 2:13-3 end.\n\n   3. He is antagonized, Chs. 5-11.\n\n   4. He is honored, Ch. 12.\n\n II. The Testimony of His Private Ministry with His Disciples, Chs.\n13-17.\n\n   1. He teaches and comforts his disciples, Chs. 13-16.\n\n   2. He prays for his disciples, Ch. 17.\n\nIII. The Testimony of His Passion. Chs. 18-19.\n\n   1. His betrayal, 18:1-11.\n\n   2. The Jewish or ecclesiastical trial, 18:12-27.\n\n   3. The Roman or civil trial, 18:28-19:16.\n\n   4. His death and burial, 19:17 end.\n\nIV. The Testimony of His Resurrection and Manifestation, Chs. 20-21.\n\n   1. His resurrection and manifestation to his disciples, Ch. 20.\n\n   2. Further manifestations and instructions to his disciples, Ch.\n21.\n\nFor Study and Discussion. (1) The events and discourses connected with\neach feast mentioned above. (2) The seven lines of testimony mentioned\nabove. List examples of each. (3) The following miracles as \"signs,\"\npointing out what they symbolize about Jesus: (a) The Cana miracle,\n2:1-11; (b) The nobleman's son, 4:48-54; (c) The impotent man, 5:1-16;\n(d) Feeding five thousand, 6:3-14; (e) Walking on the sea, 6:16-20;\n(f) Healing the blind man, 9:1-16; read all the chapter; (g) Raising\nLazarus, Ch. 11; (h) The draft of fishes, 21:1-11. (4) The following\ndiscourses: (a) The conversation with Nicodemus, Ch. 3; (b) The\nconversation with the woman at the well, Ch. 4; (c) The discourse on\nthe shepherd and the sheep, Ch. 10; (d) The discussions of chapter 13;\n(e) The discourse on the vine, Ch. 15; (f) The Lord's prayer, Ch. 17.\n(5) From the following passages find the cause or explanation of\nunbelief, 1:45; 3:11, 19, 20; 5:16, 40, 42, 44; 6:42, 52; 7:41, 42,\n48; 8:13, 14, 45; 12:26, 44; 20:9. (6) From the following study the\nresults of unbelief, 3:18, 20, 36; 4:13, 14; 6:35, 53, 58; 8:19, 34,\n55; 14:1, 28; 15:5; 16:6, 9. (7) Make a list of all the night scenes\nof the book and study them. (8) Study each instance of someone\nworshiping Jesus. (9) Name each chapter of the book so as to indicate\nsome important event in it-as the vine chapter or Good Shepherd\nchapter. (10) Find where and how many times each of the following\nwords and phrases occurs and study them as time will admit. (1)\nEternal life, 17 times, only 18 in all the other gospels, (2) believe,\n(3) believe on, (4) sent, (5) life, (6) sign or signs (Revised\nversion), (7) work or works, (8) John the Baptist, (9) verily, always\ndouble and used by Jesus, (10) receive, received, etc., (11) witness,\nor testify, testimony, etc.. (12) truth, (13) manifest, manifested,\n(14) \"I am\" (spoken by Jesus).\n\n * * * * *\n\nChapter XXVIII.\n\nActs.\n\nThe Author. The author is Luke who wrote the gospel of Luke. Facts\nconcerning him may be found in chapter twenty-seven. He wrote this\nbook about A. D. 63 or 64.\n\nThe Purpose. It was addressed to an individual as a sort of\ncontinuation of the former thesis and aims to chronicle the growth and\ndevelopment of the movement inaugurated by Jesus as it was carried on\nby the apostles after the resurrection and ascension of Jesus. It is\ntaken up largely with the history of Christian work among the Gentiles\nand only gives enough of the history of the Jerusalem church to\nauthenticate the work among the Gentiles. The chief purpose,\ntherefore, seems to be to give an account of the spread of\nChristianity among the Gentiles. This view is further strengthened in\nthe fact that Luke himself was a gentile (Col. 4:10) and that he was a\ncompanion of Paul (Col. 4:14) and the \"we\" section of Acts. The book\ndoes not, therefore, claim to be a complete account of the labors of\nthe early apostles. But it does give in a simple, definite and\nimpressive manner an account of how the religion of Jesus was\npropagated after his death and of how it was received by those to whom\nit was first preached.\n\nThe Spirituality. In the Old Testament God the Father was the active\nagent. In the gospels God the Son (Jesus) was the active agent. In\nActs (and ever after) God the Holy Spirit is the active agent. He is\nmentioned about seventy times in Acts. The Savior had told the\napostles to wait at Jerusalem for the power of the Holy Ghost. Until\nthey were endued with His power they were very ordinary men. Afterward\nthey were pure in their purpose and ideals and were always triumphant\nin their cause. The book is a record of mighty spiritual power seen in\naction everywhere.\n\nAnalysis.\n\n   Introduction, 1:1-3.\n\n  I. The Church Witnessing in Jerusalem, 1:4-8:11.\n\n   1. Preparation for witnessing, 1:4-2:4.\n\n   2. First witnessing, 2:4-47 end.\n\n   3. First persecution, 3:1-4:31.\n\n   4. Blessed state of the church, 4:32-5:42.\n\n   5. First deacons, 6:1-7.\n\n   6. The first martyr, 6:8-8:1.\n\n II. The Church Witnessing in Palestine, 8:2-12:25.\n\n   1. The witnesses are scattered abroad, 8:2-4.\n\n   2. Philip witnesses in Samaria and Judea, 8:5-40.\n\n   3. The Lord wins new witnesses, 9:1-11:18.\n\n   4. Center of labor changed to Antioch, 11:19-30.\n\n   5. The witnesses triumph over Herod's persecution, 12:1-25.\n\nIII. The Church Witnessing lo the Gentile World, 13:1-28:31.\n\n   1. Witnessing in Asia, Chs. 13-14. Paul's First Missionary Journey.\n\n   2. The first church council, 15:1-35.\n\n   3. Witnessing in Europe, 15:36-18:22. Paul's Second Missionary\nJourney.\n\n   4. Further witnessing in Asia and Europe, 18:23-21:17. Paul's Third\nMissionary Journey.\n\n   5. Paul, the witness, rejected and attacked by the Jews at\nJerusalem, 21:18-23:35.\n\n   6. Two years imprisonment at Caesarea, Chs. 24-26.\n\n   7. Paul, the witness, carried to Rome, 27:1-28:15.\n\n   8. Paul, the witness, at Rome, 28:16-31.\n\nFor Study and Discussion. (1) The first church conference for\nbusiness, 1:15-26. (2) The coming of the Holy Spirit, 2:1-4. (3)\nPeter's sermon on the day of Pentecost, 2:5-47. (4) The first miracle,\nch. 3. (5) The first persecution, 4:1-31. (6) Death of Annanias and\nSapphira, 5:1-11. (7) The first deacons, 6:1-7. (8) The first martyr,\nch.7. (9) Philip's work in Samaria, 8:5-40. (10) Conversion of Saul,\n9:1-31. (11) Conversion of Cornelius, 10:1-11:18. (12) List the\nprincipal churches of the book, their location and what makes them\nnotable. (13) List the principal preachers of the book and note the\nsermons or miracles, etc., that make them prominent. (14)The\nsermons and addresses of the book, to whom each was delivered, its\npurpose, etc.(15) The chief elements of power of these early\ndisciples. (16) The growth of Christianity and the hindrances it had\nto overcome. (17) The great outstanding teachings of these early\nChristians. (18) The tact and adaptation of the apostles (give\nexamples). (19) The different plans to kill Paul and the way by which\nhe escaped each. (20) The missionary journeys of Paul and his journey\nto Rome as a prisoner.\n\n* * * * *\nChapter XXIX.\n\nRomans.\n\nThe Author. Paul, the author, was a Hebrew by descent, a native of\nTarsus in Cilicia, and educated by Gamaliel, the great Pharisaic\nteacher. He was one of the most unmerciful persecutors of the early\nChristians, but was converted by the sudden appearance to him of the\nrisen Lord. He began preaching at Damascus, but on account of\npersecution went into Arabia. Returning from Arabia he visited\nJerusalem and Damascus, and then went to Cilicia, where he doubtless\ndid evangelistic work until Barnabas sought him at Tarsus and brought\nhim to Antioch, where he worked a year with Barnabas. After this they\nwent up to Jerusalem with contributions for the brethren. Upon return\nto Antioch he was called by the Holy Ghost to mission work in which he\ncontinued till his death, making at least three great missionary\njourneys, during which and afterward he suffered \"one long martyrdom\"\ntill his death.\n\nPaul's Epistles. Paul's epistles are commonly put into four groups as\nfollows: (1) _The Eschatological group_, or those dealing with the\nsecond coming of Christ. These are I. and II. Thessalonians and were\nwritten from Corinth about 62 to 63 A. D. (2) _The Anti-Judaic group_,\nor those growing out of controversy with Judaistic teachers. They are\nI. Corinthians. II. Corinthians, Galatians and Romans, written during\nthe third Missionary journey, probably at Ephesus, Philippi, and\nCorinth. (3) _The Christological group_, which center their teachings\naround the character and work of Jesus, and were written during the\nimprisonment at Rome. They are Philippians, Colossians, Philemon,\nEphesians, and Hebrews (many think Paul did not write Hebrews). (4)\n_The Pastoral Group_, or those written to young preachers touching\nmatters of church organization and government and practical\ninstructions concerning evangelists, pastors, and other Christian\nworkers. They are 1 Timothy, 2 Timothy and Titus.\n\nAll of Paul's epistles, unless it be Hebrews, fall very naturally into\nfive sections, as follows: (1) An introduction, which may contain a\nsalutation, usually including the subject of the epistle and the name\nof those with Paul as co-laborers at the time of the writing, and a\nthanksgiving for the good character or conduct of those whom he\naddresses. (2) A Doctrinal Section, in which he discusses some great\nChristian teaching, which needs special emphasis as the case of the\nchurch or individual addressed. (3) A Practical Section, in which he\nsets forth the practical application of the principles discussed in\nthe doctrinal section to the life of those addressed. (4) A Personal\nSection, in which are personal messages and salutations sent to and by\nvarious friends. (5) A Conclusion, in which may be found a benediction\nor autograph conclusion to authenticate the letter, maybe both, with\nother closing words.\n\nThe Occasion of the Roman Epistle. (1) Paul longed to go to Rome (Acts\n19:21) and now hoped soon to do so (Romans 15:24-33). He may,\ntherefore, have wished them to know of his doctrine before his\narrival, especially as they had perhaps heard some false reports of\nit. (2) It was just after he wrote Galatians and Paul's mind was full\nof the doctrine of justification, and he may have desired to write\nfurther upon the subject, giving special emphasis to the Divine side\nof the doctrine as he had given to the human side of it in Galatians.\n(3) Then, too, he may have been misunderstood in Galatians and desired\nto enlarge upon his teaching. In Galatians man is justified by\nbelieving, in Romans God gives his own righteousness to the believer\nfor his justification. (4) Phoebe, a woman of influence and Christian\ncharacter, a friend of Paul, was about to go to Rome from the coasts\nof Corinth, and Paul not only had a good opportunity to send the\nletter, but could do her a service by way of introducing her (16:1-2).\n\nThe Church at Rome. It was doubtless in a very prosperous condition\nthe time of Paul's writing. It was perhaps organized by some Jews\nheard and believed while at Jerusalem, probably on the day of\nPentecost. While its membership included both Jews and Gentiles (1:6-\n13; 7:1), it was regarded by Paul as especially a Gentile church (1:3-\n7; 13-15).\n\nSome Errors of Doctrine and Practice Had Crept in Which Needed\nCorrection. (1) They seem to have misunderstood Paul's teachings and\nto have charged that he taught that the greater the sin the greater\nthe glory of God (3:8). (2) They may have thought him to teach that we\nshould sin in order to get more grace (6:1) and, therefore, may have\nmade his teaching of justification by faith an excuse for immoral\nconduct. (3) The Jews would not recognize the Gentile Christians as\nequal with them in Christ's Kingdom (1:9, 29, etc.). (4) Some of the\nGentile brethren, on the other hand, looked with contempt upon their\nnarrow and prejudiced and bigoted Jewish brethren (14:3). (5) Paul,\ntherefore, aimed to win the Jews to Christian truth and the Gentiles\nto Christian love.\n\nPaul's Connection With the Church. He had never been there up to this\ntime (1:11, 13, 15) and it is not likely that any other apostles had\nbeen there. For then Paul would have not have been planning to go\nsince his rule was not to go where another had worked (15:20; 2 Cor.\n10:14-16). This strikes a heavy blow at Catholicism, claiming that\nPeter was first bishop of Rome. If Paul would not have followed him,\nthen Peter had not been there, and the most important test of papacy\nis overthrown. Paul had, however, many intimate friends and\nacquaintances at Rome, many of whom were mentioned in chapter 16.\nAmong them were his old friends, Aquila and Priscilia.\n\nThe Argument of the Book. The doctrines of the book are considered and\ndiscussed under four main propositions: (1) All men are guilty before\nGod (Jews and Gentiles alike). (2) All men need a Savior. (3) Christ\ndied for all men. (4) We all, through faith, are one body in Christ.\n\nDate. Probably from Corinth, about A. D. 58.\n\nTheme. The gift of the righteousness of God as our justification which\nis received through faith in Christ, or justification by faith.\n\n\nAnalysis.\n\n   Introduction, 1:1-17.\n\n  I. All Men Need of Righteousness, 1:18-3:20.\n\n II. All Men May Have Righteousness by Faith in Christ (justification)\n3:21-4 end.\n\nIII. All Who Are Thus Justified Will Be Finally Sanctified, Chs. 5-8.\nThe believer's final redemption is thus guaranteed.\n\n   1. By the new relation to God which this righteousness gives. Ch.\n5.\n\n   2. By the new realms of grace into which it brings him, Ch. 6 (no\ndeath in this realm).\n\n   3. By the nature given him, Ch. 7. This wars against the old nature\nand will win.\n\n   4. By the new possession (the Holy Spirit) which it gives, Ch. 8:1-\n27.\n\n   5. By the foreordained purpose of God for them, 8:28-39.\n\n IV. This Doctrine as Related to the Rejection of the Jews, chs. 9-11.\n\n   1. The justice of their rejection, 9:1-29.\n\n   2. The cause of their rejection, 9:30-10 end.\n\n   3. The limitations of their rejection, ch. 11.\n\n  V. The Application of This Doctrine to Christian Life, 12:1-15:13.\n\n   1. Duty to God-consecration, 12-12.\n\n   2. Duty to self-a holy life, 12:3 end.\n\n   3. Duty to state authorities-honor, 13:1-7.\n\n   4. Duty to society-love all, 13:8-10.\n\n   5. Duty as to the Lord's return-watchfulness, 13:11-14.\n\n   6. Duty to the weak -helpfulness and forbearance, 14:1-15:13.\n\n   Conclusion. 15:14-16 end. (1) Personal matters, 14:14 end. (2)\nFarewell greetings and warnings, ch. 16.\n\nFor Study and Discussion. (1) The greeting (1:1-7). What does it\nreveal about, (a) The call, duty and standing of an apostle or\npreacher? (b) The standing, privileges and duties of a church, or\nindividual Christian? (c) The relation of the old dispensation to the\nnew? (d) Christ's diety or his Messiahship in fulfillment of prophecy?\n(e) The different persons of the Trinity? (2) Study sin as described\nin 3:10-18, and what can be learned concerning: (a) The state of sin,\n(b) The practice of sin, (c) The reason for sin. (3) Abraham as an\nexample of justification by faith, ch. 4. (4) The plan and method by\nwhich God rescues men from sin, 5:6-11. (5) The contrast between Adam\nand Christ. 5:12-31. Do we get more in Christ than we lost in Adam?\n(6) Why a matter under grace should not continue in sin, 6:1-14. (7) A\nconverted man's relation to the law. 7:1-6. (8) The different things\ndone for us by the Holy Spirit, 8:1-27. (9) The practical duties of a\nChristian, ch. 12. (10) Make a list of the following \"key-words,\"\nshowing how many times and were each occurs, and outline form the\nscripture references the teachings about each. Power, sin and\nunrighteousness, righteousness, justification, faith and belief,\natonement, redemption, adoption, propitiation, election,\npredestination.\n\n * * * * *\n\nChapter XXX.\n\nFirst and Second Corinthians.\n\n\nThe City of Corinth. It contained 400,000 inhabitants and was the\nchief city of Greece when Paul visited it, being situated on a large\nisthmus where the commerce of the world passed. The inhabitants were\nGreeks, Jews, Italians and a mixed multitude from everywhere. Sailors,\nmerchants, adventurers and refugees from all the world crowded the\ncity, bringing with them the evils of every country, out of which grew\nmany forms of human degradation. Religion and philosopy had been\nprostituted to low uses. Intellectual life was put above moral life,\nand the future life was denied that they might enjoy the present life\nwithout restraint.\n\nThe Church at Corinth. It was founded by Paul on the second missionary\njourney (Acts 18:1-18). His spirit in founding the church is seen in 1\nCor. 2:1-2. While there Paul made his home with Aquila and Priscilla,\nJews who had been expelled from Rome (Acts 18:2-3), but who now became\nmembers of the church. Apollos preached to this church and aided it in\nPaul's absence (18:24-28; 19:1). Both Epistles are full of information\nas to the condition of the church and the many problems which hit had\nto face from time to time. It must be remembered that Corinth was one\nof the most wicked cities of ancient times and that the church was\nsurrounded by heathen customs and practices. Many of its members had\nbut recently been converted from heathenism to Christianity and the\nchurch was far from ideal.\n\nFirst Corinthians.\n\nThe Occasion and Purpose of the Letter. Unfavorable news had come to\nPaul concerning the Corinthian church and he had written them a letter\n(5:9) which has been lost. In that letter he seems  to have commanded\nthem to give up their evil practices and promised to visit them. In\nthe meantime, members of the household of Chloe(1:11) and other\nfriends (16:17) came to him at Ephesus and brought news of their\ndivisions and of the evil practices of certain of their members.\nFinally, they wrote him a letter asking his advice on certain matters\n(7:1). From all this we learn (1) that there were four factions among\nthem, 1:2; (2) that there was gross immorality in the church as in the\ncase of the incestuous person, Ch. 5; (3) that they went to law with\neach other, Ch. 6; (4) that many practical matters troubled them.\nPaul, therefore, wrote to correct all these errors in doctrine and\npractice.\n\nContent. This letter contains some of the greatest passages in the New\nTestament. It is, however, remarkable especially for the very\npractical nature of its contents. It deals with many of the problems\nof every day life and has been said not to discuss but one great\ndoctrine, that of the resurrection.\n\nDate. From Ephesus in the spring of A. D. 57.\n\nAnalysis.\n\n   Introduction, 1:1-9.\n\n  I. Concerning Divisions and the Party Spirit. 1:10-4.\n\n    Divisions are prevented:\n   1. By Christ as the center of Christianity, 1:10 end.\n\n   2. By spiritual mindedness, 2:1-3:4.\n\n   3. By a right view of preachers, 3:5-4 end.\n\nII. Correction of Moral Disorders, Chs. 5-6.\n\n   1. The incestuous person, Ch. 5.\n\n   2. Lawsuits, 6:1-11.\n\n   3. Sins of the body, 6;12 end.\n\nIII. Answers to Questions and Cognate Matters, 7:1-16:4.\n\n   1. Concerning marriage and celibacy, Ch. 7.\n\n   2. Concerning things offered to idols. 8:1-11:1.\n\n   3. Concerning head dress, 11:2-16.\n\n   4. Concerning the Lord's supper, 11:17 end.\n\n   5. Concerning spiritual gifts, Chs. 12-14.\n\n   6. Concerning the resurrection, Ch. 15.\n\n   7. Concerning collections for the saints, 16:1-4.\n\n IV. Personal Matters and Conclusion, 16:5 end.\n\nFor Study and Discussion. (1) Earthly wisdom and heavenly foolishness,\n1:18-25. (2) Spiritual wisdom, 2:7-16. (3) Paul's apostolic labors,\n4:9-13. (4) The scripture estimate of the human body, 6:12-20. (5)\nMarriages and divorce, 7:25-50, letting \"virgin\" mean any single\nperson, male or female. (6) Paul's practice in the matter of his\nrights, 9:1-23. (7) The Christian race, 9:24-27. (8) Love and its\nnature, Ch. 13. (a) Superior to other gifts, 1-3. (b) Its ten marks,\n4-6. (c) Its power, 7. (d) Its permanence, 8-13. (9) Spiritual gifts,\nChs. 12-14. Name and describe them. (10) The resurrection, Ch. 15. (a)\nCalamities to result, if there were none-or the other doctrines here\nmade to depend on the resurrection; (b) The nature of the resurrected\nbody.\n\nSecond Corinthians.\n\nThe Occasion and Purpose of the Letter. From suggestions found here\nand there in these two epistles it appears that much communication\npassed between Paul and the church and that the two letters that have\ncome down to us are only some of a series. He suffered much perplexity\nand grief because of the conditions of the church. He met Titus in\nMacedonia on the third missionary journey (he had hoped for him with\nnews from Corinth while he was at Troas). He wrote this letter in\nresponse to the messages brought by Titus. He expresses solicitude for\nthem, defends himself against the charges of his enemies, warns them\nagainst errors, instructs them in matters of duty and expresses joy\nthat they have heeded his former advice.\n\nThe Character and Content. It is the least systematic of all Paul's\nepistles. It abounds in emotion, showing mingled joy, grief and\nindignation. It is intensely personal and from it we, therefore, learn\nmore of his life and character than from any other source. This makes\nit of great value in any study of Paul himself. Section one has as its\ngreat topic tribulation and consolation in tribulation, and has in it\nan undercurrent of apology, darkened by a suppressed indignation.\nSection two is colored by a sorrowful emotion. Section three\neverywhere teems with a feeling of indignation. Through the whole\nletter there runs an undercurrent of self-defense. The \"key-note\" of\nthis book, as well as of First Corinthians, is loyalty to Christ.\n\nDate. It was written from Macedonia (probably Philippi) fall of A.D.\n57.\n\nAnalysis.\n\n   Introduction, 1:1-7.\n\n  I. Paul's Trials, Principles and Consolation as a Preacher, 1:8-\n7:16.\n\n   1. His interest in the Corinthian church. 1:8-2:11.\n\n   2.  His service both to God and men, 2:12 end.\n\n   3. His appointment by the Holy Spirit, Ch. 3.\n\n   4. His power given by God, Ch. 4.\n\n   5. His hope of future blessedness, 5:1-19.\n\n   6. His exhortation and appeal to the church. 5:20-7:4.\n\n   7. His joy at their reception of the word, 7:5 end.\n\n II.  The Collection for the Poor Saints, Chs. 8-9.\n\n   1. The appeal for liberality, 8:1-15.\n\n   2. The sending of Titus and two other brethren, 8:16-9:5.\n\n   3. The Blessedness of liberality, 9:6 end.\n\nIII. Paul's Apostolic Authority. 10:1-13:10.\n\n   1. He vindicates his apostolic authority, 10:1-12:13.\n\n   2. He warns them that his coming will be with apostolic authority,\n12:14-13:10.\n\n   Conclusion, 13:11 end.\n\nFor Study and Discussion. (1) Paul's reasons for not going to Corinth,\n1:15-2:4. (2) The glory of the gospel ministry, 4:1-6. (3) His\naffectionate injunction, 6:11-18. (4) The grace of liberality, Chs.\n8-9. Make a list of (a) ways of cultivating this grace, (b) the\nblessings it will bring to the possessor, to others and to the whole\nchurch. (5) Paul's boasting, 11:16-12:20. (a) Of what things did he\nboast? (b) When is boasting justifiable? (6) Paul's self-defense?\nWhen should we defend ourselves? (7) The vision of the third heaven,\n12:1-4. (8) The thorn in the flesh, 12:7-9. (9) The personal attacks\non Paul. Note the hints in 2:17; 4:3; 5:3; 10:8; 10:10; 11:6.\n\n * * * * *\n\nChapter XXXI.\n\nGalatians and Ephesians.\n\nGalatians.\nThe Country. (1) _Politically_ it was the Roman province which\nincluded Lycaonia, Isauria, and parts of Phrygia and Pisidia. (2)\nGeographically it was the center of the Celtic tribes, and in this\nsense it seems to be used in this epistle and in Acts (Gal. 1:1; Acts.\n13:14; 14:6; 16:6).\n\nThe Celtic People. They were descended from the Gauls who sacked Rome\nin the fourth century B. C. and in the third century B. C. invaded\nAsia Minor and northern Greece. A part of them remained in Galatia.\npredominating in the mixed population formed out of the Greek, Roman\nand Jewish people. They were quick-tempered, impulsive, hospitable and\nfickle people. They were quick to receive impressions and equally\nquick to give them up. They received Paul with enthusiastic joy, and\nwere then suddenly turned from him (Gal. 4:13-16).\n\nThe Churches of Galatia. Just how and by whom these churches were\nestablished we do not know. The great highway from the East to Europe\npassed through this region, making it possible for some of those\npresent at Pentecost to have sown the seed of the gospel there. It\ncould have sprung up from work done by Paul while at Tarsus from the\ntime of his return from Arabia to his going to Antioch with Barnabas.\nBut the scripture gives us no word about this.\n\nOn the second missionary journey Paul visited them (Acts 16:6) and\nseems to have been taken sick while passing through and to have\npreached to them while unable to travel (Gal. 4:14-15). They gladly\nreceived his teaching, and churches seem to have sprung up. Paul also\nvisited them while on the third missionary journey (Acts 18:23) and\ninstructed and established them in the faith. The churches were\nrunning well when Paul left them, but Judaizing teachers had now come\nin and, acting upon their fickle and unstable  nature, had greatly\ncorrupted the simplicity of their faith.\n\nThe Occasion of the Epistle. (1) Judaizing teachers had gone among the\nGalatians, claiming that the Jewish law was binding upon Christians,\nadmitting that Jesus was the Messiah, but claiming that salvation\nmust, nevertheless, be obtained by the works of the law. They\nespecially urged that all Gentiles be circumcised. (2) In order to\ngain their point and turn the Galatians from their belief, they were\ntrying to weaken their confidence in Paul, their spiritual teacher.\nThey said he was not one of the twelve, and therefore, not one of the\napostles, and his teachings were not of binding authority. They\nsuggested that he had learned his doctrine from others, especially\nfrom the apostles who were pillars of the church.\n\nThe Purpose of the Epistle. The purpose of the epistle was to root out\nthe errors of doctrine introduced by the Judaizers and to hold the\nGalatians to their earlier faith. To do this it was necessary to\nestablish his apostolic authority and the divine origin of his gospel.\nHe also desired to show the practical value or application of his\nteaching. He especially shows the value of Christian freedom and at\nthe same time shows that it is not license. In fulfilling these\npurposes he gave us an inspired classic upon the fundamental doctrine\nof justification by faith and forever settled the disturbing question\nof the relation of Christians to the Jewish law.\n\nAuthor and Date. It was written by Paul, probably from Corinth in A.D.\n57.\n\nAnalysis.\n\n   Introduction, 1:1-10.\n\n  I. Authoritativeness of Paul's Gospel, 1:11-2 end.\n\n   1. It is independent of man, 1:11 end.\n\n   2. It is the gospel of an apostle, Ch. 2.\n\n II. Teaching of Paul's Gospel, Chs. 3-4. Justification by faith.\n\n   1. Their experience proves it, 3:1-5.\n\n   2. The example of Abraham attests it, 3:6-8.\n\n   3. The scripture teaches it, 3:10-12.\n\n   4. The work of Christ provides for it, 3:13-14.\n\n   5. Its superior results demonstrate it. 3:15-4:20.\n\n   6. The experiences of Sarah and Hagar and their sons illustrate it,\n4:21 end.\n\nIII. Application of Paul's Gospel to Faith and Conduct, 5:1-6:10.\n\n   1. He exhorts them to stand fast in the liberty of Christ; 5:1-12;\n5:12. This liberty excludes Judaism.\n\n   2. He exhorts them not to abuse their liberty, 5:13-6:10.\n\n   Conclusion, 6:11 end.\n\nFor Study and Discussion. (1) The dangers of fickleness (1:6; 4:9;\n15:16). (2) The methods of false teachers: (a) Their chief method is\nto attack men prominent in the movement, (b) They usually put forward\nsome one else for leader; They would supplant Paul with Peter, (c) One\nmay well consider how a man will often allow the influence of another\nto be undermined if he is himself exalted. (3) The reasons Paul gives\nto show that his teaching is not of man, 1:11 end. (4) The\nconfirmation of Paul's divine call, 2:1-10. (5) Difference between\none under law and under faith, 4:1-7. (6) The lusts of the flesh, sins\nof body and mind are included, 5:19-21. (7) The fruits of the spirit,\n5:22-23. (8) The words, liberty, lust, flesh, spirit, works of the\nlaw, live and die, servant and bondage, justified, righteousness,\nfaith and believe. (9) For more advanced study list and study passages\nin Galatians that coincide with or correspond to passages in Romans.\n\nEphesians.\n\nThe City. It was the capital of pro-consular Asia, being about a mile\nfrom the sea coast, and was the great religious, commercial and\npolitical center of Asia. It was noteworthy because of two notable\nstructures there. First, the great theatre which had a seating\ncapacity of 50,000 people, and second, the temple of Diana which was\none of the seven wonders of the ancient world. It was 342 feet long\nand 164 feet wide, made of shining marble, supported by a forest of\ncolumns 56 feet high, and was 220 years in building. This made it the\ncenter of the influence of Diana worship, of which we read in Acts\n19:23-41. The statue with its many breasts betokened the fertility of\nnature.\n\nNext to Rome, Ephesus was the most important city visited by Paul. It\nhas been called the third capital of Christianity, it being the center\nof work in Asia through which were founded all the churches of Asia,\nespecially the seven churches of Asia to which Jesus sent the messages\nof Revelations. Jerusalem, the birth place of power, is the first, and\nAntioch, the center of mission work, is the second capital.\n\nPaul's Work at Ephesus. (1) Revisited there on the return from the\nsecond missionary journey (Acts 18:18-21). and left with them Aquila\nand Priscilla. (2) On the third missionary journey he spent about\nthree years there, (Acts 20:31). (3) During this second visit he had\nsuch influence as to check the worship of Diana to such an extent as\nto arouse the opposition of her worshippers and make it necessary for\nhim to depart into Macedonia (Acts 20:1). (4) On the return from the\nthird missionary journey he stopped at Miletus, thirty miles away, and\nsent for the elders of Ephesus to whom he delivered a farewell address\n(Acts 20:16-38).\n\nThe Epistle. The contents are much akin to those of Colossians, but\nalso differ greatly from them. (1) In each book half is doctrinal and\nhalf practical. (2) Colossians discusses Christ-hood or Christ the\nhead of the church, while Ephesians discusses church-hood or the\nchurch as the body of Christ. (3) In Colossians Christ is \"All and in\nall\", in Ephesians the ascended Christ is seen in his church. (4) In\nColossians we have Paul in the heated arena of controversy; in\nEphesians he is quietly meditating upon a great theme.\n\nIt has been said to contain the profoundest truth revealed to men, and\nthe church at Ephesus was, perhaps, better prepared than  any other to\nbe the custodian of such truth, since Paul's long stay there had so\nwell prepared them to hear and understand it. It may have been written\nas a circular letter to be sent in turn to several churches of which\nthe church at Ephesus was one.\n\nDate. By Paul, probably from Rome, A. D. 62 or 63.\n\nTheme. The church, Christ's mystical body.\n\nAnalysis.\n\n   Salutation, 1:1-2.\n\n I. The Spiritual Blessings of the Church. 1:3-14.\n\n   1. The origin of these blessings, v. 3.\n\n   2. The blessings enumerated, 4-14.\n\n II. Prayer for the Readers, 1:15 end.\n\n   1. That God may grant them the spirit of wisdom, the Holy Spirit,\n15-17.\n\n   2. That they may know what they have in Christ, 18-33.\n\nIII. The Great Work Done for Them, Ch. 2. Both Jews and Gentiles.\n\n   1. They were regenerated, 1:10.\n\n   2. They were organized, 11 end.\n\n IV. Paul's Mission and Prayer for Them, Ch. 3.\n   1. His mission to preach the mystery of Christ. 1-13.\n\n   2. His prayer for them and doxology of praise to God, 14 end.\n\n  V. The Duty of the Churches as the Body of Christ, 4:1-6:20.\n\n   1. Duty of individual members in relation to other members and to\nthe world. 4:1-5:21.\n\n   2. Duties of individuals in their home relations, 5:22-6:9.\n\n   3. Duties of individual members in their relation to the organized\nefforts of the church. 6:10-20.\n\n   Conclusion, 6:21 end.\n\nFor Study and Discussion. (1) The Christian's standing before God,\nChs. 1-2. Such words as sealed, chosen, quickened. (2) The blessings\nof the church, make a list, 1:3-14. (3) The elements and\ncharacteristics of the new life, 4:25-32. (4) The different things\ndone in an intelligent Christian life, 5:3-17. (5) The\nexalted nature and office of Christ, 1:2-33; 2:13-22. (6) The eternal\npurpose of God, 2:3-5; 2:4-7; 3:9-12. (7) Principles of Christian\nsociology seen in the home relations such as husband and wife, child\nand parents, and servant and master. (8) The Christian's relation to\nChrist as seen in these relations.\n\n* * * * *\n\nChapter XXXII.\n\n\nPhilippians and Colossians.\n\nPhilippians.\n\n\nThe City. It belonged to Thrace until 358 B. C., when it was seized by\nPhilip, king of Macedon, father of Alexander the Great It was the\nplace where Marcus Antonius and Octavius defeated Brutus and Cassius\n(42 B. C.). which defeat overthrew the Roman Oligarchy, and Augustus\n(Octavius) was made Emperor. Is was on the great highway through which\nall trade and traders going eastward and westward must pass, and was,\ntherefore, a fit center of evangelism for all Europe. It was the place\nwhere the first church Of Europe was established by Paul on his second\nmissionary journey, A. D. 52.\n\nPaul's Connection with the Church. By a vision from God he went to\nPhilippi on the second missionary journey (Acts 16:9-12). He first\npreached at a woman's prayer-meeting, where Lydia was converted. She\nfurnished him a home while he continued his work in the city. After\nsome time there arose great opposition to him and he and Silas were\nbeaten and put in prison, but through prayer they were released by an\nearthquake which also resulted in the conversion of the jailer\n(Acts ch. 16). He perhaps visited them again on his journey from\nEphesus to Macedonia (Acts 20 2 Cor 2:12-13; 7:5-6). He spent the\nPassover there (Acts 20:6) and received messages from them (Phil.\n4:16). They also sent him assistance (Phil. 18) and he wrote them this\nletter.\n\nThe Character and Purpose of the Letter. It is an informal letter with\nno logical plan or doctrinal arguments. It is the spontaneous\nutterance of love and gratitude. It is a tender, warm-hearted, loving\nfriend and brother presenting the essential truths of the gospel in\nterms of friendly intercourse. He found in them constant reasons for\nrejoicing, and now that Epaphroditus who had brought their aid to him\nwas about to return from Rome to Philippi, he had an opportunity to\nsend them a letter of thanks (Phil. 4:18). It is remarkable for its\ntenderness, warnings, entreaties and exhortations and should be read\noften as a spiritual tonic.\n\nDate. It was written by Paul during his imprisonment at Rome, about A.\nD. 62.\n\nAnalysis.\n\n   Introduction, 1:1-11.\n\n  I. Paul's Present Situation and Feeling. 1:12-26.\n\n II. Some Exhortations, 1:27-2:18.\n\nIII. He Plans to Communicate with Them, 2:19 end.\n\n IV. Some Warnings, ch. 3.\n\n   1. Against Judaizers, 1-16.\n\n   2. Against false professors, 17 end.\n\n  V. Final Exhortation. 4:1-9.\n\n VI. Gratitude for Their Gifts, 4:10-19.\n\n   Conclusion, 4:20 end.\n\nFor Study and Discussion. (1) Paul as a good minister, 1:3-8. Paul's\nprayer for the Philippians, 1:9-11. (3) The choice between life death,\n1:19-26. (4) Humble-mindedness and its rewards as seen in Jesus 2:5-\n11. (5) An upright Christian life, 2:12-18. (6) Paul's sense of\nimperfection, 3:12-16. (7) Worthy meditations, 4:8-9. (8) Outline the\ninformation the book gives concerning Paul's condition at the time of\nthe writing. (9) Point out all the teachings of the book on the\nnecessity of cultivating unselfishness and the blessing derived from\nit. (10) The expression of joy and rejoicing. (11) The number of times\nour Lord, under different names, is  referred to.\n\nColossians.\n\nThe City. It was situated about 100 miles east of Ephesus, and was of\nlittle importance at the time of this epistle, though it had once been\nof considerable influence. It was one of a group of three cities,\nLaodicia and Hierapolis being the Other two, situated on the Lycus\nriver near where it flows into the famous Meander.\n\nThe Church of Colossae. It was perhaps founded by Epaphras (1:6-7;\n4:12-13) who was directed by Paul in his work there \"for us\" \"on our\nbehalf\", (1:7). Paul though having a very vital connection with it.\nhad never visited the church (1:7; 2:1). He seems to have kept posted\nabout conditions in the church (1:3; 4, 9, 2:1), and to have approved\nthe work and discipline of the church (1:5-7, 23, 2:5-7; 4:12-13). He\nwas loved by them (1:8) and knew and loved some of them. See also\nPhile 9.\n\nCondition of the Church and Occasion for the Epistle.  False teachers\nor a false teacher, had come among them and had greatly hindered the\nprosperity of the church. The main source of all their false teaching\nlay in an old eastern dogma, that all matter is evil and its source\nalso evil. If this  were true, God, who is in no wise evil, could not\nhave created matter. And since our bodies are matters they are evil\nand God could not have created them. From this notion that our bodies\nare evil two extremes of error arose: (1) That only by various ascetic\npractices, whereby we punish the body, can we hope to save it, 2:20-\n23. (2) That since the body is evil, none of its deeds are to be\naccounted for. License was, therefore, granted to evil conduct, and\nevil passions were indulged at pleasure and without impunity (3:5-8).\n\nIn seeking to find relief from this condition they formulated two\nother false doctrines. (1) An esoteric and exclusive theory which was\na doctrine of secrets and initiation (2:2, 3, 8). By this doctrine\nthey declared that the remedy for man's condition was known to only a\nfew, and to learn this secret one must be initiated into their\ncompany. (2) That since God could not have been creator of these\nsinful bodies, they could not, therefore, come to him for blessing,\nand so they formulated, in their theory, a series of intermediary\nbeings or Aeons, such as angels, that must have created us and whom we\nmust worship (2:18), especially as a means of finally reaching God.\n\n\nAll these false theories conspired to limit the greatness and\nauthority of Jesus Christ, and to limit the efficiency of redemption\nin him (2:9-10). They are called by the one name, Gnosticism, and\npresent four aspects of error in this book. (1) Philosophic, 2:3, 4,\n8. (2) Ritualistic, or Judaistic, 2:11, 14, 16-17. (3) Visionary, or\nangel-worship, 1:16; 2:10, 15, 18. (4) Ascetic practices, 2:20-23.\nThere are three modern applications of the Colossian heresy. (1)\nCeremonialism, or ritualism. (2) Speculation. (3) Low standards of\nrighteousness.\n\nThe Epistle. The news of these false teachings was brought to Paul\nprobably by Epaphras. 1:7-8, and he wrote to combat them. It is\npolemic in spirit and argues that we have everything in Christ, that\nhe is the source and Lord of all creation and that he alone can\nforgive sins and reconcile us to God. It, therefore, represents more\nfully than any other of Paul's epistles his doctrine of the person and\npreeminence of Christ.\n\nAnalysis.\n\n  I. Doctrinal Teachings, Ch. 1.\n\n   1. Introduction, 1-14.\n\n\n   2. Christ in relation to creation, 15-17.\n\n\n   3. Christ in relation to the church, 18 end.\n\n II. Polemic Against False Teachings, ch. 2.\n\n   1. Introduction, 1-7.\n\n   2. Polemic against the general false teachings, 8-15,\n\n   3. Polemic against the particular claims of the false teachers, 16\nend.\n\nIII. Hortatory Section, 3:1-4:6.\n\n   1. To a lofty Christian life, 3:1-4.\n\n   2. To exchange the old vices for the Christian graces, 3:5-14.\n\n   3. To make Christ sovereign over the whole of life, 3:15-17.\n\n   4. To the Christian discharge of relative duties, 3:18-4:1.\n\n   3. To a proper prayer life, 4:2-6.\n\n IV. Personal Section, 4:7 end.\n\nFor Study and Discussion. (1) Paul's prayer for them, 1:9-14. (2) The\npreeminence of the Savior,1:5-20. (3) The false and true philosophy of\nreligion, 2:8-15. (4) The worldly vices, 3:5-8. (5) The Christian\ngraces, 3:9-14. (6) The lofty Christian life, 3:15-17. (7) All\nreferences to the false teachings as in the words mystery, head, body,\nLord, fullness, etc. Note 2:3, 8, 11, 16, 18, and many others. (8)\nPaul's view of Jesus. Study every reference to him.\n\n * * * * *\n\nChapter XXXIII.\n\nFirst and Second Thessalonians.\n\nThe City of Thessalonica. It was founded by Cassander, King of Macedon\n315 B. C., and was about a hundred miles west of Philippi. It was a\ngreat commercial center of Paul's time, the inhabitants being Greeks,\nRomans and Jews. It still exists under the name of Saloniki, and has a\npopulation of from 75,000 to 85,000 about half of whom are Jews.\n\nThe Church of Thessalonica. Upon being delivered from prison at\nPhilippi. Paul continued his second missionary journey to\nThessalonica, having also Silas and Timothy with him (Acts 17:1-5). He\nspent three Sabbaths there, but on account of the persecution of the\nJews, went from there to Berea, then to Athens, and then to Corinth\nwhere he spent 18 months. The first letter bears testimony to the\nsplendid Christian character of these new converts from heathenism.\nFirst Thessalonians.\n\nThis is probably the first epistle written by Paul and perhaps the\nfirst written document of the Christian religion. It is not doctrinal,\nhas no element of controversy and is one of the most gentle and\naffectionate of Paul's letters. It is notable for its special\nsalutations and refers to their expectations of the immediate return\nof Jesus. Its main idea is _consolation_ (4:17-18), its keynote\n_hope_ and its leading words _affliction and advent_. Its purpose was:\n(1) to send affectionate greetings, (2) to console them in their\nafflictions, (3) to correct their wrong, their mistaken views of\nChrist's second coming, (4) to exhort then to proper living as against\ncertain immoral tendencies.\n\nDate. From Corinth A. D. 53.\n\nAnalysis\n\n  I. The Spiritual Condition of the Church, Ch. 1.\n\n   1. Introduction. 1.\n\n   2. Their faith, love and hope, 2-3.\n\n   3. The cause of these, 4-5.\n\n   4. The result of these, 6-10.\n\n II. Paul's Character and Conduct While With Them, 2:1-16.\n\n   1. How he brought them the gospel, 1-12.\n\n   2. How they received it, 13-16.\n\nIII. Paul's Interest in the Church Since Leaving Them. 2:17-3 end.\n\n   1. Desired to visit them, 2:17 end.\n\n   2. He sent Timothy to them and rejoices in his report of them, 3:1-\n10.\n\n   3. Benediction upon them, 3:11 end.\n\n IV. Exhortation for the Future, 4:1-5:11.\n\n   1. To purity, 4:1-8.\n\n   2. To brotherly love, 4:9-10.\n\n   3. To honest industry, 4:11-12.\n\n   4. To be comforted in the loss of their dead in Christ, 4:13-5:11.\n\n   Conclusion, 5:12.\n\nFor Study and Discussion. (1) Things in the church for which Paul is\nthankful, 1:2-6. (2) What is said about how the gospel was preached to\nthem, 2:1-16. (3) Paul's longing to know about them, 3:1-9. (4) The\nduties enjoined, 4:1-12. (5) The second coming of Christ and the\nresurrection, 4:13-18. (6) How we are prepared for the great day of\nhis coming, 5:3-10. (7) The several exhortations in 5:12-22. (8) The\nhuman elements or explanation of Paul's power as a preacher Ch. 2. (9)\nThe deity of Jesus seen in the book.\n\nSecond Thessalonians.\n\nThis letter was also written from Corinth and during the same year. It\nis the shortest letter Paul wrote to any church and is characterized\nby its lack of special salutations and for its general idea of patient\nwaiting for our Lord. The occasion seems to be to correct their wrong\nviews of the second coming of Christ and the errors of life growing\nout of it. It may be that they had misunderstood his own teaching to\nbe that the day of the Lord was already at hand (2:2).\n\nAnalysis.\n\n   Introduction, 1:1-2.\n\n  I. Thanksgiving and Prayer for in View of The Second Coming of\nChrist, 1:2 end.\n\n II. Warnings about Christ's Second Coming. 2:1-12.\n\nIII. Their Escape at His Coming, 2:13 end.\n\n IV. Practical Matters, 3:1-15.\n\n   1. Their prayers for each other, 1-5.\n\n   2. Discipline for the disorderly, 6-15.\n\n   Conclusion, 3:16 end.\n\nFor Study and Discussion. (1) Things commendable in the church, 13-14.\n(2) Moral disorders of the church, 3:7-11. (3) How to deal with the\ndisorderly, 3:6, 14, 15. (4) How to deal with the idle, 3:12. (5)Facts\nconcerning Christ's second coming, from the whole book. (6) Facts\nconcerning the judgment of the wicked.\n * * * * *\n\nChapter XXXIV.\n\nFirst and Second Timothy.\n\nTimothy.\n\nHe was a native of Lycaonia. His father was a Greek, but his mother\nand grandmother were Jews, 2 Tim. 1:5. He was taught the scriptures\nfrom his very youth, 2 Tim. 3:15, and was probably converted during\nPaul's first visit to Lystra, Acts 14:8-20. He was ordained as an\nevangelist 1 Tim. 4:14; 2 Tim. 1:6, and, after Paul's second visit to\nLystra. he spent most of his time with Paul, Acts 16:1. He did much\nvaluable service for Paul, and was greatly esteemed by him. Acts\n17:14; 18:5; 20:4; Rom. 16:21; 1 Cor. 4:17; 16:10. His name is\nassociated with Paul in writing a number of letters, 2 Cor. 1:1; Phil.\n1:1; Col. 1:1. He was pastor at Ephesus and while there received these\nletters, 1 Tim. 1:3-4. Paul desired to have him with him when death\ncame, 2 Tim. 4:9; 13, 21.\n\nFirst Timothy.\n\nThis epistle was written while Timothy was pastor at Ephesus, probably\nbetween A. D. 64 and 66. Its purpose was to instruct Timothy with\nregard to his pastoral duties. It, therefore, reflects the condition\nof the church and especially the errors which he would correct or\nagainst which he wished to warn his \"true child in the faith.\"\n\nAnalysis.\n\n   Greeting, 1:1-2.\n\n  I. The True Teachings of the Gospel, 1:3 end.\n\n   1. Gnostic teachings and the true purpose of the law, 3-11.\n\n   2. Paul's salvation. 12-17.\n\n   3. Further warnings against false teachers, 18 end.\n\n II. Public Worship. Ch. 2.\n\n   1. Prayer, 1-7.\n\n   2. Conduct of men and women in church assemblies, 8 end.\n\nIII. Church Officers. Ch. 3.\n\n   1. A bishop or pastor, 1-7.\n\n   2. Deacons and deaconesses. 8-13.\n\n   3. A personal word, 14 end.\n\n IV. Pastoral Duties, 4:1-6:2.\n\n   1. As to the true doctrine, Ch. 4.\n\n   2. Toward the various classes of the church, 5:1-20.\n\n   3. Concerning himself, 5:21 end.\n\n   4. In teaching slaves and their masters, 6:1-2.\n\n\n  V. Final Warnings and Exhortations, 6:3 end.\n   1. Against false teachers, 3-10.\n\n   2. To be truly godly, 11-16.\n\n   3. To teach the rich aright, 17-19.\n\n   4. To be true to his charge, 20 end.\n\nFor Study and Discussion. (1) False teachings, 1:3-11; 4:1-8; 6:20-21.\n(2) The kind of man a pastor should be, 4:12-5:2. (3) The kind of men\nto select for church officers, 3:1-13. (Fifteen qualifications of a\npastor and seven of a deacon). (4) Church government and services of\nworship, 2:1, 2, 8; 3:14, 15. (5) The word's doctrine or teaching,\ngodliness and faith meaning doctrine.\n\nSecond Timothy.\n\nThis letter was written from Rome just before his martyrdom A. D. 67.\nIt was written to further instruct Timothy and to explain his own\npersonal affairs. It is the last letter written by Paul, a sort of\nlast will and testimony and is of great importance as it tells as how\nhe fared just before his death. It is more personal in tone than First\nTimothy and shows us how very pitiable was his plight in these last\ndays.\n\nAnalysis.\n\n   Introduction, 1:1-5.\n\n  I. Exhortations to Timothy. 1:6-2 end.\n\n   1. To steadfastness in the gospel. 1:6 end.\n\n   2. To patient endurance of suffering, 2:1-13.\n\n   3. To faithfulness as a pastor, 2:14-26 end.\n\n II. Warnings to Timothy. 3:1-4:5.\n   1. Concerning the perilous, 3:1-13.\n\n   2. Concerning his duties in such times, 3:14-4:5.\n\nIII. Paul's View of Death, 4:6-18.\n\n\n   1. His satisfaction and hope at its approach, 6-8.\n\n\n   2. His hope during this loneliness and need, 9-18.\n   Conclusion, 4:19 end.\n\nFor Study and Discussion. (1) Paul's condition when he wrote,1:17;\n4:7, 13-16; 6:20. (2) The desire or appeal of 1:4; 3:8; 4:5, 9, 13,\n21. (3) The exhortations to Timothy, 1:6, 7, 13, 14; 2:1-6, 15, 23;\n3:14; 4:5. (4) perilous times to come, Ch. 3. (5) Paul's view of\ndeath, 4:5-22.\n\n * * * * *\n\nChapter XXXV.\n\n\nTitus and Philemon.\n\nTitus.\n\nThe Author. We do not know much of the work of Titus.  But from Gal.\n2:1-5; 2 Cor. 2:12-13; 7:2-16, and Titus 1:5 and 3:12 we learn: (1)\nthat he was a Gentile whom Paul carried to Jerusalem, (2) that by the\nliberty of the gospel the Jerusalem council did not require him to be\ncircumcised. (3) that he a capable and an energetic missionary, (4)\nthat Paul had left him in Crete to finish the work which he had begun\nthere.\n\nThe Book. The book is written to counsel Titus concerning the work\nPaul had left him to do (1:5). It contains: (1) the qualifications of\nthe presbyters to be selected; (2) the method of dealing with false\nteachings; (3) instructions to the different classes of the church;\n(4) exhortations to Titus himself.\n\nDate. Probably written from Macedonia, A. D. 66.\n\nAnalysis.\n\n   Greeting, 1:1-4.\n\n  I. Qualifications and Duties of Bishops or Pastors, 1:5 end.\n\n   1. The qualifications and duties, 5-9.\n\n   2. Reasons for needing such officers, 10 end.\n\n II. Instruction in Practical Godliness, 2:1-3:11.\n\n   1. Proper conduct for the different classes and its basis, Ch. 2.\n\n   2. Proper conduct in the different life relations, 3:1-11.\n\n   Conclusion. 3:12-15.\n\nFor Study and Discussion. (1) Qualifications of  presbyters 1:5-10.\n(2) Lofty moral ideals for all Christians 2:1-15. (3) Savior and\nsalvation used seven times. (4) Good works or good things, the keyword\nof the  epistles and used seven times. (5) Sound doctrine occurs seven\ntimes in this form or as sound in the faith, uncorruption in doctrine,\nsound speech or doctrine of God. (6) Sober-minded occurring six times,\nat least in thought. These last three constitute the Epistle's idea of\nreal godliness.\n\nPhilemon.\n\n\nPhilemon lived at Colossae and was probably a convert of Paul and\nmember of the Colossian church. Onesimus was a slave of Philemon who\nhad robbed his master (v 18) and fled to Rome where he had been\nconverted under Paul's preaching (v 10). It is the only individual or\nprivate letter written by Paul and is written to tell Philemon of the\nconversion of Onesimus and to make a plea for him. Through the\nkindness shown Onesimus we have revealed to us the great kindness of\nthe Apostle's heart. He speaks to Philemon not as an apostle in\nauthority, but as a friend to a friend, thereby showing his great\ncourtesy. The letter is of inestimable value as showing the power of\nthe gospel to win and transform a poor slave and to soften the harsh\nrelations between the different classes of ancient society.\n\nDate, From Rome about A. D. 63.\n\nAnalysis.\n\n1. Introduction, 1-7.\n\n2. The purpose of the letter-an appeal to Onesimus, 8-21.\n\n3. Closing matters, 22 end.\n\nFor Study and Discussion. (1) How Christianity deals with slaves. (2)\nThe effectiveness of the Christian religion in a life: (a) Even a\nfugitive slave would confess his guilt, as, no doubt, Onesimus had\ndone to Paul; (b) It will make one desire to correct any wrongs one\nhas done, and willing, as was Onesimus, to go to the one wronged and\nmake confession; (c) It often raises one from worthlessness to great\nusefulness (v 11); (d) It will not only make one useful to others in\ntemporal matters, but will make one profitable in things spiritual (v\n13). (3) Concerning a real Christian helper, we may learn that, like\nPaul: (a) He wilt not try to hide or cover up a man's past faults; (b)\nHe will sympathize with the poor fellow who has a bad record behind\nhim; (c) He will make it as easy as possible for such a convert to\nright the past; (d) He will gladly use the very humblest Christian (v\n13); (e) He will be courteous and recognize the rights of others, as\nin the case of Philemon; (f) He will not force a man to do his duty,\nbut will use love and persuasion to bring him to it. (4) Make a list\nof all the persons named and learn something of each.\n\n* * * * *\n\nChapter XXXVI.\n\nHebrews and James.\n\nHebrews.\n\nThe Author. The writer nowhere indicates his name, and there is\ndifference of opinion as to who wrote it. I am personally inclined to\nthe view of those who regard Paul as the author, which for a long time\nwas the common view. The main points against his authorship are that\nthe language and style are dissimilar to Paul's and that it is less\nlike an epistle than any other book that bears his name. It seems\nclear, however, that the thoughts and course of reasoning are Pauline\nand the differences otherwise may be explained by the difference of\npurpose and spirit in writing. For the arguments for and against his\nauthorship the student is referred to the larger commentaries and\nintroductions to the New Testament literature.\n\n\nThose To Whom It Was Written. It was, no doubt, addressed to Hebrew\nChristians, but whether to a special church or to those in a special\nlocality, is a matter of dispute. Several things, however, may be\nlearned about them. (1) They had steadfastly endured persecution and\nthe loss of property. (2) They had shown sympathy with other\nChristians, 6:10; 10:32-34. (3) They had been Christians some time,\n5:12. (4) They knew the writer whom they are, by their prayers, to\nhelp restore to themselves, 13:19. (5) They knew Timothy who was to\nvisit them, 13:23. (6) They were now in danger of apostacy to Judaism\nbut had not yet resisted to blood, 12:3-4; 5:11; 6:9. Their danger of\ngoing back to Judaism might arise from several sources. (1) There was\na tendency to disbelieve Christ and his claims, 3:12. (2) The\nelaborate worship of the Temple compared with the simple worship of\nthe Christian church. (3) The Jews branded them as traitors and\ntaunted them for turning against the law, which was given by prophets,\nangels, and Moses, and from the sanctuary ministered to by the priests\nof God. (4) They were suffering persecution.\n\nPurpose and Contents. The purpose was to prevent apostacy from\nChristianity to Judaism and incidentally to comfort them in their\nsuffering and persecution. To accomplish this purpose the author\nshows, by a series of comparisons, that the religion of Christ is\nsuperior to that which preceded it. \"Better\" is the key-word, which\nalong with other terms of comparison such as \"more excellent\" is\nconstantly used to show the superiority of Christianity. It is very\nmuch like a sermon, the author often turning aside to exhort, then\nreturning to the theme.\n\nDate. It was written from Jerusalem, Alexandria or Rome some time\nbefore A. D. 70, since the temple was still standing, 9:6-7; 10:1.\n\nAnalysis.\n\n\n  I. Christianity is Superior to Judaism because Christ through Whom\nit was Introduced is Superior to the Messengers of Judaism,  chs. 1-6.\n\n   1. He is superior to prophets, 1:1-3.\n\n   2. He is superior to angels. 1:4-2 end.\n\n   3. He is superior to Moses, including Joshua, chs. 3-6.\n\n   Three points in each of these comparisons are the same.\n\n   1. He is God's son.\n\n   2. He is man's Savior.\n\n   3. He is man's high priest.\n\n   Neither prophets nor angels nor Moses equal Jesus in these points.\n   There are two notable exhortations, (a) 2:1-4; (b) 5:11-6 end.\n\n II. Christianity in Superior to Judaism because Its Priesthood is\nSuperior to that of Judaism, 7:1-10:18.\n\n   1. Christ its priest is superior to the priests of Judaism, 7:1-\n8:6.\n\n   2. Its covenant is superior to that of Judaism, 8:7 end.\n\n   3. Its tabernacle is superior to that of Judaism, ch. 9.\n\n   4. Its sacrifice is superior to those of Judaism, 10:1-18.\n\nIII. Christianity is Superior to Judaism, because the Blessings it\nConfers are Superior to those of Judaism. 10:19-11 end.\n\n   1. In the liberty of approach to God, 10:19 end.\n\n   2. In the superior ground of faith, 11:1-12:17.\n\n   3. In our coming to Mount Zion instead of Mount Sinai, 12:18 end.\n\n IV. Practical Conclusion, ch. 13.\n\nFor Study and Discussion. (1) Description of Christ. 1:1-3. (2)\nChrist's superiority to angels. 1:3-14. (3) Christ's humiliation for\nour salvation, 2:9-18. (4) How is Christ superior to Aaronic priests,\n3:14, 15; 5:1-7, 9; 7:28. (5) The two covenants, 8:6-12. (6) Typical\ncharacter of the old ordinances. 9:1-10:4. (7) Our assurance and hope,\n6:13-20. (8) The danger of rejecting Christ, 10:26-31. (9) The benefit\nof affliction, 12:4-11. (10) The comparisons of 12:18-29. (11) The\nwarning of 13.-8-15, (12) The exhortations of the book, as 2:1-4. Make\na list. (13) All the terms of comparison, as better and more\nexcellent. Make a list. (14) Every reference to Christ as high\npriest. (15) Every reference to the Holy Spirit-What are his works and\nwhere in the book is it taught?\n\nJames.\n\nThe Author. Three persons called James are mentioned in the New\nTestament. One of these is James, the Lord's brother (Matt. 13:55),\nwho did not believe on Jesus until after the resurrection, Jno. 7:2-9;\nMar. 3:21, 31; Acts 1:13-14.   This James occupies and important place\nas pastor at Jerusalem, and made an important speech at the council of\nthe Apostles, Acts 15: 13-21. He is mentioned elsewhere, in Acts,\n12:17; Gal. 1:19; 2:9-12. Josephus tells us that he was stoned to\ndeath about 62 A. D. on a charge of departing from the Jewish law.\nThis James, the Lord's brother, is supposed to  be the author of this\nepistle.\n\nTo Whom Written. This letter was written to the Jews scattered\neverywhere, 1:1, and evidently to Christian Jews, 2:1. Some of them\nwere rich, some poor, 2:1-10. They were lustful, greedy, and proud,\n4:1-12, and were omitting to do the Lord's work as they should. 1:22-\n27.\n\nThe Epistle. The chief characteristic of style is abruptness. Change\nis made from one subject to another with no effort to connect them.\nThere is, therefore, no general subject, and a lack of close\nconnection between the points of analysis. \"Faith without works is\ndead\" flashes in every section as a sort of bond of unity. It is\neloquent, stern and sincere, and has a distinct Jewish tone. It lacks\nthe doctrinal emphasis found in Paul and states the Christian faith in\nterms of moral excellence and instructs them in the subject of\nChristian morals.  It is notable for its omissions. It does not have\nthe resurrection or ascension and only mentions Christ's name twice.\nDate and Place of Writing. It was no doubt written from Jerusalem\nwhere he was pastor, but the date is much disputed. Some put it as\nearly as A. D. 40. Others among whom is Dr. Robertson say it was\nwritten not later than A. D. 50. Still others put it about A. D. 61 or\n62, just before the martyrdom of James. It is probably safe to say\nthat it was one of the very earliest of the New Testament books.\n\nAnalysis.\n\n   Salutation, 1:1.\n\n  I. Proper Attitude Toward Trials. 1:2-18.\n\n II. Proper Altitude Toward God's Word, 1:19-27 end.\n\nIII. Various Warnings. 2:1-4:12.\n\n   1. Against respect of persons, 2:1-13.\n\n   2. Against barren professions of faith, 2:14-26.\n\n   3. Against the dangers of the tongue, 3:1-12.\n\n   4. Against false wisdom, 3:13-18.\n\n   5.  Against quarrels, greed and pride. 4:1-12.\n\n IV. Various Denunciations, 4:13-5:6.\n\n  V.  Various Exhortations, 5:7-20 end.\n\nFor Study and Discussion. (1) From the following scriptures make a\nlist of all the things James advises us not to do: 1;6, 13, 16, 22;\n2:1, 14; 3:1. 10; 4:1, 11, 13; 5:9, 12. (2) From the following\nscriptures make a list of all the things James advises us to do; 1:2,\n4, 5, 6, 9, 11, 22, 26; 2:8, 12; 3:13; 4:8. 5:7, 10, 12, 13, 16, 19.\n(3) Make a sketch of heavenly wisdom, showing the different things\nsaid about it, studying especially, 1:5-8 and 3:13-18. (4) Study the\nethics of speech and of the tongue, 1:19-21 and 3:1-12. (5) Life's\ntrial and temptations, 1:2-4, 12-15. (6) Make a list of ail the\nfigures of speech, especially similes and metaphors as \"a doubter is\nlike a surge of the sea,\" 1:6. (7) James' rebuke of selfishness, 5:1-\n6. (8) The utility and power of prayer, 5:13-18.\n\n* * * * *\nChapter XXXVII.\n\nFirst and Second Peter.\n\nThe Author. The author was the Apostle Peter, whose name before he\nbecame a disciple, was Simon. He was born in Bethsaida and lived in\nCapernaum where he followed the occupation of fishing. He was brought\nto Jesus by Andrew, his brother, and became one of the leaders of the\nApostles, both before and after Christ's death. His career should be\nstudied as it is found in Acts. He was impetuous, brave and energetic,\nand after the ascension performed many miracles.\n\nFirst Peter.\n\nThose Addressed. The sojourn of the dispersion (1:1) points to Jewish\nChristians. They were strangers (sojourners) 1:1, 17; 2:11, who were\npersecuted, 3:17; 4:12-19, but whose persecution came, not from the\nJews, but from pagans, 4:3-4. They had certain faults and wrong\ntendencies, 2:1, 11, 12, 16; 8:8-12; 4:9; 5:2-3.\n\nPurpose. To console them in their suffering, and to exhort them to\nfaithfulness and duty.\n\nDate. Probably about 64-68 A. D.   Certainly not after 70 A. D., as he\nwas not doubt put to death before then.\n\nAnalysis.\n\n   Introduction, 1:1-2.\n\n  I. Thanksgiving for the Blessing of Grace, 1:3-12.\n\n   1. For a living hope and an abiding inheritance, 3-5.\n\n   2. For joyful faith during trials, 6-9.\n\n   3. For salvation, 10-12.\n\n II. Obligations Growing out of the Blessings of Grace, 1:13-4:19.\n\n   1. A right relation of the heart toward God and man, 1:13-2:10.\n\n   2. Right conduct in life relations, 2:11-3:12.\n\n   3. Right attitude toward suffering, 3:13-4:19 end.\n\nIII. Exhortations to Particular Classes, 5:1-9.\n\n   Conclusion 5:10 end.\n\nFor Study and Discussion. (1) Peter's loyalty to Christ. (a) He makes\neverything depend on Christ, his cross (1:18-19; 2:24; 3:18), his\nsuffering (2:21; 3:18; 4:13), his resurrection (1:3), his\nmanifestation (1:7-13), his exaltation (3:22; 4:11; 5:10). (b) He\ncalls Christ a living stone, 2:4-8. (c) He clings to Christ's\nteaching, submission to rightful authority (2:13-16), forgiveness of\nothers (4:8; Matt. 18:22), humility (5:5). (2) The mercy of God our\nhope 1:3-7. From this passage list what is said of spiritual\ninheritors and their inheritance. (3) How to obtain the Christian\nideal, 1:13-21. (4) Spiritual development. 2:1-10. (5) Various deities\nof society, 2:13-17; of domestic life 2:18; 3:1, 7; of Christian\nbrotherhood, 1:22, 2:1-5; 3:8-9; 4:8-11; 5:1-5. (6) The work of the\ndifferent persons of the Trinity. (7) The words precious, joy and\nrejoicing, mercy, love and faith.\n\nSecond Peter.\n\nThe Occasion. The occasion of the epistle is found in the harm being\ndone to the church by false teachers, who were of two classes, the\nlibertines and the mockers about whom he warns.\n\nPurpose. Its purpose was to exhort them to Christian growth and to\nwarn them against false teachers.\n\nComparison with First Peter. It has no reference to Christ's death,\nsuffering, resurrection and ascension. Glance through 1 Peter again to\nsee how often these are mentioned. The spirit manifested is one of\nanxiety, severity, and denunciation, white in 1 Peter it is one of\nmildness,  sweetness  and  fatherly dignity. It connects the second\ncoming of Christ with the punishment of the wicked, while 1 Peter\nconnects it with the glorification of the saints. Its key-note is\nknowledge, while that of 1 Peter is hope.\n\nSome Teachings. (1) To be holy, not to secure an inheritance, but\nbecause we already have it. (2) To love the brethren, not to purify\nour soul, but because it is pure. (3) That we sacrifice, not as\npenance, but as an expression of praise.\n\nAnalysis.\n\n   Introduction, 1:1-2.\n\n  I. Progress in the Christian Life, 1:3-21 end.\n\n   1. An exhortation to growth, 3-11.\n\n   2. Reasons for these exhortations, 12-21.\n\n II. False Teachers, Ch. 2.\n\n   1. The evil teachers and their followers, 1-3.\n\n   2. Their punishment, 5-10.\n\n   3. Their character, evil ways and end, 11-32.\n\nIII. The Second Coming of Christ, 3:1-13. He will bring both blessings\nand destruction.\n\n   Conclusion, 3:14-18.\n\nFor Study and Discussion. (1) What our salvation involves, 1:5-11. (2)\nThe characteristics of the false teachers, 2:1-3, 10, 12-14. (3) The\ncertain punishment of these false teachers, 2:4-6, 15, 16, 21, 22. (4)\nThe exhortations of the book such as to sobriety, 1:13. (5) The\npredictions of the book.\n\n * * * * *\n\nChapter XXXVIII.\n\nFirst, Second and Third John and Jude.\n\nFirst John.\n\nAuthor and Date. It was probably written from Ephesus, 80 or 85 A. D.\nthough some put it as early as A. D. 69, while others put it as late\nas A. D. 95. The author nowhere indicates his name, but through all\nthe centuries it has been attributed to John, the beloved disciple.\nFor information concerning him see lesson twenty-eight.\n\nThe Readers. It was doubtless written primarily to the churches of\nAsia Minor in which John by reason of his work at Ephesus had a\nspecial interest. It is evident that those addressed were of all ages\nand were hated of the world. They were inclined to worldliness and to\nthe danger of looking too lightly upon sin. They were also in danger\nof being led into doubt by those who denied the deity of Jesus.\n\nThe Style. It is more in the form of a sermon or pastoral address than\nof an epistle. It is written with a tone of conscious authority. The\nthought is profound and mystical, but the language is simple both in\nwords and in sentences. The arguments are by immediate inference.\nTheir are many contrasts, parallelisms and repetitions with no figures\nof speech except perhaps the words light and darkness.\n\nThe Purpose. The chief purpose was to tell them how they might know\nthat they had eternal life, 5:13. The accomplishment of this purpose\nwould also assure the fulfillment of the secondary purpose stated in\n1:3, 4.\n\nTheme. The evidence of eternal life.\n\nAnalysis\n\n   Introduction, 1:1-4.\n\n  I. How Those Who Possess Eternal Life will Live, 1:5-5:12.\n\n   1. They will dwell in the light, 1:5-2:28.\n\n   2. They will do righteousness, 2:29-4:6.\n\n   3. They will live a life of love, 4:7-5:3.\n\n   4. They will walk by faith, 5:4-12.\n\n II. What Those who Live such Lives may Know, 5:13-20.\n\n   1. That they have eternal life. 13.\n\n   2. That their prayers are answered, 14-17.\n\n   3. That God's people do not live in sin, 18.\n\n   4. Their true relation to God and to Christ, 19-20.\n\n   Conclusion, 5:21.\n\n   The following analysis made with the idea of the theme being\n\"Fellowship with God\" (1:3-4) is very suggestive.\n\n   Introduction, 1:1-4.\n\n  I. God is Light and our fellowship with him depends upon our walking\nin the light, 1:5-2:28.\n\n II. God la Righteous and our fellowship with him depends upon our\ndoing righteousness, 2-29, 4:6.\n\nIII. God is Love and our fellowship with him depends upon our having\nand manifesting a spirit of love, 4:7-5:3.\n\n IV. God Is Faithful and our fellowship with him depends upon our\nexercising faith in him, 5:4-12.\n\n   Conclusion. 5:13-21 end.\n\nFor Study and Discussion. (1) The different things we may know and how\nwe may know them. Make a list giving reference, as, \"know Him if we\nkeep His commandments\" (2:3). (2) Make a list of the things defined in\nthe following scriptures, and give the definition in each case: 1:5;\n2:25; 3:11, 3:23; 5:3; 5:4; 5:11; 5:14. (3) The several figures and\nattributes of God, as light, righteousness and love. (4) The\nrequirements of deeds of righteousness, 1:6, 7; 2:9-11; 3:17-23. (5)\nGod's love for his children, 3:1-2; 4:8-11, 16, 19. (6) Christians'\nduty to love one another, 2:10; 3:10-24; 4:7-21; 5:1-2. (7) The\npropitiatory death of Jesus Christ, 1:7; 2:1-2; 4:10. (8) Difference\nbetween Christians and non-Christians, 3:4-10. How many times do each\nof the following words occur? Love, light, life, know, darkness, hate,\nrighteousness, sin, liar and lie, true and truth.\n\nSecond John.\n\nIt is a friendly, personal letter, written some time after the first\nletter, to the \"elect lady\" who, as I think, was John's friend, and\nnot a church or some nation as has sometimes been argued. The aim is\nevidently to warn his friend against certain false teachers.\n\nAnalysis.\n\n1. Greeting, 1-3.\n\n2. Thanksgiving, 4.\n\n3. Exhortation to obedience. 5-6.\n\n4. Warning against anti-Christs, 7-9.\n\n5. How to deal with false teachers, 10-11.\n\n6. Conclusion, 12-13.\n\nFor Study and Discussion. (1) The character of the children of the\nelect lady. (2) Evidence of real discipleship. (3) How to deal with\nfalse teachers.\n\nThis also is a private letter written, some time after First John, to\nhis personal friend, Gaius. There was some confusion about receiving\ncertain evangelists. Gaius had received them while Diotrephes had\nopposed their reception. He commends Gaius for his Christian\nhospitality and character.\n\nAnalysis.\n\n1. Greeting, 1.\n\n2. Prayer for his posterity, 2.\n\n3. Commends his godly walk, 3-4.\n\n4. Commends his hospitality, 5-8.\n\n5. Complaint against Diotrephes, 9-10.\n\n6. Test of relation to God, and worth of Demetrius, 11-12.\n\n7. Conclusion, 13-14.\n\nFor Study and Discussion. (1) The character of Gaius and Diotrephes.\n(2) Christian hospitality. (3) Such words as truth, sincerity and\nreality.\n\nJude.\n\nThe author is named as Jude, the brother of James. He probably means\nthe James wrote the epistle of that name and is, therefore, the Lord's\nbrother.\n\nPurpose. False teachers were boldly teaching their heresies in the\nmeetings of the congregation. These men were also very immoral in\nconduct and the epistle is written to expose their errors and to\nexhort his readers to contend for the true faith and to live worthy\nlives. In many points it is very similar to the second letter of\nPeter.\n\nDate. It was probably written about A. D. 66. At any rate it must have\nbeen written before A. D. 70 when Jerusalem was destroyed, as Jude\nwould hardly have failed to mention that event along with other\nexamples of punishment, 5-7.\n\nAnalysis.\n\n   Introduction, 1-4.\n\n  I. The Fate of Wicked Disturbers, 5-16.\n\n   1. God punishes the wicked, 5-7.\n\n   2. He will destroy these men, 8-16.\n\n II. How to Contend For the Faith, 17-23.\n\n   1. Be mindful of the enemies, 17-19.\n\n   2. Be strong (built up in the faith), 20-21.\n\n   3. Maintain an evangelistic spirit, 22-23.\n\n   Conclusion, 24-25.\n\nFor Study and Discussion. (1) Make a list of all the words and phrases\noccurring in threes, as mercy, love, peace, or Cain, Baalam, Korah.\n(2) Make a list of all the different things taught about the evil\nworkers mentioned, 8-10, 12, 13. 16, 19. (3) What the apostles had\nforetold concerning them.\n\n * * * * *\n\nChapter XXXIX.\n\nRevelation.\n\nAuthor. John, the Apostle, while in exile on the Isle of Patmos, 1:1,\n4, 9; 22:8.\n\nDate.   About 95 or 96 A. D.\n\nThe Book. (1) It is a book of symbols and imagery, and constantly\ncreates excitement and wonder. (2) It is a book of wars, but war\nalways ends in peace. The word war occurs seven times in Revelation,\nand only seven times in all the rest of the New Testament. (3) It is a\nbook of thunder, but the thunder and earthquake die away and are\nfollowed by liturgies and psalms. (4) It is a book of the rewards of\nthe righteous. This is seen in the letters to the seven churches, and\nin the victories of the right in all conflicts and wars of the book.\n(5) It is, therefore, a book of optimism. Everywhere God overcomes\nSatan, the Lamb triumphs, Babylon falls, etc.\n\nIts Interpretation. There are several classes of interpreters, as\nfollows (1) _The Praeterist_, who thinks it has been fulfilled in its\nprimary sense. He makes all the prophesies and visions refer to Jewish\nhistory down to the fall of Jerusalem, and to the history of Pagan\nRome. (2) _The Futurist_, who interprets literally and thinks all the\nevents of the book are to come just before or just after the second\ncoming of Christ. (3) _The Historical or Continuous School_. These\nthink some have been fulfilled, some are now being fulfilled, and some\nwill be fulfilled in the future. (4) _The Spiritualist_, who objects\nto the other three classes of interpreters because they make so much\nof the time element. He lays stress upon the moral and spiritual\nelement of the book and reads the book \"as a representation of ideas\nrather than of events.\"\n\nValue. The chief value of the book seems to lie in its testimony to\nthe faith and hope of persecuted Christians and in the comfort and\ninspiration it has brought to sorrowing and oppressed souls of every\nage. It points outthat there will be an end of conflict, that God and\nthe Lamb will triumph that the enemies of our souls will be punished\nand that the followers of God will be rewarded with eternal reward.\n\nAnalysis.\n\n   Introduction, 1-8.\n\n  I. The Seven Churches, 1:9-3 end,\n\n   1. A preparatory vision of Christ, 1:9 end.\n\n   2. The addresses to the churches, Chs. 2-3.\n\n II. The Seven Seals, 4:1-8:1.\n\n   1. A preparatory vision of the throne, Chs. 4-5.\n\n   2. Six seals opened in order, Ch. 6.\n\n   3. An episode-sealing God's servants, Ch, 7.\n\n   4. The seventh seal opened, 8:1.\n\nIII. The Seven Trumpets, 8:1l end.\n\n   1. A preparatory vision, 8:2-6.\n\n   2. Six trumpets sounded in order, 8:7-9 end.\n\n   3. An episode-Little book, measuring the temple and two witnesses,\n10:1-11:14\n\n   4. The seventh trumpet sounded, 11:15 end.\n\n IV. The Seven Mystic Figures. Chs. 12-14.\n\n   1. The sun-clothed woman, Ch. 12.\n\n   2. The red dragon, Ch, 12.\n\n   3. The man-child, Ch. 12.\n\n   4. The beast from the sea, 13:1-10.\n\n   5. The beast from the earth, 13:11-18.\n\n   6. The Lamb on Mount Sion, 14:1-13. Three angels.\n\n   7. The son of man on the cloud, 14:14-20. Three angels.\n\n  V. The Seven Vials, Chs. 15-16.\n\n   1. The preliminary vision, Ch. 15-a song of victory.\n   2. Six vials poured out in order, 16:1-12.\n\n   3. An episode, 16:13-16. The spirits of the devil gather the kings\nof the earth to the battle of Armageddon.\n\n   4. The seventh vial poured out, 16:17-21 (end).\n\n VI. Three Final Conflicts and Triumphs, 17:1-22:5.\n\n   1. The first conflict and triumph, 17:1-19:10.\n\n   2. The second conflict and triumph, 19:11-20:6.\n\n   3. The third conflict and triumph, 20:7-22:5.\n\nVII. The Epilogue Conclusion, 22:6-21 end.\n\n   1. Three-fold testimony to the truth of the vision. Angel, Jesus.\nJohn,  6-8.\n\n   2. Directions of the angels concerning the prophecy, 9-10.\n\n   3. The moral of the book, 11-17.\n\n   4. John's attestation and salutation, 18-21.\n\nFor Study and Discussion. (1) The vision of Jesus, 1:9  end. (2)\nThe letters to the seven churches: (a) Which churches are given noting\nbut praise? (b) Which nothing but blame? (c) Which both praise and\nblame? (d) What is commended and what condemned in each. (3) The\ntwenty-four elders, four living creatures, sealed book and the Lamb,\nChs. 4-5. (4) The sealing of God's servants, Ch. 7. (5) The little\nbook, Ch. 10. (6) The measuring rod and two witnesses; 11:1-14. (7)\nEach of the seven mystic figures, Chs. 12-14. Describe each. (8)\nMystery Babylon, Ch. 17. (9) Song of triumph over Babylon, 19:1-10.\n(10) The judgment of Satan, 20:1-10. (11) The description of the\ngeneral resurrection and judgment, 20:11-15; 22:10-15. (12) The\ndescription of heaven, Chs. 21-22. (13) Verify the following points of\nsimilarity in the seven seals, seven trumpets and seven vials, (a)\nthat heaven is opened and a preliminary vision before each series, (b)\nthat the first four in each series refer especially to the present\nnatural world, while the last three in each series refer more\nparticularly to the future or spiritual world, (c) that in each series\nthere is an episode after the sixth which is either an elaboration of\nthe sixth or an introduction to the seventh. (14) Compare these three\nseries again and note, (a) that they portray the same events in\nsimilar language, (b) that the victory of the righteous and the\ndestruction of the wicked are portrayed in each, (c) that the victory\nof the redeemed predominates in the first (seals) while the\ndestruction of the wicked predominates in the last (vials). (15) In\nthe series note the progress in the severity of punishment, (a) one-\nfourth afflicted in the first (seals), (b) one-third afflicted in the\nsecond (trumpets), (c) all are destroyed in the third (vials). (16)\nFrom the following scriptures make a list allowing how nearly the same\nthing is affected in each of the seven trumpets and vials, (a) 8:7 and\n16:2, (b) 8:8 and 16:3, (c) 8:10-11 and 16:4-7, (d) 8:12 and 16:8-9,\n(e) 9:9-11 and 16:10-11, (f) 9:13-21 and 16:12-16, (g) 11:15-18 and\n16:17-21. (17) The contrasts and resemblances of the trumpets and\nvials.\n\nTrumpets. 1. Hail, fire blood cast on earth, one-third of the trees\nburned.\n\nVails. 1. The Vial poured out on the earth, affliction upon the\nfollowers of the beast.\n\nTrumpets. 2. One-third of the sea made blood, one-third of its\ncreatures and of its ships destroyed.\n\nVails. 2. The whole sea made blood, and every soul therein destroyed.\n\nTrumpets. 3. One-third of the rivers made bitter, many men destroyed\n\nVials. 3. All the rivers made blood and vengeance upon all men.\n\nTrumpets. 4. One-third of the sun, etc., smitten, one-third of the day\ndarkened.\n\nVials. 4. The whole sun smitten, men are scorched, they blaspheme and\nrepent not.\n\nTrumpets. 5. The stars of heaven fall into the pit; locusts sent\nforth; men seek death.\n\nVials. 5. The throne and kingdom of the beast smitten, men suffer and\nblaspheme and repent not.\n\nTrumpets. 6. One-third of the men destroyed by the armies of the\nEuphrates; men do not repent. Episode: God's two witnesses witness for\nHim and work miracles. War against them by the beasts.\n\nVials. 6. A way prepared for the kings beyond the Euphrates. Episode:\nThe dragon's three unclean spirits witness for him and work miracles.\nWar by the world at Armageddon.\n\nTrumpets. 7. Voices in heaven, judgment, earthquake, hail, etc.\n\nVials. 7, Voice in heaven, fall of Babylon, earthquake, hail, etc.\n\n(18) The benedictions and doxologies of the book. (19) Things taught\nabout Jesus. (20) Things taught about Satan.\n\nEND.","title":"The Bible Book by Book: A Manual for the Outline Study of the Bible by Books","tradition":"scripture-revelation","translated_text":null,"word_count":47194}