{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_41602/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_41602","id":"gutenberg_41602","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/41602","summary":null,"tags":["Bible. Old Testament -- Textbooks","Category: Religion/Spirituality","Category: Teaching & Education"],"text":"Transcriber's Note: Bold text is surrounded by =equal signs= while\nitalic text is surrounded by _underscores_.\n\n\n\nOUTLINE STUDIES\n\nIN\n\nTHE NEW TESTAMENT\n\nFOR\n\nBIBLE TEACHERS\n\nBy\n\nJESSE LYMAN HURLBUT, D.D.\n\n[Illustration]\n\n\n    NEW YORK: EATON & MAINS\n    CINCINNATI: JENNINGS & GRAHAM\n\n\n\n\n    Copyright, 1906, by\n    EATON & MAINS.\n\n\n\n\nCONTENTS\n\n\n                                                        PAGE\n  PREFATORY                                                5\n  HINTS TO STUDENTS                                        7\n  HINTS TO TEACHERS                                        9\n  THE COURSE DIVIDED INTO LESSONS                         11\n       I. THE LAND OF PALESTINE                           13\n      II. THE PEOPLE OF PALESTINE                         19\n     III. THE LIFE OF CHRIST                              25\n      IV. THE THIRTY YEARS OF PREPARATION                 30\n       V. THE YEAR OF OBSCURITY                           35\n      VI. THE YEAR OF POPULARITY                          40\n     VII. THE YEAR OF OPPOSITION                          48\n    VIII. THE WEEK OF THE PASSION                         54\n      IX. THE DAY OF THE CRUCIFIXION                      58\n       X. THE FORTY DAYS OF RESURRECTION                  64\n      XI. THE NEW TESTAMENT WORLD                         68\n     XII. THE SYNAGOGUE                                   73\n    XIII. THE CHURCH IN JUDEA                             76\n     XIV. THE CHURCH IN TRANSITION                        83\n      XV. THE CHURCH TWENTY YEARS AFTER THE ASCENSION     89\n     XVI. THE PREPARATION OF PAUL FOR HIS WORK            93\n   XVII. THE CHURCH AMONG THE GENTILES                    99\n  XVIII. THE END OF THE AGE                              106\n\n\n\n\nPREFATORY\n\n\nThere is no book in the world which repays earnest study so abundantly\nas the Holy Bible. Even the cursory reader who possesses a candid mind\ncan gather many precious thoughts from its pages; and he who turns to it\nfor guidance in life, however ignorant he may be, will never be led\nastray. But as the precious metal lies hidden in the mountains, and must\nbe sought out by the miners, so the treasures in the Word of Life are\nfound only by those who search diligently for them. He who not only\nreads but _studies_ the Scriptures finds an abundant reward. There is\nneed in our age of searchers in the Bible, who shall bring out of its\ntreasure-house things new and old.\n\nIn the old Bible the most important themes are those which gather around\nthe God-man, Jesus Christ. His coming to earth was the culmination of\nall prophecy, the focus of all history, and the center of all doctrine;\nand the church which he founded has been for nineteen centuries the\ninspiration of the world's progress. There are two subjects in the New\nTestament with which every follower of Christ should be thoroughly\nacquainted, and they are its two most prominent themes: the life of\nChrist on earth, and the growth of the early church. In the life of\nChrist he should know the order of the leading events; he should grasp\nits principles, and should enter into its spirit. Only as we apprehend\nChrist can we comprehend the truths taught and inspired by Christ.\n\nBut our work as New Testament students must not end with the story of\nChrist's ascension from earth. Jesus left behind him a little church, of\nonly one hundred and twenty members, which in seventy years overswept\nall the lands of the greatest empire then on the earth, and which now\ncovers nearly all the world. Of that church we are members, inheritors\nof its traditions, its doctrines, and--best of all--its spirit. It\nshould be our delight to trace the steps of its early progress, to see\nhow its plans grew with the advancing years, and how an obscure company\nof Jewish disciples became a church of world-wide reach.\n\nTo enable a student to obtain this knowledge this book has been\nprepared. The earlier studies on the life of Christ have been published\nas Studies in the Four Gospels, but have been carefully revised and, in\nthe author's judgment, improved. The studies on the early church are the\noutgrowth of work begun many years ago, frequently revised, taught to\nclasses many times, and carefully restudied in the light of the most\nrecent researches in the domain of early church history.\n\nThese chapters are, as their titles indicate, _studies_; designed, not\nfor reading, but for study. This book does not undertake to be a life of\nChrist, and a history of the early church, to be read. It simply extends\na helping hand, and holds out to the student a clue by means of which he\ncan form his own life of Christ and prepare for himself a history of the\nearly church. Wherever a fact can be learned by searching out a\nScripture reference the fact is not stated, but the reference is given.\nEvery text referred to should be searched out, as these texts contain\nthe essential facts of this book. Whoever would use these studies\nrightly must pursue them with the Bible close at hand, and must consult\nhis Bible more frequently than this text-book.\n\nThere are a million and a half Sunday school teachers who should be\nacquainted with the story of Christ and his church: and there are\nseveral millions of young people in our Sunday schools who may be\nteachers before many years and need the same knowledge. This book has\nbeen prepared in the hope that these teachers and young people may find\nit a help to know Him who is the head of the church; and to understand\nthe church, which is the pillar and ground of truth.\n\n                                           JESSE L. HURLBUT.\n\nJanuary 3, 1906.\n\n\n\n\nHINTS TO STUDENTS\n\n\nThose who desire merely to _read_ this book, or to look it over, will\nnot find it interesting. Those who already know how to study will not\nneed these hints, and can use the book in their own way. But there are\nmany who desire to study these subjects carefully and yet do not know\nprecisely how to do the work. For these students, earnest but untrained,\nthese hints are given.\n\n1. These studies should be pursued with the Bible close at hand, so that\nevery Scripture reference may be at once searched out and read.\n\n2. Begin each lesson by a general view; reading it through carefully,\nand memorizing the leading divisions of the outline, which are indicated\nby the Roman numerals I, II, III, etc. This will give the general plan\nof the lesson.\n\n3. Now take up Part I of the lesson in detail; notice and memorize its\nsubdivisions, indicated by 1, 2, 3, etc., and search out all the\nScripture references cited in it. If practicable, write out on a sheet\nof paper the reference (not the language of the text in full), and what\neach reference shows. Thus with references in the Second Study, page 19,\nSection I, =Origin=, 1. =Semitic.= (Gen. 12. 1-3) God's call and promise\nto Abram. (Gen. 17. 1-8) The call repeated; name changed to Abraham.\n(James 2. 23) The Friend of God. (Gen. 18. 19: \"He will command his\nchildren,\" etc.)\n\nIn this manner write out all the facts ascertained from all the\nreferences in the section.\n\n4. It would be a good plan to write out in full, as a connected\nstatement, all the facts in the section.\n\n5. In like manner study out and write out all the facts obtained by a\nstudy of the lesson and the text cited in it. This will greatly aid the\nmemory in holding fast to the information gained.\n\n6. Having done this, look at the blackboard outline at the end of the\nstudy and see if you can read the outline of the lesson by the aid of\nthe catch-words and indications which it affords. Study the lesson until\nyou can read it with the blackboard outline, and then recall it without\nthe outline.\n\n7. Now take up the questions for review. Read them over, one by one, and\nsee if you can answer them. To many of them the answer is not given in\nthe text-book, but it will be found in the Scripture references when\nsearched out. Do not cease your study until every question can be\nanswered from memory.\n\n8. Frequently review the lessons already learned. Before beginning the\nthird study review the first and second; before the fourth, review the\nfirst, second and third; and at the completion of the course review them\nall. The knowledge gained by this thorough study will more than\ncompensate for the time and trouble which it requires.\n\n\n\n\nHINTS TO TEACHERS\n\n\nClasses may be organized on various plans and out of varied materials\nfor the study of these lessons.\n\n1. A teachers' class, composed of teachers and also of senior scholars\nin the Sunday school, may be formed to study the life of Christ, which\nis one of the most important subjects in the Bible. This may meet on an\nevening, or an afternoon, and devote all the session to the study of the\nlesson and to discussions upon it.\n\n2. In many places a teachers' meeting is held for the study of the\nInternational Lesson as a preparation for the Sunday school class. A\npart of the time might be taken at this meeting for the study of these\nsubjects. In that case it would be well to follow the division into\nlessons, as given on pages 11, 12.\n\n3. A normal class may be organized among the brightest scholars in the\nSunday school, who should be trained to become teachers. This normal\nclass may meet on an afternoon, or an evening, or may take the lesson\nperiod in the Sunday school session.\n\n4. These studies may be pursued by the young people's society of the\nchurch, or by a class formed under its auspices, meeting at such time\nand place as shall be found most convenient.\n\nThere are two methods in which these lessons may be taught: One is the\n_lecture method_, by which the instructor gives the lesson to the class\nin the form of a lecture, placing the outline upon the blackboard as he\nproceeds, calling upon the students to read the texts cited, and\nfrequently reviewing the outline in a concert drill. By this method the\nstudents may or may not have the books, as they and the instructor\nprefer. While it is not necessary to supply the class with the\ntext-book, it will be a good plan to do so. Some lecturers prefer to\nhave the books closed while the lecture is being given; but others\ndesire to have the students use the outline in the book as a syllabus,\nenabling them to follow the subject more closely.\n\nThe other method, simpler and easier, is to let the student have a copy\nof the book, to expect the lesson to be prepared by the class, and to\nhave it recited, either individually or in concert. Let each student\ngain all the information that he can upon the subjects of the lesson;\nlet each bring his knowledge to the possession of all; let all talk\nfreely, and all will be the gainers.\n\nIt would be a good plan to have papers read from time to time upon the\nsubjects suggested by the course and parallel with it.\n\nSome teachers and classes may regard the contents of this book as too\nextensive and may prefer a shorter course. The aim of the author has\nbeen to include in the course only those subjects that are essential to\nan understanding of the New Testament, and the entire series of lessons\nis recommended; but if a shorter course be deemed absolutely necessary,\ntwo plans are suggested:\n\n1. There are three subjects which under necessity might be omitted:\nSecond Study, The People of Palestine; Third Study, General View of the\nLife of Christ; Twelfth Study, The Synagogue. This will leave fifteen\nstudies, or twenty-two lessons.\n\n2. Another plan might be undertaken: to take up as a course the studies\non the life of Christ, or even omitting, as above, the second and third\nstudies, making eight; and to leave the eight studies in the early\nchurch--a most interesting and valuable subject--to a later period.\n\n\n\n\nTHE COURSE DIVIDED INTO LESSONS\n\n\nFor the convenience of teachers and classes, the eighteen studies of\nthis course are divided into twenty-five lessons, as follows:\n\n  Lesson  1.  The Land of Palestine. First Study.\n    \"     2.  The People of Palestine. Second Study.\n    \"     3.  The Life of Christ--General View. Third Study.\n    \"     4.  The Thirty Years of Preparation. Fourth Study.\n    \"     5.  The Year of Obscurity. Fifth Study.\n    \"     6.  The Year of Popularity. Sixth Study. Part One.\n    \"     7.  The Year of Popularity. Sixth Study. Part Two.\n    \"     8.  The Year of Opposition. Seventh Study. Part One.\n    \"     9.  The Year of Opposition. Seventh Study. Part Two.\n    \"     10. The Week of the Passion. Eighth Study.\n    \"     11. The Day of the Crucifixion. Ninth Study.\n    \"     12. The Forty Days of Resurrection. Tenth Study.\n    \"     13. The New Testament World. Eleventh Study.\n    \"     14. The Synagogue. Twelfth Study.\n    \"     15. The Church in Judea. Thirteenth Study. Part One.\n    \"     16. The Church in Judea. Thirteenth Study. Part Two.\n    \"     17. The Church in Transition. Fourteenth Study.\n    \"     18. The Church Twenty Years after the Ascension. Fifteenth\n                      Study.\n    \"     19. The Preparation of Paul for his Work. Sixteenth Study.\n                      Part One.\n    \"     20. The Preparation of Paul for his Work. Sixteenth Study.\n                      Part Two.\n    \"     21. The Church among the Gentiles. Seventeenth Study. Part\n                      One.\n    \"     22. The Church among the Gentiles. Seventeenth Study. Part\n                      Two.\n    \"     23. The Church among the Gentiles. Seventeenth Study. Part\n                      Three.\n    \"     24. The End of the Age. Eighteenth Study. Part One.\n    \"     25. The End of the Age. Eighteenth Study. Part Two.\n\n\n\n\nFIRST STUDY\n\nThe Land of Palestine\n\n\nIn the historical study of the New Testament the two principal subjects\nare, the life of Jesus Christ on earth and, after the Ascension, the\ngrowth of the Christian church.\n\nThe life of Christ was passed entirely in Palestine; and we therefore\nbegin our studies with a view of that land as it was in our Saviour's\nday.\n\nI. =It was an oriental land.= In all ages the boundaries of Palestine\nhave been about the same, though the dominion of its rulers has varied\naccording to their power. Palestine Proper, originally the land of\nCanaan, and later the land of Israel, or the Twelve Tribes, is located\nnear the south-eastern corner of the Mediterranean Sea; having Syria and\nPhoenicia on the north, the great Syrian Desert on the east, the\nSinaitic wilderness on the south, and the Mediterranean on the west.\nLocated just outside the tropics, near the point of contact between Asia\nand Africa, it belongs to the Oriental or Eastern world.\n\nII. =It was a small land.= The greatest lands have not always been the\nlargest. Greece, no larger than half a dozen counties in America, is\ngreater in history than vast China; and the single city of Rome won and\nheld the empire of the Mediterranean lands. Territorially the whole\nextent of Palestine was about that of Massachusetts and Connecticut\nunited, or that of Switzerland, in Europe--about 12,500 square miles.\nIts sea-coast, from Tyre to Gaza, is 140 miles long; its Jordan line,\nfrom Mount Hermon to the foot of the Dead Sea, is 156 miles.\n\nIII. =It was a land of varied natural features.= There is a regularity\nin the natural conformation of Palestine which every traveler notices.\nThe country lies in five parallel sections.\n\n1. Approaching from the Mediterranean one meets first a =sea-coast\nplain= two or three miles wide at the north, but widening, as it goes\nsouthward, to nearly twenty miles at Gaza.\n\n2. Crossing this we approach the =Shephelah=, _or foot-hills_; a terrace\nof low hills, from 300 to 500 feet high.\n\n3. Ascending these we reach =the mountain region=, a range of mountains\nbroken by ravines in all directions, and varying from 2,500 to 3,000\nfeet high. This region was the home of the Israelites in all their\nhistory. They were always a mountain people and never occupied the lower\nplains in any great degree. In all the Bible times the plains and\nvalleys were mainly foreign and heathen in their population, while the\nmountains were Israelite in the Old Testament and Jewish in the New.\n\n4. Crossing the mountains we descend to the =Jordan valley=, lower than\nthe sea level and from five to twenty miles wide. Through this runs the\nriver Jordan, passing through two lakes--Lake Merom and the Sea of\nGalilee--and emptying into the Dead Sea.\n\n5. Beyond the valley rises the =eastern table-land=, with higher\nmountains, but more level summits, and broken by fewer valleys. The\nmountains gradually decline to the great Syrian Desert on the east.\n\nIV. =It was a Land of Five Provinces.= In the time of Christ there were\nfive political divisions in Palestine; three on the west side of Jordan\nand two on the east.\n\n[Illustration: PALESTINE In the time of CHRIST]\n\n1. On the north, west of the Jordan, was the province of =Galilee=,\nsituated between the river Jordan, the Sea of Galilee, the land of\nPhoenicia and Mount Carmel. It was inhabited by a brave, simple-hearted\npeople, mainly Jews, but with many Gentiles among them. Hence its name\n(Isa. 9. 1, 2; Matt. 4. 15, 16); and the contempt in which it was held\nat Jerusalem. (John 7. 41, 52.) It was the home of Jesus during most of\nhis life and ministry.\n\n2. The central region was =Samaria=. See its location. (John 4. 3, 4.)\nIt was, strictly speaking, not a province but a district around the\ncities of Shechem and Samaria, not extending either to the sea or river,\nand of uncertain limits, inhabited by a composite people, partly\nIsraelite, partly heathen, in their origin. Note the claim of its people\n(John 4. 12) and their expectation. (John 4. 25.) Observe how they were\nregarded by the Jews. (John 4. 9; 8. 48.) Notice that Christ paid no\nregard to this caste prejudice. (John 4. 10.)\n\n3. The southernmost province of Palestine was =Judea=. As the largest,\nand the special home of the Jewish people, it often gave its name to the\nwhole land, as in Mark 1. 5; Luke 7. 17; Acts 10. 37. Generally,\nhowever, it is distinguished as the name of the province, as in Luke 2.\n4; Matt. 2. 22; John 4. 3. Jesus made several visits to this district,\nespecially to its city, but only for limited periods, as its people were\nmore bigoted than the Galileans and bitterly opposed to him.\n\n4. On the east of the Jordan and the Dead Sea was the province of\n=Per\u00e6a=, a word meaning \"beyond.\" It is not mentioned by that name in\nthe New Testament. Notice what it is called in Matt. 19. 1; Mark 10. 1.\nWe read of a visit paid by Jesus to this region near the close of his\nministry.\n\n5. North of the river Hieromax, and east of the Sea of Galilee, was a\nfifth province, the ancient land of =Bashan=, \"woodland,\" but known in\nthe gospels as \"Philip's tetrarchy.\" Notice how it is specified in Luke\n3. 1. Another name for a part of this territory is given in Matt. 4. 25;\nMark 5. 20; 7. 31. Its inhabitants were mostly Gentiles or heathen.\nTwice this country enjoyed brief visits from Jesus, each marked by a\nmiracle (Mark 5. 1-20; 7. 31-37).\n\nV. =It was a Populous Land.= We can only note the places referred to in\nthe gospel history, and we arrange them according to the provinces.\n\n1. In Galilee we note: 1.) =Nazareth=, due west of the southern end of\nthe Sea of Galilee, the early home of Jesus (Matt. 2. 23; Luke 2. 51).\n2.) =Nain=, south of Nazareth, where he wrought a miracle (Luke 7. 11).\n3.) =Cana=, north of Nazareth, where the first miracle was wrought (John\n2. 1). 4.) =Capernaum=, on the Sea of Galilee, the home of Jesus during\nmost of his ministry, and the scene of many miracles (Luke 4. 31; Mark\n2. 1).\n\n2. In Samaria we note two places: 1.) =Shechem=, which may be the place\nreferred to in John 4. 5, though late authorities regard it as the name\nof a hamlet, now called Iskar, near by. 2.) =Samaria=, a few miles\nnorth-west of Shechem, the early capital of the province, and the first\nplace where the Gospel was preached to other than the Jews (Acts 8. 5).\n\n3. In the province of Judea we notice: 1.) =Jerusalem=, \"the holy city\"\n(Matt. 4. 5), and the place where Jesus was crucified (Matt. 16. 21).\n2.) =Bethany=, two miles east of Jerusalem (John 11. 18), where Jesus\nwas entertained by Mary and Martha (John 11. 1). Note two great events\nnear this place (John 11. 43; Luke 24. 50, 51). 3.) =Bethlehem=, six\nmiles south of Jerusalem. The great event in its history (Matt. 2. 1.)\nIts ancient honor (Luke 2. 4.) 4.) =Hebron=, the ancient capital of\nJudah, a priestly city, and the probable birthplace of John the Baptist\n(Luke 1. 39, 40.) 5.) =Jericho=, eighteen miles from Jerusalem, in the\nJordan valley, visited by Jesus near the end of his ministry (Luke 19.\n1). 6.) =Ephraim=, a village fourteen miles north of Jerusalem, the\nhiding place of Jesus for a brief period (John 11. 54).\n\n4. In the province of Per\u00e6a but one place is identified as connected\nwith the life of Christ: =Bethabara= (Revised version, \"Bethany beyond\nthe Jordan\") the place of the baptism and of the first disciples;\nthirteen miles south of the Sea of Galilee.\n\n5. In Philip's tetrarchy, east of the Sea of Galilee, we note three\nplaces: 1.) =C\u00e6sarea Philippi=, at the foot of the Mount Hermon (Mark 8.\n27; 9. 2). 2.) =Bethsaida=, at the head of the Sea of Galilee, east of\nthe Jordan (Luke 9. 10-13). 3.) =Gergesa= or =Gerasa=, a little place on\nthe eastern shore of the Sea of Galilee (Matt. 8. 28).\n\nVI. =It was a Subject Land.= Half a century before the birth of Christ\nthe Jews became subject to Rome, and thenceforward various changes took\nplace in the form of government:\n\n1. The whole land, with some surrounding provinces, was a =kingdom=\nunder Herod the Great (Matt. 2. 1), but tributary to the emperor at Rome\nfrom 37 B. C. to 4 B. C., the year of Christ's birth.\n\n2. On Herod's death it was divided into three =tetrarchies=,\n\"fourth-part rules.\" Archelaus became tetrarch of Judea and Samaria\n(Matt. 2. 22); Herod Antipas, tetrarch of Galilee and Per\u00e6a (Matt. 14.\n1; Luke 23. 6, 7); Herod Philip, tetrarch of the Bashan district (Luke\n3. 1). A fourth tetrarchy, outside of Palestine, on the north, was held\nby Lysanias (Luke 3. 1).\n\n3. About the year 7 A. D., when Jesus was eleven years old, Archelaus\nwas deposed by the Roman emperor and his dominion made a province under\na Roman procurator, the other two tetrarchies remaining undisturbed.\nThis was the form of government during the ministry of Jesus. Judea and\nSamaria constituting one Roman province under Pontius Pilate; Galilee\nand Per\u00e6a, Herod's tetrarchy, and Bashan, Philip's tetrarchy.\n\n[Illustration: NEW TESTAMENT PALESTINE]\n\n4. In the year 37 the Roman emperor made Herod Agrippa I. king first\nover Judea, and then, in 41, over all the dominions of his grandfather,\nso that Palestine became a kingdom again. He is mentioned in Acts 12. 1.\n\n5. On Agrippa's death, in A. D. 44, a new division took place. Agrippa\nII., son of Agrippa I., became ruler of Chalcis and Bashan. He is\ncalled, but by courtesy only, \"King Agrippa,\" in Acts 25. 13; 26. 1, 2.\nThe rest of Palestine, consisting of Judea, Samaria, and Per\u00e6a, became\nagain a procuratorship under direct Roman rule. See Acts 23. 24; 24. 27.\n\n6. On the rebellion of the Jews, A. D. 66, the government was again\nchanged. Palestine became a part of Syria, under Vespasian, the legate.\nThis was the end of Jewish history as a separate nationality.\n\n\nSuggestions for Study and Teaching\n\n      1. Study carefully a good map of Palestine and learn\n      from it the boundaries and location of the land.\n      Memorize the dimensions and distances given in the\n      outline.\n\n      2. Draw a map showing the five natural divisions in\n      Par. III., and learn their names.\n\n      3. Indicate on your own map the five provinces,\n      comparing the best maps at hand to find their boundary\n      lines.\n\n      4. Locate on your own map all the places named in Par.\n      V., and be able to name an event connected with each,\n      studying the references for this purpose.\n\n      5. Be sure to examine all the references, and state\n      what fact each reference shows concerning a locality.\n\n      6. Draw in succession five sketch maps, each to\n      represent the political government of a period. Write\n      across each province the name of a ruler. Map No. 1\n      will represent it at the birth of Christ. No. 2,\n      during the childhood of Christ. Map No. 3, during his\n      ministry. No. 4, about A. D. 41. No. 5, from 42 to 66\n      A. D. Look out all the references given in Par. VI.\n\n\nBlackboard Outline\n\n    I. =Orien. L. Bound.=  N. S. P.  E. S. D.  S. S. W.  W. M. S.\n\n   II. =Sm. L.=  S. M. 12,500.  S. C. 140.  J. L. 156.\n\n  III. =Var. Nat. Fea.=  S. C. P.  Sh.  M. R.  J. V.  E. T. L.\n\n   IV. =Fiv. Prov.=  Gal. Sam. Jud. Per. Bash.\n\n    V. =Pop. L.=  Gal. N. N. C. C.  Sam. Sh. Sa.  Jud. J. B. B. H.\n        J. E.  Per. B.  Ph. Tet. C. P. B. G.\n\n   VI. =Sub. L.=  1. Km.  2. Tetr.  3. Prov.  4. Kgm.  5. \"Kg. Ag.\"\n        Rom. Proc.  6. Part of Syr.\n\n\nQuestions for Review\n\n      Why do we need to study the land of Palestine? What\n      were the boundaries of Palestine? Where is it located?\n      Name some small countries which have been prominent in\n      history. What is the size of Palestine? How long is\n      the coast-line? The Jordan line? What are the five\n      natural divisions of the land? Name and bound each of\n      the political divisions. In which of these provinces\n      was Jesus born? In which did he pass most of his life?\n      In which was he crucified? Name four places in\n      Galilee, and an event connected with each? Two places\n      in Samaria, and their events. Six places in Judea and\n      their events. One place in Per\u00e6a and three in Philip's\n      tetrarchy, with their events. State the six successive\n      forms of government and their rulers in Palestine\n      during the New Testament period.\n\n\n\n\nSECOND STUDY\n\nThe People of Palestine\n\n\nIn all the ancient world there was but one people among whom Christ\ncould have come with his revelation, and through whom his message could\nhave been given to mankind. That people was =the Jews=, in certain\nrespects the most remarkable of all the races.\n\nI. We notice their =origin=, which shows a series of selections\nextending through many centuries and a training for their peculiar\nmission.\n\n1. Of the three great families of earth, they sprang from the =Semitic=,\nwhich has been the mother of all the great religions of the world; a\nthoughtful, meditative race, rather than active and aggressive.\n\n2. From this race =Abraham= was called, more than twenty centuries\nbefore Christ, to be the father of a great nation (Gen. 12. 1-3; 17.\n1-8). He was distinguished for his worship of the one God, for his\nfaith, and for his nobility of character. Notice his title in Jas. 2.\n23; a name by which he is still known in the East, _el Khalil_, \"the\nFriend.\" His influence upon his family (Gen. 18. 19).\n\n3. Of the families descended from Abraham that of =Isaac= was chosen\n(Gen. 21. 12; Rom. 9. 7). All the other races of Abrahamic origin\nyielded to the idolatrous influences around them and lost the knowledge\nof God.\n\n4. Of the two sons of Isaac one married among the Canaanites, and, as a\nresult, his descendants became idolaters (Gen. 26. 34, 35; 36. 2). The\nother chose the inheritance of the covenant (Gen. 28. 20-22). His name\nwas changed (Gen. 32. 28; 35. 10). His descendants, the =Israelites=,\ntrained up in the true faith, became the people of God. Each of his\ntwelve sons was the ancestor of a tribe (Exod. 1. 1-7). They continued\none people for a thousand years, though part of the time divided into\ntwo kingdoms.\n\n5. In the year 721 B. C. ten of the twelve tribes were carried into\nAssyrian captivity (2 Kings 17. 18-20). Having lost their religion, the\nonly bond of unity, they mingled with the idolatrous world and ceased to\nbe a separate people. The =tribe of Judah= was left, Benjamin being\nincorporated with it. Henceforth they were called \"the Jews,\" a name\nfound first in 2 Kings 18. 26.\n\n6. But through all the history of Judah, as well as of Israel, there had\nbeen two distinct elements in the people: the worshipers of God and of\nidols; the religious and the worldly. In order to separate these\nelements, to cut off the evil and to discipline the good, came the\nBabylonian captivity, B. C. 587. Through this the idolatrous element was\neither destroyed or assimilated with the heathen world. At the release\nfrom captivity, B. C. 536, all the Jews were of God-fearing,\nScripture-loving element. This was =the Remnant=, the \"holy seed,\" the\ntrue Israel (Isa. 6. 8-13).\n\nThus, out of all the world, was gradually chosen and prepared a people\namong whom the Lord should come.\n\nII. Notice =their traits= as a race, for which they were chosen, and\nwhich were intensified by their training:\n\n1. They were a =religious= people; monotheistic; worshiping the one\ninvisible God, hating idolatry. See the command (Exod. 20. 3-6). The\nexhortation of Joshua (Josh. 24. 14). This is the great glory of Israel\nalone among the ancient nations.\n\n2. They were an =exclusive= people; strongly attached to each other, and\nseeking no affiliation with other races. Note this trait in Abraham\n(Gen. 24. 2-4). Also in Isaac (Gen. 28. 1, 2). See Balaam's prophecy\n(Num. 23. 9). To this day the Jews dwell apart; in most European cities\nthere is a \"Jewish quarter.\"\n\n3. They were a =conservative= people; attached to their own customs,\nopposed to all changes, clinging to their worship despite persecution.\n\n4. They were an =aspiring= people. From their earliest history the Jews\ncherished the expectation of being a great and conquering nation. From\ntheir own prophecies they obtained the hope and belief that a great king\nshould arise among them to rule the world. See the promises in Gen. 49.\n10. The prophecy in Isa. 32. 1, 2. His title in Dan. 9. 25. The word\n\"Messiah\" in Hebrew is \"Christos\" in Greek, and \"Anointed\" in English.\nThis messianic hope was the central thought of all Judaism.\n\n5. They were a =moral= people. Their Scripture set up a standard of\ncharacter immeasurably superior to that in other ancient lands. Among\nthe Jews womanhood was honored, drunkenness was rare, honesty was the\nrule, and crime was far less frequent than elsewhere.\n\nThese were the traits that made the Jews the people of God and fitted\nthem to accomplish the divine purpose.\n\nIII. What was that purpose? Every race has its mission in the world. The\nGreeks were set to exalt the intellect; the Romans, to establish the\nreign of law. We notice the =mission of the Jewish people=:\n\n1. =To perpetuate the knowledge of God.= In the general wickedness of\nthe world and the spread of idolatry there was danger lest the true\nreligion be utterly lost. Therefore God chose out one nation--the one\nhaving the traits best fitting it for his purpose--and set it apart to\nguard the holy fire of divine truth until the rest of the world should\nbe ready to receive it.\n\n2. =To receive training for higher revelation.= The higher revelations\nof God can come only to a people whose religious faculties have been\ntrained to receive them. Judaism was God's school where a chosen race\nwas educated. They received the Scriptures, the prophets, the ritual of\nworship, and, above all, the discipline of trial, fitting them to become\n\"a nation of priests.\" See Paul's enumeration of their privileges in\nRom. 9. 4, 5.\n\n3. =To proclaim the Gospel to the world.= When, in the fullness of time,\nIsrael was trained up to knowledge and the outer world prepared to\nreceive the truth, Christ came as the consummation of Judaism. Then a\nnew mission opened before the Jews--that of proclaiming Christ to the\nworld. The little company of disciples were the seed that should\nreplenish the whole earth. See the command. (Matt. 28. 19, 20.)\n\nIV. We notice now the =Jews in the time of Christ=.\n\n1. They were divided into two great =branches=: the =Jews of Palestine=\nand the =Jews of the Dispersion=. The former were descendants of those\nwho had settled in Palestine after the decree of Cyrus, B. C. 536 (Ezra\n1. 1-3); the latter those who remained in the lands of their adoption,\nwere found all over the ancient world, and were far more numerous. See\nreferences to them in John 7. 35; James 1. 1; 1 Pet. 1. 1. We note that\nthese \"Jews of the Dispersion\" were not descendants of the Ten Tribes,\nexcept in a few instances, but were _Jews_--that is, descendants of\nJudah.\n\n2. Noticing now the Palestinian Jews, for with these the life of Christ\nwas mainly connected, we find them divided into two =sects=, or schools\nof thought: the =Pharisees= and the =Sadducees=. These two parties arose\nabout 168 B. C., in the time of the Maccab\u00e6an uprising. Let us look at\nthem in contrast.\n\n      1.) Their _names_ express their traits. _Pharisee_\n      means \"separatist,\" \"one who is apart.\" _Sadducee_\n      means \"just,\" or \"righteous,\" but rather with our idea\n      of the world \"moralist.\"\n\n      2.) Their _aims_. The Pharisee aimed to keep the\n      Mosaic law absolutely, particularly with regard to\n      ceremonial requirements; to do more than obey it, by\n      setting around it a hedge of traditional\n      interpretations going beyond its letter in strictness.\n      The Sadducee professed to keep the law, ignoring\n      tradition, but gave it a lax and easy interpretation\n      which often ignored its requirements.\n\n      3.) Their _spirit_. The Pharisee was the radical and\n      zealot, showing an intense, intolerant Judaism. The\n      Sadducee was the liberal easy-going man of the world,\n      taking the world as he found it.\n\n      4.) Their _beliefs_. The Pharisee believed in a\n      spiritual world, heaven, hell, angels, the hereafter,\n      the judgment. The Sadducee could not find clear\n      statements of these doctrines in the Old Testament,\n      and denied them. See Matt. 22. 23; Acts 23. 8.\n\n      5.) Their _influence_. The Pharisees were strong in\n      the synagogues, where the scribes gave their\n      interpretations, and hence were powerful among the\n      people as leaders in religion. The Sadducees were the\n      smaller body, but influential from their wealth and\n      their social position, for the high priests and all\n      the priestly order belonged to them, and they were the\n      office-holding class, the court party. (Acts 4. 1, 2;\n      5. 17.)\n\n      6.) Their _evils_. The evil of the Pharisees was their\n      tendency to make religion mere hypocritical formality,\n      so often rebuked by Christ. See Matt. 23. 2-7. The\n      evil of the Sadducees was their utter lack of moral\n      conviction, from worldliness and self-interest. See\n      their motive for putting Christ to death (John 11.\n      47-50).\n\n3. Thus far we have noticed only Jews, but there were also in Palestine\nmany =Gentiles=, which was the name the Jews gave to all foreigners or\npeople of race other than themselves. These were of three classes,\ncalled respectively: 1.) =Sinners=--That is, those who made no attempt\nto observe Jewish usages. See Gal. 2. 15. The same name was given to the\nJews who did not undertake to keep the ceremonial law, without reference\nto their moral character (Matt. 9. 10, 11). 2.) =The Devout.= Those who\nbelieved in the Scriptures and worshiped God, but who had not been\nreceived into the Jewish Church by circumcision. Such was Cornelius\n(Acts 10. 1, 2). 3.) =Proselytes=--Such as renounced Gentilism, received\ncircumcision, and obeyed the Jewish law (Acts 6. 5; Matt. 23. 15).\n\nV. =The Language of Palestine.=\n\n1. Originally =Hebrew=; still read, in Christ's time, in the synagogue\nbut not well understood and requiring an interpreter.\n\n2. Mostly =Aramaic=, or =Syro-Chaldaic=--that is, Chaldaic with Syrian\nadmixture; the common dialect of the people, and undoubtedly spoken by\nChrist. See instances in Mark 7. 34; 15. 34. This is the language\nreferred to in John 19. 20, 21, and Acts 22. 2, as \"Hebrew.\"\n\n3. The language of polite literature in all countries was =Greek=;\nstrongly opposed by the Pharisees, but employed by the Jews of the\nDispersion, and used in the courts of Herod and Pilate (Acts 21. 37).\n\n4. The official language was =Latin=, that of the Roman Government, but\nnot used by the Jews, and not generally understood by them.\n\n\nBlackboard Outline\n\n    I. =Origin.=--1. Sem.  2. Abr.  3. Isa.  4. Isr. (12 t.)\n        5. Jud (Jews).  6. \"Remn.\"\n\n   II. =Traits.=--1. Rel.  2. Exc.  3. Cons.  4. Asp. \"Mess.\"  5. Mor.\n\n  III. =Mission.=--1. Per. kno. G.  2. Rec. tra. hi. rev.  3. Pro.\n        Gos. wo.\n\n   IV. =Jews Ti. Chr.=--1. Bran. Pal. Dis.  2. Sec. Phar. Sadd.\n        1.) Nam.  2.) Aim.  3.) Spir.  4.) Bel.  5.) Inf.  6.) Evils.\n        3. Gen.  1.) Sin.  2.) \"Dev.\"  3.) Pro.\n\n    V. =Lang.=--1. Heb.  2. Ara. (Syr.-Chal.).  3. Gre.  4. Lat.\n\n\nQuestions for Review\n\n      To what people did Jesus Christ belong? From what\n      great family of races did that people spring? What\n      were the traits of this race? Who was the ancestor of\n      the Jews, and what were his traits of character? How\n      were the Jews gradually selected from among the\n      descendants of Abraham? To which of the twelve tribes\n      did most of the Jews belong? What was \"the remnant\" in\n      Old Testament history? Name five traits of the Jews as\n      a people. What was the mission of the Jewish people?\n      What were the two great branches of the Jews in the\n      time of Christ? What were their two sects? What were\n      the differences between these sects? Who were the\n      Gentiles? Into what three classes were they divided?\n      What four languages were found among the Jews in the\n      time of Christ?\n\n\n\n\nTHIRD STUDY\n\nThe Life of Christ\n\n\nThe central figure in all the Bible is Jesus Christ. Note his importance\nin the Old Testament (John 5. 39; Luke 24. 27; Acts 10. 43). Note his\nprominence in all true gospel teaching (1 Cor. 2. 2). Note his relation\nto every man (John 1. 9.) (Rev. Ver.) We have, then, an interest in\nJesus Christ deeper than in any other man who ever lived.\n\nI. Let us notice some =General Aspects of his Life=.\n\n1. It was a =short= life. This man, who has influenced the world more\nthan any other, lived less than thirty-five years. His age at the\nbeginning of his ministry we learn from Luke 3. 23; and the duration of\nhis ministry was not more than three years and a half at the longest.\n\n2. It was a life =passed wholly in Palestine=. Only once do we read of\nhis journeying near any other country, and it is not probable that he\nwent beyond its borders (Mark 7. 24). The only times of direct contact\nwith Gentiles are mentioned (Mark 7. 25, 26; John 12. 20-22). He never\nenjoyed the benefits of foreign travel, of communion with learned men in\nthe great cities, of studies at the universities of Athens or\nAlexandria. All his knowledge came from within.\n\n3. It was a life =among the common people=. He lived in a despised\nprovince (John 7. 41, 52). He came from a despised town (John 1. 46). He\nwas a working mechanic (Mark 6. 3). He received only a common education\n(John 7. 15). His manner of life during his ministry (Matt. 8. 20). Yet\nout of these lowly surroundings grew up the one exalted character, the\none perfect life, in all human history.\n\n4. It was an =active= life. The first thirty years may have been spent\nin quiet preparation, but the three years of his ministry were very\nbusy. See pictures in Mark 1. 36-38; 2. 1-4; 6. 31-34. Notice the\nhyperbole in John 21. 25, which is not to be taken literally. But if\nthe whole life of Jesus were related with the minuteness of the day\nbetween the sunset of the Last Supper and that of the burial the\nnarration would require one hundred and eighty-five books as large as\nthe Bible.\n\nII. Let us arrange the events of Christ's life in chronological order,\ngrouping them into =Seven Periods=.\n\n1. The first period is that of =The Thirty Years of Preparation=, of\nwhich we notice the following facts:\n\n      1.) It begins with his Birth (Luke 2. 7), and ends\n      with his Temptation (Matt. 4. 1).\n\n      2.) It is related mainly by Luke (Luke 1-4) with some\n      facts in Matthew (Matt. 1. 2; 4. 1-11), and a brief\n      mention of its closing events in Mark (Mark 1. 9-13).\n\n      3.) It was passed mainly in Galilee, though with\n      isolated events in Judea, in Egypt (Matt. 2. 14, 15),\n      and in Per\u00e6a. See John 1. 28.\n\n      4.) It was the longest of all the periods, embracing\n      nine-tenths of his life; yet it is the one having the\n      fewest incidents recorded; and of eighteen years in it\n      absolutely no events are known.\n\n2. Next is =The Year of Obscurity=. In this and the two succeeding\nperiods the year is not a precise epoch, and may have been a little less\nor a little more.\n\n      1.) It begins with the first followers (John 1.\n      35-37), and ends with the return to Galilee (John 4.\n      43, 44).\n\n      2.) It is related only by John, who, of all the gospel\n      writers, records the visit of Jesus to Judea and\n      Jerusalem.\n\n      3.) It was passed principally in Judea, though with\n      visits to Galilee, and on the way a visit to Samaria.\n\n      4.) It is justly called a \"year of obscurity,\" for we\n      know but little concerning either its aims, its\n      events, or its results. It was accompanied with\n      miracles (John 3. 2; 4. 45). It attracted attention\n      (John 3. 26; 4. 1). Yet at its close we find that the\n      followers of Jesus were few, and he went to Galilee to\n      begin his ministry anew.\n\n3. =The Year of Popularity=, in marked contrast with the preceding\nperiod.\n\n      1.) It begins with the Rejection at Nazareth (Luke 4.\n      14-30), and ends with the Discourse on the Bread of\n      Life (John 6. 25-71), a day or two after the miracle\n      of Feeding the Five Thousand.\n\n      2.) It is related by Matthew, Mark, and Luke, with\n      some additional incidents by John.\n\n      3.) The scene of the Saviour's ministry was in\n      Galilee, which he traversed extensively during this\n      year. One visit to Jerusalem is related by John (John\n      5. 1, 2).\n\n      4.) It was a year of great activity, spent in\n      incessant journeys, preaching, and works of mercy, and\n      the most popular period of the Saviour's life, when\n      the crowds were greatest and the people seemed ready\n      to accept Jesus as the Messiah of Israel. Yet at its\n      close, as before, he was left alone with his twelve\n      disciples (John 6. 66-68).\n\n4. Another period we find in =The Year of Opposition=, again contrasted\nwith the year before it.\n\n      1.) It begins with the Retirement to Phoenicia (Mark\n      7. 24) and ends with the Anointing by Mary (John 12.\n      1-3).\n\n      2.) It is recorded in all the gospels in almost equal\n      measure, Luke giving the most complete account of the\n      ministry in Per\u00e6a, and John, as usual, relating the\n      visit to Judea.\n\n      3.) This period is peculiar in the fact that in it\n      Jesus visited all the five provinces of Palestine. We\n      find him in Decapolis (which was a part of the Bashan\n      district) (Mark 7. 31); passing through Galilee (Mark\n      9. 30); also through Samaria (Luke 9. 51, 52); in\n      Per\u00e6a (Mark 10. 1), and in Judea (John 11. 7).\n\n      4.) This part of the Saviour's life has been variously\n      characterized as \"a ministry of sorrow and\n      humiliation,\" \"a year of instruction,\" and \"a period\n      of retirement.\" All are correct, for during this, the\n      last year of his life, Jesus sought to be alone with\n      his disciples, and in order to escape the crowds\n      visited places where he was unknown. He aimed to\n      instruct his disciples in the deeper truths of the\n      gospel, to prepare their minds for his approaching\n      death and for their mission as apostles (Matt. 16.\n      21).\n\n5. We now approach the close of Christ's life on earth, and the\nnarration is more detailed as the cross comes nearer to view. Our next\nperiod is =The Week of the Passion=.\n\n      1.) Beginning with the Triumphal Entry on the Sunday\n      before the Passover (John 21. 12, 13), it ends with\n      the Agony in the Garden about midnight on Thursday\n      (Matt. 26. 36); thus embracing strictly but five days.\n\n      2.) It is related in all the gospels, John alone\n      adding the teaching given at the Last Supper (John\n      13-17).\n\n      3.) All the events of this period took place in or\n      near Jerusalem.\n\n      4.) This was the last call of Christ to the Jews of\n      Jerusalem, and his final rebuke for their rejection of\n      his ministry.\n\n6. =The Day of the Crucifixion.= The most important day in all earth's\nhistory was that when Jesus died upon the cross. It is also the day\nwhose events are narrated more fully than any other in the Bible annals.\nTherefore we study it apart from the rest of the week as a separate\nperiod.\n\n      1.) It begins with the Arrest (Matt. 26. 47), soon\n      after midnight, Friday A. M., the day of the Passover,\n      and ends at about sunset of the same day with the\n      Burial (Matt. 27. 59, 60).\n\n      2.) Each gospel adds its portion to the account, that\n      of John, an eye-witness of all the events, being the\n      most complete.\n\n      3.) The events took place in Jerusalem; but few, if\n      any, of the localities are known with certainty.\n\n      4.) In the scenes of this day we see Jesus as the\n      suffering Saviour, bearing the sins of the world.\n\n7. Last of all come =The Forty Days of Resurrection=.\n\n      1.) From the Resurrection, early on the first Easter\n      Sunday (Matt. 28. 1-8), to the Ascension, forty days\n      afterward (Acts 1. 1-3).\n\n      2.) All the gospels give accounts of the appearances\n      of the risen Saviour, but Luke alone tells the story\n      of his Ascension (Luke 24. 50, 51; Acts 1. 9-11).\n\n      3.) The manifestations of Christ after his\n      Resurrection took place in and near Jerusalem, near\n      the village of Emmaus (Luke 24. 13), and in Galilee\n      (Matt. 28. 16; John 21. 1).\n\n      4.) During this period the visible revelation of\n      Christ was not constant, but occasional; to his\n      disciples only, never to his enemies; and of a\n      spiritual body, which was freed from the restraints of\n      the flesh (Mark 16. 12; Luke 24. 31; John 20. 19).\n\n\nBlackboard Outline\n\n   I. =Gen. Asp.=  1. Sh.  2. In Pal.  3 Am. com. peo.  4. Ac.\n\n  II. =Sev. Per.=\n\n   1. =Th. Ye. Prep.=  1) Bir-Temp.  2) Lu. Mat. Mar.  3) Gal.\n       4) Long. few inc.\n\n   2. =Ye. Obs.=  1) Fir. Foll.-Re. Gal.  2) Jno.  3) Jud.  4) Obs.\n\n   3. =Ye. Pop.=  1) Re. Naz-Dis. B. L.  2) M. M. L.  3) Gal.  4) Act.\n\n   4. =Ye. Opp.=  1) Re. Ph.-An. Ma.  2) All Gos.  3) All Prov.\n       4) Instruc.\n\n   5. =We. Pass.=  1) Tri. En.-Ag. Gar.  2) All Gos.  3) Jer.\n       4) Las. Ca.\n\n   6. =Day Cru.=  1) Arr.-Bur.  2) All Gos.  3) Jer.  4) Suff. Sav.\n\n   7. =For. Da. Res.=  1) Res.-Asc.  2) All Gos.  3) Jud. Gal.\n       4) Spir. bod.\n\n\nQuestions for Review\n\n      In what respects is Jesus Christ the central figure in\n      the Bible? How long was Christ's life on the earth?\n      Where was it passed? Among what class of people did\n      Jesus live? How do we know that Jesus led an active\n      life? What is the first of the seven periods into\n      which his life is divided? With what events does the\n      first period begin and end? Which gospel relates the\n      most of this period? Where was it mainly passed? How\n      long was it? What is the second period called? What\n      are its first and last events? By whom is it related?\n      Where was it passed? What were its results? What is\n      the third period called? With what events did it begin\n      and end? By what evangelists is it related? In what\n      province was it passed? What is the fourth period\n      called? With what events did it begin and end? What\n      provinces were visited during this period? What were\n      the traits of Christ's ministry at this time? What is\n      the fifth period called? How long was it? What in this\n      period is related by but one evangelist? Where did its\n      events take place? What is the sixth period called?\n      How long was it? With what events did it begin and\n      end? Which account is most complete? What is the\n      seventh and last period called? What were its first\n      and last events? Which gospel alone relates the\n      ascension? What were the traits of Jesus during those\n      days?\n\n\n\n\nFOURTH STUDY\n\nThe Thirty Years of Preparation\n\nFrom the Birth of Jesus to His Temptation.\n\n\nWe have before us the longest of all the divisions in the history of\nJesus, embracing thirty of his thirty-three years of life, and the one\nconcerning which we know the least.\n\nI. Let us study the =Places= connected with this period. These we group\naccording to locality, and not in the order of their events. Beginning\nin the north and traveling southward we note the following places:\n\n1. =Nazareth, his early home=, in Galilee, due west of the southern\npoint of the Sea of Galilee. Here Joseph and Mary lived before the birth\nof Jesus (Luke 2. 39); here Jesus was brought up (Luke 4. 16); and here\nhe was living up to the time of his baptism (Mark 1. 9).\n\n2. =Bethabara= (Rev. Ver., Bethany), =the place of his baptism=. This\nwas in the Jordan valley, south of the Sea of Galilee. (John 1. 28).\n\n3. =The wilderness, the place of his temptation.= (Matt. 4. 1.) This was\nprobably the rocky desolate region of Judea, near the head of the Dead\nSea.\n\n4. =Jerusalem, the place of the Temple=; the Jewish capital, due west of\nthe northern point of the Dead Sea. Find three visits of Jesus to the\ntemple during this period. 1.) In his infancy (Luke 2. 22). 2.) In his\nyouth (Luke 2. 42). 3.) In his manhood (Luke 4. 9).\n\n5. =Bethlehem, the place of his birth.= (Matt. 2. 1). This was six miles\nsouth of Jerusalem, in Judea.\n\n6. =Egypt, the place of his refuge.= (Matt. 2. 14). This was the land\nsouth-west of Palestine, where Jesus was taken in his infancy in order\nto escape from King Herod.\n\nLet the student 1.) Draw a map showing these places. 2.) Memorize the\nlist. 3.) With each place name its event in the life of Jesus. 4.) Find\nother events of Scripture history connected with these places.\n\nII. Let us arrange in order the =Events= of this period. 1. =The\nannunciation of his birth.= 1.) To Mary (Luke 1. 26-38). 2.) To Joseph\n(Matt. 1. 20, 21). 3.) To Simeon (Luke 2. 25, 26). 4.) To the shepherds\n(Luke 2. 8-11).\n\n2. =The birth at Bethlehem.= Note the purpose for which Joseph and Mary\nwent to Bethlehem (Luke 2. 1-4). The circumstances of his birth (Luke 2.\n6, 7).\n\n3. =The welcome to the child.= 1.) On the night of his birth (Luke 2.\n15). 2.) A few days later (Matt. 2. 1, 11). 3.) In the temple (Luke 2.\n25-28, 36, 38).\n\n4. =The refuge in Egypt= (Matt. 2. 13-15). This may have been for a few\nweeks, a few months, or for a few years.\n\n5. =The childhood at Nazareth= (Matt. 2. 22, 23; Luke 2. 39, 40). By\nwhat route would the journey from Egypt be made?\n\n6. =The visit to the temple.= Read the account in Luke 2. 41-52, and\nnotice: 1.) The age of Jesus. 2.) The object of the journey. 3.)\nProbable route. 4.) Where he tarried and why. 5.) The objects of his\ninterest. 6.) Traits of his character shown.\n\n7. =The silent years.= From the age of twelve to that of thirty no\nevents are named. His home was still at Nazareth (John 1. 45).\n\n8. =The woodworker at Nazareth.= From the fact that Joseph is not\nreferred to after the visit to the temple it may be presumed that he\ndied before the ministry of Jesus began. He had been a \"carpenter\"\n(Matt. 13. 35); although the word means, more precisely, \"a skilled\nworker in wood,\" and may refer to the making of almost anything except\nhouses, which were not built of wood. Jesus followed the same trade\n(Mark 6. 3) and, as the oldest son, supported his widowed mother and\nyounger brothers and sisters (Mark 6. 3).\n\n9. =The baptism in Jordan.= Compare the four accounts (Matt. 3. 13-17;\nMark 1. 9-11; Luke 3. 21, 22; John 1. 28-34); and find: 1.) The place.\n2.) The age of Jesus. 3.) The baptizer. 4.) The divine manifestation.\n\n10. =The temptation in the wilderness.= This followed immediately upon\nthe baptism, and was a preparation for his ministry (Matt. 4. 1-11; Mark\n1. 12, 13; Luke 4. 1-13). Note: 1.) The place. 2.) The personality of\nthe tempter. 3.) The three forms of temptation. 4.) How repelled. 5.)\nThe result.\n\nLet the student, 1.) Memorize these nine events in their order. 2.) Read\nthe account of each in the gospels. 3.) Recall where each took place.\n4.) Notice what other persons besides Jesus are named in the period (for\nexample, Joseph, Mary, Simeon, Anna, Herod, etc.) and each one's part in\nthe events.\n\n[Illustration: _JOURNEYS OF 30 YEARS OF PREPARATION_]\n\nIII. Draw the map of Palestine, locating upon it the live places named;\nand then indicate the following =Journeys= of the period: 1. From\nBethlehem to Jerusalem (for the presentation in the temple) and return.\n2. From Bethlehem to Egypt (flight from Herod). 3. From Egypt to\nNazareth. 4. From Nazareth to Jerusalem and return (visit to temple). 5.\nFrom Nazareth to Bethabara (baptism). 6. Bethabara to the wilderness\n(temptation).\n\nIV. Let us now study the =External Conditions= of Christ's life during\nthis period.\n\n1. =The family.= The royal line of both Joseph and Mary (Matt. 1. 1;\nLuke 1. 27, 32). Their obscure social condition (Matt. 13. 54, 55). In\nall probability they belonged to the better class of self-supporting\nworkers: for Joseph followed a trade.\n\n2. =The house.= Probably like those of working people in Palestine;\nbuilt of clay, one story high, containing but one room with no window,\nbut lighted through the door; whitewashed on the outside; floor of\nearth.\n\n3. =The furniture.= A couch that could be rolled up (Mark 2. 12). A\nlamp, a lamp-stand, \"the bushel\" (used as seat, table, and dish (Matt.\n5. 15). Hand-mill for grinding (Deut. 24. 6; Matt. 24. 41). Probably\nneither chair, table, nor bedstead.\n\n4. =Education.= Jesus received only the common schooling, not a college\neducation (John 7. 15). Contrast with the early advantages of Paul (Acts\n22. 3). Every synagogue had a school taught by \"the minister.\" See Luke\n4. 20. He was not a priest, nor even a scribe, but properly the curator\nor sexton of the synagogue, and all the teaching was the reading of the\nOld Testament.\n\n5. =Religious training.=\n\n      1.) There was the influence of a godly man and woman.\n      Joseph, \"a just man,\" living in fellowship with God.\n      (Matt. 1. 19, 20). The character of Mary (Luke 1. 38;\n      2. 19, 51).\n\n      2.) The instruction in the Scriptures at home (Deut.\n      6. 7.)\n\n      3.) The daily prayers, morning and evening, always\n      observed (Matt. 6. 5, 6).\n\n      4.) The Sabbath rest (Mark 2. 27).\n\n      5.) The worship of the synagogue (Luke 4. 16; Mark 6.\n      2.)\n\n      6.) The great feasts, celebrated each year at\n      Jerusalem--Passover, Pentecost, and Tabernacles--which\n      Joseph and Mary attended (Luke 2. 41).\n\nUnder these influences Jesus grew up to manhood.\n\n\nBlackboard Outline\n\n    I. =Pla.= 1. Naz. ea. h.  2. Beth. pl. bap.  3. Wil. pl. temp.\n        4. Jer. pl. Tem.  5. Beth. pl. bir.  6. Eg. pl. ref.\n\n   II. =Even.= 1. Ann. bir.  2. Bir. Beth.  3. Wel. ch.  4. Ref. Eg.\n        5. Chi. Naz.  6. Vis. Tem.  7. Sil. ye.  8. Wo. Naz.  9. Bap.\n        Jor.  10. Tem. wil.\n\n  III. =Jour.= 1. B. J. R.  2. B. E.  3. E. N.  4. N. J. R.  5. N. C.\n        6. B. W.\n\n   IV. =Ext. Con.= 1. Fam.  2. Hou.  3. Furn.  4. Edu.  5. Rel. tra.\n\n\nQuestions for Review\n\n      Where did the mother of Jesus live before her\n      marriage? At what place was Jesus baptized? Where did\n      the temptation take place? What three visits did Jesus\n      make to Jerusalem before his ministry? To what country\n      was Jesus taken as a refuge from Herod? Name six\n      places connected with this period and a fact about\n      each. Name four announcements made to different people\n      of the coming of Jesus. For what purpose did Joseph\n      and Mary go to Bethlehem just before the birth of\n      Jesus? Who came to see Jesus at Bethlehem. Who gave\n      him welcome in the temple during his infancy? How old\n      was Jesus when he first visited the temple? What part\n      of his life is known as \"the silent years\"? What trade\n      did Jesus follow when he became a man? What took place\n      at the baptism of Jesus? State nine events in the\n      first thirty years of Jesus's life. State a fact in\n      the life of Jesus with which each of the following\n      persons was connected: Joseph, Simeon, Herod, John the\n      Baptist, Gabriel, wise men, \"the doctors of the law,\"\n      shepherds. How do we know that Joseph and Mary were\n      poor people? To what distinguished family did they\n      belong? In what kind of a house did they probably\n      dwell? What articles of furniture did the house\n      contain? What education did Jesus receive? Who was the\n      teacher of the school? What were the religious\n      influences around the youth of Jesus? What feasts did\n      he attend?\n\n\n\n\nFIFTH STUDY\n\nThe Year of Obscurity\n\nFrom the First Followers of Jesus to His Return to Galilee.\n\n\nI. =Preliminary Notes= on the period.\n\n1. =Sources of Information.= Our only account of this period is\ncontained in =John's Gospel=. Read carefully John 1. 19 to 4. 54 for all\nthe facts on record.\n\n2. =Time.= The Saviour came from the temptation in the wilderness either\nlate in February or early in March, A. D. 27, and he began his ministry\nin Galilee in May, A. D. 28; so that this period embraced nearly\n=fifteen months=. (Edersheim. According to Andrews it ended in March,\nand was a year in duration).\n\n3. =Locality.= Most of this year was passed in =Judea=, though there is\nmention of one journey to =Galilee= soon after the beginning (John 1.\n43), and of another at the close (John 4. 3).\n\n4. =Aim.= It is probable that Jesus began his ministry in Judea, the\nleading province, in order to give to the leaders of the nation the\n=first opportunity= of accepting him as the Messiah of Israel. Not until\nJerusalem and Judea had rejected him did he turn to the people of\nGalilee.\n\nII. =Places.=\n\n1. =Bethabara= (or Bethany, as in Rev. Ver.) (John 1. 28). Here occurred\nthe meeting of Jesus with his first followers (John 1. 37).\n\n2. =Cana=, the place of the first miracle (John 2. 1). This was in\nGalilee, not far from Nazareth.\n\n3. =Capernaum=, named only as a place of a brief visit by Jesus at this\ntime, but later more prominent in the history (John 2. 12). Situated on\nthe north-western shore of the Sea of Galilee.\n\n4. =Sychar=, the place of the Samaritan ministry (John 4. 5, 40). This\nwas formerly supposed to be the well-known city of Shechem, but is now\nmore accurately fixed at _Askar_, a small village near to Jacob's well.\n\n5. =Jerusalem.= During this period two events took place in\nJerusalem--the cleansing of the temple (John 2. 14, 15), and the\nconversation with Nicodemus (John 3. 1-21).\n\n[Illustration: _YEAR OF OBSCURITY._]\n\nIII. =Journeys.= We begin in the wilderness of the temptation. 1. From\nthe wilderness to Bethabara. 2. From Bethabara to Cana. 3. From Cana to\nCapernaum. 4. From Capernaum to Jerusalem and Judea. 5. From Judea to\nSychar, and thence to Cana.\n\nIV. We place in order next the =Events= of the Saviour's life during\nthis period.\n\n1. =The first followers.= Read John 1. 35-51 and ascertain the names of\nfour, with hints of two others; for one of two in ver. 40 was John, and\nthe language in ver. 41 implies that each sought his own brother. Notice\nwhat traits of character each disciple showed. In this little company,\nthe band out of which grew the Christian Church, we find: 1.) A man who\nbrought people one by one to Jesus. 2.) A deep, spiritually-minded\nmystic. 3.) A born leader. 4.) A plain, simple-minded believer. 5.) A\nman of pure, spotless character. What a combination of qualities for the\nfounding of a church!\n\n2. =The first miracle= (John 2. 1-11). In this miracle we find an apt\nsymbol of what Christ came to do among men. He found water, and he\nturned it into living, spirit-quickening wine.\n\n3. =The visit to Capernaum= (John 2. 12). Why he went we have no means\nof knowing, and it is idle to speculate.\n\n4. =The first Passover= (John 2. 13). The mention of these passovers is\nimportant, for they enable us to know how long was the ministry of\nJesus, and they give us dates for its events. This was the first\npassover of his ministry, not of his life.\n\n5. =Cleansing the Temple= (John 2. 14-17). This was the first public act\nof his ministry in which he claimed the authority of Messiah in the\nhouse of God. See the prophecy, Mal. 3. 1-3. At the close of his\nministry he found that the same evils had crept again into the temple,\nand purged it a second time (Matt. 21. 12).\n\n6. =Conversation with Nicodemus= (John 3. 1-21). This conversation was\nremarkable: 1.) From the rank and character of the man (Vers. 3, 10).\n2.) From the theme (Ver. 3.) 3). From its results (John 7. 50; 19. 39).\n\n7. =Ministry in Judea= (John 3. 22.) 1.) Its precise place is unknown.\n2.) Its relation to John the Baptist (John 3. 26). 3.) Its success (John\n4. 1).\n\n8. =Ministry in Samaria= (John 4. 4-42). 1.) What led to it. (Ver. 4.)\n2.) Where it took place. (Ver. 5.) 3.) How it began. (Vers. 6, 7.) 4.)\nIts first convert, a remarkable character, of aptness in speech,\npenetration, and power to influence others. (Vers. 9, 15, 20, 25, 28,\n30, 39.) Compare her brightness with the dullness of Nicodemus. 5.) Its\nlength. (Ver. 40.) 6.) Its results: (Vers. 41,42.) This ministry is a\nmost interesting episode in the life of Jesus.\n\n9. =Return to Galilee= (John 4. 43). 1.) Reason for the journey (John 4.\n1-3). 2.) Another reason (Mark 1. 14). 3.) Still another reason (John 4.\n44, 45)--that is, he had no honor in his own country until he had\nobtained it in Judea.\n\n10. =Healing the nobleman's son= (John 4. 46-54). 1.) Where Jesus was.\n(Ver. 46.) 2.) Who the man was. (Ver. 46)--literally, \"a king's man,\ncourtier.\" Is his name given in Luke 8. 30? 3.) His spirit, earnestness,\npersistence, faith. (Vers. 48-50.) 4.) His reward. (Vers. 51, 52.) 5.)\nResult of the miracle. (Ver. 53.)\n\nLet the student, 1.) Commit this series to memory. 2.) Study the facts\nin relation to each by searching out the references. 3.) Recall the\nfacts in connection with each event. 4.) Make a list of eight men and\ntwo women who were connected with these events and recall what is\nrelated of each person.\n\nV. Let us now consider the =General Traits of the Ministry of Christ=\nduring this period.\n\n1. It was =preparatory=. So far as we can perceive, the plans of\nChrist's kingdom were not as yet revealed, and no general proclamation\nof it was made. Yet he clearly revealed himself to a chosen few as the\nMessiah of Israel (John 1. 41, 45: 4. 25, 26).\n\n2. =It was connected with John the Baptist.= The two streams of John's\nministry and Christ's ministry run together during this preparatory\nministry. John introduced Jesus (John 1. 29-36). The two worked at the\nsame time, in the same way, and not far apart (John 3. 22-24). Both\nJesus and John refused to be put into a relation of rivalry, either by\ntheir friends (John 3. 25-30) or by their enemies (John 4. 1-3).\n\n3. It was =individual=--that is, to individuals rather than to masses of\npeople. We read of no such multitudes as in the succeeding period, but\nwe find six conversations of Jesus with single persons or small groups.\nHe sought to gather a few choice disciples rather than many adherents.\n\n4. It was a =teaching= ministry. There were miracles (John 2. 23; 3. 2),\nbut they were not made prominent; and the immediate followers of Jesus\nwere won by what they saw in him and heard from him rather than by\nwonders wrought by him.\n\nVI. Lastly, we ascertain the =Results= of the Saviour's ministry during\nthis period.\n\n1. It gave him =prominence before the people=. The popular attention was\narrested, and there was a transient, superficial acceptance by the many;\nbut Jesus knew the hearts of men too well to trust them (John 2. 23, 24;\n3. 26).\n\n2. It led to his =rejection by the rulers=. Though this is not stated it\nis hinted at in the controversies of the Jewish leaders (John 2. 18); in\nthe conclusion of the gospel writer (John 3. 18-20), and in the\nreference to the Pharisees (John 4. 1). From this hour the attitude of\nthe capital and the ruling minds was hostile to Jesus. They missed the\none great opportunity in their nation's history.\n\n3. It drew around him =chosen followers=. From this time there was a\ncompany of disciples with Jesus. They returned to their homes in Galilee\nfor a time, but were soon called to leave all and accompany their\nmaster. To some of them we find three separate calls (John 1. 37-42;\nMatt. 4. 18-22 more than a year later, and Mark 3. 13, 14, later still).\n\n4. =It prepared for his ministry in Galilee.= The fame of Christ's acts\nin Judea went before him to Galilee, awakened curiosity, and gave him a\nready reception on his return (John 4. 45). We shall find in the next\nperiod great multitudes thronging after Jesus as the result of his\nministry in Judea.\n\n\nBlackboard Outline\n\n    I. =Pre. Not.=  1. =Sour. Inf.= Jno.  2. =Ti.= 15 m.  3. =Loc.=\n        Jud.  4. =Aim.= Fir. opp.\n\n   II. =Pla.=  1. Beth.  2. Can.  3. Cap.  4. Syc.  5. Jer.\n\n  III. =Jour.=  1. W. B.  2. B. C.  3. C. C.  4. C. J. & J.\n        5. J. S. & C.\n\n   IV. =Even.=  1. Fir. Foll.  2. Fir. Mir.  3. Vis. Cap.  4. Fir. Pass.\n        5. Cle. Tem.  6. Con. Nic.  7. Min. Jud.  8. Min. Sam.  9. Ret.\n        Gal.  10. Heal. Nob. Son.\n\n    V. =Gen. Tra.=  1. Prep.  2. Con. J. Bap.  3. Ind.  4. Tea.\n\n   VI. =Res.=  1. Prom.  2. Rej. rul.  3. Cho. fol.  4. Prep. Min. Gal.\n\n\nQuestions for Students\n\n      What book is our only source of information for this\n      period? How long was the period? Where was it mostly\n      passed? What was Christ's aim at this time? Name the\n      five places of the period, and an event at each. Give\n      in order the ten events of this period. Who were the\n      first six followers of Jesus? What was his first\n      miracle, and where wrought? Where did Jesus go for his\n      first passover? Name two events that took place at\n      this visit. Where did Jesus preach for a time? What\n      led him to another province? Whom did he meet there,\n      and at what place? How long did he stay in the\n      province of Samaria? What were his reasons for\n      returning to Galilee? What miracle did he work on his\n      return? What were the circumstances of this miracle?\n      What were the general traits of Christ's ministry\n      during this period? What were the results of his\n      ministry? How did it prepare the way for his work in\n      Galilee?\n\n\n\n\nSIXTH STUDY\n\nThe Year of Popularity\n\nFrom the Rejection at Nazareth to the Discourse on the Bread of Life\n\n\nI. =General Aspects of the Ministry of Christ during the Period.=\n\n1. =Its Time.= It was either a little less or a little more than a year,\naccording to different authorities. According to Dr. Edersheim it\nextended from May, A. D. 28, to April, A. D. 29; according to Dr.\nAndrews, from March, A. D. 28, to April, A. D. 29.\n\n2. =Its Locality.= The principal sphere of Christ's activity during this\nyear was Galilee, though he made one visit to Jerusalem (John 5. 1).\n\n3. =Its Aim.= The purpose of Jesus during this year seems to have been\nto proclaim the new kingdom of God as widely as possible, and to make\nmen acquainted with its principles. The theme of his preaching is given\nin Matt. 4. 17. The deeper themes of the Gospel were reserved for a\nlater time and a select body of hearers; and those aspects were\npresented which all men could at once comprehend, as the teaching in the\nSermon on the Mount.\n\n4. =Its Activity.= No other year in the Saviour's life was crowded so\nthickly with journeys and labors. See its summary in Matt. 4. 23-25. We\ncan trace eight distinct journeys from Capernaum to various regions\nduring this year.\n\n5. =Its Divisions.= The number of events left on record makes a\nsubdivision of this period necessary, and we find a convenient place at\nthe Sermon on the Mount, which marks a point of departure in the\nSaviour's ministry. The =Early Galilean Ministry= extends from the\nrejection at Nazareth to the Sermon on the Mount, and the =Later\nGalilean Ministry= from the Sermon on the Mount to the discourse on the\nBread of Life. During the earlier section the ministry was personal and\nthe range was less extended; during the later Jesus sent his apostles\nforth to labor, and his own journeys were longer and in new fields.\n\nII. =The Places.= Though the Saviour visited many places during this\nyear only seven have been named in the gospels. These are:\n\n1. =Capernaum=, his home during the period (Matt. 4. 15). From this\nplace he went forth on all of his preaching tours, and to it he\nreturned. Its privilege (Matt. 11. 23, 24). It was situated on the\nnorthwestern shore of the Sea of Galilee.\n\n2. =Nazareth.= Twice in this period Jesus was at this place: at its\nbeginning (Luke 4. 16), and again in the middle of the year (Matt. 13.\n54). On both occasions he was rejected by the people (Luke 4. 28, 29;\nMatt. 13. 57).\n\n3. =Nain.= This was a city southwest of the Sea of Galilee, where Jesus\nrestored a young man to life (Luke 7. 11).\n\n4. =The Mountain.= A few miles from Capernaum and west of the Sea of\nGalilee is a mountain (probably Kurun Hattin, \"the horns of Hattin\")\nwhere was delivered the Sermon on the Mount (Matt. 5. 1).\n\n5. =Bethsaida=, a place on the northern shore of the Sea of Galilee,\neast of the river Jordan. Near this was wrought the miracle of Feeding\nthe Five Thousand (Mark 6. 45).\n\n6. =Gergesa.= A place on the eastern shore of the Sea of Galilee, called\nalso =Gerasa= (Mark 5. 1; Luke 8. 26. Rev. Ver.).\n\n7. =Jerusalem.= We read of one visit to the capital during this period\n(John 5. 1).\n\nIII. =The Early Galilean Ministry.=\n\n1.) =The Journeys.= Combining the accounts in the four gospels we find\nthat the journeys were the following:\n\n2.) =The Settlement at Capernaum= (Cana to Nazareth and Capernaum). From\nCana, where Jesus was at the close of the preceding period, he went to\nNazareth (Luke 4. 16), probably intending to begin his ministry there;\nbut being rejected went down to Capernaum and made it the headquarters\nof his ministry (Luke 4. 30, 31).\n\n3.) =Tour in Eastern Galilee= (Capernaum, Eastern Galilee, and return).\nFrom Capernaum Jesus went forth on a preaching tour through the villages\nnear the Sea of Galilee (Luke 4. 43, 44).\n\n4.) =A Visit to Jerusalem= (Capernaum to Jerusalem and return). Mention\nis made in John 5. 1 of a feast in Jerusalem which Jesus attended, but\nit is uncertain whether Passover, Tabernacles, or Purim is meant.\n\n5.) =The Mountain Journey= (Capernaum to the mountain and return). For\nthe purpose of quiet meditation and the call of his apostles Jesus went\nto a mountain near the Sea of Galilee. There he chose the twelve and\ngave to them and the multitudes around the Sermon on the Mount (Mark 3.\n13, 14; Matt. 5. 1).\n\n[Illustration: _YEAR OF POPULARITY\n\nPART ONE_]\n\nIV. =Events of the Early Galilean Ministry.=\n\n1.) With the first Journey, the _Settlement at Capernaum_, we connect\nthe following events:\n\n      1. =The Rejection at Nazareth= (Luke 4. 16-30).\n\n      2. =The First Disciples Called= (Luke 5. 1-11). They\n      had already been followers of Jesus, but now were\n      called upon to leave their homes and become his\n      disciples.\n\n      3. =Miracles at Capernaum= (Mark 1. 21-34). The gospel\n      writers select the scenes of one day and show many\n      miracles, in the synagogue, at Peter's house, and in\n      the street.\n\n2.) With the Second Journey, the _Tour in Eastern Galilee_, we find two\nevents named:\n\n      4. =Healing of the Leper= (Mark 1. 40-45). This took\n      place during the journey.\n\n      5. =Healing the Paralytic= (Mark 2. 1-12). This took\n      place after the return to Capernaum.\n\n3.) With the Third Journey, the _Visit to Jerusalem_, we note two\nevents:\n\n      6. =The Miracle at Bethesda= (John 5. 1-16). Read this\n      in the Rev. Ver. and note what is omitted. Observe\n      also what resulted from this miracle in Jerusalem\n      (John 5. 16-19).\n\n      7. =The Withered Hand= (Mark 3. 1-6). This probably\n      took place at Capernaum, soon after the return from\n      Jerusalem.\n\n4.) With the Fourth, the _Mountain Journey_, we note two events:\n\n      8. =The Call of the Twelve= (Mark 3. 7-19). This was\n      at the mountain.\n\n      9. =Sermon on the Mount= (Matt. 5-7). This sermon is\n      omitted in Mark and abbreviated in Luke, but reported\n      fully in Matthew.\n\n\nTo the Teacher\n\n      1. Let the outline of the lesson be committed to\n      memory.\n\n      2. Let one scholar draw the maps in presence of the\n      class, another insert the places, a third indicate and\n      name the journeys.\n\n      3. Then let one scholar name all the events with the\n      first journey; another the events of the second\n      journey, etc.\n\n      4. Let a scholar be called upon to tell the story of\n      each one of the nine events in the period.\n\n\nBlackboard Outline\n\nPART ONE\n\n    I. =Gen. Asp.=  1. Ti.  2. Loc.  3. Aim.  4. Act.  5. Div.\n\n   II. =Pla.=  1. Cap.  2. Naz.  3. Nai.  4. Moun.  5. Beth.  6. Ger.\n        7. Jer.\n\n  III. =Ear. Gal. Min. Jour.=  1. Set. Cap.  2. To. Ea. Gal.  3. Vis.\n        Jer.  4. Moun. Jour.\n\n   IV. =Events. Ear. Gal. Min.=\n       _Jour. 1._  1. Rej. Naz.  2. Fir. Dis. Cal.  3. Mir. Cap.\n       _Jour. 2._  4. Heal Lep.  5. Heal Par.\n       _Jour. 3._  6. Mir. Beth.  7. With. Ha.\n       _Jour. 4._  8. Ca. Tw.  9. Ser. Mo.\n\n\nQuestions for Review\n\nPART ONE\n\n      How long was this period? Where was it passed? What\n      was the aim of Jesus during this year? What are its\n      two subdivisions? Name seven places visited by Jesus\n      during this period. Name four journeys during the\n      early part of this period. What three events are\n      connected with the settlement at Capernaum? What two\n      events are named in connection with the tour in\n      eastern Galilee? What two events are given with the\n      visit to Jerusalem? What two events are named with the\n      mountain journey?\n\n\nPART TWO\n\nWe now take up the second part of the Year of Popularity, from the\nSermon on the Mount to the Discourse on the Bread of Life.\n\nV. =The Journeys of the Later Galilean Ministry.=\n\n1. =Tour in Southern Galilee= (Capernaum to Nain and return). From\nCapernaum Jesus led his disciples southward as far as Nain (Luke 7. 1,\n11). There he wrought a miracle, and on the journey homeward preached in\nvarious places (Luke 8. 1).\n\n2. =The Voyage to Gergesa.= (Capernaum to Gergesa and return.) With his\ndisciples Jesus sailed across the Sea of Galilee (Luke 8. 22), stilling\nthe tempest on the way. They landed at Gergesa, in the country of the\nGadarenes (Luke 8. 26)--that is, not far from the well-known city of\nGadara, which was twenty miles from the Sea of Galilee. Here the\nGadarene demoniac was restored, but the people were unwilling to receive\nJesus, so he sailed back to Capernaum (Matt. 9. 1.)\n\n[Illustration: _YEAR OF POPULARITY\n\nPART TWO._]\n\n3. =Tour in Central Galilee= (Capernaum to Nazareth and return). The\nobject of this journey was a second visit to Nazareth (Mark 6. 1), but,\nlike the first, it was unsuccessful; so Jesus left \"his own country\" and\npreached in the villages of central Galilee (Mark 6. 6).\n\n4. =Retirement to Bethsaida= (Capernaum, Bethsaida, and return). In\norder to obtain needed rest and seclusion Jesus and his disciples sailed\nacross the lake to the unsettled country near Bethsaida (Mark 6. 31,\n32). Here he wrought the miracle of Feeding the Five Thousand, recrossed\nthe lake in the night, and a day or two afterward gave his last\ndiscourse of the Galilean ministry.\n\nLet the pupil draw the same map as with Part One, but omitting the\njourneys of that part; and place upon the maps the journeys of the later\nGalilean ministry.\n\n\nVI. =The Events of the Later Galilean Ministry.=\n\n1.) With the First Journey, the _Tour in Southern Galilee_:\n\n      1.) =The Widow's Son Raised= (Luke 7. 11-16). This\n      took place at Nain, southwest of the Sea of Galilee.\n\n      2.) =Washing the Saviour's Feet= (Luke 7. 36-50). This\n      event is to be carefully distinguished from the\n      \"anointing by Mary,\" much later in the history.\n\nThese two events are related only by Luke.\n\n2.) With the Second Journey, the _Voyage to Gergesa_:\n\n      3.) =Parables by the Sea= (Mark 4. 1-34; also in Matt.\n      13. 1-52). These were given just before the journey.\n\n      4.) =Stilling the Tempest= (Mark 4. 1-35-41).\n\n      5.) =The Gadarene Demoniac Restored= (Mark 5. 1-20).\n\n      6.) =Jairus's Daughter Raised= (Mark 5. 21-43). Two\n      miracles wrought after the return from the Gadarene\n      country.\n\n3.) With the third Journey, the _Tour in Central Galilee_.\n\n      7.) =Second Rejection at Nazareth= (Mark 6. 1-6).\n      Compare with this the account of his former rejection,\n      and note the differences.\n\n      8.) =Sending out the Twelve= (Mark 6. 7-13). Read the\n      longer report of the charge to the Twelve in Matt. 10.\n\n4.) With the Fourth Journey, the _Retirement to Bethsaida_:\n\n      9.) =Feeding the Five Thousand= (Mark 6. 31-44). This\n      and the following are the only miracles related in all\n      the four gospels. Compare their accounts.\n\n      10.) =Walking on the Sea= (Mark 6. 45-52). Note the\n      additions in Matt. 14. 22-33).\n\n      11.) =Discourse on the Bread of Life= (John 6. 24-59).\n      This marked a crisis in his ministry, for it\n      proclaimed a spiritual application of the miracle, and\n      not a \"kingdom of meat and drink,\" as men were\n      expecting. Note the results (John 6. 60-68). Thus at\n      the close of his Galilean ministry--as before at the\n      close of his Judean ministry--the Saviour was left\n      alone with his few disciples.\n\n\nBlackboard Outline\n\nPART TWO\n\n   V. =Jour. Lat. Gal. Min.= 1. To. Gal.  2. Voy. Ger.  3. To. Cen. Gal.\n       4. Ret. Beth.\n\n  VI. =Ev. Lat. Gal. Min.=--\n      _Jour. 1._  1. Wid. So. Rai.  2. Wash. Sav. Fe.\n      _Jour. 2._  3. Par. Sea.  4. Still Tem.  5. Gad. Dem. Res.  6. Jai.\n         Dau. Ra.\n      _Jour. 3._  7. Sec. Rej. Naz.  8. Sen. Twel.\n      _Jour. 4._  9. Fe. Fi. Th.  10 Wal. Sea.  11. Dis. Br. Li.\n\n\nQuestions for Review\n\nPART TWO\n\n[Review the Questions with Part One.]\n\n      How many journeys are named with the later Galilean\n      ministry? What was the first journey of the later\n      Galilean ministry? The second journey? The third? The\n      fourth? What two events took place with the tour in\n      southern Galilee? What four events with the Gadarene\n      voyage? What two events with the tour in Central\n      Galilee? What three events with the retirement to\n      Bethsaida?\n\n\n\n\nSEVENTH STUDY\n\nThe Year of Opposition\n\nFrom the Retirement to Phoenicia to the Anointing by Mary\n\n\nPART ONE\n\nI. =General Aspects of the Period.=\n\n1. =It was a year, lacking one week.= Jesus did not attend the third\npassover of his ministry. We find him at this time still in Galilee, and\nsoon afterward leaving Galilee for \"the coasts of Tyre and Sidon\" (John\n7. 1-3; Mark 7. 24). Nearly a year later, on the week before the fourth\npassover, we find Jesus at Bethany, where the anointing by Mary took\nplace (John 12. 1, 2). Between these two passovers came the year of\nopposition.\n\n2. =It was a year of wandering.= During this period we notice that Jesus\nwas in constant motion, staying only a little while at each place, and\nin succession visiting all the five provinces of Palestine. Notice the\nprovince referred to in each of the following references: John 7. 1;\nMark 7. 31; Mark 8. 27; Luke 9. 51, 52; Mark 10. 1; John 10. 40.\n\n3. =It was a year of retirement.= We do not find that Jesus sought the\nmultitudes during this year, though in new places he was sought by them\n(Luke 11. 29; 12. 1). He seems to have chosen most of the time a\nsecluded life, preferring to be alone with his disciples. See instances\nin Mark 7. 24, 32, 33, 36; 8. 22, 23, 26; 9. 30.\n\n4. =It was a year of instruction.= He chose to be alone with his\ndisciples, knowing that he was rapidly nearing the close of his life on\nearth; and he wished to instruct his chosen followers in the deeper\ntruths of the gospel before he should be taken from them. His teaching\nin this period presented the spiritual side of truth and the doctrines\nof the cross. Notice how often during this year he foretold his own\ndeath (Mark 8. 31; 9. 31, 32; 10. 32-34; John 12. 7, 8).\n\n5. =It was a year of opposition.= Nearly all the people had now\nforsaken Jesus and turned against him. Note the attitude of the\nPharisees. (Matt 12. 23, 24, 38, 39; 23. 23.) The Sadducees, who were\nthe office-holding class, are mainly referred to in John 11. 47, 48, 53.\nThe attitude of the people. (John 6. 66.) Jesus was now rejected by the\nrulers, the leaders of the religious class, and by the people.\n\nII. =The Localities of the Period.= Beside the five provinces, Judea,\nSamaria, Galilee, Bashan and Per\u00e6a, two other lands or districts are\nnamed:\n\n1. =Phoenicia=, called in the gospels \"the borders of Tyre and Sidon,\"\nnarrow strip of territory between Mount Lebanon and the Mediterranean\nSea, northwest of Palestine.\n\n2. =Decapolis.= The word means \"ten cities,\" and refers to a region,\npartly in Bashan and partly in Per\u00e6a, wherein were ten important cities,\nnot Jewish but Gentile.\n\nIn addition to the above we meet with names of eight cities:\n\n3. =C\u00e6sarea Philippi=, at the foot of Mount Hermon, in the province of\nBashan.\n\n4. =Bethsaida=, on the northeastern shore of the Sea of Galilee.\n\n5. =Capernaum=, on the northwestern shore of the Sea of Galilee.\n\n6. =Bethabara=, in the Jordan Valley, east of the river, south of the\nSea of Galilee.\n\n7. =Jericho=, in the Jordan Valley, west of the river, near the head of\nthe Dead Sea.\n\n8. =Jerusalem=, the capital.\n\n9. =Bethany=, two miles east of Jerusalem, on the eastern slope of the\nMount of Olives.\n\n10. =Ephraim=, or Ephron, fourteen miles north of Jerusalem, among the\nmountains.\n\nIII. =The Journeys and Events of the Period.= The information upon this\nyear is meager, and it is impossible to arrange its places and facts\nwith absolute certainty. No other period is so uncertain in the order of\nits events as this. We trace in this period nine journeys; and with each\njourney call attention to the most important events connected with it.\nThe first journey begins at Capernaum.\n\n1. =A Visit to Phoenicia.= (From Capernaum to Phoenicia.) (Matt. 15.\n21). This was the only land outside of Palestine visited by Jesus, and\nit is uncertain how far he entered within its limits. He sought\nretirement and opportunity of instructing his disciples (Mark 7. 24).\n\nOn this journey was wrought the miracle on the =Syrophenician Woman's\nDaughter= (Mark 7. 25, 26), in which Jesus showed his disciples that\nGentiles may have true faith.\n\n[Illustration: _YEAR OF OPPOSITION._]\n\n2. =A Visit to Decapolis.= Finding seclusion impossible he went around\nGalilee to Decapolis, east of the Sea of Galilee (Mark 7. 31).\n\nHere two miracles were wrought: 1.) =Healing the Deaf Man.= Notice its\npeculiarities in Mark 7. 32-37. 2.) =Feeding the Four Thousand= (Mark 8.\n1-9). Notice its differences from a former miracle in the preceding\nperiod.\n\n3. =A Visit to C\u00e6sarea Philippi.= (Decapolis to Dalmanutha, Bethsaida,\nand C\u00e6sarea Philippi.) Trace the route from Mark 8. 10, 22, 27.\n\nDuring this journey occurred four events: 1.) =Healing the Blind Man=\n(Mark 8. 22-26). This was at Bethsaida. 2.) =Peter's Confession= (Matt.\n16. 13-20). 3.) =The Transfiguration= (Mark 9. 2-8). 4.) =Healing the\nDemoniac Boy= (Mark 9. 14-29). These three events were at C\u00e6sarea\nPhilippi.\n\n4. =A Visit to Capernaum.= (C\u00e6sarea Philippi to Capernaum.) (Mark 9.\n33). Notice that his coming was unattended by the crowds of former times\n(Mark 9. 33). This visit is noteworthy as his farewell to the city which\nhad been his home.\n\nOn this visit took place the touching incident of the =Child in the\nMidst= (Mark 9. 36, 37).\n\n\nPART TWO\n\n5. =A Visit to Jerusalem.= (Capernaum, through Samaria, to Jerusalem.)\nSee Luke 9. 51, 52. His visit to the capital was for the purpose of\nattending the Feast of Tabernacles (John 7. 2, 10, 14) and he seems to\nhave remained until the Feast of Dedication, two months later.\n\nIn connection with this visit note, 1.) =The Rejection by Samaritans=\n(Luke 9. 52-56). 2.) =Mary and Martha= (Luke 10. 38-42). 3.) =The Pool\nof Siloam= (John 9. 1-7). 4.) =The Good Shepherd= (John 10. 1-18).\n\n6. =A Visit to Bethabara.= (Jerusalem to Bethabara.) From the Feast of\nDedication Jesus went down to Bethabara, evidently with the purpose of\nbeginning a ministry in Per\u00e6a (John 10. 39, 40).\n\nWith this journey we place =Sending out the Seventy= (Luke 10. 1). These\nmessengers were sent out to prepare for the visit of Jesus to a new\nprovince.\n\n7. =A Visit to Bethany= (John 11. 1, 7.) From Bethabara Jesus was\nsuddenly called to Bethany, near Jerusalem (John 11. 18).\n\nWith this visit we place the =Raising of Lazarus= (John 11. 1-46), a\nmiracle narrated only by John, and told because it led directly to the\nconspiracy against the life of Jesus (John 11. 47, 48).\n\n8. =A Visit to Per\u00e6a.= (From Bethany to Ephraim and Per\u00e6a.) Trace the\njourney from John 11. 54, and Mark 10. 1. Jesus stayed some months in\nPer\u00e6a, preaching to his people.\n\nMany events might be given with this Per\u00e6an ministry, of which we name\nonly, 1.) =Blessing the Children= (Mark 10. 13-16). 2.) =The Rich Young\nRuler= (Mark 10. 17-25). 3.) =Parable of the Prodigal Son= (Luke 15.\n11-32).\n\n9. =A Second Visit to Bethany.= (From Per\u00e6a, through Jericho, to\nBethany.) Notice the journey in Mark 10. 32, 46; John 12. 1.\n\nWith this journey notice the events, 1.) =The Healing of Bartim\u00e6us=\n(Mark 10. 46, 52). 2.) =The Visit to Zacch\u00e6us= (Luke 19. 1-10). 3.) =The\nAnointing by Mary= (John 12. 1-8). This brings the life of Christ within\none week of the Crucifixion, and completes the period.\n\n\nBlackboard Outline\n\n    I. =Gen. Asp.=  1. Year.  2. Wan.  3. Ret.  4. Ins.  5. Opp.\n\n   II. =Loc. Per.= La. Ph.  Dec. Cit. C. P. B. C. B. J. J. B. E.\n\n  III. =Jour.=  1. =Vis. Phoe.=  1.) Syr. Wom. Dau.\n       2. =Vis. Dec.=  1.) He. De. M.  2.) Fe. Fou. Thou.\n       3. =Vis. Ces. Phil.=  1.) Hea. Bl. M.  2.) Pet. Con.  3.) Trans.\n           4.) Hea. Dem. B.\n       4. =Vis. Cap.=  1.) Ch. Mid.\n       5. =Vis. Jer.=  1.) Rej. Sam.  2.) M. and M.  3.) P. Sil.\n           4.) G. Sh.\n       6. =Vis. Beth.=  1.) Sen. 70.\n       7. =Vis. Beth.=  1.) Rai. Laz.\n       8. =Vis. Per.=  1.) Bl. Ch.  2.) R. Yo. Ru.  3.) Par. Prod. So.\n       9. =Sec. Vis. Beth.=  1.) Hea. Bar.  2.) Vis. Zac.\n          3.) Anoin. Ma.\n\n\nReview Questions\n\n      With what event does the Year of Opposition begin?\n      With what does it end? How long was it? Where was it\n      passed? How did it differ from the preceding year? Why\n      did Jesus seek retirement at this time? What was the\n      feeling of the people toward Jesus? What land outside\n      of Palestine was visited by Jesus? What miracle was\n      wrought during this visit? Where was the Second\n      Journey of this Period? What two miracles were wrought\n      at this time? What was the Third Journey? Name four\n      events connected with this journey. What was the\n      Fourth Journey? The Fifth Journey? Name four events\n      with this journey. Where did Jesus go for the Sixth\n      Journey? Whom did he send out at this time, and for\n      what purpose? What was the place and what the purpose\n      of the Seventh Journey? Where was the Eighth Journey?\n      What took place with this journey? What was the Ninth\n      Journey? Name three events of this journey.\n\n\n\n\nEIGHTH STUDY\n\nThe Week of the Passion\n\nFrom the Triumphal Entry Until the Agony in the Garden\n\n\nI. =General View of the Period.=\n\n1. Our studies have now reached the close of the Saviour's ministry and\nhave brought us to his =last visit to Jerusalem=. This period presents\nthe last appeal of Jesus to the Jewish people and his final\nconversations with his disciples before his death.\n\n2. Strictly speaking, \"the week of the passion\" or suffering of Jesus\nshould include all the events from his Triumphal Entry into Jerusalem on\nSunday until his burial on Friday evening. But the events of the day of\nhis crucifixion were so many and so important as to make that day a\nperiod by itself, and we therefore consider at present only =five days=,\nfrom the Sunday morning to the Thursday night of the Jewish Passover,\nthe night before the Saviour's crucifixion.\n\n3. All its events took place in or =near Jerusalem=. On each morning\nJesus went from Bethany, where he remained at night with his friends,\nthe household of Mary and Martha; and on each evening except the last he\nreturned to Bethany. The days were mostly spent in Jerusalem.\n\nII. In the study of this period we note the following =Places=:\n\n1. =Bethany=, a small village on the eastern slope of the Mount of\nOlives. It was the home of Mary, Martha, and Lazarus (John 11. 1). Its\ndistance from Jerusalem (John 11. 18). The lodging place of Jesus at\nthis time (Matt. 21. 17).\n\n2. =The Temple= in Jerusalem. Here Jesus passed most of the time during\nthe first three days of this week in discussion with the Jews (Luke 21.\n37). The part of the temple in which Jesus taught (John 8. 20; Mark 12.\n41). This was the Court of the Women, called \"the treasury\" because of\nboxes for contributions upon its walls. It was inside the larger Court\nof the Gentiles, and was about two hundred and thirty feet square, open\nabove to the sky, but with galleries around.\n\n3. =The Supper room.= See Mark 14. 13-17. The place is unknown; but\nthere is on Mount Zion a locality pointed out by tradition which may or\nmay not be correct. This was probably the \"upper room\" used as a meeting\nplace after the Resurrection and Ascension (John 20. 19; Acts 1. 13; 2.\n1).\n\n4. =The Mount of Olives.= This is a range of hills east of Jerusalem and\nseparated from the Temple by the Valley of the Kedron (John 18. 1). Its\ndistance from the city (Acts 1. 12). Here began the Triumphal Entry\n(Luke 19. 37). From this height Jesus gave his prophecy of the\ndestruction of the city (Mark 13. 3, 4).\n\n5. =The Garden of Gethsemane.= The word means \"oil-press,\" and suggests\nthat it was an olive orchard on the western slope of the Mount of Olives\n(Mark 14. 26, 32). A garden is still shown which may be the true\nlocality of the Agony.\n\nLet the student draw a map of Jerusalem and its surroundings and locate\nupon it the above places, not failing to search out the references and\nassociate the events with their localities.\n\nIII. We draw on our map and fix in our memory the following =Journeys=:\n\n1. =On Sunday, the First Journey; from Bethany to the Temple and\nReturn.= On the first day of the week Jesus left Bethany, entered in\ntriumphal procession into Jerusalem, looked around on the Temple, and at\nevening returned to Bethany.\n\n2. =On Monday, the Second Journey; from Bethany to the Temple and\nReturn.= Early in the morning, without waiting for breakfast, Jesus left\nBethany (Mark 11. 12), and crossed the ridge of the Mount of Olives, on\nthe way cursing the barren fig tree. He cleansed the Temple of its\ntraders, and at evening returned again to Bethany (Mark 11. 19).\n\n3. =On Tuesday, the Third Journey; from Bethany to the Temple and\nReturn.= This was the last day of Christ's public teaching, closing with\na terrible denunciation of the Scribes and Pharisees. Toward evening he\nwent out of the Temple for the last time, sat upon the Mount of Olives\nwith his disciples, and gave to them his prediction of the destruction\nof the city (Mark 13. 1-4).\n\n4. =On Thursday afternoon, the Fourth Journey; from Bethany to the\nSupper room.= Take notice that no journey or event is named by any\nevangelist as taking place on Wednesday. Probably the day was passed in\nseclusion and meditation, for no conversations with disciples are\nrecorded. On Thursday afternoon Jesus with his disciples left Bethany\nand walked over the mountain and the valley to Jerusalem (Mark 14. 16,\n17), where they celebrated the passover and partook of the Last Supper\ntogether. Afterward came the long conversations recorded in John 13 to\n17.\n\n5. =On Thursday, at about midnight, the Fifth Journey; from the Supper\nroom to Gethsemane.= The Saviour and his eleven disciples went from the\nsupper room into the silent streets of Jerusalem, through the gate, and\ninto the valley of Kedron. They crossed the brook and entered the Garden\nof Gethsemane, where the Agony took place, and immediately after it the\nArrest (John 18. 1).\n\nIV. We now pass in order the =Events= of these five days:\n\n1. =The Triumphal Entry.= (Sunday.) (Mark 11. 1-10.) Compare the\naccounts and note the additions made by John. (John 12. 12-16.)\n\n2. =The Barren Fig tree.= (Monday.) (Mark 11. 12-14.) This was not a\nwanton or petulant act of cursing. The tree was a vivid picture of the\nJewish state, bearing leaves but no fruit, and the miracle was wrought\nas a warning of impending doom.\n\n3. =Cleansing the Temple.= (Monday.) (Mark 11. 15-17.) Once before, in\nthe beginning of his ministry, Jesus had purged the Temple (John 2.\n13-16). But the former abuses had crept in again, and Christ again\nproclaimed his authority in his Father's house.\n\n4. =The Last Discourses.= (Tuesday.) (Mark 11. 27; 12. 44.) On this day\nJesus met and vanquished in debate successively the rulers (Mark 11.\n27-33); the Pharisees (Mark 12. 1-12; Matt. 21. 45); the Herodians (Mark\n12. 13-17); the Sadducees (Mark 12. 18-27); and the scribes (Mark 12.\n28-37). He closed his ministry with a rebuke to the scribes and\nPharisees (Matt. 23. 1-39); and after commending the gift of the widow\n(Mark 12. 41-44) went out of the Temple, never to return (Mark 13. 1,\n2.)\n\n5. =The Prophecy of the Last Things.= (Tuesday.) In the afternoon of\nthat day Jesus sat with his disciples on the Mount of Olives, and\nlooking down upon the city gave a prophecy to his disciples, mingling\nthe predictions of the city's overthrow and of the end of the world\n(Mark 13. 1-37). In Matthew are added two parables--the Ten Virgins\n(Matt. 25. 1-13), and the Talents (Matt. 25. 14-30), and also the\ndescription of the Last Judgment (Matt. 25. 31-46).\n\n6. =The Retirement at Bethany.= (Wednesday.) Inasmuch as none of the\ngospels mention any event of Wednesday we assume that the day was passed\nin retirement.\n\n7. =The Last Supper.= (Thursday.) On the afternoon of Thursday Jesus\nwent to Jerusalem with the Twelve, partook of the Passover, and at its\nclose instituted the Lord's Supper (Mark 14. 12-31).\n\n8. =The Last Conversation.= (Thursday evening.) (John 14 to 18.) After\nthe Supper the long conversation took place recorded in full by John,\nand scarcely mentioned in the other gospels.\n\n9. =The Agony in the Garden.= (Thursday, midnight.) Late at night Jesus\ncrossed the brook Kedron and entered the Garden of Gethsemane, where the\nAgony came upon him (Mark 14. 32-42).\n\n\nBlackboard Outline\n\nTHE WEEK OF THE PASSION\n\n   I. =Gen. Vi.=  1. La. Vis. Jer.  2. Fi. Da.  3. Ne. Jer.\n\n   II. =Pla.= 1. Beth.  2. Tem.  3. Sup.-ro.  4. Mo. Oli.  5. Gar. Geth.\n\n  III. =Jour.=  1. (Sun.) Be. Tem. Re.  2. (Mon.) Be. Tem. Re.  3. (Tu.)\n        Be. Tem. Re.  4. (Thu.) Be. Sup.-ro.  5. (Thu.) Sup.-ro. Geth.\n\n   IV. =Events.=  1. Tri. Ent. (Sun.)  2. Bar. Fig. tr. (Mon.)  3. Cl.\n        Tem. (Mon.)  4. La. Dis. (Tue.)  5. Pro. La. Th. (Tue.)  6. Ret.\n        Beth. (Wed.)  7. La. Sup. (Thu.)  8. La. Con. (Thu.)  9. Ag.\n        Gar. (Thu.)\n\n\nQuestions for Review\n\n      Where did the events of this period take place?\n      Between what days did they occur? In what village did\n      Jesus pass most of the nights of this week? Where was\n      the Last Supper partaken? Where did Jesus begin his\n      triumphal entry into the city? What journey took place\n      on the Sunday of this week? On Monday? On Tuesday? On\n      Thursday afternoon? Name the events of Sunday. Of\n      Monday. Of Tuesday. Of Wednesday. Of Thursday.\n\n\n\n\nNINTH STUDY\n\nThe Day of the Crucifixion\n\nFrom the Betrayal to the Burial of Jesus\n\n\nI. =General View of the Period.=\n\n1. This period embraces the events of but =one day= in the life of\nJesus. It was the day following the Passover Day, and therefore the\nfifteenth of the month Nisan, in the Jewish year. See Num. 28. 16.\n\nThe betrayal of Jesus took place a little after midnight, on Friday\nmorning, and the burial about sunset on the same day; so that the\ntransactions of the period include about eighteen hours.\n\n2. It was, however, =an eventful day= in the life of Jesus. No day in\nall Bible story is narrated with the fullness of this day. Nearly\none-twelfth of the matter in the four gospels is occupied with the\naccount of this one day. If the whole story of Christ's life were\nwritten out with equal completeness to this one day's record it would\nrequire more than four hundred volumes as large as the New Testament.\n\n3. It was an =important day=; the most important in the history of the\nworld. Notice in the epistles how much more is said of the death of\nChrist than of his life. See 1 Cor. 2. 2; Gal. 6. 14; 1 John 1. 7.\nBecause of its eventfulness and importance we should give it careful\nstudy and place in order its events as a separate period in the life of\nJesus Christ.\n\nII. =The Places.= All these are in or near Jerusalem; but none of them\ncan be identified with certainty. Yet it is well to know the traditional\nlocalities and to fix them upon the map of the city. There are five\nplaces named in the story of this day.\n\n1. =The Garden of Gethsemane.= Here Jesus was arrested, immediately\nafter the agony (Mark 14. 43). See the mention of this locality in the\nlast study.\n\n2. =The High Priest's House= (Mark 14. 53, 54). The high priest at that\ntime was Caiaphas, but his father-in-law, Annas, who had been deposed by\nthe Romans, was still regarded by the Jews as the legitimate priest,\nand possessed great authority. There was no special \"palace\" of the high\npriest, and Annas and Caiaphas may have lived in the same group of\nbuildings. The place is located by tradition on Mount Zion, near that of\nthe supper room.\n\n3. =Pilate's Palace= (Mark 15. 1-16). The Roman capital of Judea was not\nin Jerusalem, but at C\u00e6sarea, where the procurator resided (Acts 23. 23,\n24). But it was customary for the governor to visit Jerusalem at the\ntime of Passover, in order to quell any disturbance at that time, when\nthe city was thronged. Pilate may have made his headquarters in\nJerusalem either in the castle of Antonia, north of the temple (referred\nto in Acts 21. 34, and elsewhere), or in the palace of Herod the Great\non the northwest corner of Mount Zion, the place now occupied by the\n(so-called) Tower of David. The latter locality is accepted by the best\nof the recent authorities. Here Jesus was brought for his trial and\nsentence by Pontius Pilate.\n\n4. =Herod's Palace.= At that time Herod Antipas, tetrarch of Galilee and\nPer\u00e6a (Luke 3. 1), the slayer of John the Baptist, was present in\nJerusalem attending the Passover, and to him Jesus was sent by Pilate\n(Luke 23. 7). His abiding place was probably the old Maccabean palace,\nabout midway between the temple and Pilate's headquarters.\n\n5. =Calvary or Golgotha.= See Luke 23. 33 and Mark 15. 22 for the two\nnames, one of which is Greek, the other Hebrew, both meaning\n\"skull-like\" or \"the place of skulls.\" All positively known about this\nplace is that it was outside the wall, but near the city (John 19. 20).\nTwo localities are given: the traditional one, north of Zion and west of\nthe temple, now occupied by the Church of the Holy Sepulcher; the other,\nrecently coming into notice and accepted by many scholars, a hill on the\nnorth of the city, containing a great cave known as the \"Grotto of\nJeremiah.\" We adopt the latter place as Calvary, although the evidence\nis by no means certain. The place of the cross and that of the burial\nwere in the same locality (John 19. 41, 42).\n\nIt would be well for the student to draw a rough diagram showing these\nplaces in their general relation to each other, as above.\n\nIII. We notice the =Journeys of Jesus= on the day of his crucifixion.\n\n1. =From Gethsemane to the High Priest's House.= From the Garden of\nGethsemane Jesus was taken to the high priest's house for examination\nbefore Annas and Caiaphas (Luke 22. 54.)\n\n2. =From the High Priest's House to Pilate's Palace.= After examination\nbefore the high priests and the Jewish council Jesus was led to Pilate\nfor another trial (Luke 23. 1).\n\n[Illustration]\n\n3. =From Pilate's Palace to Herod's Palace and return.= Pilate sent\nJesus to Herod Antipas, tetrarch of Galilee; but Herod was unwilling to\npass judgment upon him and sent him back (Luke 23. 7-11).\n\n4. =From Pilate's Palace to Calvary.= At this second appearance before\nPilate Jesus was condemned to death, and was taken to Calvary, outside\nthe wall. Here he was crucified and after his death was buried (John 19.\n16, 17, 41).\n\nLet the student draw on the diagram a line representing each of these\njourneys and recall the events associated with them.\n\nIn Jerusalem, at the present time, there is a street known as Via\nDolorosa, \"the Sorrowful Way,\" over which Jesus is believed to have\ncarried his cross from Pilate's judgment hall to Calvary. But in our\nview both Pilate's judgment hall and Calvary are wrongly located by\ntradition, and therefore this path cannot be the true \"way of the\ncross.\"\n\nIV. =The Events.= We may group all the transactions of this momentous\nday around eleven leading events:\n\n1. =The Betrayal= (Mark 14. 43-50). This was in the Garden of\nGethsemane, a little after midnight, and, therefore, on Friday, the 15th\nof Nisan. See the more detailed account in John 18. 1-11.\n\n2. =Jesus before Annas= (John 18. 12, 13). This was a preliminary\nexamination, and not official in its character.\n\n3. =Jesus before Caiaphas= (John 18. 24). Read the account of the event\nin Mark 14. 53-72. By comparing the four accounts we find that there was\nfirst an examination before the high priest and such of the council as\ncould be gathered (Mark 14. 55), and then later a trial before the\nentire Sanhedrin, or body of the elders (Luke 22. 66), at which Jesus\nwas condemned to death. Peter's denial took place in the house of the\nhigh priest (John 18. 24, 25).\n\n4. =Jesus before Pilate.= The Jews had no power to sentence to death,\nand hence were compelled to bring Jesus before Pilate (John 18. 28-32).\nNotice that the Jews condemned Jesus on one ground, but accused him\nbefore Pilate on another (Matt. 26. 65, 66; Luke 23. 2). The dialogue of\nPilate with Jesus is given in John 18. 29-37. Pilate declared Christ's\ninnocence and proposed that he should be released, but the people still\ndemanded that he should be put to death.\n\n5. =Jesus before Herod.= Pilate was unwilling to take the responsibility\neither of putting to death an innocent man or of offending the Jews by\nreleasing him. He therefore sent him to Herod. But Herod also refused to\njudge the case and after mocking Jesus sent him back to Pilate (Luke 23.\n6-11).\n\n6. =Jesus Condemned to Death.= After Jesus was brought back Pilate still\nendeavored to save his life. But instead of setting him free at once as\nan innocent man he proposed to release him as an act of good feeling at\nthe Passover festival. The Jews chose Barabbas and rejected Jesus; and\nat last Pilate gave unwilling sentence that Jesus should be crucified.\nHe was then delivered to the soldiers to be mocked and tortured (Luke\n23. 13-25).\n\n7. =Jesus Bearing his Cross.= On the way from Pilate's palace to Calvary\nJesus was compelled to carry one of the beams of his own cross (John 19.\n17). A part of the way his cross was carried by a man named Simon, of\nCyrene, in Africa (Mark 15. 21).\n\n8. =Jesus on the Cross.= At Calvary Jesus was fastened to the cross by\nnails through his hands and feet (Luke 23. 33; John 20. 25). He was\ncrucified at nine o'clock in the morning and lived until three o'clock\nin the afternoon (Mark 15. 25-34). The stupefying potion offered to him\nbefore he was crucified (Mark 15. 23). Note the four versions of the\nsuperscription (Matt. 27. 37; Mark 15. 26; Luke 23. 38; John 19. 19).\nThe witnesses (John 19. 25).\n\n9. =The Seven Words from the Cross.= The first word (Luke 23. 34). The\nsecond word (John 19. 26, 27). The third word (Luke 23. 43). The fourth\nword (Matt. 27. 46). The fifth word (John 19. 28). The sixth word (John\n19. 30). The seventh word (Luke 23. 46).\n\n10. =The Death on the Cross.= The fact (Mark 15. 37). A remarkable\ntestimony (Mark 15. 39). A remarkable event (Matt. 27. 51-53). An\nevidence of his death (John 19. 32-35).\n\n11. =The Burial.= Why the body was taken away (John 19. 31). How it was\nobtained (John 19. 38). The preparation (John 19. 39, 40). The place of\nburial (Matt. 27. 59, 60). The witnesses (Matt. 27. 61). The sealing of\nthe tomb (Matt. 27. 62-66).\n\n\nBlackboard Outline\n\nDAY OF CRUCIFIXION\n\n    I. =Gen. Vie.=  1. On. Da.  2. Ev. Da.  3. Imp. Da.\n\n   II. =Pla.=  1. Gar. Geth.  2. H. P. Ho.  3. Pil. Pal.  4. Her. Pal.\n        5. Cal. Gol.\n\n  III. =Jour.=  1. Geth. H.-p. Ho.  2. H.-p Ho. Pil. Pal.  3. Pil. Pal.\n        Her. Pal. Re.  4. Pil. Pal. Calv.\n\n   IV. =Events.=  1. Betr.  2. J. bef. Ann.  3. J. bef. Cai.  4. J. bef.\n        Pil.  5. J. bef. Her.  6. J. Con. Dea.  7. J. Bear. Cro.  8. J.\n        on Cro.  9. Sev. Wo. Cro.  10. De. Cro.  11. Bur.\n\n\nQuestions for Review\n\n      How long was this period? What was its date in the\n      Jewish year? What shows that it was an eventful day?\n      Why was this the most important day in the world's\n      history? What are the five places named in this\n      period? State the probable location of each place.\n      Name four journeys of this period. Name eleven events\n      of this period. Before what rulers was Jesus brought\n      for examination or trial? State the seven utterances\n      of Jesus on the cross. What took place at the moment\n      of Jesus's death? Why was the body buried so soon? Why\n      was the tomb sealed? Who witnessed the burial?\n\n\n\n\nTENTH STUDY\n\nThe Forty Days of Resurrection\n\nFrom the Resurrection to the Ascension of Christ\n\n\nI. =The Necessity of Christ's Resurrection.= Strange as the resurrection\nmay appear to men in general, and unexpected as it was to the disciples\nof Jesus, it was the necessary completion of his work on earth.\n\n1. It was necessary =from the nature of Christ=. A divine man, it was\nimpossible that he should be held in the grave (Acts 2. 24). His\nresurrection showed that he was the Son of God (Rom. 1. 4).\n\n2. It was necessary =for the fulfillment of prophecy=. Jesus himself\ndeclared that the prophecies pointed to his resurrection (Luke 24. 45,\n46). The apostles constantly appealed to the Old Testament prophecies\n(Acts 13. 34, 35; 26. 22, 23; 1 Cor. 15. 4).\n\n3. It was necessary for the =work of redemption=. He lived as our\nexample, and he must appear before God as our high priest and mediator\n(Rom. 4. 25; 8. 34; 1 Cor. 15. 17).\n\n4. It was necessary for the =faith of the disciples=. If Christ had not\nrisen the world would never have heard of his life and the church would\nnever have existed (1 Cor. 15. 19, 20; 1 Pet. 1. 3).\n\n5. It was necessary to =attest Christ's authority=. But for the\nresurrection the name of Jesus could have possessed no more weight than\nany other name. Raised from the dead he has all power (Matt. 28. 18;\nActs 13. 33; 17. 31).\n\n6. It was necessary as a =pledge of our resurrection=. If Christ rose we\ntoo shall rise (Acts 26. 23; 1 Cor. 15. 12, 20-23).\n\nII. =The Fact of Christ's Resurrection.=\n\n1. =It was proved by the testimony of witnesses.= See Acts 1. 3; 2. 32.\nThe conduct of the disciples before and after the resurrection was in\nitself a proof. Before they were in sorrow (Mark 16. 10; Luke 24. 17).\nAfterward they were glad (Luke 24. 52; John 20. 20). The Christian\nChurch to-day is the best evidence; for without the resurrection it\ncould never have been established.\n\n2. =It was effected by the power of God.= (Acts 3. 15; Rom. 8. 11; Eph.\n1. 20). Jesus speaks of his own power in connection with this (John 2.\n19; 10. 18). The Holy Spirit is also mentioned as raising Christ from\nthe dead (1 Peter 3. 18).\n\n3. It took place =on the first day of the week=. (Mark 16. 9). In\ncommemoration of this event the first day of the week was observed by\nthe early Church (Acts 20. 7; 1 Cor. 16. 2). The name given to this day\n(Rev. 1. 10).\n\n4. It took place on =the third day after his death=. The body of Jesus\nwas in the grave between thirty and thirty-six hours--from sunset on\nFriday to daybreak on Sunday. But in the Jewish notation of time this\nwas three days (Luke 24. 46; Acts 10. 40; 1 Cor. 15. 4).\n\nIII. =The Ten Appearances of Jesus after his Resurrection.= It is not\neasy, perhaps not possible, to harmonize precisely all the accounts in\nthe gospels and in 1 Cor. 15. 4-7. But the best authorities unite in the\nfollowing order of the manifestations of Christ between the resurrection\nand the ascension:\n\n1. =To Mary Magdalene= (Mark 16. 9). This was at the sepulcher, very\nsoon after the resurrection. Several women went to the sepulcher, found\nit open, and were told by an angel that Jesus had risen. They went to\nbear the news to the disciples (Mark 16. 1-8; Matt. 28. 1-8; Luke 24.\n1-10). Mary Magdalene returned after the rest had gone and saw the risen\nLord (John 20. 1-18). Notice that this Mary is to be carefully\ndistinguished from Mary of Bethany, John 11. 2, and from the unnamed\nwoman in Luke 7. 37.\n\n2. =To the other women= (Matt. 28. 9). This was near the sepulcher, a\nfew minutes later than the first appearance. The names of these women\n(Mark 16. 1; Luke 24. 10).\n\n3. =To two disciples= (Luke 24. 13-32). The place where Jesus was\nrevealed (Luke 24. 13). The name of Luke's probable informant (Luke 24.\n18).\n\n4. =To Peter= (Luke 24. 33, 34; 1 Cor. 15. 5). This was in Jerusalem.\nWhat took place at this meeting has not been revealed.\n\n5. =To ten disciples= (Luke 24. 36-43). Another account in John 20.\n19-25. This was in the upper room in Jerusalem, where the Last Supper\nhad been partaken, and it was on the evening of the day of\nresurrection.\n\n6. =To eleven disciples= (John 20. 26-29). This was in the same place a\nweek later.\n\n7. =To seven disciples= at the Sea of Galilee (John 21. 1-22). At this\ninterview Peter was reinstated in his apostleship.\n\n8. =To five hundred disciples= (1 Cor. 15. 6). This was the official\nmanifestation of Christ appointed before his death (Matt. 26. 32; 28.\n16). It took place \"on the mountain\" (Rev. Ver.), probably where the\nSermon on the Mount was preached. At this time the great commission was\ngiven (Matt. 28. 18-20).\n\n9. =To James= (1 Cor. 15. 7). Nothing is known about this meeting. The\nrelationship of James to Jesus (Mark 6. 3; Gal. 1. 19). Allusions to him\nin Acts 15. 13; 21. 18. His epistle (James 1. 1). Probably this\nappearance was in Jerusalem (Acts 1. 14).\n\n10. =The Ascension= (Luke 24. 50-53; Acts 1. 9). This was at Bethany, on\nthe eastern slope of the Mount of Olives (Acts 1. 12). The promise at\nhis departure (Acts 1. 10, 11).\n\nThis list of appearances should be carefully memorized and the place of\neach noted on the map, with its circumstances and events.\n\nIV. =The Traits of the Risen Christ.= There were some respects in which\nJesus after his resurrection was the same as he had been before; but\nthere were also some essential differences.\n\n1. =He was the very same Jesus.= It was not a spirit, a disembodied\nghost, which appeared to the disciples. He possessed personal identity,\nand was the living one whom the disciples had known before. See Luke 24.\n39, 40; John 20. 27.\n\n2. =He appeared only occasionally.= He did not come to remain with his\npeople, for it was better for them that he should go away (John 16. 7).\nHe manifested himself after his resurrection often enough to strengthen\nfaith, but not enough to lead his disciples to lean upon his presence.\n\n3. =He appeared to his disciples only= (Acts 10. 40, 41). Why he did not\nappear to unbelievers (Luke 16. 31). His personal ministry was ended,\nand henceforth he was to speak to men through his messengers (2 Cor. 5.\n19, 20).\n\n4. =He possessed a spiritual body.= There is a spiritual body (1 Cor.\n15. 40-44). Christ possessed such a body, uncontrolled by physical law,\nbut dominated by the spirit. He came and went at will (Luke 24. 36; John\n20. 19). He withheld himself from recognition or permitted it as he\nchose (Luke 24. 15, 16; 24. 30, 31; John 20. 14-16; 21. 4-7). With us\nthe body limits the spirit; with him the spirit controlled the body.\n\n5. =He recognized individuals= after his resurrection. The grave had not\nblotted out his memory of the past nor of his personal regard for\npeople. He called his friends by name after his resurrection (Matt. 28.\n10; John 20. 16; 20. 26; 21. 15). He showed the same spirit of\naffection, of tenderness, and of patience with the mistakes of his\nfollowers as he had shown during his earthly life. His gentleness toward\na sorrowing woman (John 20. 11-15). His kindness toward a doubting\ndisciple (John 20. 24-29). His forgiveness of a denying disciple (John\n21. 15-19). Such were the traits which he bore away from earth, and such\nare the traits which he bears still on his throne.\n\n\nBlackboard Outline\n\nTHE FORTY DAYS OF RESURRECTION\n\n    I. =Nec. Chr. Res.=  1. Nat. Ch.  2. Ful. pro.  3. Wo. red.  4. Fai.\n        dis.  5. Att. Chr. auth.  6. Pl. ou. res.\n\n   II. =Fac. Chr. Res.=  1. Pro. tes. wit.  2. Eff. pow. G.  3. Fir. da.\n        we.  4. Th. d. af. de.\n\n  III. =Ten. App. Je. af. Res.=  1. Ma. Mag. [Sep.]  2. Oth. wom. [Sep.]\n        3. Tw. dis. [Emm.]  4. Pet. [Jer.]  5. Ten dis. [Jer.]  6. Elev.\n        dis. [Jer.]  7. Sev. dis. [Sea Gal.]  8. Fiv. hun. dis.\n        [Mt. Gal.]  9. Jas. [Jer.]  10. Asc. [Beth.]\n\n   IV. =Tra. Ris. Chr.=  1. Ver. sa. Jes.  2. Ap. on occ.  3. To dis.\n        on.  4. Pos. spir. bod.  5. Rec. ind.\n\n\nQuestions for Review\n\n      Why was the resurrection of Jesus Christ a necessity?\n      What proves the fact of the resurrection? How was the\n      resurrection effected? When did it take place? How\n      long after the death of Jesus was his resurrection?\n      How many times did Jesus appear after his\n      resurrection? To whom did he appear first? What were\n      the circumstances of this appearance? What were the\n      five appearances on the day of resurrection? Name the\n      instances when Jesus appeared during the forty days\n      after the resurrection day. What were the traits of\n      the risen Christ? What was the nature of his body\n      after his resurrection?\n\n\n\n\nELEVENTH STUDY\n\nThe New Testament World\n\n\nWe have seen that the life of Jesus Christ while on earth was limited to\nthe land of Palestine. But in a few years the church founded by his\napostles overstepped the boundaries of that land; and its scope became\nworld-wide. Therefore as we begin the history of the Early Church it\nbecomes necessary for us to study =the New Testament World=.\n\nComparing the maps before us with that of the Old Testament World we\nfind that in the four centuries between the events of the Old and New\nTestaments the dominion of the world passed from Asia to Europe, and\nJerusalem, which had been in the center, became one of the cities upon\nthe extreme east. Hence our map moves with the course of the empire\nwestward a thousand miles.\n\nI. We draw the outlines of the most important =Seas=. These are:\n\n1. The =Mediterranean Sea=, from its eastern limits as far west as\nItaly. Voyages on it are referred to in Acts 9. 30; 13. 4; 21. 1, 2; 27.\n3.\n\n2. The =Sea of Galilee=, associated with the life of Christ. Find its\nthree different names in Matt. 15. 29; John 6. 1; Luke 5. 1.\n\n3. The =Dead Sea=, not named in the New Testament.\n\n4. The =Black Sea=, north of Asia Minor.\n\n5. The =\u00c6gean Sea=, between Asia Minor and Greece. Voyages upon it (Acts\n16. 11; 18. 18; 20. 13-15).\n\n6. The =Adriatic Sea=, between Greece and Italy (Acts 27. 27).\n\nII. In these seas are many =Islands=, of which we name five of the most\nnoteworthy in New Testament history:\n\n1. =Cyprus=, in the northeast corner of the Mediterranean (Acts 4. 36;\n13. 4).\n\n2. =Crete=, south of the \u00c6gean Sea, between Asia Minor and Greece (Acts\n27. 7; Titus 1. 5).\n\n3. =Patmos=, in the \u00c6gean Sea, not far from Ephesus (Rev. 1. 9).\n\n4. =Sicily=, southwest of Italy (Acts 28. 12).\n\n5. =Melita=, now Malta, south of Sicily (Acts 28. 1).\n\nIII. We locate the different =Provinces=, arranging them in four groups.\n\n[Illustration: MAP OF THE NEW TESTAMENT WORLD]\n\n1. Those on the continent of =Europe= are: 1.) =Thrace.= 2.) =Macedonia=\n(Acts 14. 9, 10; 20. 1-3). 3.) =Greece=, also called =Achaia= (Acts 18.\n12; 20. 3). 4.) =Illyricum= (Rom. 15. 19). 5.) =Italy= (Acts 27. 1).\n\n2. Those on the continent of =Africa= are: 1.) =Africa Proper.= 2.)\n=Libya= (Acts 2. 10) 3.) =Egypt= (Matt. 2. 13).\n\n3. Those on the continent of =Asia=, exclusive of Asia Minor, are: 1.)\n=Arabia=, perhaps referring to the desert region southeast of Palestine\n(Gal. 1. 17). 2.) =Judea=, the Jewish name for all Palestine, in the New\nTestament period (Luke 1. 5). 3.) =Phoenicia= (Mark 7. 24; Acts 15. 3;\n21. 2). 4.) =Syria=, north of Palestine (Acts 15. 41; 20. 3).\n\n4. The provinces in =Asia Minor= are so frequently mentioned in the Acts\nand Epistles that it is necessary for the student to learn their names\nand locations. We divide the fourteen provinces into four groups.\n\n      (_a_) Three on the Black Sea, beginning on the east.\n      1.) =Pontus= (Acts 18. 2). 2.) =Paphlagonia.= 3.)\n      =Bithynia= (Peter 1. 1).\n\n      (_b_) Three on the \u00c6gean Sea, beginning on the north.\n      4.) =Mysia= (Acts 16. 7). 5.) =Lydia.= 6.) =Caria.=\n      These three provinces together formed the district\n      known as \"Asia\" (Acts 2. 9; 19. 10).\n\n      (_c_) Three on the Mediterranean Sea, beginning on the\n      west. 7.) =Lycia= (Acts 27. 5). 8.) =Pamphylia= (Acts\n      13. 13). 9.) =Cilicia= (Acts 21. 39).\n\n      (_d_) Five in the interior. 10.) On the north,\n      =Galatia= (Gal. 1. 2). 11.) On the east, =Cappadocia=\n      (Acts 2. 9). 12.) On the southeast, =Lycaonia= (Acts\n      14. 6). 13.) On the southwest, =Pisidia= (Acts 13.\n      14). 14.) On the west =Phrygia= (Acts 16. 6).\n\nIV. We notice the twelve most important =Places=.\n\n1. =Alexandria=, the commercial metropolis of Egypt (Acts 18. 24).\n\n2. =Jerusalem=, the religious capital of the Jewish world (Matt. 4. 5;\nLuke 24. 47).\n\n3. =C\u00e6sarea=, the Roman capital of Judea (Acts 10. 1; 23. 23, 24).\n\n4. =Damascus=, in the southern part of Syria (Acts 19. 3).\n\n5. =Antioch=, the capital of Syria, in the north (Acts 11. 26; 13. 1).\n\n6. =Tarsus=, the birthplace of St. Paul, in Cilicia (Acts 22. 3).\n\n7. =Ephesus=, the metropolis of Asia Minor, in the province of Lydia\n(Acts 19. 1).\n\n8. =Philippi=, in Macedonia, where the gospel was first preached in\nEurope (Acts 16. 12).\n\n9. =Thessalonica=, the principal city in Macedonia (Acts 17. 1; Thess 1.\n1).\n\n10. =Athens=, the literary center of Greece (Acts 17. 16).\n\n11. =Corinth=, the political capital of Greece (Acts 18. 1-12).\n\n12. =Rome=, the imperial city (Acts 28. 16; Rom. 1. 7).\n\nOther lands and places are referred to as Elam, Parthia, and Media, all\neast of the Euphrates river (Acts 2. 9). Ethiopia, south of Egypt in\nAfrica (Acts 8. 27), and Babylon on the Euphrates (1 Peter 5. 13); but\nthese places are outside the general history of the church.\n\n\nHints to the Teacher and Her Class. Eleventh Study\n\n      In teaching this lesson let the conductor sketch the\n      outline of the map upon the board and drill upon the\n      seas; then draw and name the islands; then drill upon\n      the provinces, etc. Review until the lesson is learned\n      by all the class.\n\n      The student should search all the references and be\n      able to state the events connected with each locality.\n\n      It would be well for the student to find additional\n      Scripture references to all the localities.\n\n      Let each student practice the drawing of the map at\n      home, until he can draw it without copy. Then, in\n      presence of the class, let one student draw on the\n      blackboard in presence of the class the boundary lines\n      of the continents; or one the boundary line in Asia;\n      another in Europe; and a third in Africa. Then let\n      another draw and name the islands; and others locate\n      and name the provinces in Asia, Europe, and Africa;\n      and finally let the twelve cities be located and\n      named.\n\n\nBlackboard Outline\n\n    I. =Se.= Med. Gal. De. Bl. \u00c6g. Adr.\n\n   II. =Isl.= Cyp. Cre. Pat. Sic. Mel.\n\n  III. =Prov.=  1. =Eur.= Thr. Mac. Gre. (Ach.) Ill. It.  2. =Afr.=\n        Af.-Pr. Lib. Eg.  3. =Asi.= Ar. Jud. Phoe. Syr.  4. =As. Min.=\n        (_a_) Pon. Paph. Bit. (_b_) Mys. Lyd. Car. (_c_) Lyc. Pam. Cil.\n        (_d_) Gal. Cap. Lyc. Pi. Ph.\n\n   IV. =Pla.= Alex. Jer. C\u00e6s. Dam. Ant. Tar. Eph. Phi. Thes. Ath. Cor.\n        Ro.\n\n\nQuestions for Review\n\n      What difference is to be noted between the map of the\n      Old Testament world and that of the New? Name six seas\n      in the New Testament world. State the location of\n      each of these seas. Name five islands in the New\n      Testament world. Give the location of each island.\n      Name in order the provinces in Europe in the New\n      Testament world. Name the provinces in Africa. Name\n      the provinces in Asia, exclusive of Asia Minor. Name\n      the provinces of Asia Minor bordering on the Black\n      Sea. Name the provinces on the \u00c6gean Sea. Name the\n      provinces on the Mediterranean Sea. Name and locate\n      each of the interior provinces. What city of the New\n      Testament world was in Africa? What cities were in\n      Judea and Syria? What cities were in Asia Minor? What\n      cities were in Europe?\n\n\n\n\nTWELFTH STUDY\n\nThe Synagogue\n\n\nBefore beginning the history of the Early Church, we must study one\ninstitution which formed an important link between the Old Testament and\nthe New; and more than any other institution prepared the way for the\ngospel throughout the Jewish world. That institution was the synagogue.\n\nI. =Its Origin.= The synagogue arose during the captivity, when the\nTemple was in ruins and the sacrifices were in abeyance. In the land of\ncaptivity the people of God met for worship and fellowship, and out of\ntheir meeting grew the synagogue, a word meaning \"a coming together.\" It\nis believed that the institution was organized as a part of the Jewish\nsystem by Ezra, B. C. 440.\n\nII. =Its Universality.= There was but one temple, standing on Mount\nMoriah, and only those who journeyed thither could attend its services.\nBut the synagogue was in every place where the Jews dwelt, both in\nPalestine and throughout the world. Wherever ten Jewish heads of\nfamilies could be found there a synagogue would be established. There\nwere four hundred and sixty synagogues in Jerusalem; and every\nnationality of Jews had its own (Acts 6. 9).\n\nIII. =The Place of Meeting.= This might be a building erected for the\npurpose, or a hired room, or even a place in the open air (Acts 16. 13).\nThis meeting place was employed for secular as well as religious uses.\nCourts were held in it, and sentence was administered (Acts 22. 19), and\nsometimes a school for teaching the law was held in it. Thus the\nsynagogue became a center of local influence.\n\nIV. =Its Arrangement.= Every ancient synagogue contained:\n\n1. _An_ \"_ark_,\" which was the chest for the sacred rolls, and stood in\nthe end of the building toward Jerusalem.\n\n2. _Chief seats_, elevated, near and around the \"ark,\" for the elders\nand leading men (Matt. 23. 6).\n\n3. A desk for the reader standing upon a platform.\n\n4. Places for the worshipers, carefully graded according to rank, the\nGentile visitors having seats near the door of entrance.\n\n5. A lattice gallery where women could worship without being seen.\n\nV. =Its Officers.= These were:\n\n1. Three _rulers of the synagogue_, who directed the worship, managed\nthe business details, and possessed a limited judicial authority over\nthe Jews in the district (Mark 4. 22; Acts 13. 15). One of these was the\npresiding officer, and called \"_the_ ruler.\"\n\n2. The _chazzan_ (Luke 4. 20, \"the minister\"), who united the functions\nof clerk, schoolmaster, sexton, and constable to administer sentence on\noffenders.\n\n3. The _batlanim_, \"men of ease,\" seven men who were chosen to act as a\nlegal congregation, were pledged to be present at the regular services,\nand sometimes received a small fee for being present.\n\nVI. =Its Services.= These were held on Saturday, Monday, and Thursday,\nand were conducted by the members in turn, several taking part in each\nservice. They consisted of:\n\n1. Forms of prayer, conducted by a leader, with the responses by the\nworshipers.\n\n2. Reading of selections from the law and the prophets, according to an\nappointed order (Acts 15. 21). The reading was in Hebrew, but it was\ntranslated, verse by verse, into the language of the people, whether\nGreek or Aramaic.\n\n3. Exposition or comment upon the Scripture, in which any member might\ntake part (Luke 4. 20, 21; Acts 13. 15, 16).\n\nVII. =Its Influence.= It is easy to perceive how widely and how\npowerfully the results of such an institution would reach.\n\n1. It perpetuated the worship of God and united the worshipers.\n\n2. It supplied a more thoughtful and spiritual worship than the\nelaborate ritual of the Temple.\n\n3. It promoted the study of the Old Testament Scriptures and made them\nthoroughly familiar to every Jew.\n\n4. It attracted the devout and intelligent among the Gentiles, many of\nwhom became worshipers of God and were known as \"proselytes of the gate\"\n(Acts 10. 1, 2).\n\nVIII. =Its Preparation for the Gospel.= It is evident that the apostles\nand early Christian teachers were greatly aided by the synagogue.\n\n1. It furnished a _place_; for everywhere the church began in the\nsynagogue, even though it soon left it (Acts 13. 5; 18. 4; 19. 8).\n\n2. It prepared a _people_; for the synagogue was attended by the earnest\nand thoughtful, both of Jews and Gentiles, who were thus made ready for\nthe higher truths of the gospel (Acts 13. 42, 43).\n\n3. It supplied a _plan of service_; for it is evident that the early\nChristian worship was modeled, not on the ritual of the Temple, but on\nthe simpler forms of the synagogue.\n\n4. It gave a _system of organization_; for the Government of the early\nchurch was similar to, and doubtless suggested by, that of the\nsynagogue.\n\n\nBlackboard Outline\n\n     I. =Ori.= Cap. Ez. B. C. 440.\n\n    II. =Univ.= 10 fam. 460 Jer.\n\n   III. =Pl. Meet.= Buil. ro.  op. air.  sec. us.\n\n    IV. =Arr.=  1. Ark.  2. Ch. sea.  3. Desk.  4. Pla. wor.  5. Gal.\n\n     V. =Off.=  1. Rul.  2. Chaz.  3. Batl.\n\n    VI. =Serv.=  1. Pr.  2. Read. Ser.  3. Exp.\n\n   VII. =Inf.=  1. Per. wor.  2. Spir. wor.  3. St. O. T.  4. Attr. Gen.\n\n  VIII. =Prep. Gosp.=  1. Pla.  2. Peo.  3. Ser.  4. Org.\n\n\nReview Questions\n\n      Between what two institutions was the synagogue a link\n      of connection? How did the synagogue originate? Who\n      gave it definite organization? Wherein did it differ\n      from the temple and its services? Where were\n      synagogues formed? How many were in Jerusalem? What\n      buildings and places were used for the synagogue\n      service? To what secular uses were these buildings\n      put? What were the arrangements of the synagogue?\n      Where did the women worship? What was \"the ark\" in the\n      synagogue? Who were the officers? What was the\n      _chazzan_? Who were the _batlanim_? What were the\n      services of the synagogue? What influence did the\n      synagogue exert? Whom did the synagogue benefit\n      outside of the Jews? How did the synagogue prepare the\n      way for the gospel?\n\n\n\n\nTHIRTEENTH STUDY\n\nThe Church in Judea\n\n\nPART ONE\n\nFrom the Ascension of Christ A. D. 30, to the Appointment of the Seven\nA. D. 35.\n\nWe now enter upon the second great subject in New Testament history, the\nEarly Church. This will include the annals of the church from the\nAscension of Christ, A. D. 30, to the end of the apostolic age, A. D.\n100. This epoch of seventy years is divided into four periods:\n\n1. _The church in Judea_, from the Ascension of Christ, A. D. 30, to the\nAppointment of the Seven, A. D. 35.\n\n2. _The church in Transition_, from the Appointment of the Seven, A. D.\n35, to the Council at Jerusalem, A. D. 50.\n\n3. _The church among the Gentiles_, from the Council at Jerusalem, A. D.\n50, to the death of St. Paul, A. D. 68.\n\n4. _The End of the Age_, from the death of St. Paul to the death of St.\nJohn, about A. D. 100. It should be noted that all of these dates are\nuncertain and historians are not agreed with reference to them.\n\nOf these four periods we take up the first, the church in Judea, or \"The\nchurch of the First Days;\" a space of about five years. During this time\nthe work of the church was confined wholly to the Jewish people, and\napparently to the immediate region of Jerusalem.\n\nI. We notice the =Events of this Period=.\n\n1. =The followers of Christ= immediately after the Ascension; a company\nof people believing in Jesus as the Messiah of Israel.\n\n      1.) _Their number_ was 120 (Acts 1. 15). They were\n      mostly from Galilee (Acts 2. 7). They were all the\n      organized church at that time, although throughout the\n      land were thousands more ready to unite with them.\n\n      2.) _Their meeting place_ was \"the upper room\" (Acts\n      1. 13), on Mount Zion, probably the room where the\n      \"Last Supper\" was held. Some think that this may have\n      been the house of Mary the mother of Mark, referred to\n      in Acts 12. 1, 2.\n\n      3.) _Their religious condition_ between the Ascension\n      and Pentecost was probably that of belief in Jesus as\n      the King of Israel, but with the conception of an\n      earthly kingdom (Acts 1. 6). They were waiting with\n      prayer for divine direction (Acts 1. 14).\n\n2. =The Outpouring of the Spirit= came upon this company on the day of\nPentecost, ten days after the Ascension, fifty days after the\nCrucifixion. The spirit descended upon them all in the form of \"tongues\nof fire.\"\n\n1.) _Physical effect._ This was \"the gift of tongues,\" a mysterious\ninfluence (Acts 2. 2, 3). This was not a power to speak foreign\nlanguages at will; but probably a strange divine speech, sounding to\neveryone who heard it as though it were the language of his own people\n(Acts 2. 8).\n\n2.) _Mental effect._ There came to these disciples a revelation, once\nand for all, of Christ's kingdom, not as a political state, but as a\nspiritual institution; a society of believers of which Jesus in glory is\nthe invisible yet real head.\n\n3.) _Spiritual effect._ This was the personal presence of the Holy\nSpirit with each member; an indwelling life given not merely to the\napostles, but to each and every disciple; a divine enthusiasm, giving\nguidance, enlightenment, power. Nor was that divine life limited to that\ncompany. It has dwelt ever since in the church of Christ, and in each\nmember of the church, (1 Cor. 3. 16; 6. 19).\n\n3. =The Testimony of the Gospel.= 1.) The first effect of this new\nendowment of the Holy Spirit was a strong testimony to the gospel of\nChrist; a proclamation of _Jesus as the Messiah King_; and this\ntestimony was the conquering weapon of the church. 2.) This testimony\nwas given by _all_ the members. It is a mistake to suppose that the\nchurch settled down in Jerusalem with Peter as its pastor and preacher.\nPeter was the leader, but not the ruler of the church. Find four\naddresses of Peter sketched in Acts 2-5; not \"sermons\" after the modern\nmethod, but ardent declarations of Jesus as the Messiah; and similar\ntestimonies were given by all the members everywhere, in synagogues, in\nhouses, publicly and privately.\n\n4. =The Apostolic Miracles.= 1.) At the opening of the history of the\nchurch we read of a _number of miracles_. a) A lame man healed. (Acts 3.\n1-10). b) A miracle of judgment (Acts 5. 1-10). c) More miracles of\nhealing (Acts 5. 12-16). 2.) We can see the _purpose of these_ miracles\nand how they were needed by the church in the day of its weakness. (a)\nThey attracted _attention_ to the gospel. (b) They gave _authority_ to\nthe apostles as teachers. (c) They were _illustrations_ of the spiritual\nwork of the gospel; i. e., healing of the lame man a type of salvation.\n\n5. =The Persecution of the Apostles.= It was inevitable that the\npreaching of the apostles and the growing prominence of the church\nshould arouse opposition from the men who a few months before had\ncrucified Jesus. A persecution was begun, at first upon Peter and John,\nthen upon all the apostles. It was not sharp, murderous, crushing out\nthe church. The apostles were first threatened (Acts 4. 17), then\nimprisoned (Acts 5. 18), then scourged (Acts 5. 40). The persecution\nonly attracted greater notice to the gospel, and led to increasing\nnumbers of believers.\n\n6. =The Growth of the Church= went on through all these experiences.\nBeginning with 120, on the day of Pentecost 3,000 were received by\nbaptism (Acts 2. 41). There was a daily growth after (Acts 2. 47). Soon\nthe number grew to 5,000, besides women and children (Acts 4. 4).\nAnother increase is named in Acts 5. 14; also again in Acts 6. 7.\n\n7. The last event in this period was =the Appointment of the Seven=.\nRead the account in Acts 6. 1-7. Notice for the first time in this\nhistory a reference to the two great classes of Jews. 1.) _Hebrews_,\nJews whose ancestors had lived in Palestine, and who spoke the Hebrew\ntongue, though with Syriac admixture. 2.) _Grecian Jews_ (frequently\ncalled Hellenists). Jews descended from exiles who had remained abroad\nin foreign lands, otherwise \"Jews of the Dispersion.\" Everywhere except\nin Palestine these foreign Jews were far more numerous than the Hebrews,\nand they were also the richer and more intelligent. They spoke the Greek\nlanguage.\n\nNote also that the seven men named in this account are nowhere spoken of\nas \"deacons.\" From Acts 21. 8 we learn that they were called \"the\nseven.\" They were not an order in the church, but a committee appointed\nfor a service.\n\n\nBlackboard Outline\n\n  Per.  1. Ch. Jud.  2. Ch. Trans.  3. Ch. am. Gen.  4. E. A.\n\n  =Ch. in Jud.=  1. =Ev. Per.=\n    1. =Foll. Ch.=  1.) Num.  2.) Meet-pl.  3.) Rel. Con.\n    2. =Out Sp.=  1.) Phys. eff.  2.) Men. eff.  3.) Spir. eff.\n    3. =Tes. Gosp.=  1.) Jes. Mess. K.  2.) By all.\n    4. =Ap. Mir.=  1.) Num. mir.  2.) Pur. Att. Auth. Illus.\n    5. =Per. Ap.=\n    6. =Gro. Ch.= 120, 3,000, 5,000. \"Multitude.\"\n    7. =App. Sev.= Heb. Gre. (Hellen.)\n\n\nReview Questions. Part One\n\n      How long a period is embraced in the history of the\n      New Testament church? Name four periods in the\n      history, and the events with which each begins and\n      ends. How long a time is embraced in the first period?\n      By what name is the first period called? State in\n      order the seven events in the first period. What was\n      the number of Christ's followers in Jerusalem\n      immediately after his Ascension? Where did they meet?\n      What was their religious condition? What took place\n      ten days after the Ascension of Christ? On what day\n      did this outpouring occur? What were the physical\n      effects of this outpouring? What were the mental\n      effects? What were the spiritual effects? What\n      testimony was given by the apostles and church? How\n      many addresses of Peter at this time are mentioned?\n      What miracles were wrought? How did these miracles\n      benefit the church? What persecution arose? What was\n      the nature of this persecution? Against whom was it\n      directed? Did it harm the church? What is said of the\n      growth of the church during this epoch? Who were \"the\n      seven\"? How were they chosen? For what were they\n      appointed? What two classes of Jesus are named? Define\n      each class.\n\n\nPART TWO\n\nII. Having studied the history we now look at the =General Aspects of\nthe Pentecostal Church=.\n\n1. =Its locality=: entirely in Judea, and apparently in and around\nJerusalem. There is no mention during this early period of churches in\nGalilee, although most of the earliest members were Galileans (Acts 1.\n11; 2. 7). Individual believers doubtless were to be found throughout\nthe land, but outside of Jerusalem they were not yet gathered together\nin assemblies and not yet endowed with the Spirit.\n\n2. =Its membership= was composed wholly of Jews. As yet not a single\nGentile had been received, and apparently there was no thought of\nGentile believers. Christianity began as a Jewish society. Three classes\nof Jews were embraced in its membership: 1.) _Hebrews_, or Palestinian\nJews. 2.) _Grecians_ or Hellenists, Jews of the Dispersion. 3.)\n_Proselytes_, or Gentiles who had embraced Judaism and received\ncircumcision (Acts 6. 5).\n\n3. =The qualifications for membership= were: 1.) _Repentance_, which\nmeant not so much sorrow as decision for Christ. 2.) _Faith in Jesus_ as\nChrist; i. e., submission to Jesus as the true King of Israel. 3.)\n_Baptism_ in the name of Jesus the Christ as the outward form of\nconsecration.\n\n4. =The spirit of the Pentecostal Church.= 1.) In theory, and for the\nmost part in fact, every member _possessed the Holy Spirit_, an\nabounding, directing spiritual life. Every member was conscious of the\nimmediate presence of God, and lived in this fellowship. 2.) This\ninspired a _Christian fellowship_, the love of the brotherhood. 3.) As a\nresult of this divine and human fellowship came _liberal giving_ to each\nother's needs. There was a voluntary and limited \"community of goods,\"\nthe rich giving freely to aid the poor; which led to some insincere\nimitation. See the contrast of Barnabas and Ananias (Acts 4. 34-37; 5.\n1-11).\n\n5. =Doctrines.= The doctrinal aspects of Christianity at that early\nperiod were less prominent than its spirit. As yet there was no such\ntheological system as arose later. Three great doctrines were held\nfervently: 1.) _The resurrection of Jesus_; that he had risen and was\nliving. 2.) _The Messiahship of Jesus_; that he was the prince of the\ntrue spiritual kingdom of Israel. 3.) _The return of Jesus as Christ_;\nthat he would soon come again to earth.\n\n6. =Worship and institutions.= These were: 1.) _The temple worship_\nattended by the disciples of Christ as by all worshiping Jews (Acts 2.\n46; 3. 1). 2.) _The synagogue services_, twice each week; held\neverywhere throughout the city; with Scripture reading, prayer and\ntestimony. 3.) \"_The upper room_\" was for a time the headquarters of the\nchurch; but Solomon's porch in the temple soon took its place (Acts 5.\n12). 4.) \"Breaking bread,\" which was the Holy Communion or the Lord's\nSupper; at that time observed not in public assemblies but as a family\nordinance, at home (Acts 2. 42, 46). 5.) _The baptism_ of new members.\n\n7. =Government.= Scarcely any government or discipline was needed in a\nchurch where the Spirit of God was recognized as dwelling in each\nmember. The apostles were revered as leaders, but were not exactly\nrulers over the body of believers. \"The Seven\" (Acts 6. 3) were not\nofficials or \"deacons,\" but laymen charged with specific duties.\n\n8. =Literature.= 1.) _The Old Testament_; familiar to all, read in the\nsynagogue, was seen now in a new light and with new meaning. 2.) _The\nteachings of Jesus_, as yet unwritten, were in the memory of most of the\nmembers who had heard his words; and especially in the memory of the\napostles; but no books of the New Testament were by this time in\nwriting.\n\n9. =Leaders of the church.= 1.) Throughout this period _Peter_ stands at\nthe front as the ruling spirit of the church, by his endowments of mind,\nand especially by his promptness in word and act. 2.) With him stands\n_John_ (Acts 3. 1; 4. 19). 3.) _Barnabas_ won notice by his liberality\nand gifts of preaching (Acts 4. 36, 37). His name means \"the speaker\" or\n\"the preacher.\" 4.) At the end of the period _Stephen_ comes into\nnotice.\n\n\nBlackboard Outline\n\n  II. =Gen. Asp. Pen. Ch.=\n    1. =Loc.= Jud. Jer.\n    2. =Mem.= Jews.  1.) Heb.  2.) Gre. Hel.  3.) Pros.\n    3. =Qual. Mem.=  1.) Rep.  2.) Fai.  3.) Bap.\n    4. =Spir.=  1.) Poss. H. S.  2.) Chr. fell.  3.) Lib. giv.\n    5. =Doc.=  1.) Res. Jes.  2.) Mess. Jes.  3.) Ret. Jes.\n    6. =Worsh. and Inst.=  1.) Tem.  2.) Syn.  3.) \"Up. ro\"  4.) \"Bre.\n        br.\"  5.) Bap.\n    7. =Gov.= Sp. Apos. Sev.\n    8. =Lit.=  1.) O. T.  2.) Tea. Jes.\n    9. =Lead.=  1.) Pet.  2.) Jo.  3.) Bar.  4.) Ste.\n\n\nReview Questions. Part Two\n\n      Where was the church located during the Pentecostal\n      period? Were there churches or members in Galilee? To\n      what race did all the members belong? What were the\n      three classes in its membership? Who were Hebrews? Who\n      were Grecians? By what other name were they called?\n      Who were the \"proselytes\"? What were the requisites\n      for membership in the church? What is said of the\n      spirit of this church? How did this spirit lead the\n      members to regard each other? What is said of their\n      gifts to each other? Were doctrines made prominent in\n      the church? What three doctrines were held by the\n      members? What institutions of worship were maintained?\n      What other institutions were observed? What is meant\n      by \"breaking bread\"? Where was this service held? What\n      is said as to the government of the church? What was\n      the position of the apostles? What were \"the seven\"?\n      What literature did the church possess at this time?\n      What knowledge did they have of the teachings of\n      Jesus? Who were the leaders of the church in this\n      period?\n\n\n\n\nFOURTEENTH STUDY\n\nThe Church in Transition\n\nFrom the Appointment of the Seven, A. D. 35, to the Council at\nJerusalem, A. D. 50.\n\n\nWe enter upon the study of a brief period, only fifteen years, but of\nsupreme importance and of vast results to the world; a period, too, in\nwhich we have the deepest interest, for if its events had never taken\nplace Christianity would have been only a Jewish sect and we would not\nbe members of it.\n\n1. At its opening, 35 A. D., the church was in and around Jerusalem\nonly; and every member was a Jew, bound by the restrictions of the\nJewish law and ceremony. There was no thought that the church would ever\ninclude Gentiles except as Gentiles might first become proselytes to\nJudaism.\n\n2. At its close, 50 A. D., we see a church planted all around the\nnortheastern portion of the Mediterranean Sea; and, what is even more\nremarkable, a church wherein Jews and Gentiles were worshiping together\non terms of equality. A wonderful transition this!\n\nI. Let us draw =the Map of the Lands= occupied by the church during\nthose fifteen years. 1. Draw the coast line of the Mediterranean Sea. 2.\nThe island of Cyprus. 3. The lands east of the Mediterranean Sea. Judea\n(or Palestine), Syria, Phoenicia. 4. The lands north of the\nMediterranean Sea, in Asia Minor, Cilicia, Pamphylia, Pisidia, Lycaonia.\n5. The places: Jerusalem, Joppa, C\u00e6sarea and Samaria in Judea, Damascus\nand Antioch in Syria, Tarsus in Cilicia, Antioch in Pisidia, Lystra and\nDerbe in Lycaonia.\n\nII. Let us carefully note the =Progress of Events= in this remarkable\nevolution of the church.\n\n1. =The Preaching of Stephen.= Stephen was a Hellenist, or a Jew of\nforeign origin. He was the man who first had the vision of a church\nwider than the bounds of Judaism; and he proclaimed this great truth.\nSee evidences of this in:\n\n      1.) The new and bitter _enmity_ which his teaching\n      aroused (Acts 6. 12).\n\n      2.) The _accusation_ against him, which contained a\n      half truth (Acts 6. 11, 13, 14).\n\n      3.) The _prominence_ of the man, and his discourse,\n      the longest public discourse reported in the New\n      Testament, except the Sermon on the Mount (Acts 7.\n      1-53).\n\n      4.) The _logical aim_ of his address: to show that the\n      Jews had shown themselves unworthy of their trust,\n      implying that it would be given to others. This sermon\n      was never finished, being broken up by the riotous\n      acts of the council.\n\n2. =Saul's Persecution= (Acts 8. 1-3). We shall study this man's early\nhistory later. (See page 96). He was intense and furious in his loyalty\nto Judaism, and undertook to crush out the gospel of Christ by violent\nmeasures. See Acts 22. 4; 26. 10, 11; Gal. 1. 13. 1.) As a result the\nPentecostal church was broken up and its members were scattered. 2.)\nBut, as another effect, these disciples who were scattered went\neverywhere preaching (Acts 8. 4). These \"preachers\" were not the\napostles; they were lay-members; not delivering sermons, but testifying\nin country synagogues and in homes the gospel of Christ. 3.) Another\nresult followed, churches sprang up throughout Judea (Acts 9. 31),\nSamaria (Acts 8. 14), and Syria (Acts 9. 2, 10; Acts 11. 19). Thus Saul\nby his persecution unconsciously aided the spread of the gospel.\n\n3. =The Gospel in Samaria= (Acts 8. 5-8). One of these disciples, Philip\n(not the apostle, but one of the \"seven\" Acts 6. 5), went to Samaria,\nand there preached with great success. A significant event, showing\nbreadth of view and victory over prejudice. See John 4. 9. The\nSamaritans were regarded, not exactly as Gentiles, but as irregular and\ninferior, and despised even more than Gentiles. Still more significant,\nthe Samaritan church was recognized by the apostles and received the\ngift of the Holy Spirit (Acts 8. 14-17). Note also that, after his work\nin Samaria, Philip went down to the coast and established a chain of\nchurches from Azotus to C\u00e6sarea (Acts 8. 40).\n\n4. =Peter's Vision= (Acts 10. 1-48), and the events accompanying it, was\nthe next step in the forward movement of the church. The leading apostle\nand most prominent man in the church, under direction of the Spirit,\njourneys thirty miles to preach to a little company of Gentiles; the\nSpirit falls upon them, another Pentecost; and Peter baptizes them.\nHere, then, is a genuine church of Gentiles founded by an apostle; the\nfirst fruits of a great harvest.\n\n5. The next step is even more momentous in its results, =the Conversion\nof Saul= (Acts 9. 1-19). It seems to be a sudden conversion, but one\nexpression (Acts 9. 5) shows that Saul had been struggling against\nconviction. His enmity had not been so greatly against \"Jesus as Christ\"\nas against \"Christ for all the world\" i. e., the gospel as preached by\nStephen; and when converted he went fully over to Stephen's view, and\nbecame Stephen's successor, with even larger vision. Note the order of\nevents in Saul's early ministry. 1.) Preaching in Damascus (Acts 9.\n20-22). 2.) Retirement to Arabia (Gal. 1. 17). This may mean almost\nanywhere to the east or south of Palestine. In our opinion, he went\nthither not to meditate nor to study theology, but to preach in the\ncities between Palestine and the desert. 3.) Again preaching in Damascus\n(Gal. 1. 17). His escape (Acts 9. 23-25). 4.) Visit to Jerusalem (Acts\n9. 26-28). Whom he met on this visit (Gal. 1. 8, 19). The event which\nled to his departure from Jerusalem (Acts 22. 17-21). 5.) His return to\nhis birthplace (Acts 9. 29, 30. Gal. 1. 21). Let the student draw on the\nmap all the journeys of Saul, beginning with his journey from Jerusalem\nto Damascus before his conversion.\n\nVI. =The Church at Antioch.= (Acts 11. 19-30). Antioch was the third\ncity of the Roman empire; capital of Syria, of which Judea was a\ndependency. Its many Jews had their synagogues, each with its \"court of\nthe Gentiles,\" where the Gentile worshipers sat during the services. In\nthe story of this church note 1.) Its unnamed founders (Acts 11. 19).\n2.) Its membership of both Jews and Gentiles (Acts 11. 20). See American\nRevised Version. 3.) Its prominence (Acts 11. 22-26). 4.) Its liberality\n(Acts 11. 27-30). 5.) Some of its workers (Acts 13. 1). 6.) Note how\nSaul came to be associated with this church (Acts 11. 25, 26).\n\nVII. =The First Missionary Journey= (Acts 13. 1-4). Another step in\nadvance was taken when two missionaries went out to plant churches of\nboth Jews and Gentiles. 1.) They were called by the Holy Spirit (ver.\n2). 2.) Approved by the church (Ver. 3). 3.) Their method; whenever\npossible beginning with the synagogue, where they would have access both\nto devout Jews and devout Gentiles (Acts 13. 5). 4.) The lands visited.\nCyprus (Acts 13. 4-6). Pisidia (Acts 13. 14). Lycaonia (Acts 14. 6). On\nthe return journey, Pamphylia (Acts 14. 24, 25). Let the student draw\nthe maps showing the lands and places, and the route of the journey. One\nprovince in the southern tier was left unvisited, Cilicia, because Paul\nhad already preached there (Gal. 1. 21-23).\n\n[Illustration]\n\nVIII. =The Council at Jerusalem= (Acts 15). Of course such a spread of\nthe gospel among the Gentiles would be very unwelcome to narrow Jewish\nbelievers. Their complaint and demand (Acts 15. 1, 2). Who attended the\nCouncil at Jerusalem (Acts 15. 2-4). Who took prominent part in it\n(Acts 15. 7, 13). The conclusion of the Council (Acts 15. 27-29).\n\nThe great question was now settled. Jews and Gentiles were standing at\nlast on equality in the church, and the great transition from a Jewish\nchurch to a church for all the world was accomplished.\n\n\nHints to the Teacher and the Student\n\n      1. Read carefully in the book of Acts from the 8th to\n      the 15th chapter, inclusive.\n\n      2. Draw the map first from copy, then without copy;\n      not seeking for accuracy, but aiming rather for\n      correct relation of the lands to each other.\n\n      3. Study each section of the lesson; look up every\n      reference, and note its relation to the general\n      subject. Master the eight points in the outline\n      thoroughly.\n\n      4. Draw on the map (or, better, on a series of maps)\n      the following journeys: 1.) Philip's journeys. Acts 8.\n      2.) Peter's journeys. Acts 8 and 10. 3.) Saul's early\n      journeys. 4.) The journey of Saul and Barnabas. 5.)\n      The journeys in connection with the council at\n      Jerusalem, going and returning.\n\n      5. Let the teacher call upon the scholars to tell as a\n      story each of the eight points in the lesson, not from\n      the text-book but from the book of Acts; each story by\n      a student in turn.\n\n\nBlackboard Outline\n\n  =Ch. in Trans.= 1.) Op.  2.) Clo.\n   I.  =Map.= Lands. Cy. Ju. Syr. Ph. Cil. Pam. Pi. Lyc. Places. Jer.\n        Jop. C\u00e6s.  Dam. Ant.  Tar. An (Pi) Lys. Der.\n\n  II. =Prog. of Ev.=  1. =Pre. Ste.=  1.) En.  2.) Acc.  3.) Prom.\n        4.) Log. ai.\n    2. =Sau. Per.= Res. 1.) Pen. Ch. bro. up.  2.) Dis. everyw. prea.\n        3.) Chur. spr. up.\n    3. =Gosp. in Sam.= Phil.\n    4. =Pet. Vis.= Pet. and Corn.\n    5. =Conv. Sau.= Sau. ear. Min.  1.) Dam.  2.) Ara.  3.) Dam.\n        4.) Jeru.  5.) Tar.\n    6. =Ch. at. Ant.=  1.) Foun.  2.) Mem.  3.) Prom.  4.) Lib.\n        5.) Work.  6.) Sau. asso.\n    7. =Fir. Miss. Jour.=  1.) Cal.  2.) App.  3.) Meth.  4.) Lands.\n        C. P. L. P.\n    8. =Coun. at Jer.=\n\n\nReview Questions\n\n      With what events did the period of transition begin\n      and end? How long was it? What was the state of the\n      church when it opened? What was the state of the\n      church when it closed? Name an island and seven lands\n      connected with this period. Name ten places connected\n      with the period. State the eight great events in the\n      history of the church at this time. What preacher\n      introduced this epoch? How do we know that he preached\n      salvation for the Gentiles? What man's persecution at\n      this time proved a help to the church? Tell the story\n      of this persecution. What three results followed it?\n      Who formed the church in Samaria? Who were the\n      Samaritans? How was the church recognized? Tell the\n      story of a remarkable vision on a housetop. To what\n      did that vision lead? Tell the story of a persecutor's\n      conversion to Christ. Where did this conversion take\n      place? What were the events in Saul's life that\n      followed this conversion? What important church arose\n      in Syria? Who were its founders? Who constituted its\n      membership? Who were its leaders? What facts showed\n      its prominence and influence? How came Saul to be\n      associated with this church? Who went out as\n      missionaries? Who went with them as helper? What\n      became of this young man? What was their method of\n      work? What lands did they visit? In what cities did\n      they found churches? What led to the council at\n      Jerusalem? Who attended the council? Who spoke in it?\n      What were its conclusions? How did this end the period\n      of transition in the church?\n\n\n\n\nFIFTEENTH STUDY\n\nThe Church Twenty Years After the Ascension\n\n\nWe have now studied the two earliest periods in the history of the\nChristian church and have come to the year 50 A. D., twenty years after\nthe Ascension of Christ and the outpouring of the Spirit on the first\nPentecost. Let us look over the field and see what at that time was the\nstate of the church.\n\nI. =Its Extent.= Let the student draw again the map given with the last\nlesson, and locate upon it the following =lands=: 1. Judea (Palestine).\n2. Syria. 3. Phoenicia. 4. Cyprus. 5. Cilicia. 6. Pamphylia. 7. Pisidia.\n8. Lycaonia. In all these lands churches were established and at work.\n\nII. =Its Membership.= The members of the church consisted of two classes\nof people, widely apart by nature, but brought together by the gospel:\n\n1. There were churches where all the members were =Jews=, as in Judea.\nThese were all faithful to the regulations of the Jewish ceremonial law,\nand many of them almost bigoted in their opinions concerning it (Acts\n15. 1, 5).\n\n2. There were other churches, as in Lycaonia, where all or nearly all\nthe members were =Gentiles= (Acts 14. 6-13). In these the Jewish rules\nwere unrecognized, almost unknown.\n\n3. Between these two extremes was the great body of churches of =both\nJews and Gentiles=. The two classes worshiped together; Jews remaining\nJews, and Gentiles remaining Gentiles; but probably received the Lord's\nSupper apart, as it was as yet a house-service, not held at the public\nmeetings.\n\n4. While in most churches there was harmony, on both sides there were\nsome radical members; but especially among the Jews. These were the\n=Judaizers=; men who sought to compel all the disciples to receive\ncircumcision, obey the ceremonial law and make the Christian church\nsubordinate to Jewish ritualism. These were the enemies of Paul to the\nend of his ministry, perverting the Gentile churches and opposing the\napostle's work.\n\nIII. =Its Leaders.= Three names stand out prominently at this time: 1.\n=Paul=, as the leader of the church in its world-wide plans, the apostle\nto the Gentiles (Gal. 2. 7). 2. =James=, as leader of the Jewish but not\nJudaizing elements (Acts 13. 13, 19). This was not James the apostle,\nfor he had been put to death some time before this (Acts 12. 2); but\nJames \"the brother of the Lord\" (Gal. 1. 19). He was the head of the\nchurch in Jerusalem and author of the Epistle of James. 3. =Peter=, who\nstood in friendly relation to both parties in the church, although his\nconduct was not always perfectly consistent with regard to Jewish\nregulations (Acts 11. 2, 3; Gal. 2. 11-14). Between these three leaders\nthere was a clear understanding and no strong division of spirit,\nalthough they might not agree in all points. 4. Other leaders in this\nperiod were =Philip= (Acts 8. 40; 21. 8). =Barnabas=, =Silas= of\nJerusalem and Antioch (Acts 15. 22, 32, 40), and =Titus= (Gal. 2. 1-4).\n\nIV. =Its Government.= In our time the church is often a highly wrought\norganization, with articles of faith, orders, and officials of various\ngrades. We are apt to assume such a condition in the early church. But\nat the time of which we speak there was very little organization or\nmachinery; and there was little need of any, for a special reason:\n_Every member was under the direct guidance of the Holy Spirit_, living\nin fellowship with God, without mediation of priest or church. Yet we\nfind certain officers named in the church:\n\n1. =Apostles=, originally \"the twelve,\" but changes arose and others\nwere called by the title, for example, Paul and Barnabas (Acts 14. 14);\nJames (Gal. 1. 19). The work of the apostles was not primarily\ngovernment, but inspired testimony to Jesus as the Christ (Acts 1. 22;\n6. 4); nowhere in Acts are the apostles represented as ruling the church\n(Acts 15. 6, 22).\n\n2. =Elders= (Acts 11. 30; 14. 23; 15. 4). These were analogous to the\nsame officers in the synagogue, from which the plan of the local\nchurches was taken.\n\n3. =Prophets= (Acts 11. 27, 28; Acts 13. 1; Acts 15. 32). Men who spoke\nout of direct fellowship with the Lord, and under inspiration of the\nSpirit; sometimes, though not always, giving predictions of future\nevents.\n\n4. =Teachers= (Acts 13. 1). Men who gave instruction in the Christian\ncharacter; probably largely from recollection or knowledge of the\nteaching of Christ. The difference between \"prophesy\" and \"teaching\" was\nthat the former was the more spontaneous and the latter the more\neducative in the principles of the gospel.\n\nV. =Its Doctrinal Views.= These remained substantially as in the first\nperiod. There was little tendency toward intellectual questionings while\nthe church remained under Jewish influence. The discussion was rather\nregarding Jewish ceremonial regulations. The Messiahship, Resurrection\nand Return of Jesus were still the prominent teaching of the period.\n\nVI. =Its Moral Standards.= The church is now face to face with the\nheathen world and all its abominable vices. Heathen moralists\ncontinually made excuse for the immorality which was so generally\npracticed. But Christianity made no compromise; set forth the high\nstandard of the gospel, with the character of Christ as its ideal. This\nhigh standard unswervingly maintained was one secret of the church's\npower and growth. Notice, a little later than this period, in St. Paul's\nwritings, the strong ethical spirit.\n\nVII. =Its Meeting-places.= As yet \"churches\" or buildings for worship\nwere not erected. The disciples met with the Jews in the synagogue or\nestablished synagogues of their own (James 2. 2). Often they met, even\nlater than this period, in the upper rooms of private houses (Acts 20.\n8; Rom. 16. 3-5; Philem. 2).\n\nVIII. =Its Literature.= This was still the =Old Testament= only; no book\nof the New Testament having been written as early as 50 A. D. These\nwritings were familiar to all the Jewish members, and almost equally\nfamiliar to the Gentiles who attended the synagogue. Was there an \"oral\ngospel\" in existence? Probably not in any set, authorized form; but\nrepeated as the narration of teachings and works of Jesus. The tendency\nwould naturally be for these teachings to settle into a few accepted\nforms or \"gospels.\"\n\nIX. Wherein did =the Unity of the Church= consist? Not in organization,\nnor government, nor doctrinal statement; but in a =common spiritual\nlife=. They were of one heart and one mind, loved each other,\ncontributed to each other's needs (Acts 11. 29; Gal. 2. 10), visited\neach other's churches (Acts 11. 22, 27, 30; 13. 25; 15. 27, 32). This\nwas, and is, true church unity.\n\n\nBlackboard Outline\n\n  =Ch. 20 Ye. af. Asc.=\n\n     I. =Ext.= Ja. Sy. Ph. Cy. Cil. Pam. Pi. Lyc.\n\n    II. =Mem.=  1. Je.  2. Gen.  3. Both J. and G.  4. \"Judai.\"\n\n   III. =Lead.=  1. Pau.  2. Jam.  3. Pet.  4. Phi.  5. Bar.\n        6. Sil.  7. Tit.\n\n    IV. =Gov.= (Dir. Guid. H. S).  1. Aps.  2. El.  3. Pro.  4. Tea.\n\n     V. =Doc. Vie.= Mes. Res. Ret. Jes.\n\n    VI. =Mor. Stan.= \"No comp.\"\n\n   VII. =Meet. Pla.= Syn.  \"Up. roo.\"\n\n  VIII. =Lit.= O. T. \"Or. gosp.\"\n\n    IX. =Uni.= Com. spir. lif.\n\n\nReview Questions\n\n      What stage in the church's progress do we now\n      consider? In what lands was the church established at\n      this time? What two classes of people constituted its\n      membership? How did these two classes worship\n      together? What service was observed in the homes of\n      members? Who were the Judaizers? What harm did they\n      do? Name the three great leaders at this time. Who was\n      James? Give an instance when Peter was not entirely\n      consistent in his conduct. Name four other leaders and\n      a fact about each. Why did the church of that time\n      need very little government? Name four kinds of\n      officers in the church. What was the special work of\n      the apostles? Where did the elders originate? With\n      what churches are elders named in this period? What\n      were the prophets in the church? Name some who are\n      called prophets in this period. What was the work of\n      teachers in the church? Were doctrinal studies or\n      discussions prominent at this time? What were the\n      three prominent doctrines of the church? Why do the\n      moral standards of the church come into prominence at\n      this time? What were those standards? Where did the\n      Christians hold their meetings? What was the\n      literature of the church at this time? What do you\n      understand by \"the oral gospel?\" Was such a gospel in\n      existence? Wherein did the unity of the church\n      consist? How was this unity shown?\n\n\n\n\nSIXTEENTH STUDY\n\nThe Preparation of Paul for his Work\n\n\nPART ONE\n\nBefore we enter upon the study of \"The church among the Gentiles,\" our\nnext period, there is a preliminary topic to be considered. The only\nrecord which we possess of the period before us, the Book of Acts, not\nonly represents Paul as the leading worker for the gospel, but it even\nomits all reports of the work of other apostles and evangelists. There\nmust have been other workers: Peter, Barnabas, Philip, and other workers\nwere still living, and must have been active in founding churches; but\ntheir work is not mentioned. We find mention of churches which Paul had\nnot founded (Acts 21. 3, 7; Acts 28. 13, 14, 15). Paul stands before us\nas the leading and the typical worker in the gospel. We will therefore\ntake for our theme, =The Preparation and Methods of Paul=.\n\nAt A. D. 50 Paul is now at Antioch, about fifty years old, having been\nborn probably about four years after Jesus Christ. His first missionary\njourney has taken place, and he is now about to enter upon his second\nmissionary journey. Let us notice some of his advantages for leadership\nin the gospel.\n\nI. He was =a Jew=. (See Phil. 3. 5; Rom. 11. 1). The leader in this\nmovement must be a Jew. 1. Because as a Jew he would have a _training_\nin Bible knowledge, and in the _faith_ of a coming Messiah such as no\nGentile could possess. 2. Moreover the work in nearly all places must\nbegin in the synagogue. (See Acts 17. 1; 2. 10; 18. 1, 4; 19. 1, 8). And\nonly a Jew could take part in its services.\n\nII. He was a =Trained and Recognized Rabbi=: an accredited teacher of\nthe law; \"a college man\" with the prestige of scholarship won in the\nschool of Gamaliel, the greatest Jewish master of that age (Acts 5. 34;\nActs 22. 3). Such a teacher would be welcome in any synagogue. In this\nrespect contrast Paul with Peter and the other apostles (Acts 4. 13).\n\nIII. He was a =Hellenist=, or \"Grecian Jew;\" i. e., a Jew of the\nDispersion; by birth and environment broader than the Jews of Jerusalem,\nwho rarely came in contact with Gentiles. He was a traveler acquainted\nwith the world; spoke Greek as fluently as Hebrew, an absolute necessity\nfor preaching to Gentiles (Acts 21. 37, 40). He spoke to the Greek\nphilosophers in their own tongue and after their own manner. Contrast\nActs 17. 22 with Acts 22. 1. Tradition says that Peter, when at Rome,\nused an interpreter in preaching to the church. Paul's ability to speak\nat least two languages gave him a great advantage.\n\nIV. Another advantage was that he was by birth a =Roman Citizen= (Acts\n16. 37. Acts 22. 25-28). This privilege, at that time rare among those\noutside of Italy, gave the apostle safety, immunity from imprisonment by\nthe local rulers, and the right to a trial before a Roman judge, with\nappeal to the emperor. James was put to death, and Peter thrown into\nprison by King Herod (Acts 12. 2-4); but Paul was by his citizenship\nundoubtedly saved more than once from torture and from death.\n\nV. He was a divinely-called =Apostle=. When he spoke it was with all the\nfervor and authority of one who had seen the Lord and had received a\nspecial command from the lips of the ascended Christ to bear testimony\nto his gospel. His call came with his conversion (Acts 26. 12-19). He\nclaimed the authority of an apostle (Gal. 1. 1; 1 Cor. 9. 1). Notice\nthat in his letters Paul always places \"apostles\" before \"prophets\"\n(Eph. 2. 20; 3. 5; 4. 11), as holding the higher office in the church.\n\nVI. He possessed rare =Natural Endowments= for his work.\n\n1. He was a man of _sympathy_, warm-hearted and tender; making strong\nfriendships, drawing men after him. Note how in every place he found\nfriends (Acts 19. 31; 20. 4; 27. 3, 43).\n\n2. He was a _preacher_ of power. He was a master of the art of public\nspeaking; and people would always listen to him with the deepest\ninterest (Acts 17. 22-31. Acts 22. 1-2. Acts 26. 1-26).\n\n3. He was a _theologian_. He saw the great truths of the gospel in\nclearer light than any of his co-workers. Under the guidance of the\nSpirit he formulated a system of doctrine (Gal. 1. 11, 12), which he\nsometimes called \"my gospel\" (Rom. 2. 16; 2 Tim. 2. 8). This \"gospel\naccording to Paul,\" presented in his great epistles, came to be the\ntheology of the church, and so remains.\n\n4. He possessed rare _tact_ in dealing with men; knew how to adapt his\nmethods to people of varied races and views. His manner of preaching at\nAthens was very different from that in Jerusalem. Note 1 Cor. 9. 19-22.\n\n5. He was a _natural leader_ of men; ready to take responsibilities,\nquick to decide, yet thoughtful of others. He possessed the ruling\nspirit, yet was no imperious, self-willed man. People were as ready to\nfollow as he was to lead.\n\n6. He was a _tireless worker_; indomitable and undiscouraged, caring\nlittle for hardship (2 Cor. 11. 23-28), although he seems to have been\ndelicate in health. See allusions 2 Cor. 12. 7-10. Gal. 4. 13. Notice\nthe field of his labors, in the middle of his ministry (Rom. 15. 19).\nNotice too his plans for regions more distant (Rom. 15. 24).\n\n\nBlackboard Outline\n\nPART ONE\n\n  =Pau. Prep. & Meth.=\n\n    I. =Je.=  1. Train. fai.  2. Part in Syn.\n\n   II. =Trai. Rec. Rab.= Sch. of Gam.\n\n  III. =Hell.= \"Gre. J.\" Trav. Gre. Lang.\n\n   IV. =Rom. cit.=\n\n    V. =Apos.=\n\n   VI. =Nat. Endow.=  1. Sym.  2. Pre.  3. Theol.  4. Tac.  5. Nat.\n        lead.  6. Tir. Work.\n\n\nReview Questions\n\nPART ONE\n\n      What prominence does the book of Acts give to Paul in\n      the period of the church among the Gentiles? How do we\n      know that there were other workers at that time? Name\n      some of these other workers. What churches are named\n      which could not have been founded by Paul? What was\n      Paul's age at the opening of this period? What were\n      some advantages which Paul possessed for his work?\n      What were the advantages of his birth and training as\n      a Jew? What education did he receive, and wherein was\n      it a help to him? To what great branch of the Jews did\n      Paul belong? How was this fact an advantage in his\n      work? Of what nation was he a citizen? Name instances\n      when this fact was of avail to Paul. With what\n      authority could Paul speak? Whence came this\n      authority? What were some of Paul's natural endowments\n      for his ministry? What does Paul mean by the\n      expression, \"my gospel\"? What showed his industry as a\n      worker?\n\n\nPART TWO\n\nVII. We must also study Paul's =Methods of Work=. These were varied\ngreatly according to circumstances, but in them we may note certain\nprinciples.\n\n1. _He took fellow workers_ with him. Notice his companions on his first\njourney. Acts 13. 2-5. On his second journey. Acts 15. 40; 16. 1-3. What\nother companion is indicated in the word \"we\" in Acts 16. 10? On his\nthird journey. Acts 19. 22, 29. Other companions on this journey. Acts\n20. 4, 5. This method gave 1.) _Mutual encouragement_. Paul was social,\nloved companionship; was sometimes melancholy when alone (Acts 17. 15,\n16; 2 Cor. 2. 12, 13; 2 Cor. 7. 5, 6). 2.) _Power in co-operation_; two\ncan do much more than twice as much as one. 3.) There was also\n_training_ for younger workers, whom Paul always took with him; e. g.,\nMark, Timothy, and perhaps Titus.\n\n2. _He chose the cities_; and of these the largest and most important\ncenters of population. Antioch, Thessalonica, Corinth, Ephesus, Rome.\nPaul was, in training and tastes, a man of the city, not of the country.\nHe took great interest in men, but apparently none in nature. Contrast\nPaul in this respect with Christ, most of whose illustrations were drawn\nfrom nature. One result of Paul's choice of the cities was the wide and\nrapid diffusion of the gospel. The cities became Christian long before\nthe country-places. The word \"pagan\" literally means \"countryman,\" but\nit came to mean a worshiper of idols. See the effect of Paul's two years\nin Ephesus (Acts 19. 10). \"The seven churches of Asia\" (Rev. 1. 11) were\nthe outgrowth of Paul's work in Ephesus.\n\n3. _He supported himself by his trade._ His occupation. Acts 18. 3.\nReferences to his self-support in different places. 1 Cor. 4. 12; 1\nThess. 2. 9; Acts 20. 34; Paul's was a \"self-supporting mission,\"\nbecause there was no society to support him and he would not lay the\nburden upon those just converted. But although he asked no\ncontributions, he accepted them when tendered. Phil. 4. 15; 16. 18.\n\n4. _He began in the synagogue._ In every large city there were Jewish\nsynagogues; and in these Paul could speak as an accepted Rabbi. Note how\nconstantly he made use of the synagogue. Acts 13. 4, 5. Acts 14. 1. Acts\n17. 1. Acts 18. 4, 19. This method gave him access to the worshiping\nScripture-loving _Jews_, to whom he felt called to give the gospel first\n(Rom. 1. 16). But it also gave him access to the thoughtful, serious\n_Gentiles_ who were seeking after God; and from this class came many of\nthe early Christians. Notice that in Paul's opening address in Antioch\nin Pisidia he addressed both these classes (Acts 13. 16). The synagogue\namong the Jews of the dispersion was a great aid to the gospel.\n\n5. He formed _acquaintance with rulers_ and influential men in many\nplaces; in so many that it cannot have been accidental, but must have\nbeen a part of his plan. Examine the following references, and note\nnames and places: Acts 13. 7. Acts 17. 34. Rom. 16. 23. Acts 19. 31.\nActs 28. 7. These friendships were often of great service to Paul,\nespecially when opposed by his own people.\n\n6. _He used the pen_ as well as the voice. He wrote many letters, not so\nmuch to spread the gospel as to strengthen and instruct the churches\nwhich he had planted. A number of his letters to churches and to\nindividuals have been preserved; but it is evident that some have been\nlost (1 Cor. 5. 9. Col. 4. 16).\n\n7. He strengthened his work by frequently _revisiting his churches_.\nNotice a re-visitation on his first journey (Acts 14. 21). The same\nchurches visited again on his second journey (Acts 16. 1-4). Again on\nhis third journey he passed through the same places (Acts 19. 1). A\nre-visitation of the European churches (Acts 20. 1, 2).\n\nVIII. Note, lastly, =Paul's Enemies=; those who throughout his journeys\nopposed, fought, persecuted him. Almost everywhere his work stirred up\nviolent antagonisms. This came in different places from three sources:\n\n1. _The Jews_, whose opposition came not so much from his preaching\nJesus as the Messiah as from his willingness to receive Gentiles into\nthe church. He was regarded as breaking down the distinctions between\nJew and Gentile. Note instances of persecution from this source (Acts\n13. 45, 50. Acts 14. 1, 2. Acts 14. 19. Acts 17. 5. Acts 21. 27).\n\n2. _The Judaizing Christians_; professed disciples who were opposed to\nGentile membership in the church (Acts 15. 1, 5. Acts 21. 20, 21. Phil.\n1. 14-17). As the years passed the proportion of Jews to Gentiles in the\nchurch became less and less, and this party diminished in power.\n\n3. _The Gentiles._ In only two places do we find persecution stirred up\nagainst Paul by Gentiles without suggestion by Jews. Note the places and\ncircumstances in Acts 16. 16-24. Acts 19 23-30. In each instance private\ninterests caused the trouble. As yet there was no strife between\nChristianity and the imperial government. But Paul saw the trials\nimpending, and not far distant, and he forewarned his churches of\nsharper persecution soon to come (Thess. 2. 3-10. Acts 20. 29. Phil. 1.\n28-30).\n\n\nBlackboard Outline\n\nPart Two\n\n   VII. =Pau. Meth. Wor.=  1. Fell. work.  2. Ch. cit.  3. Sup. by tra.\n         4. Beg. syn.  5. Acq. w. ral.  6. Us. pen.  7. Rev. chu.\n\n  VIII. =Pau. Ene.=  1. Je.  2. Jud. Chr.  3. Gen.\n\n\nReview Questions. Part Two\n\n      Name seven facts about Paul's methods of work in the\n      gospel. Who were his companions on his first, second,\n      and third journeys? What were the benefits of having\n      fellow-workers? Name some cities where Paul labored\n      longest. How is Paul contrasted in this respect with\n      Jesus Christ? What was the effect of beginning the\n      work in the great cities? How was Paul supported while\n      preaching? Why did he follow that plan? In what place\n      did Paul begin his work wherever possible? Whom did he\n      reach in that method? Name some rulers and influential\n      people in different places who were friends of Paul.\n      What use of the pen did Paul make in his ministry?\n      Show how he frequently revisited his churches. What\n      three classes of people were enemies of Paul in his\n      work? Name instances when the Jews opposed him. What\n      was their reason for their opposition? What opposition\n      did he meet from fellow-Christians? At what places was\n      he persecuted by Gentiles? What was the attitude of\n      the Roman government at that time toward Christianity?\n\n\n\n\nSEVENTEENTH STUDY\n\nThe Church among the Gentiles\n\nFrom the Council at Jerusalem, A. D. 50, To the Death of St. Paul, A. D.\n68.\n\n\nPART ONE\n\nThe history of this period of eighteen years, as contained in the book\nof Acts, is limited to the labors of St. Paul, who was pre-eminently the\napostle to the Gentiles (2 Tim. 1. 11).\n\nI. Let us draw the =map of the lands= embraced in the later journeys of\nthe apostle Paul.\n\n1. _The Lands_: 1.) Asia Minor. 2.) Thrace. 3.) Macedonia. 4.) Greece or\nAchaia. 5.) Italy. 6.) Africa, not visited by Paul. 7.) Palestine or\nJudea. 8.) Syria.\n\n2. _The Localities._ 1.) Jerusalem. 2.) Antioch. 3.) Ephesus. 4.) Troas.\n5.) Philippi. 6.) Thessalonica. 7.) Berea. 8.) Athens. 9.) Corinth. 10.)\nRome.\n\nII. =Paul's Second Missionary Journey.= The gospel in Europe (A. D.\n51-53). Notice:\n\n1. _His companions_: the quarrel with Barnabas and separation (Acts 15.\n36-39). Barnabas at this point drops out of the record. Silas, Timothy,\nand later Luke, accompany Paul (Acts 15. 40; 16. 1; 16. 10). Luke's\nprofession, perhaps therein helping the apostle (Col. 4. 14).\n\n2. _Asia Minor revisited._ Note and locate the provinces through which\nthey passed, starting from Antioch: 1.) Cilicia (Acts 15. 41). 2.)\nLycaonia (Acts 16. 1, 3.) Probably Pisidia (Acts 16. 4). 4.) Galatia.\n5.) Phrygia (Acts 16. 6). Through Mysia to Troas (Acts 16. 8). Locate\nthese provinces on the map.\n\n3. _The Gospel in Europe._ Note the events which led to the voyage\nacross the \u00c6gean Sea (Acts 16. 9). Trace the route on the map--from what\ncity? to what city? The three cities in Macedonia (Acts 16. 12; 17. 1;\n17. 10). The two cities in Greece (Acts 17. 15; 18. 1). Note the long\nstay in Corinth (Acts 18. 11); the largest city in Greece and the\ncommercial metropolis, at that time far more important than Athens.\n\nReview and locate the five cities in Europe thus far visited, P. T. B.\nA. C., and recall the peculiar events at each place.\n\n4. _The two Epistles to the Thessalonians_ were written while Paul was\nat Corinth, perhaps 52 and 53 A. D. These are the earliest extant\nwritings of Paul, and the earliest books of the New Testament. Two\nsubjects are presented in both letters: 1.) General precepts concerning\n_Christian character_. 2.) The _second coming of Christ_.\n\n5. _A visit to Ephesus_, the chief city of Asia Minor (Acts 18. 18, 19).\nNotice what would be the direct route from Corinth. Paul's stay at this\ntime was short, but with promise of a speedy return.\n\n6. _Return to Antioch._ The route, from Ephesus to C\u00e6sarea, thence to\nthe mother church at Jerusalem; thence 250 miles either by land via\nDamascus, or by water via C\u00e6sarea (Acts 18. 22). The great result of the\nsecond missionary journey was the planting of the gospel in Europe. The\nchurches founded were composed of both Jews and Gentiles, with the\nlatter largely in the majority.\n\n\nBlackboard Outline\n\nPART ONE\n\n   I. =Map.=  1. Lands.  1.) A. M.  2.) Th.  3.) Mac.  4.) Gre.  5.) It.\n           6.) Af.  7.) Pal.  8.) Syr.\n       2. =Pla.=  1.) Jer.  2.) Ant.  3.) Eph.  4.) Tro.  5.) Phi.\n           6.) Thes.  7.) Ber.  8.) Ath.  9.) Cor.\n\n  II. =Pau. Sec. Miss. Jour.=  1. Comp. S. T. L.\n       2. _As. Min. Rev._  1.) Cil.  2.) Ly.  3.) Pi.  4.) Gal.  5.) Ph.\n           6.) My. T.\n       3. _Gos. in Eur._ Tro.  Phil.  Thess.  Ber.  Ath.  Cor.\n       4. _Ep. Thess._  1.) Chr. Char.  2.) Chr. sec. com.\n       5.  _Vis. Eph._\n       6.  _Ret. Ant._  Result-Gosp. Eur.\n\n\nReview Questions. Part One\n\n      What lands in Asia are named with this lesson on the\n      map? What lands in Europe? What localities in\n      Palestine and Syria? Localities in Asia Minor?\n      Localities in Europe? Who were Paul's companions on\n      his second missionary journey? What places of his\n      earlier journey were revisited at this time? What new\n      places did he visit in Asia Minor? What event called\n      Paul to go to Europe? In what city in Europe did Paul\n      first preach the gospel? How was his work in that city\n      interrupted? What other places in Macedonia did he\n      visit? In which of these places did he find the people\n      \"more noble\"? What cities in Greece did he visit? In\n      which city did he stay for a long time, and for what\n      reason? What letters were written during this journey?\n      From what place was each written? What was the subject\n      or purpose of each epistle? What large city in Asia\n      Minor was the last one visited on this journey? At\n      what places did Paul stop on his return journey? Where\n      did his journey end? What was the great result of this\n      journey?\n\n\nPART TWO\n\nII. =Paul's Third Missionary Journey= (A. D. 54-58). His companions are\nnamed in Acts 19. 22. The latter seems to have been a man of importance\nfrom Corinth (Rom. 16. 23). We trace the journey, starting, as both the\nformer journeys, from Antioch:\n\n1. _From Antioch to Ephesus_ (Acts 18. 23). He went through Galatia and\nPhrygia, visiting churches already founded. Some think that this\nindicates a fourth visit to Lycaonia and Pisidia, as those lands were\nloosely regarded as belonging to Galatia; but this is not certain.\n\n2. _Three years in Ephesus._ (Acts 19. 1-20.) In this metropolis of Asia\nMinor Paul made a stay longer than in any other place during his\nministry. As results, churches arose in all that region: Coloss\u00e6 (Col.\n2. 2; 2. 1), Hierapolis (Col. 4. 13), and \"the seven churches of Asia\"\n(Rev. 1. 11).\n\n3. _Macedonia and Greece revisited._ We can tell what places he would\nvisit in this journey through former fields, although they are not\nnamed--the four or five cities wherein he had already planted churches:\nPhilippi, Thessalonica, Berea (Athens?), Corinth. One of his errands on\nthis journey, not mentioned in Acts, is frequently referred to in the\nepistles of this period, his _collection for the poor Christians in\nJudea_. See Rom. 15. 26, 27. 1 Cor. 16. 1-3. 2 Cor. 9. 1-4. Probably the\ncare of these funds was one reason for the large number of disciples\naccompanying Paul on his return journey (Acts 20. 4).\n\n4. _Epistles of this Period._ These were the following:\n\n      1.) _First Corinthians_, written from Ephesus, perhaps\n      about 57 A. D. Its occasion (1 Cor. 1. 11, 12). Its\n      purpose, to set forth a true church-life.\n\n      2.) _Second Corinthians_ (57 A. D.), probably written\n      from Macedonia. (2 Cor. 7. 5; 8. 1); its purpose,\n      mainly a defense of Paul's apostolic authority.\n\n      3.) _Galatians_, also probably from Macedonia (57 A.\n      D). Its occasion, the influence of Judaizing teachers\n      on Paul's churches in Galatia (Gal. 1. 6, 7).\n      \"Galatia\" may refer to the regions in Lycaonia and\n      Pisidia (according to Ramsay); but most expositors\n      refer it to Galatia Proper, north of those provinces.\n      The theme of this book is \"Salvation by faith _only_.\"\n\n      4.) _Romans_ was written from Corinth perhaps in 58 A.\n      D. See Rom. 16. 1, a reference to the seaport of\n      Corinth. Its subject is \"Justification by Faith.\"\n      Notice how important were the writings of this period.\n\n5. _The return journey_ (Acts 20. 6-21, 17). Note the route and places,\nwhich should be traced on the map. 1.) Philippi (Acts 20. 6). 2.) Troas\n(Acts 20. 6-13). What took place at Troas? 3.) Voyage to Miletus (Acts\n20. 14, 15). 4.) At Miletus, a touching address (Acts 20. 17-38). 5.)\nVoyage to Tyre (Acts 21. 1-6). 6.) Ptolemais (Acts 21. 7). 7.) C\u00e6sarea\n(Acts 21. 8-15.) A remarkable meeting. 8.) Jerusalem (Acts 21. 17).\nPaul's errand to Jerusalem was to present the contribution of the\nGentile churches; seeking to reconcile them with the mother church in\nJerusalem, which was exceedingly bigoted in its zeal for the law (Acts\n21. 20, 21).\n\n6. =Paul's arrest and imprisonment= (Acts 21. 27-34). Our purpose is not\nto narrate the personal life of St. Paul but to show the development of\nthe Christian church, therefore we do not enter into the details of his\nexperience. He was arrested in Jerusalem, and placed in the castle of\nAntonia for his protection (Acts 21. 24); subsequently taken to C\u00e6sarea\n(Acts 23. 25-35). Here he remained in prison two years (Acts 24. 27).\nDuring this time Paul was placed on trial at least four times: 1.)\nBefore the Jewish council of the Sanhedrim. (Acts 23. 1-10.) 2.) Before\nthe Roman governor or procurator Felix. (Acts 24:. 1-22.) 3.) Before\nFestus, the successor of Felix. (Acts 25. 1-12.) 4.) Before Agrippa, the\nethnarch of the Bashan district, called by courtesy \"King Agrippa.\"\n(Acts 26. 1-32.)\n\n\nBlackboard Outline\n\nPART TWO\n\n  III. =Pau. Thir. Miss. Jour.= (54-58). Comp. Tim. Eras.\n        1. _Ant. to Eph._ Gal. Phr.\n        2. _Thr. Ye. Eph._ Res. Col. Hier. \"Sev. Ch. As.\"\n        3. _Mac. Gre. Rev._ Phil. Thes. Ber. (Ath.?) Cor. Coll. for Jud.\n        4. _Ep. Per._  1.) 1 Cor. Eph. 57. Tr. Ch. Lif.  2.) 2 Cor. 57.\n            Mac. P. ap. auth.  3.) Gal. Mac. 57. \"Jud. tea.\" \"Salv. fai.\n            on.\"  4.) Rom. Cor. 58. \"Jus. by fai.\"\n        5. _Ret. Jour._  1.) Ph.  2.) Tro.  3.) Voy. Mil.  4.) Mil.\n            5.) Voy. Tyr.  6.) Ptol.  7.) C\u00e6s.  8.) Jer.\n        6. _Pau. Arr. & Imp._ Jer. C\u00e6s.\n\n\nReview Questions, Part Two\n\n      Who were companions of Paul on his third journey? From\n      what city did he start? Through what lands did he\n      first pass? What great city was his principal field of\n      labor? In what neighboring cities did churches arise\n      as a result? What provinces in Europe, and what cities\n      in them, did he revisit? What was one of his important\n      errands on this journey? Who accompanied Paul on his\n      return? What letters were written while Paul was on\n      this journey? Name the place from which each of these\n      epistles was written. State the approximate date of\n      each letter. What was the purpose or theme of each\n      letter? Name some of the places where Paul stopped on\n      his return journey. What took place at Troas? What\n      took place at Miletus? Whom did Paul meet at C\u00e6sarea?\n      What was Paul's destination? What was his purpose in\n      visiting the mother church? What happened to Paul at\n      Jerusalem? To what place was he afterwards taken? How\n      long was he a prisoner in that place?\n\n\nPART THREE\n\nIV. =Paul's Fourth Journey= (Acts 27 and 28). Although made by a\nprisoner, some of the time wearing a chain (Acts 26. 29; 28. 20), the\njourney to Rome was a missionary journey, in many respects like Paul's\nother journeys. To visit Rome had long been his desire and expectation\n(Acts 19. 21. Rom. 1. 15. Rom. 15. 23, 24). His companions on the\njourney, Luke, Aristarchus (Acts 27. 1, 2), and probably Timothy.\n\n1. On the voyage he was able to bring the _gospel to the island of\nMalta_ (Acts 28. 7-10).\n\n2. Arriving at _Rome_ (Acts 28. 16) he took up his work as nearly as\npossible according to his _regular method_. 1.) He found a _home_ and\n_employment_ (Acts 28. 16). 2.) As he could not go to the synagogue he\n_sent for the chief Jews_ and preached the gospel to them (Acts 28.\n17-24). 3.) He then turned to the Gentiles (Acts 28. 28-31). 4.) Some\n_results_ of his ministry in Rome (Phil 1. 12-18).\n\n3. _The Epistles of Paul's Imprisonment at Rome._ The order of these is\nuncertain, but they belong rather to the close of the period than to its\nopening.\n\n      1.) _Ephesians_; called by S. T. Coleridge \"the\n      divinest composition of man;\" written A. D. 62; its\n      subject, \"The mystical union of Christ and his\n      church.\"\n\n      2.) _Philippians_; the most affectionate of all Paul's\n      letters; written A. D. 62; its subject \"The character\n      of Christ's followers.\"\n\n      3.) _Colossians_; written to a church that Paul had\n      never seen; about A. D. 62; subject, \"Christ the Head\n      of the Church.\"\n\n      4.) _Philemon_: a personal letter to a friend at\n      Coloss\u00e6 concerning a _runaway slave_ Onesimus, whom\n      Paul sent back, \"no longer a slave, but a brother\n      beloved.\"\n\nV. =Paul's Later Years.= The record is uncertain, and almost unknown. It\nis probable, though not certain, that Paul was set free about 63 A. D.\n\n1. _His years of liberty._ 63 to 67 A. D. Shall we speak of a _fifth\njourney_? We find hints or expectations of his being at Coloss\u00e6 (Philem.\n22); Miletus (2 Tim. 4. 13); Nicopolis, north of Greece, on the Adriatic\nSea (Titus 3. 12). Tradition states that at this place he was arrested,\nand sent from it a second time to Rome.\n\n2. _His last epistles._ It is not certain that all the \"pastoral\nepistles\" were written by Paul. 1.) They are unlike his other writings\nin their style. 2.) His doctrinal views are not prominent in them. Yet\non the whole, they show a reasonable probability of Paul's authorship.\n\n      1.) _First Timothy_ was written during the period of\n      liberty, between 63 and 66 A. D., as a book of\n      _counsels to a minister_, Timothy, in charge of the\n      church at Ephesus.\n\n      2.) _Titus_, about the same time and for the same\n      purpose; to Titus, in charge of churches on the island\n      of Crete.\n\n      3.) _Second Timothy_, from Rome, during Paul's second\n      and last imprisonment; a letter of farewell counsels\n      to his \"son Timothy.\" Strictly speaking this book\n      should be named under the next subject.\n\nVI. =The First Imperial Persecution.= The Christians were becoming\nnumerous in Rome, as well as throughout the empire; and a conflict was\nsure to arise with the Roman government. The first persecution came soon\nafter the burning of Rome, A. D. 64, which Nero charged falsely upon the\nChristians. Thousands were put to death, although the persecution was\nmainly limited to the capital. The _martyrdom of St. Paul_, probably of\nSt. Peter also, took place about 68 A. D. at Rome.\n\n\nBlackboard Outline\n\nPART THREE\n\n  IV. =Pau. Fou. Jour.= Pris. Comp. Lu. Aris. Tim.\n   1. Gos. Mal.\n   2. Ro.  1.) Ho. Emp.  2.) Sent. Ch. Je.  3.) Tur. Gen.  4.) Res. min.\n   3. Ep. Pau. Imp.  1.) Eph. \"Mys. Un. Ch. and Ch.\"  2.) Phil. \"Char.\n      Chr. fol.\"   3.) Col. \"Chr. Hea. Ch.\"  4.) Philem. Run. Sla.\n\n   V. =Pau. Lat. Ye.=  1. Yea. Lib. Col. Mil. Nicop.  2. Las. Ep.\n       1.) 1 Tim.  2.) Tit.  3.) 2 Tim.\n\n  VI. =Fir. Imp. Per.= Mart. Pau. 68 A. D.\n\n\nReview Questions. Part Three\n\n      Under what circumstances did Paul make his fourth\n      journey? Who were his companions? Where did he preach\n      the gospel on his journey? How did he follow his\n      regular method, as far as possible, at Rome? What were\n      some results of his ministry in Rome? What epistles\n      were written at Rome? What is the subject of these\n      epistles? How long was Paul at liberty after his first\n      imprisonment? What places did he probably visit during\n      those years? What were the last three epistles written\n      by Paul? What is the subject of each epistle? How did\n      the first imperial persecution of the Christians\n      arise? Who probably suffered martyrdom at this time?\n\n\n\n\nEIGHTEENTH STUDY\n\nThe End of the Age\n\nFrom the Death of St. Paul, A. D. 68, to the Death of St. John, 100 A.\nD.\n\n\nPART ONE\n\nWe come now to our last period, an _age of shadows_, of which we know\nvery little, and wish that we knew more. The curtain of New Testament\nhistory falls while St. Paul is still a prisoner at Rome, five years\nbefore the supposed date of his death. From that time, A. D. 63, to\nabout A. D. 125 there is very little history, and none in the New\nTestament; we are left to hints, traditions, and conjectures.\n\nA question which we would like to answer is, What became of the\n_companions_ of St. Paul: such men as Timothy (Heb. 13. 23), Titus (2\nTim. 4. 10), Apollos (Titus 3. 13), Luke (2 Tim. 4. 11)? All of these\nwere living and working at the close of Paul's life; but there is no\nreport of their life and labors after that event.\n\nAnother perplexing fact is that when the curtain rises at about 125 A.\nD. it shows us a very _different church_ from that of St. Paul's day: a\nchurch completely organized, with bishops in almost absolute control;\nand sects quarreling over controversies apparently unknown when St. Paul\nwrote his letters.\n\nWhile Peter and Paul were living the church had wise and statesmanlike\nleaders, who directed its energies. But when these great men died\n\"second-rate men\" were left in control and they were not equal to the\ndemand of the new time; and the church drifted into disputes, which grew\ninto divisions. Let us notice the few known =Events of this Period=.\n\nI. =The Fall of Jerusalem=: epoch-making, not only to Jewish but also to\nChristian history.\n\n1. The _rebellion of the Jews_ against the Roman power began in 68 A.\nD.; hopeless from the beginning--for how could one small state measure\nswords with the empire of the civilized world? The city of Jerusalem was\ntaken and destroyed 70 A. D., and with it fell forever the Jewish\nstate.\n\n2. The _siege had been predicted_ in the gospels (Matt. 24. 15-18; Mark\n13. 14), and was expected by the disciples of Christ. The _Christians_\nin Jerusalem and Judea _withdrew_ to _Pella_ in the Jordan valley; but\ntheir numbers were not large, showing that Jewish Christianity must have\ndeclined since A. D. 58 (see Acts 21. 20), while Gentile Christianity\nhad increased. After the destruction of Jerusalem Jewish Christianity\nremained for 200 years a feeble and declining sect, hated by their own\npeople as traitors, and despised by Gentile Christians because they\nstill observed the Jewish law.\n\n3. The effect of the fall of Jerusalem was to draw a sharp line of\n_division between Jews and Christians_. Before, the two classes had been\nclosely related, and confused in the popular mind. Thenceforth the two\nstreams ran further and further apart, and have continued apart even to\nour own time. All Jewish rites ceased in the church, Christians could no\nlonger be Jews; and after 125 A. D. Jews could no longer be Christians\nwithout renouncing Judaism. The church was now thoroughly a Gentile,\nnon-Jewish church. Note in the gospel of John how \"the Jews\" are\neverywhere named as enemies of Christ (John 5. 16; 7. 1; 11. 8; 18. 36);\nand yet the author of this book was himself a Jew by birth and training;\nbut at the time of writing he had ceased to be a Jew.\n\nII. =St. John at Ephesus.= Ephesus, at the western end of Asia Minor,\nwas now the leading city of Christianity. It is probable that the\napostle John passed the last thirty years of his life in that city. He\nwas revered as the _last of the apostles_; but he was not a statesman or\nman of affairs; rather a mystic and man of meditation. It is supposed\nthat he died about 100 A. D. but the date is not certain.\n\nIII. =The Rise of the Heresies.= 1. This was the inevitable _result of\nthe Greek mind_ working on the simple doctrines of the gospel. The\nChristian doctrine was Jewish; and the Jewish mind was not given to\nsubtle intellectual questions. But when Christianity ceased to be Jewish\nand began to Gentile it was dominated by the Greek spirit of restless\ninquiry. Asia Minor was the home of wild, uncontrolled thinking. Sects\nalmost without number appeared, wrangled, and divided over every article\nof the creed. The more mysterious the question, the more apart from\npractical life and from human interest, the more fascinating became the\nstudy.\n\n2. Two great classes of sects embraced many minor groups.\n\n1.) _The Ebionites._ Strict Jews, who sought to make Christianity a\nbranch of Pharisaism, keeping the Jewish law. 2.) _The Gnostics._ People\nwith peculiar views concerning the nature of God, heavenly beings, the\nnature of Christ.\n\n3. The _results_ of these controversies were both good and evil. 1.)\n_Good_ in that the clashing of ideas aided in _fixing_ in permanent form\nthe true _doctrines_ of the church. 2.) But far more _evil_; for the\nenergies of the members were absorbed in debate and controversy; the\nspiritual life of the church greatly declined; the aim ceased to be\ndevotion to Christ, but was now orthodoxy in belief. Christianity became\na creed, instead of an inner spiritual life.\n\nIV. =The Second Imperial Persecution=; under the emperor Domitian, son\nof Titus, about A. D. 95. This was far more widely extended than the\nformer persecution under Nero; and it was followed by a long series of\npersecutions, wherein untold thousands of Christians were put to death.\nThe inevitable conflict had come between Christianity and the Roman\nempire, and it lasted two hundred years; but at its close the cross was\ntriumphant over the Roman eagles. It is not difficult to see the\n_causes_ of this _struggle_:\n\n1. _Heathenism was hospitable_, welcoming new gods and goddesses, while\n_Christianity was exclusive_, opposing with all its might every other\nform of worship.\n\n2. _Idol-worship_ and its services were _interwoven_ with all the _life\nof the people_; personal, family, social, political. Temples, statues,\nfestivals were constantly in evidence; on all occasions there were rites\nof worship. But here was a growing multitude of people who stood aloof\nfrom these exercises. It was not strange that these people were regarded\nas enemies of society and of the state.\n\n3. Certain forms of religion were allowed in the Roman empire, but all\nnew forms were forbidden. _Judaism was a permitted_ religion. As long as\nChristianity was looked upon as a branch of Judaism, it was allowed. But\nafter the fall of Jerusalem it stood alone, an unlicensed form of\nworship, hence under suspicion; suspicion readily becoming enmity.\n\n4. _The worship of the emperor_ was the one most prevalent throughout\nthe empire. A statue of the reigning emperor stood in every city, and it\nwas a test of loyalty to offer libations of incense before it. This\nworship is doubtless referred to in an enigmatic manner in such\npassages as 2 Thess. 2. 3, 4. Rev. 13. 1, 4, 8, 18. This worship was\nrefused by the Christians, who were for that reason regarded as\ndisloyal.\n\nFrom these causes persecution after persecution arose; hundreds of\nthousands perished; yet in spite of the persecution, the church grew\nrapidly.\n\n\nBlackboard Outline\n\nPART ONE\n\n  =En. Ag.= Ag. shad.  Comp. Paul.  Diff. Ch. 125 A. D. \"Sec. ra. m.\"\n\n    I. =Fa. Jer.=  1.) Reb. A. D. 68-70.  2.) Siege pred. Chr. with.\n        Pel.  3.) Eff. div. Je. Chr.\n\n   II. =Jhn. Eph.= Last. Ap. 100 A. D.\n\n  III. =Ris. Her.=  1. Gre. min.  2. Eb. Gnos.  3. Res.  1.) G.  2.) Ev.\n\n   IV. =Sec. Imp. Per.= Dom. 95. Caus.  1. Heath. hosp.  2. Id. wor. int.\n        li.  3. Jud. per. rel. Chr. unlic.  4. Wor. Emp.\n\n\nReview Questions\n\n      What is said of the period after the death of St.\n      Paul? Between what years is there very little history?\n      What companions of St. Paul were living at the time of\n      his death? What became of these men? Wherein was the\n      church of a later period different from that of the\n      earlier time? What reason is assigned for these\n      changes? Name the four principal events in the period\n      under consideration. When did the rebellion of the\n      Jews against the Roman empire begin? What was the\n      result of this rebellion? What became of the\n      Christians in Jerusalem at the opening of the Jewish\n      war? What was the after history of Jewish\n      Christianity? What was the effect of the fall of\n      Jerusalem on the relations between Christianity and\n      Judaism? Who was the last of the twelve apostles on\n      the earth? Where did he live? What was his character?\n      What is said as to his death? What divisions in the\n      church arose at this period? Of what were these\n      divisions the result? What country was the home of the\n      heresies? Who were the Ebionites? Who were the\n      Gnostics? What good result came from these\n      controversies? What evil result followed them? What\n      persecution arose during this period? At what time?\n      Under what emperor did the persecution begin? How did\n      it compare with the earlier persecution under Nero?\n      What general causes may be given for the series of\n      imperial persecutions of the Christians? Wherein was\n      heathenism hospitable, and Christianity exclusive? How\n      was idolatry interwoven with the affairs of life? How\n      was this fact adverse to the Christians? How did\n      Christianity come to be looked on with suspicion in\n      the empire? How did the worship of the emperor affect\n      the Christians? What is this worship called in the New\n      Testament? Did these persecutions stop the progress of\n      the church?\n\n\nPART TWO\n\nLet us consider the =condition of the church= at the end of the first\ncentury, seventy years after the Ascension of our Lord.\n\nI. =Its Numbers= cannot be definitely stated; but the church was very\nlarge, and growing with marvelous rapidity. Sources of information: 1.)\n_The catacombs_; cemeteries under and around Rome where Christians only\nwere buried, and wherein they met in times of persecution; occupied\nbetween 100 and 400 A. D.; containing in three centuries two million\ngraves of Christians. 2.) A letter of Pliny, Roman governor of\nBithynia-Pontus in Asia Minor, 112 A. D., stating that \"the temples were\nalmost deserted,\" \"an incredible number of professors.\" Evidences point\nto the church, A. D. 100, having already a large proportion of the\npopulation of the Roman empire.\n\nII. =Its Membership.= 1. Once the church had been entirely Jewish; then\nit became Jewish and Gentile; now it was almost everywhere a Gentile\nchurch, with a few Jewish members, most of whom had abandoned Jewish\nrites and rules and were regarded by the Jews as \"apostates.\"\n\n2. _Its social condition_ was varied. It is a mistake to suppose that at\nany time the early church was composed mainly of slaves and the poorest\nclasses. Such there were; but there were also men of wealth, of high\nrank, and of great influence. There is reason to believe that some\nrelatives of the emperor, previous to 100 A. D. were banished on account\nof their Christian profession. The gospel had by this time permeated all\nclasses.\n\nIII. =Its Organization.= We observe in this respect a remarkable change\nsince the period of St. Paul's ministry. Everywhere the church was\nhardening into an _ecclesiastical system ruled by bishops_. Bishops are\nfirst mentioned late in St. Paul's ministry (Acts 20. 28; Rev. Ver.\nPhil. 1. 1; 1 Tim. 3. 1-7); but it is evident that the word at that time\nmeant no more than \"elder;\" otherwise the elders of Ephesus would not\nhave been called \"bishops\" in Acts 20.28. But in an autocratic state the\nchurch would naturally become autocratic in its arrangement, ruled from\nabove rather than from below. By 125 A. D. bishops were in control\neverywhere.\n\nIV. =Its Institutions.= Two of these require notice. 1. _The Lord's\nSupper._ We have seen how this began as a service in the home, like the\nJewish Passover, out of which it grew (Acts 2. 46). But among Gentile\nchurches the custom arose of celebrating it at a public meeting, as a\nsupper to which each member brought some share of provision. See 1 Cor.\n11. 20-30, an account of abuses that had arisen. By the end of the first\ncentury the supper had become a service held at the meeting place of the\nChristians, but not in public. All except members of the church were\nexcluded from this service, which was held as a \"mystery.\"\n\n2. _The Lord's Day._ The observance of the first day of the week grew\ngradually, and with its growth the recognition of the Jewish sabbath\ndeclined. Note the development indicated in 1 Cor. 16. 2; Acts 20. 7;\nRev. 1. 10. As the church became entirely a Gentile institution \"the\nLord's day\" took the place of the Jewish sabbath.\n\nV. =Its Doctrinal System.= The _theology of St. Paul_, as set forth in\nRomans and Ephesians, was now accepted as the doctrine of the church.\nNotice that St. Peter (1 Pet. 1. 18-21) states the great Pauline\nprinciple of justification by faith through the blood of Christ.\n\nVI. =Its Literature.= By 100 A. D. all the books of the New Testament\nwere written, though not all of them were everywhere accepted as\nauthoritative. In some places there were questions about Hebrews, 2\nPeter and Revelation; the latter because local in its address, and so\nrecent in origin as not to be known everywhere. But the gospels (except\nJohn, which was about 95 A. D. in its date), the Acts and nearly all the\nepistles were read in all the churches as possessing an inspired\nauthority. Note that, in 2 Peter, Paul's writings are placed on a par\nwith \"the other Scriptures,\" which must refer to the Old Testament.\n\nVII. =Its Spiritual Life.= It must be admitted that there had been a\ndecline in the fervency of the Christian life in the church. Its moral\nstandards were still high; but spiritual gifts had become less\nnoticeable; the rule of bishops and councils and the controversies over\ndoctrines were weakening the fervor of spirituality. Note the difference\nin spirit and tone between the writings of the New Testament and those\nof the early church-fathers in the second century.\n\n\nBlackboard Outline\n\nPART TWO\n\n  =Cond. of Ch.= 100 =A. D.=\n\n    I. =Num.=  1.) Cat.  2.) Let. Plin.\n\n   II. =Mem.=  1.) Gen. few Je.  2.) Soc. cond. all class.\n\n  III. =Org.= Ecc. Sys. ru. b. Bish.\n\n   IV. =Inst.= Lor. Sup.  Lor. D.\n\n    V. =Doc. Sys.= Theo. Pau.\n\n   VI. =Lit.= N. T.\n\n  VII. =Spir. Lif.= Dec.\n\n\nReview Questions. Part Two\n\n      What is the estimate of the number of members in the\n      church at the end of the first century? What evidence\n      of this is found in the Catacombs of Rome? What\n      evidence is given by a letter? Who wrote this letter,\n      and when was it written? Was the church at this time\n      Jewish or Gentile? What was the relation of Jewish\n      believers to the church? Of what social elements was\n      the church composed? How was the church organized at\n      this time? What references to \"bishops\" are found in\n      the New Testament, and what do they indicate? How did\n      the bishops grow to be rulers in the church? What two\n      institutions of the church are referred to? How was\n      the Lord's Supper observed in the earliest church?\n      What changes arose in the method of administration?\n      How did the first day of the week come to be\n      recognized in the church? What was the doctrinal\n      system of this time? What was the literature of the\n      church? What books were at first questioned? What was\n      the spiritual condition of the church as compared with\n      earlier periods? What may have caused the decline in\n      spiritual fervor?\n\n\nTHE END\n\n\n\n\nTHE\n\nTen Minute Series OF Supplemental Lessons\n\nFOR\n\nThe Sunday School,\n\nBY\n\nLORANUS E. HITCHCOCK.\n\n\nThe necessity of some instruction in the Bible in order to supply the\ndeficiencies which are unavoidable to any system of uniform lessons, is\nrealized in every Sunday school. The International Lessons can only give\ndetached portions of Scripture, and a supplemental lesson must be added\nto impart a general knowledge of the book as a whole.\n\nThe full course of study includes five series of lessons, adapted to be\nused in any denomination.\n\n      I. The Life of Jesus.\n     II. Studies about the Bible.\n    III. Bible Geography.\n     IV. Bible History.\n      V. History of the Christian Church.\n\nTwo additional series of special interest to the Methodist Episcopal\nChurch have been prepared, namely:\n\n     VI. History of the Methodist Episcopal Church.\n    VII. Government of the Methodist Episcopal Church.\n\nThese lessons are arranged for use as graded studies for scholars ten\nyears of age and upward.\n\nEach series contains thirty-six lessons, which can easily be learned in\nthe course of a year, even if the study be suspended during the summer\nmonths.\n\n    Sample Set, 7 numbers, 35 cents.\n    Price of each, per dozen, 50 cents; by mail, 59 cents.\n\n    New York: EATON & MAINS.          Cincinnati: JENNINGS & GRAHAM.\n\n       *       *       *       *       *\n\nTranscriber's Notes:\n\nObvious punctuation errors repaired. Text uses both Maccabean and\nMaccab\u00e6an once.\n\nPage 7, \"17\" changed to \"19\" (Study, page 19)\n\nPage 9, \"9, 10\" changed to \"11, 12\" (given on pages 11, 12)\n\nPage 17, \"he\" changed to \"the\" (the legate)\n\nPage 18, \"Perea\" changed to \"Per\u00e6a\" (place in Per\u00e6a and three)\n\nPage 25, \"thrty-five\" changed to \"thirty-five\" (less than thirty-five\nyears)\n\nPage 30, \"1.)\" added to text. (this period. 1.) In his infancy)\n\nPage 36, comma changed to hyphen. Original read: (Nicodemus (John 3. 1,\n21))\n\nPage 41, number \"1.)\" was used for the first two items under heading\nIII. The items were renumbered consecutively.\n\nPage 46, \"Gaililee\" changed to \"Galilee\" (southwest of the Sea of\nGalilee)\n\nPage 48, \"refences\" changed to \"references\" (of the following\nreferences)\n\nPage 49, \"provincess\" changed to \"provinces\" (Beside the five provinces)\n\nPage 51, \"occured\" changed to \"occurred\" (this journey occurred four)\n\nPage 51, \"visit\" changed to \"Visit\" (A Visit to Bethany)\n\nPage 52, \"Question\" changed to \"Questions\" (Review Questions)\n\nPage 72, \"Aegean\" changed to \"\u00c6gean\" (the \u00c6gean Sea. Name the)\n\nPage 75, \"sugested\" changed to \"suggested\" (and doubtless suggested by)\n\nPage 75, \"synagoguge\" changed to \"synagogue\" (synagogue service? To\nwhat)\n\nPage 77, \"Jersualem\" changed to \"Jerusalem\" (in Jerusalem with Peter)\n\nPage 97, \"13. 5, 4. changed to \"13. 4, 5.\" (13. 4, 5. Acts)","title":"Outline Studies in the New Testament for Bible Teachers","tradition":"scripture-revelation","translated_text":null,"word_count":35664}